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THE
WORKS
OF
RICHARD HURD, D.D.
LORD BISHOP OF WORCESTER.
VOL. VIII.
Printed by J. Nichols and Son,
Red Lion Passage, Fleet Street, London.
THE
WORKS
OF
RICHARD HURD, D.D.
LORD BISHOP OF WORCESTER.
IN EIGHT VOLUMES.
VOL. VIII.
[Illustration]
LONDON:
PRINTED FOR T. CADELL AND W. DAVIES, STRAND.
1811.
THEOLOGICAL WORKS.
VOL. IV.
SERMONS ON PUBLIC OCCASIONS.
CHARGES TO THE CLERGY.
AND
AN APPENDIX:
CONTAINING
CONTROVERSIAL TRACTS
ON DIFFERENT SUBJECTS AND OCCASIONS.
CONTENTS
OF
THE EIGHTH VOLUME.
SERMONS.
_A Sermon, preached before the House of
Lords, Dec. 13, 1776; being the Day of
the General Fast, on account of the American
Rebellion_ 1
_A Sermon, preached before the Society for
the Propagation of the Gospel in Foreign
Parts, Feb. 16, 1781_ 17
_A Sermon, preached before the House of
Lords, January 30, 1786; being the Anniversary
of King Charles’s Martyrdom_ 35
CHARGES.
_A Charge to the Clergy of the Diocese of
Lichfield and Coventry, in 1775 and 1776_ 55
_A Charge to the Clergy of the Diocese of
Worcester, 1782_ 73
_A Charge to the Clergy of the Diocese of
Worcester, 1785_ 87
_A Charge to the Clergy of the Diocese of
Worcester, 1790_ 103
_A Charge to the Clergy of the Diocese of
Worcester, 1796_ 117
_A Charge to the Clergy of the Diocese of
Worcester, 1800_ 129
APPENDIX.
CONTROVERSIAL TRACTS.
_Remarks on the Rev._ W. WESTON’S _Enquiry
into the Rejection of the Christian Miracles
by the Heathens, 1746_ 145
_The Opinion of an eminent Lawyer, concerning
the Right of Appeal from the Vice-Chancellor
of Cambridge to the Senate, 1751_ 185
_On the Delicacy of Friendship, 1755_ 255
_A Letter to the Rev. Dr._ THOMAS LELAND,
_Fellow of Trinity College, Dublin; on his
Dissertation on the Principles of Human
Eloquence, &c. 1764_ 303
THREE SERMONS
PREACHED ON
PUBLIC OCCASIONS.
A
SERMON
PREACHED BEFORE
THE RIGHT HONOURABLE
THE HOUSE OF LORDS,
IN THE
ABBEY CHURCH OF WESTMINSTER,
ON FRIDAY, DECEMBER 13, 1776,
BEING
The Day appointed by AUTHORITY for a GENERAL FAST,
on Account of the AMERICAN REBELLION.
_Die Veneris, 13ᵒ Decembris 14, 1776, Post Meridiem._
ORDERED, by the Lords Spiritual and Temporal, in Parliament assembled,
That the Thanks of this House be, and are hereby, given to the Lord
Bishop of Lichfield and Coventry, for the Sermon by him preached before
this House, this day, in the Abbey Church, Westminster; and he is hereby
desired to cause the same to be forthwith printed and published.
ASHLEY COWPER,
Cler. Parliamentor.
SERMON, &c.
PSALM CXIX. v. 59.
_I called mine own ways to remembrance: and turned my feet unto thy
testimonies._
The great object of this day’s solemnity, is, _to humble ourselves before
Almighty God, in order to obtain pardon of our sins_. But this end
requires, that we enter into an earnest recollection of our _ways_, and
stedfastly resolve to _forsake_ all those, which we shall find reason to
condemn.
Such is the example set us by the royal author of the text: And, though
it might claim our respect at all times, it especially does so, at this
juncture, when our sins have brought down upon us the heaviest of those
judgments, with which it pleases God to visit, and, if it may be, to
reclaim, offending nations.
And the hand of Heaven is not the less, but the more visible in this
calamity, for it’s befalling us, when the acknowledged power of our
country seemed to secure it against all resistance, both within and
without; and when it was not to be expected, from the usual course of
human affairs, that an attempt of this nature, so unprovoked, at once,
and so hazardous, would be made. Something there must have been, much
amiss in that people, against whom the Almighty permits the sword of
civil fury, under _such_ circumstances, to be drawn.
From what _causes_, and by what _steps_, this portentous mischief hath
grown up to it’s present size and terror, it is not needful, and may not
be proper, for me to say. For which of us is unacquainted with these
things? And how ill suited to the modest piety of this day would be,
the vehement accusation of others, or the sollicitous justification of
ourselves!
Yet, among the various pretences, which have served to pervert the
judgments of many, ONE is so strange, and of so pernicious a tendency,
were it to be generally admitted, that a word or two cannot be
misemployed in the censure of it.
It is in the order of things, that they who, for any purpose, wish to
draw the people into a scheme of resistance to an established government,
should labour to impress them, first of all, with a persuasion of their
being ill governed. Acts of tyranny and oppression are, therefore, sought
out with diligence; and invented, when they cannot be found: And the
credulous multitude have but too easily, at all times, lent an ear to
such charges.
