all of us made the proper use of the fostering liberty we enjoy in
religious matters? Have we been careful to apply it to the purpose of
dispassionately studying the sacred scriptures; of investigating their
true sense with a due veneration for the high authority they claim,
and for the awful subjects they set before us; and of maintaining our
conclusions from them with a becoming modesty, which in such inquiries
can hardly be too great? Have we betrayed no symptoms of bigotry even in
disclaiming it? Are we ready to indulge that candour to others, which we
so justly expect ourselves? And is the public wisdom itself treated by
those who speculate, at their ease, under the most tolerant establishment
of Christianity that ever existed, Has it been treated, I do not say,
with a blind submission (God forbid!) but with that decent respect,
which is surely due to it? In short, have we, in our several situations
and characters, been careful to exert the full spirit of Christianity,
which, one is ready to think, should naturally spring up from Christian
liberty; or, at least to observe that temper of mutual forbearance, which
should seem to be an easy as well as reasonable duty, now that all unjust
restraints and provoking severities are withdrawn?
2. Thus much for our religious liberties. Have our CIVIL, on which we
equally, and with good reason, value ourselves, been secured from all
abuse? Have we that reverence of just authority, not only as lodged in
the persons of inferior magistrates, or in the sacred person of the
supreme Magistrate, but as residing in the LAW itself (in which the
public will, that is, the whole collective authority of the State is,
as it were, concentered)—Have we, I say, that ingenuous and submissive
respect for this authority, which not only reason and religion, but
true policy, and every man’s proper interest requires? Our boasted
Constitution itself, now so accurately defined and generally understood,
Does it meet with that awful regard from us, which it justly deserves?
Are we anxious, that, of its several parts, each should have its full
play, without interfering with any other? And are we sufficiently on our
guard against a spirit of innovation, which, after all our experience,
can have no probable view of effecting much good, but may easily do
unforeseen and irreparable mischief? It is true, in the less perfect
forms of government, alterations may not be so sensibly felt. But in
a Polity like our’s, so nicely and artificially adjusted, and, like a
well-constructed arch, held together by the intimate relation and mutual
pressure of its several parts, the removal or even change of any one may
loosen the connexion of the rest, and, by disjointing the whole fabrick,
bring it unexpectedly on our heads.
Let me, then, repeat the question. Have we that religious reverence
for the Constitution which its value, its authority, its compact and
harmonious contexture, so evidently demands? And, when it hath bestowed
upon us the blessings of civil liberty, in as full measure as is perhaps
consistent with government itself, are we only solicitous to preserve
it pure, enjoy it thankfully, and transmit it, unimpaired by hasty and
hazardous experiments, to the generations to come?
If to these, and other questions of the like sort, we can answer to our
satisfaction, it is well. If we cannot, we should lay hold on the present
occasion of recollecting the miscarriages and the miseries of past times,
and of regulating our conduct by the instructive lessons, which they read
to us. We shall see, in every instance I have suggested to you, how the
abuse of religious and civil liberty kept operating in those days, till
it produced the ruin and the loss of both—the _irreparable_ loss, if it
had not pleased a gracious Providence to be much kinder to us than we
deserved, or had reason to expect.
Not to profit by this experience would be inexcusable; especially, when
the date of it is so recent, and when this solemn day of humiliation
(for that purpose kept up by authority) so affectingly reminds us of it.
We cannot, if we reflect on what it sets before us, but see in the most
convincing manner, that, to reap the benefits of the best government, we
must, ourselves, be moderate and wise; and that _to use our liberty for
a cloak of maliciousness_ is, at once, the greatest impiety in those who
profess themselves _the servants of God_, and the greatest folly in those
who are, and would continue to be, a _free_ and happy people.
SIX CHARGES
DELIVERED TO THE CLERGY.
A
CHARGE
DELIVERED TO THE CLERGY
OF THE
DIOCESE OF LICHFIELD AND COVENTRY,
AT THE BISHOP’S PRIMARY VISITATION
IN 1775 AND 1776.
A CHARGE, &c.