But it is quite new, and beyond measure extravagant, to tell us,
That, although there be no considerable abuse of the government, as
it now stands, we are bound in conscience to resist it, because such
abuse is possible, and because a more desirable form of government
may be conceived. And yet, to the disgrace of an age, calling itself
philosophical, such sophistry has passed, not on the multitude only, but,
as it is said, on wise men.
On the other hand, it would be unjust to say, that speculations on the
nature and end of government are, therefore, useless or even hurtful,
because we see them, in the present instance, so egregiously misapplied.
Theories on government, when framed by sober and thinking men, cannot
but be of great importance, as serving to remind both the governors and
governed of their respective interests and duties; nay, and as tending
ultimately to improve establishments themselves; but by degrees only, and
by constitutional means. Our own excellent establishment has, in this
way, been much improved: And we surely owe our thanks to those theorists,
whose generous labours have contributed to this end.
But to apply these theories, how reasonable soever in themselves,
directly to the correction of established governments, and to insist,
that force may, or should, be called in to realize these visions, is
a sort of fanaticism, which, if suffered to take it’s course, would
introduce the utmost confusion into human affairs; would be constantly
disturbing, and must, in the end, subvert, the best government, that ever
did, or ever can, subsist in the world.
Thus much, then, in reproof of so wild and destructive a principle,
I could not help saying in the entrance of a discourse, which, to
suit the occasion, should have little of altercation and dispute; and
which, agreeably to the text, must turn chiefly on the great duties of
Recollection and Repentance.
But what, you will say, “Is a criminal enterprize, like this, which
occasions our present meeting, to be charged on those only, against
whom it is directed? And must we be the worst of sinners, because there
are those of our fellow-subjects, who have taken up arms against their
Sovereign?”
Far be it from me to affirm either of these things! Yet he was a wise
man, who said, that, _when a man’s ways please the Lord, he maketh even
his enemies to be at peace with him_[1]: And I think it clear from the
tenour of scripture, and even from our own experience, that no national
distress is ever inflicted, before it is deserved.
And the conviction of this sad truth is ground enough for us to turn
ourselves to the great work of Repentance; which does not require us
to form discouraging, or indeed any, comparisons between ourselves and
the enemies we contend with, but to call to mind that we have, indeed,
merited the evil, we suffer, whether brought upon us immediately by
our own sins, or those of other men. A civil war is the most dreadful
of those instruments, by which the moral government of God is
administered in this world. And, _when such a judgement is in the earth_,
be our comparative merits what they may, we shall do well to _learn
righteousness_[2].
But, after all, who, or what are we, that we should talk of _merits_, or
scruple to place this alarming visitation of Heaven to the account of our
sins?—Merciful God! Do thou incline our hearts to follow the example of
thy servant, David, this day, in _calling our own ways to remembrance_,
and we shall presently see what need there is for us to _turn our feet
unto thy testimonies_!
1. To begin from that point, whence all true worth and goodness,
proceeds, I mean, from RELIGION.
There is no people on the face of the earth, more deeply indebted to
Providence for blessings of all sorts, spiritual as well as temporal,
than we of this Christian and Protestant nation. But has our pious
gratitude kept pace with these obligations?
Infinite are the benefits, that descend upon us from our WELL-REFORMED
Religion, and from the watchful care of Heaven in the support and
protection of it. Yet who reflects on these things? Should we so much as
hear a word on the subject, if it did not suit the purpose, sometimes,
of peevish men and parties among us, to revive the memory of it? Have we
even a decent regard for the honour of our great Reformers? And is not
the little zeal, we have left for Protestantism itself, spent in idle
cavils at the stupendous work, atchieved by their hands?
But why speak I of _reformed_ religion? Is there any of us, almost, who
is animated with that zeal for CHRISTIANITY itself, which glowed in the
breasts of our fathers?
Too many proclaim their disbelief of it, nay, their utter contempt of
all that is called Religion; and yet appear to give no offence (where,
methinks, it should be taken) by their manifest, their avowed, their
ostentatious impieties. Is it not even growing into a maxim, in certain
quarters, that Religion, or Irreligion, is a matter of no moment in
the characters of men, and that none, but a bigot, is affected by that
distinction?
It is true, the wiser, and, in every sense of the word, better, part
of the public have an abhorrence of this profligacy. They profess, and
without doubt entertain, a respect for the authority of their divine
religion. Yet who has not observed, that more than a few of these reduce
that authority to just nothing, and, in a sort of philosophical delirium,
are for setting up their Reason, that is, their _own_ authority, in it’s
stead?
Even we, of the Clergy, have we not some need to be put in mind of _doing
our first works_, and of returning to _our first love_[3]? Has not the
contagion of the times sicklied over the complexion of even _our_ zeal
and charity? while we neither repell the enemies of the faith with that
vigour, nor confirm the faithful themselves with that vigilance, which
did so much honour to our predecessors in the sacred ministry.
But to come to plain _practical Religion_, as evidenced in our churches,
and houses, and in the offices of common life.
How few are there, in comparison, who make a conscience of serving
God, either in public, or in private? Is there so much as the air of
piety in numberless families, even on that day, which by God and man
is set apart for the duties of it? Nay, is not that day, I had almost
said, in preference to others, prophaned by every sort of amusement
and dissipation? As if there was a full purpose to shake off even that
small appearance of religion, which the Lord’s day has hitherto, and but
barely, kept up. So little do we retain of that habitual seriousness,
that awful sense of God, and of our dependence upon him, in which the
essence of the religious character consists!
2. And, if such be the state of religion among us, who will wonder, that
the MORAL VIRTUES, which have no firm abode in the Godless mind, are
deserting us so fast? Who can think it strange, that oaths have lost
their power? And that the most solemn engagements, even those contracted
at the altar itself, are falling apace, or rather are _fallen_ with many,
into contempt?
Our _natural_ appetites, indeed, are impatient for their respective
gratifications; and the lower classes of men, uneducated and
undisciplined, are, at all times, too generally enslaved by them. But an
overflow of wealth, and, it’s consequence, ingenious Luxury, has now made
our _fantastic_ wants, as clamorous, as the natural; and the rage, with
which the objects of them, or what we call polite and elegant pleasures
and accommodations, are pursued in the higher ranks of life, discovers
an impotency of mind, equal to that of the lowest vulgar, and more
ruinous in its effects. For, whence is it, else, that bankruptcies are so
frequent? that every species of fraud and rapine is hazarded? that a lust
for gaming is grown epidemical and uncontroulable? that the ruin of noble
and opulent families surprizes nobody? that even suicide is the crime of
almost every day, nay and justified, too, as well as committed?
If horrors, like these, admit of aggravation, it is, that they meet us in
a country, where the religion of Jesus is taught in it’s purity, and, as
yet, is publicly professed; in a country, that wants no means of knowing
it’s duty, and, among it’s other motives to the practice of it, has one,
as rare as it is valuable, I mean, The best example in the highest place.
3. In this relaxed state of _private morals_, it is easy to guess what
must be the tone of our CIVIL or POLITICAL virtues.
Vice is never so shameless, as when it pretends to public spirit. Yet
this effrontery is so common, that it scandalizes nobody. If, indeed,
noise and clamour and violence; if an affected tumour of words, breaking
out in a loud defiance of dignities; if intemperate invectives against
the most respected characters, and a contempt of all that wears the face
of authority among us——were proofs of a just concern for the common weal;
there would be no want of this virtue.
But who sees not, that true patriotism dares not allow itself in
these liberties? that, if, in pursuit of a favourite object, it goes,
occasionally, some lengths, scarce justifiable itself, it never fails,
however, to stop at a certain point, and to respect, at least, the firm
immoveable barriers of the Constitution? But has such been the modesty
of our times? Let every one judge for himself. And, for the rest, I wish
it had not appeared of late, that such a spirit of rapine and corruption
prevails, both at home and abroad, as threatens the subversion of all our
public interests;—a spirit! which neither the vigilance of parliament,
for the severity of public justice, hath been able to controul.
I PASS RAPIDLY over these things, and omit a thousand others, that
might be mentioned, because I would rather suggest matter to your own
reflexions, than enlarge on so unwelcome a subject, myself. Besides,
I know what is commonly thought of such representations. Some will
treat them, as decent words, on this occasion; others, as charges much
aggravated, if not groundless; even, on many well-intentioned men an
old and oft-repeated complaint will make, it is possible, but a slight
impression.
Still, it is _our_ duty to speak plainly, on such a day, as this; and
if we speak truly too, it is very clear what must be the duty of our
_hearers_. Reason stands aghast at the sight of an “unprincipled,
immoral, incorrigible” publick: And the word of God abounds in such
threats and denunciations, as must strike terror into the heart of every
Believer. And, although Repentance may not ensure success in the great
contest, now depending, (for the All-wise Disposer of events may see fit
to decree otherwise); yet the likeliest method we can take to procure
that success will be, by rendering ourselves somewhat less unworthy of
it, than, assuredly, we now are. At all events, an amendment of life will
recommend us to the favour of God, and must therefore be useful, indeed
is the only thing that, in the end, can be truly so, to us.
Let us then (every one for himself) try what Repentance can do, under
this conviction of a too general depravity, and in this hour of national
distress. One natural effect of it will be, A readiness to submit
ourselves to the authority of Government in all those just measures,
which it may see fit to take in the present emergency, and to give the
utmost effect to them by our entire agreement and unanimity.
And would to God, we had always been of this mind!—But, let us, at
length, resolve to be so. Then may we hope, with the divine blessing
(which we have supplicated this day) on his Majesty’s arms and councils,
that this unnatural Rebellion will be soon composed; the just rights of
the nation restored; and a way opened for the re-establishment of _law_
and _order_ in those miserably distracted provinces, which have now
learned, from experience, the just value of both.
To conclude; a pious and Christian use of the present occasion, in
putting up our vows to heaven for the return of the public tranquillity,
and in forsaking, every one of us, the error of our ways, will perfectly
correspond to the views of our most religious and gracious Sovereign;
who, in calling upon us to join with him in this solemn fast, in the
midst of his successes, demonstrates, that his trust is not in his own
strength, but that of the Almighty; that He regards this necessary
chastisement of his undutiful subjects as a matter of the deepest
humiliation; and that Victory itself but redoubles his ardour to procure
for us, and for all his people, the blessings of Peace.