REVEREND BRETHREN,
It having pleased God to call me to the care of this large Diocese, I
thought it became me to take the first opportunity, which the established
course of Visitation afforded, of meeting my brethren, the Clergy: that
so we might be the sooner acquainted with each other; and that, by means
of their prudent advice and information, I might be the better enabled to
sustain the weighty office imposed upon me.
I may, hereafter, as occasion serves, be more _particular_ in my
directions to you. At this time, it will be sufficient to lay before you
some _general_ considerations on our common PASTORAL DUTY, and to animate
myself and you to a faithful discharge of it.
When our blessed Lord and Master sent forth his favoured servants to
labour in that ministry to which he had called them, he addressed them in
these memorable words—_I have chosen and ordained you_, THAT YE SHOULD
GO AND BRING FORTH FRUIT, AND THAT YOUR FRUIT SHOULD REMAIN[27]: “That
ye may go with this commission to plant my doctrine in the world; and
that, by your cultivation of it, it may take such root as to bring forth
a fruitful harvest of believers, and continue to do so through all ages.”
But what, then, is this _mature and perpetual harvest_, which is here
proposed to the Disciples, as the end of their labours? Is it a harvest
of such believers, as shall barely give their name to Christ? Certainly,
not; but of such as shall be found worthy of him. It is a harvest, then,
of _well-informed_, _pious_, and _righteous_, believers. This is the
precious everlasting _fruit_, which it was entrusted to their office to
produce: and this fruit, the due discharge of their office, under the
blessing of God, makes them _capable_ of producing.
In these affecting words, then, of our divine Master (the more affecting,
because among the last that were uttered by him) the _Apostles_, first,
and, after them, _all_ succeeding ministers of the Gospel, are called
upon to bring forth,
1. The fruit of a RIGHT FAITH in their hearers; as resulting from the
soundness of their doctrine. 2. The fruit of PIETY in their flocks; in
consequence of a diligent ministration in all the offices of their sacred
function. And, 3. The fruit of CHARITY in their Christian brethren; as
springing out of their godly exhortations and blameless examples.
Such, my reverend brethren, is the end for which WE are _chosen and
ordained_ to serve in the church of Christ. And though, in setting this
end before you, I shall but reflect your own thoughts: yet, in doing
this, I may be a no unuseful, certainly, no ungrateful, remembrancer;
since it is the duty, the desire, and the glory of us all, that we _bring
forth fruit_, and that _our fruit remain_.
I. The FIRST object of our ministry is, to instruct our hearers in the
RIGHT FAITH: and to this end, we are required to _take heed to our
doctrine_[28].
The Religion of Jesus claiming to be from God, the _doctrines_, it
delivers, are as well to be believed, as its _precepts_ to be observed.
Thus, a _dogmatic theology_ becomes essential to Christianity; its
professors are equally bound by a certain rule of _faith_, and of
_manners_.
When the Scriptures of the New Testament were made public, these were
that Rule of faith to the whole church of Christ. And, if that Church
had _agreed_ in the interpretation of them; or, if peace and charity
could have consisted with its _disagreement_, no other provision for the
maintenance of the faith had been thought needful. But the Scriptures,
like all other writings, being liable to a different construction,
according to the different views and capacities of uninspired men; and
it being presently found that such difference of construction produced
the most violent animosities among Christians, while each sect pretended
a divine authority for its own fancies; no remedy occurred for these
disorders, but that the _catholic_ church should be held together by one
and the same confession, received and acknowledged by all its ministers;
or, when, afterwards, this extensive project was found impracticable,
that those, who agreed in the same interpretation of the sacred oracles,
should be allowed to separate from all others, and unite themselves into
one distinct and _subordinate_ church.
Thus, _Schism_, though it be always an evil, and may be a crime, was
introduced into the church, and was even tolerated there, to prevent
other and greater evils, as well as crimes, from flowing into it. For,
though a diversity of interpretation, in consequence of this liberty,
prevailed in _different_ Christian communities, which yet acknowledged
the same common Rule, _the Scriptures of God_; still, peace was, by
this means, preserved in _each_ particular community; and, by virtue of
that general principle of mutual toleration, which the expedient itself
implied, it was, or might be, in good measure, preserved through _all the
quarters_ of the Catholic church.