A
SERMON
PREACHED BEFORE
THE INCORPORATED SOCIETY
FOR THE
PROPAGATION OF THE GOSPEL IN FOREIGN PARTS;
AT THEIR ANNIVERSARY MEETING
IN THE PARISH CHURCH OF ST. MARY-LE-BOW,
ON FRIDAY FEBRUARY 16, 1781.
_At the Anniversary Meeting of the_ Society for the Propagation of the
Gospel in Foreign Parts, _in the_ Vestry-Room _of St._ Mary-le-Bow, _on_
Friday _the_ 16_th Day of_ February, 1781;
AGREED, That the Thanks of the SOCIETY be given to the Right Reverend the
Lord Bishop of _Lichfield_ and _Coventry_, for the Sermon preached by his
Lordship this day before the SOCIETY; and that his Lordship be desired to
deliver a copy of the same to the SOCIETY to be printed.
_William Morice_, Secretary.
SERMON, &c.
HEBREWS, xiii. 8.
_Jesus Christ, the same yesterday, to-day, and for ever._
These words, if considered with an eye to the preceding verses, may
mean, “That our Lord Jesus Christ is always attentive to the wants and
distresses of his faithful followers, and always at hand to relieve
them:” Or, if we connect them with the verse immediately following, we
may understand them as expressing this proposition, “That the doctrine of
Jesus Christ is always one and the same, independently of the wayward and
changeable fancies of men.” In either way, I say, the words may be taken;
and they do not necessarily imply more than the one or the other of these
two senses, which the context will oblige us to bestow upon them.
But the minds of the Apostles, full of the greatest ideas, and swelling
with the suggestions of the holy Spirit, which, in no scanty measure, was
imparted to them, perpetually overflow, as it were, the subject of their
discourse, and expatiate into other and larger views, than seem necessary
to the completion of the argument, immediately presented to them.
This being the manner of the inspired writers, it can be thought no
forced or violent construction of the text, to take it in the full extent
of the expression; which is so striking and awful, as naturally to turn
our thoughts towards the contemplation of the three following particulars:
First, The ineffable glory of our Lord’s _Person_;
Secondly, The immensity of the scheme of _Redemption through his
blood_[4]; And
Lastly, The unchangeable nature of his _Religion_.
In these several senses, it is truly and emphatically said of Jesus
Christ, That _he is the same yesterday, to-day, and for ever_.
I. The transcendent dignity of our blessed Lord’s PERSON is expressed in
these words.
For what less do they imply than a perfect state of being, a proper
eternity of existence? Agreeably to what we read elsewhere, That _he was
in the beginning_[5]—_before all things_[6]—that _he is Alpha and Omega,
the first and the last_[7]—that _his throne is for ever and ever_[8]—and
_his goings forth from everlasting_[9]: Nay, and suitably to the very
turn of phrase, which the Holy Ghost employs in characterizing the
Supreme Majesty of Heaven, _I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and which is to come,
the Almighty_[10].
When Jesus Christ, therefore, is held out to us in the text, as being
_the same yesterday, to-day, and for ever_, we may be allowed, or rather
we are required, to elevate our thoughts to the utmost, and to conceive
with inexpressible awe and veneration _of that glory which he had with
the Father, before the world was_[11].
II. We are called upon by these words to reflect on the constant, uniform
tenour of that amazing scheme of REDEMPTION, which was planned before
the ages, was unfolded by just degrees, and was finally completed in
_Christ Jesus_; in this sense, likewise, so interesting to us, _the_ SAME
_yesterday, to-day, and for ever_.
_The works of the Lord_, says the Psalmist, _are great, and sought out
of all those that have pleasure therein_[12]. But which of his works is
so stupendous, or carries the enraptured mind to so high an original, as
that which respects the redemption by Christ Jesus? Man was produced in
time, and stationed on this earth at the distance of no more years, than
our chronology easily reckons up. But who can go back to that moment,
when the Godhead sate in council on _the dispensation of Grace_ by the
Gospel? _On the mystery, which from the beginning of the world hath been
hid in God, who created all things by Jesus Christ; to the intent that_,
in the fullness of time, _unto the principalities and powers in heavenly
places might be known by the Church the manifold wisdom of God, according
to the eternal purpose which he purposed in Christ Jesus our Lord_[13]?
Inspired language itself labours, we see, in setting forth the extent of
this dispensation; in declaring to us _what is the breadth, and length,
and depth, and height_ of this scheme of divine wisdom, _through the love
of Christ, which passeth knowledge_[14].
_Known unto God_, indeed, _are_ ALL _his works from the beginning_[15].
But this great work of love seems to have been ever present to him; to
have engaged and occupied, if we may presume so to speak, the constant,
the unremitting, the unwearied attention of the divine mind; and to have
entered into all the counsels of his providence, which he had formed for
the display of his glory, _through all ages, world without end_[16].
Such is the idea which the Scriptures oblige us to entertain of _the
manifold wisdom_ of God in Christ Jesus: _manifold_, as it presents to us
the various evolutions of an eternal and infinitely extended dispensation
of Grace; but _one and the same_, with regard to the end in view, the
redemption of a ruined world, and to the conduct and completion of them
all by the means, and in the person, of the Redeemer.
What parts of this scheme lie out of the verge of our world, and how much
of it hath respected, or may hereafter respect, other and higher natures
by far, than the sons of men, it would be fruitless to inquire, as these
deep things of God have not been distinctly revealed to us. Yet one thing
deserves our notice, That _the Angels themselves[17] desire to look into
this_ scheme of salvation; and are surely some way concerned in it, since
it was designed to comprehend, _and gather together in one, all things
in Christ, both which are in heaven, and which are on earth, even in_
HIM[18].
But conceive of the interest which celestial beings have in Jesus Christ,
as you will; there can be no doubt, that he has been invariably the
end of all God’s revelations to mankind. The history of Redemption is
coæval with that of the Globe itself, has run through every stage of its
existence, and will outlast its utmost duration. The precious hope of a
Redeemer was the support of fallen man; the theme of all the Patriarchs;
the basis of all the Covenants; the boast and exultation of all the
Prophets; and the desire of all nations.
Look round on the shifting scenes of glory, which have been exhibited in
the theatre of this world; and see the success of mighty conquerors, the
policy of states, the destiny of empires, depend on the secret purpose of
God in his son Jesus: before whom all the atchievements and imaginations
of men must bow down, and to whose honour all the mysterious workings
of his providence are now, have hitherto been, and will for ever be,
directed.
Such is the uniform, immutable, everlasting tenour of that dispensation,
we call Christian; the power and wisdom of God in _Jesus Christ, the same
yesterday, to-day, and for ever_. But
III. Lastly, these words express the unchangeable nature and perpetual
obligation of Christianity, considered as a _Law of Religion_, or _Rule
of Life_, as well as a scheme of wisdom and mercy unspeakable for the
redemption of mankind.
Salvation by the blood of Christ was the eternal purpose of God, the
ultimate end of all his counsels. But, for the attainment of it, He chose
to reveal his will gradually by several intermediate and preparatory
communications. Hence the divine Law, though still directed to the same
end, has been diversified, according as the Legislator saw fit, _at
sundry times, and in divers manners, to speak in times past unto the
Fathers by the_ PROPHETS.
But now, at length, _He hath spoken to us by his_ SON; whose word has
become the standing law of mankind; obligatory on all, to whom it is
made known, and unalterable by any authority, or by any change of
circumstances whatsoever. The terms of salvation are irrevocably fixed.
They are proposed to all, and required of all, without distinction
of seasons or persons. The everlasting Gospel is addressed to _all
that dwell on the earth; to every nation and kindred and tongue and
people_[19]. The extent of it is universal; and the obligation so
indispensable, that _if an Angel from Heaven preach any other Gospel than
that we have received_, he is to be rejected by us; nay, an anathema
rests upon him[20]. Since _the sound of the Gospel is gone out into all
the world_[21], we are to listen to no other. Nor is it to be modified to
our expectations or fancies. _We are complete in_ HIM, _which is the head
of all principality and power_[22]; even in JESUS CHRIST, with regard to
the perpetuity and eternity of his Law, as well as in the other senses
before considered, _the_ SAME _yesterday, to-day, and for ever_.
AFTER THIS explanation of the text, every one sees with what force
it applies to the occasion of our present meeting. For surely such a
Religion, as that of Jesus, so divine in its origin, so extensive in its
views, and so permanent in its obligations, deserves to be propagated
through the world; and justifies, or rather demands, the utmost zeal of
its professors to spread it abroad among all nations.
And such is the end of this venerable Society; instituted for the double
purpose of converting the Heathen, who sit in darkness and the shadow
of death, to the blessed hopes of the Gospel; and of keeping up and
promoting in professed Christians that _faith_, which they have already
received, but, through indigence, ignorance, or a vicious life, have
suffered to languish and die away, or have not, at least, cultivated to
any valuable purpose.
And can either of these objects be indifferent to us? Be it but the
_latter_ of the two, it must deeply affect a good and compassionate mind.
Where the want of instruction is extreme in those who bear the name
of Christians, and the means of obtaining it clearly not within their
power, there is no doubt that both benevolence and piety call upon us to
administer what relief we properly can to their pressing necessities.
But the _former_, I suppose, is the main object of the Society: And if,
on this occasion, we may have leave to enlarge our ideas a little, and
to contemplate that object in the extent to which it has been carried by
the zeal not of our’s only, but of other ancient and modern missions, we
shall find it above measure interesting to all true believers in Jesus.
For look on the various wild and uncivilized tribes of men, of whatever
name or colour, which our ambition, or avarice, or curiosity has
discovered, in the new or old world; and say, if the sight of human
nature in such crying distress, in such sordid, disgraceful, and more
than brutal wretchedness, be not enough to make us fly with ardour to
their relief and better accommodation.
To impart some ideas of order and civility to their rude minds, is
an effort of true generosity: But, if we can find means at the same
time, or in consequence of such civility, to infuse a sense of God and
Religion, of the virtues and hopes which spring out of faith in Christ,
and which open a scene of consolation and glory to them, who but must
regard this as an act of the most sublime charity?