This, in one word, is the ORIGIN, and, at the same time, the
JUSTIFICATION, of Creeds and Confessions; which are only a bond of union
between the members of each Christian society. For the purpose of them
is not to set up human decisions against the word of God; but, by larger
comments, and more explicit declarations, in such points of doctrine as
have been differently apprehended, and much controverted, to express and
ascertain the sense, in which THEY interpret that word, who communicate
together in the same Church.
Thus the case stands, before the State gives a preference to any
particular Church. Thenceforth, indeed, the State concurs with the Church
to enforce one common Confession, by confining the emoluments, which it
provides for the encouragement of Religion, to the peculiar doctrines
of the favoured Church. This, the State does, in _equity_ towards that
religious society, with which it is now so closely connected: it does it,
too, in _prudence and good policy_; because it conceives its own true
interests to be concerned in maintaining those peculiar doctrines.
Thus, whether we regard the _Church_, before it acquires the countenance
of the State, as intent on truth and orthodoxy, and only meditating how
best to preserve that truth in the bosom of _peace_; or, whether we
regard the _State_, after it affords that countenance to the Church,
as studious to provide for its own great object, _General Utility_, of
which the preservation of peace makes so considerable a part; either way
we understand why an agreement of opinion is required in the appointed
Guides and Teachers of Religion. But, as such agreement cannot be
expected, or not maintained, where every Teacher is left to inculcate
what doctrines he thinks fit, hence some _common formulary_ of faith
(not in opposition to that delivered in the Scriptures, but by way of
more precise explanation of what is believed to be its true meaning) is
reasonably proposed to the assent of those Guides and Teachers, before
they exercise their office in any particular Christian society; as a
TEST of their opinions; and as a RULE, by which, in subordination to
the general Rule of Christians, they undertake to frame their public
instructions.
This Confession, or formulary of faith, with us, is THE THIRTY-NINE
ARTICLES: to which a subscription is required from every candidate of the
Ministry. So that THE SCRIPTURE, interpreted by _those articles_, is the
proper rule of doctrine, to every Minister of our Church.
It follows from what has been said, that such, as cannot honestly
assent to this formulary, _must_ (if they aspire to be public Teachers
of Religion) unite themselves with some other _consentient_ Church.
This compulsion may, sometimes, be a _hardship_; but can, in no case,
be an injury: or, if some may chuse to consider it in the light of an
_injury_, it is such an one as must be suffered by individuals for the
general good of that Society, to which they belong.
It is nothing, that some object to these articles, as _improper_, or
_ill-drawn_. The Church will judge for itself of these points. Societies
have surely the same right of private judgement as Individuals; and, till
they revoke a constitution, it should, methinks, be presumed that they
see no cause to do it: just as it is very fitly presumed, on the other
hand, that such individuals, as will not subscribe to this constitution,
cannot. But it is forgotten in this dispute, that, although _truth_ can
only be on one side, _good faith_ may be on either.
Still, it may be said—“_These articles are themselves liable to various
interpretations_.” Without doubt, they are: and so would any other,
which could be contrived. Yet, with all the latitude of interpretation
of which they are capable, they still answer, in a good degree, the main
end of their appointment; as may be seen from the animosity expressed by
some against them, as too strict. And, if we only use _that_ latitude,
which the expression fairly admits, and which the Church allows, they
will continue to answer the _great_ end, hitherto effected by them, of
preserving, among the members of our Church, _an unity of the spirit in
the bond of peace_.
Such then is the fruit of a _right faith_, which the ministers of our
Church are required to bring forth, by the _soundness of their doctrine_.
II. They are, in the next place, ordained to produce the fruit of PIETY,
in their several congregations, by a faithful discharge of the sacred
offices, committed to them.