Indeed, the difficulties, the dangers, the distresses of all sorts, which
must be encountered by the Christian Missionary, require a more than
ordinary degree of that virtue, and will only be sustained by _him_, whom
a fervent love of Christ and the quickening graces of his Spirit have
anointed, as it were, and consecrated to this arduous service. Then it
is, that we have seen the faithful minister of the word go forth with
the zeal of an Apostle, and the constancy of a Martyr. We have seen him
forsake ease and affluence; a competency at least, and the ordinary
comforts of Society; and, with the Gospel in his hand and his Saviour
in his heart, make his way through burning deserts and the howling
wilderness: braving the rage of climates, and all the inconveniencies
of long and perilous voyages; submitting to the drudgery of learning
barbarous languages, and to the disgust of complying with barbarous
manners; watching the dark suspicions, and exposed to the capricious
fury, of impotent savages; courting their offensive society, adopting
their loathsome customs, and assimilating his very nature, almost, to
their’s; in a word, _enduring all things, becoming all things_, in the
patient hope of finding a way to their good opinion, and of succeeding,
finally, in his unwearied endeavours to make the word of life and
salvation not unacceptable to them.
I confess, when I reflect on all these things, I humble myself before
such heroic virtue; or, rather, I adore the grace of God in Christ Jesus,
which is able to produce such examples of it in our degenerate world.
The power of Religion has, no doubt, appeared in other instances; in
PENANCES, suppose, in PILGRIMAGES, in CRUSADES; and we know in what light
they are now regarded by reasonable and judicious men.
But let not things so dissimilar be compared together, much less
confounded. Uncommanded, useless, sanguinary zeal provokes your contempt
and abhorrence; and with reason: Only remember, for pity’s sake, under
what circumstances of ignorance and barbarity the provocation was given.
But when the duty is clearly enjoined[23] by the Redeemer himself; when
no weapon is employed by the enterprizing adventurer but that of the
Spirit; when the friendliest affections prompt his zeal; and the object
in view is eternal life; when, I say, the authority is unquestionable,
and the means blameless; the motive so pure, and the end so glorious—O!
let not the hard heart of Infidelity prophane such a virtue, as this,
with the disgraceful name of _fanaticism_, or _superstition_.
Nay, Candour, methinks, should be ready to make allowance for some real
defects or miscarriages, which will ever attend the best performances
of mortal men. What though some error in judgment, some impropriety of
conduct, some infirmity of temper, I had almost said, some imbecillity of
understanding, be discernible in the zealous Missionary? Something, nay
much, may be overlooked, where so much is endured for Christ’s sake. It
is enough that the word of the Cross is preached _in simplicity and godly
sincerity_[24]. He, whose _strength is made perfect in weakness_[25],
will provide that even the frailties of his servants contribute, in the
end, to the success of so good a cause, and the display of his own glory.
Thus much I could not help saying on the behalf, and in admiration, of a
CHARITY, which intends so much benefit to the souls of men, which brings
out so many shining virtues in its ministers, and reflects so much honour
on the Christian name. They that feel themselves unworthy to be made the
immediate instruments of carrying on this great work of conversion among
savage tribes and infidel nations, should bless God for the nobler gifts
of zeal, and resolution, and fortitude, which he has bestowed on others;
and should promote it by such means as are in their power, by their
countenance, their liberality, their counsel; by a strenuous endeavour,
in this humbler way, to spread the honour of their Saviour, and the
invaluable blessings of his Religion, to the ends of the world.
Thus shall we make some amends for those multiplied mischiefs, and, I
doubt, injuries, which our insatiable Commerce occasions; and second
the gracious designs of an all-wise Providence, which brings good out
of evil, and turns to his own righteous ends even those VICES which our
boisterous passions produce, and which He sees it not fit, in this our
day of trial, to prevent or restrain.
Lastly, Thus shall we act as becomes the professors of that Religion,
which is divine, universal, perfect; in one word, the gift and the
likeness of HIM, who is THE SAME YESTERDAY, TO-DAY, AND FOR EVER.
A
SERMON
PREACHED BEFORE
THE RIGHT HONOURABLE
THE HOUSE OF LORDS,
IN THE
ABBEY CHURCH OF WESTMINSTER,
ON MONDAY, JANUARY 30, 1786,
BEING
The Anniversary of KING CHARLES’S MARTYRDOM.
_Die Lunæ, 6ᵒ Februarii, 1786._
ORDERED, by the Lords Spiritual and Temporal in Parliament assembled,
That the Thanks of this House be, and are hereby, given to the Lord
Bishop of Worcester, for the Sermon by him preached before this House, on
Monday last, in the Abbey Church, Westminster; and he is hereby desired
to cause the same to be forthwith printed and published.
ASHLEY COWPER,
Cler. Parliamentor.
SERMON, &c.
1 ST. PETER, ii. 16.
_As free, and not using your liberty for a cloak of maliciousness, but as
the servants of God._
Christianity, while it provides, chiefly, for the future interests of
men, by no means overlooks their present; but is, indeed, studious to
make its followers as happy in both worlds, as they are capable of being.
As an instance of this beneficent purpose, we may observe, that the
religion of Jesus is most friendly to the CIVIL AND RELIGIOUS LIBERTIES
of mankind.
There is something in the constitution of our nature, which leads men to
expect, and even claim, as much independence on the will and caprice of
each other, as the ends of society, and the form of government, under
which they live, will permit.