The LITURGY of the Church of England, in which these offices are
contained, is composed with so much wisdom, and is animated, at the time,
with so true a spirit of piety, that impartial men have generally agreed
in the commendation of it. That the _forms_, prescribed by it, may be
lawfully used, few at this time of day will dispute. That _other_ forms,
more complete and perfect, _may_ be devised, _as_ it is not denied by
_us_, who hold those forms, however excellent, to be of human composition
only; _so_, that any such forms of greater perfection are likely to be
devised by those who are the readiest to find fault with our Liturgy,
will hardly be expected by reasonable and knowing men. Much indeed,
abundantly _too_ much, has been said and written on this subject. Most
of the defects, which some have pretended to find in our Ritual, are
purely imaginary: the rest are certainly unimportant. So that our concern
is plainly to submit all deliberations of this sort to the wisdom of
the Church itself; and, in the mean time, to give all the effect, that
depends on _us_, to the ministration which it requires.
And to this end, it must be our duty to perform the sacred offices with
_regularity_, _decency_, and _fervour_.
1. By _regularity_, I mean such an observance of times and seasons,
and of all the modes of performance, as the Church hath thought fit
to prescribe. To this observance we are, indeed, constrained by
ecclesiastical penalties: but I mention it as a fit testimony of respect
to public authority; and as the means of promoting the true interests of
Religion. For what is _punctually_ performed by the Minister will acquire
a due consideration with the people: and the uniformity of _our_ service
will make the attendance on religious offices more acceptable, more
convenient, more edifying to _them_.
2. Nor is it enough that these offices be performed regularly, or
according to stated rules: they must also be performed _decently_, or
with due grace and propriety in the _manner_ of discharging them. For it
is not, perhaps, enough considered, how much a becoming celebration of
the sacred offices contributes to make men delight in them, and profit
by them: or, on the contrary, how much any degree of negligence in the
_posture_, or of impropriety in the _accent_, or indifference in the
_air_, of the officiating Minister, sinks the credit and authority of his
ministration, and deadens the attention and devotion of his flock.
3. Still, this regular and decent discharge of our duty, how useful
soever, is but an _outward_ thing, and may, to a degree at least, be
counterfeited by those who are, otherwise, very unfit to be employed in
this service. To enliven, to animate, to consecrate our ministry, we must
bring to it all the zeal of _internal_ devotion; such as is sober indeed,
but real, active, and habitual; such as flows from a religious temper,
and is wrought into the very frame and constitution of our minds. For to
this end, more especially, are we set apart from secular pursuits, to
give ourselves up to reading, to meditation, to all spiritual exercises;
that so we may be thoroughly penetrated and informed with pure affections
and heavenly dispositions. When these prevail in us, they will naturally
break forth and express themselves in all our ministrations; they will
be seen and felt by all who partake of them, and, by a kind of sympathy,
will force the hearts of others to _consent_ with our own.
III. The _last_ and best fruit we are to produce, is the fruit of
CHARITY, or a good life, in those committed to our charge; which is
more especially cultivated and matured by our _godly exhortations_, and
_blameless examples_.
1. As to our public exhortations, and discourses from the Pulpit, such an
audience as this cannot want to be instructed in the manner of preparing
them. Permit me only to say, “_That your Sermons cannot well be too
plain; and that they ought to be wholly Christian_.”
The word of God is designed for the edification of all sorts and
degrees among us, and should be so dispensed as to reach the hearts
and understandings of all. And I need not say to you who hear me, that
to frame a discourse in this manner, as it is the usefullest way of
preaching, so it will afford full scope and exercise for all the talents
which the ablest of us may possess.
But, further, you will allow me to observe, that the topics and
principles, on which we form our discourses, must be _wholly Christian_.
I do not mean to exclude natural Reason from our public exhortations, but
to employ it in giving force to those best and most efficacious arguments
for a good life, which the Gospel supplies. I would only say, That we are
not to preach morality, in exclusion of Christianity: for that would be
to incur the guilt of _preaching ourselves_, and not _Jesus Christ_.
The various motives to virtue and all goodness, which may be drawn from
the great doctrines of the Christian Revelation, as they are infinitely
more persuasive and affecting than all others; so they should be
constantly and earnestly impressed on our hearers. To live as becometh
the Gospel, is the duty of Christians: and therefore to preach that
Gospel must be the proper duty of Christian Ministers.