Agreeably to these instincts, or conclusions of reason, call them
which you will, the Gospel, both in its genius and precepts, invites
its professors to the love and cultivation of LIBERTY. It allows the
freedom of private judgment, in which the essence of _religious_ liberty
consists: And it indulges our natural love of _civil_ liberty, not only
by giving an express preference[26] to it, before a state of slavery,
when by just and lawful means we can obtain it; but, also, by erecting
our thoughts, and giving us higher notions of the value and dignity of
human nature (now redeemed by so immense a price, as the blood of the
Lamb of God), and consequently by representing a servile condition as
more degrading and dishonourable to us, than, on the footing of mere
reason, we could have conceived.
But now this great indulgence of Heaven, like every other, is liable to
be misused; and was, in fact, so misused even in the early times, when
this indulgence of the Gospel to the natural feelings of men was, with
the Gospel itself, first notified and declared. For the zealot Jews,
full of theocratic ideas, were forward to conclude, that their Christian
privileges absolved them from obedience to _civil government_: And the
believing Gentiles (who had not the Jewish prejudices to mislead them)
were yet unwilling to think that the Gospel had not, at least, set them
free from _domestic slavery_; which was the too general condition of
those converts in their heathen state.
These notions, as they were not authorized by Christianity (which made
no immediate and direct change in the politic and personal condition of
mankind), so, if they had not been opposed and discountenanced, would
have given great scandal to the ruling powers in every country, where the
Christians resided, and have very much obstructed the propagation of the
Christian faith.
The holy Spirit, therefore, to guard the rising Church from these
mischiefs, saw fit, by the Apostle Peter, to admonish both the Jewish
and Gentile converts to conduct themselves as _free men_ indeed, so far
as they were, or could honestly contrive to become free (for that their
religion no way disallowed); but not as _misusing_ the liberty they
had, or might have (which every principle of their religion, as well
as prudence, forbad). _As free_, says he, _and not using your liberty
for a cloak of maliciousness_: As if he had said, “Be careful to observe
a due mean in this matter: Maintain your just liberties; yet so, as
not to gratify your malignant passions under pretence of discharging
that duty.” And the better to secure the observance of this precept, he
adds—_but as the servants of God_—that is, “Remember ye are so to employ
your liberty as never to forget the service ye owe to God; who, in the
present instance, commands you to _obey Magistrates_; that is, to submit
yourselves to the government, under which ye live, _not only for wrath_,
for fear of punishment, _but for conscience sake_.”
And this caution, so guarded by religious as well as moral
considerations, was the more important, because no word is so fascinating
to the common ear, as that of _Liberty_, while the few only know what it
means; and the many, of all ranks, in all times, mistake it for _licence_.
And well had it been if this warning voice of the holy Apostle, which
sunk deep into the hearts of the first Christians, had continued to make
the same impression on the whole Christian world; which, unhappily, has
contemned, or at least neglected it, in almost all ages; but never more
remarkably, than in those disastrous days, which the present solemnity
calls upon us to recollect and lament.
I. The great quarrel of the times I speak of, was opened with the cry of
RELIGIOUS LIBERTY; not without reason, it must be confessed, yet with an
ill grace in the complainants; who certainly would have denied to others
what they so peremptorily, and indeed with too much petulance, demanded
for themselves.
The source of this evil (to do justice to all sides) is to be sought in
the Reformation itself; which, when it had succeeded in its great view
of cleansing Religion from the corruptions of Popery, concluded that no
man could have reason, thenceforth, to dissent from the national church;
and that an universal conformity to its discipline and doctrine was to
be exacted. The conclusion was natural enough in their situation; and
the benefit of such conformity, past dispute. But it was not considered,
that differences _will_ arise, many times, without reason; and, when they
do, that force is not the proper way to compose them. This oversight
continued long, and had terrible effects. It kept the Protestants of
all denominations from entertaining just ideas of _Toleration_; the
_last_ great point of reformed religion which was clearly understood, and
perhaps the _only_ one of real moment in which the extraordinary persons,
whom Providence raised up to be the conductors of _our_ Reformation, were
deficient.
In this state of things, it unfortunately happened that the Reformation
was suddenly checked by the return of Popery, which forced many pious
and eminent men to take refuge in the Protestant churches abroad; where
they grew enamoured of certain forms of church-government, different from
those that prevailed at home; and which, on their subsequent return, they
fanatically strove to obtrude on their brethren, and to erect, under the
new name of THE DISCIPLINE, on the ruins of the established hierarchy. So
unreasonable a pretension naturally alarmed and exasperated those who had
power in their hands, and had their prejudices too, not less violent than
those by which the _Puritans_ (for that was the name they went by) were
possessed. The consequence was what might be expected. A _toleration_
for their discipline out of the establishment, which was all they should
have aimed at, and to which they had a right, would not have satisfied
them; and their iniquitous claim of _Dominion_ was too naturally repaid
by penal laws and compulsive statutes: that is, one sort of tyranny was
repressed and counteracted by another. And thus matters continued through
several reigns; till some more pressing claims of civil liberty, mixing
with these struggles for church-dominion, overthrew, in the end, the
ancient ecclesiastical government; drove the bishops from their sees,
the liturgy from our churches, and brought in the classical regimen,
enforced, in its turn, as the episcopal one had been, with the rigours of
persecution.
Still, the restless spirit of the times continuing, or rather increasing,
this new model was forced to give may to another, which assumed the more
popular name of _Independency_; under whose broad wing a thousand sects
sprung up, each more extravagant than the other, till, in the end, all
order in religious matters, and religion itself, disappeared, under the
prevailing torrent of fanaticism and confusion.
Such is the brief, but just, account of the religious factions of those
days: from which we collect how miserably the zealots for religious
liberty defeated their own aims; or rather how wickedly they contended
for power and libertinism, under the mask of liberty: An evil, which
could not have happened, had they paid the least regard to the Apostle’s
injunction of _being free, but not as using their liberty for a cloak of
maliciousness_.
II. The claims of CIVIL LIBERTY (which sprung up amid this rage of
religious parties) were better founded; were for a time carried on more
soberly; and, as was fitting, were, at first, attended with better
success.
The mixed form of the English government, originally founded on the
principles of liberty, had, from many concurring causes, degenerated into
a kind of monarchical despotism, which an unquestionably virtuous, but
misinformed and misguided Prince, was for moulding into a regular system.
Happily the growing light and spirit of the times excited a general
impatience of that project; and produced a steady and constitutional
opposition to it. The distresses of government aided the friends of
liberty, who managed their advantage so well as, in process of time, to
support their claims, redress their grievances, establish their rights,
and, in a word, to reduce the Crown, from the exorbitances it affected,
within the ancient and legal boundaries of the Constitution.
This the Patriots of that time effected; with great advantage to their
country, and with singular honour to themselves. Nothing indeed could
have equalled their glory, had their labours in the cause of liberty
stopped there. But, besides that some means employed by them, in the
prosecution of their best-intended services, cannot be justified; the
intention itself of many of them, hitherto so pure, began to grow
corrupt; their fears and passions transported them too far; their public
ends degenerated into selfish: having vindicated the constitution, their
own security, or some worse motive, prompted them to make free with
it, that is, to commit the very fault they had so justly resented at
the hands of their Sovereign: In a word, the patriots, in their turn,
insulted the Crown, and invaded the Constitution.
The particulars are well known. Ambitious leaders arose, or the old
leaders in the popular cause turned ambitious. Unconstitutional claims
were made: unconstitutional schemes were meditated: what before was
self-defence and sober policy, was, now, revenge and hate: the nation
grew delirious, and the civil war followed.
The rest is recorded in the disgusting annals of those times. Six
desolating years brought on the subversion of the monarchy; and (as if
the victors meant to insult the law itself), by I know not what forms
of mock-justice, the bloody scene was wantonly closed with the public
arraignment, trial, condemnation, and execution of the monarch.
The tragedy of this day was the last insolent triumph of pretended
liberty. What followed, was the most avowed tyranny; upheld for a while
by force and great ability, but terminating at length in wild and
powerless anarchy.
Such, again, were the miserable consequences of not observing the
Apostle’s rule of _being free, but not as using liberty for a cloak of
maliciousness_. Freedom was, first, justly sought after, and happily
obtained: It was, then, made the cover of every selfish and malicious
passion, till the wearers of it were enabled to throw it off, as an
useless disguise; when barefaced tyranny and licentious misrule were seen
to emerge from beneath this specious mantle of public liberty.
The RESTORATION, which followed, redeemed these nations from some part of
the miseries, which their madness had brought on themselves. But for the
full establishment of our civil and religious rights, we were finally and
chiefly indebted to the REVOLUTION.
From that memorable æra, we became, in every sense of the word, a free
people. Conscience was secured in the exercise of its just rights by
a legal toleration: and the civil constitution was restored to its
integrity.
III. Such are the observations, which the sad story of the times we have
been reviewing obviously suggests to us. And now let us pause a little:
And having before us what the nation so long suffered, and what it so
late acquired; that is, the horrors of fanatical tyranny on the one hand,
and the blessings of established order and freedom on the other; let us
inquire dispassionately what improvements we have made of both. Have the
black pages of our annals given us a just abhorrence of the principles
and practices, which brought that cloud over them? And have the bright
ones, which so happily at length succeeded, affected our hearts and
lives, as, in all reasonable expectation, they ought? In particular (to
keep the momentous admonition of my text in full view) has the most
perfect LIBERTY, civil and religious, been acknowledged with that
thankfulness it calls for, or been enjoyed with that sobriety which so
inestimable a gift of Heaven should naturally inspire?
1. To begin with RELIGIOUS liberty.
Has this great privilege, so rightfully belonging to us, as men, as
Protestants, and as Christians, which so many ages had panted after,
and the last so happily obtained, Has this invaluable acquisition been
employed by us to the promotion of its proper ends, the cultivation
of just inquiry, and manly piety? On the contrary, has not the right
of private judgment been abused to the worst of purposes; the open
profession of libertinism in principle, and its consequent encouragement
of all corruption in practice? Has not religious liberty been the
_cloak_, under which revealed and even natural religion has been
insulted; infidelity, and even atheism, avowed; and the most flagitious
tenets propagated among the people? In a word, has not every species of
what is called _free-thinking_, _free-speaking_, and _free-writing_, been
carried to an extreme?