For that _other_ requisite of a _good example_, the case is too plain
to require more than one word. Our blessed Master has told us, that we
are _the salt of the earth_: and we remember what he pronounces of that
salt, _when it hath lost its savour_. This warning may suffice to guard
the minister of the word from gross vice and immorality. But much more
is expected from him. He is to _excell_ in all virtue, and in such sort
as to make it amiable in the eyes of men. He is to take care, that even
_his good be not evil-spoken of_, and that _the ministry be not blamed_.
For there are certain decencies, which must be ranked by us in the place
of virtues. To be wanting in _these_, is to scandalize the brethren, and
dishonour ourselves. Our profession is so sacred, that even our Christian
liberty must be abridged on many occasions; and we must deny ourselves an
_innocent_ amusement, when we have reason to conclude that others will
take offence at it.
How far, and in what respects, this sacrifice must be made to the
decencies of our profession, is a matter of great _prudence_ and
_charity_; and can only be determined, in particular cases, by an honest
exertion of those _two principles_.
Ye have now, my reverend Brethren, presented to you a brief sketch of
our ministerial duties. And our encouragement, for the performance of
them, is, That hereby _we shall bring forth fruit_, and that _our fruit
will remain_: that is, we shall be instrumental in producing a RIGHT
FAITH, a PIOUS OBSERVANCE OF RELIGION, and a TRULY CHRISTIAN LIFE, in
our several charges and congregations; and we shall, likewise, be the
means of transmitting these blessings to Posterity, and of perpetuating
these good fruits to the end of the world. Thus, that which is the _end_
of our ministry, is also the reward of it. Nor will the recompence of
our labours end here. In saving others, by the means now recommended,
we shall assuredly save ourselves. For, by giving this full proof of
our ministry, we shall be _sincere, and without offence till the day of
Christ; being filled with all the fruits of righteousness, which are by
Jesus Christ unto the glory and praise of God_[29]. AMEN.
A
CHARGE
TO THE
CLERGY
OF THE
DIOCESE OF WORCESTER,
DELIVERED AT THE BISHOP’S PRIMARY
VISITATION IN 1782.
A CHARGE, &c.
REVEREND BRETHREN,
On this first occasion of our meeting, you will think it agreeable to
the relation I have the honour to bear to you, if I take leave to remind
you of such of your Clerical Duties as tend more immediately to your own
credit, and to the good order of this Diocese: Not, as if I suspected you
of being, in any peculiar degree, deficient in them; but as, from the
general state of the _present_ times, and from the singular importance of
them at _all_ times, these Duties deserve to be frequently and earnestly
recommended to you.
The Clergy of the Reformed Church of England have always distinguished
themselves by the soundness of their learning, by the integrity of
their manners, and by a diligent discharge of the pastoral office. But
these virtues could not have flourished so much and so long, had it not
been for the PERSONAL RESIDENCE of the Clergy. Hence that leisure which
enabled them to excell in the best literature: hence those truly clerical
manners, unadulterated by too free a commerce with the world: and hence
that punctuality in performing the sacred offices, so edifying to the
people, and, from their being always upon the spot, so easy to themselves.
Now this Residence, which the very institution of Parishes supposes,
and the Common Law intends, has, from early times, been bound upon us
by ecclesiastical canons, and, from the Reformation, also by express
Statute. So that, in the style of Law, and even in common language,
_Incumbent_ is the proper name of every Parochial Minister.
I know, indeed, what exceptions there are to the Statute, and needs must
be in a Constitution like our’s, founded on a principle of Imparity
and Subordination. I know, too, how many more exceptions must be made
on account of the poverty of very many Cures, and the necessity there
unfortunately is of having several churches served by the same person.
Lastly, I do not forget that, in the case of ill health, and doubtless
in other cases that may occur, there will sometimes be good reason for
the Incumbent to desire, and therefore for the Ordinary to grant, an
occasional suspension, or relaxation, at least, of the general Rule. But,
when these cases are allowed for, no Clergyman, who considers the nature
of his office, and the engagements he is under, or who respects as he
ought, either the esteem of others, or the satisfaction of his own mind,
will suffer himself to solicit, or even to accept, an exemption from
Residence.