curiosity. The Gospel was given to fix our faith and regulate our
practice; to purify our hearts and lives, and to _fill us with all joy
and peace in believing_. Instead of these substantial fruits, we reap I
know not what phantom of self-applause for our ingenious speculations:
we lose our precious time in reasoning, when we should act, and hardly
ever come to an end of our reasonings: we grope on in these dark and
intricate paths of inquiry, without ever attaining the heart-felt joy of
conviction: we are so intent on _trying_ all things, that we _hold fast_
nothing: we spend a great part of our lives, some of us our whole lives,
in suspense and doubt: and are so long examining what our _faith_ is,
and whether it be reasonable or no, that, with a divine directory in our
hands, we drop into our graves before we come to a resolution of those
questions.
These are the sad effects of this intemperate wisdom, which therefore we
shall do well to exchange for a little modest piety. And such has been
uniformly the advice of the ablest and wisest men, from the foundation
of Christianity down to this day. It would be endless to refer you to
particular instances in their writings. Their sentiments on this subject
are concisely and forcibly expressed in the following passage of as
great a master of reason as hath appeared in the Christian world since
the revival of letters, which I will therefore leave with you, and would
recommend to your most attentive consideration.
“Rationibus humanis scrutari divinæ naturæ (and what he observes of the
_divine nature_, is equally true of the divine councils) cognitionem,
temeritas est: loqui de his, quæ nullis verbis explicari queunt, dementis
est: definire, impietas est.” And again—“Satis est ad consequendam
salutem æternam, ea de Deo credere, quæ palam ipse de se prodidit
in sacris literis, per selectos ad hoc viros, spiritu suo afflatos;
quæque post versans in terris ipse discipulis aperuit: ac demum per
spiritum sanctum iisdem in hoc selectis discipulis patefacere dignatus
est. Hæc simplici fide tenere, Christiana philosophia est: hæc puro
corde venerari, vera Religio est: per hæc tendere ad cœlestis vitæ
meditationem, pietas est: in his perseverare, victoria est: per hæc
vicisse, summa fœlicitatis est. Cæterum HOMINEM ULTRA HÆC HUMANIS
RATIONIBUS DE REBUS DIVINIS VESTIGARE, PERICULOSÆ CUJUSDAM ATQUE IMPIÆ
AUDACIÆ EST[34].”
A
CHARGE
OF THE
BISHOP OF WORCESTER
TO THE
CLERGY OF HIS DIOCESE.
DELIVERED IN THE YEAR 1790.
A CHARGE, &c.
REVEREND BRETHREN,
It has been observed, that men of sense and parts are not always on the
side of Christianity: And it is asked, how the unbelief of such men can
consist with the honour of that Religion?
We find this topic insisted upon, or insinuated at least, with much
complacency, in all the free writings of these times. And some of them,
however offensive for their impiety, being composed with vivacity, and
delivered in a popular style, gain more credit with unwary readers than
they deserve.
It behoves us to be on our guard against those insinuations, and to
prevent their having an effect upon others. It will not therefore be
unsuitable to the design of our meeting, if I suggest to the younger
part of you (for the elder and more experienced have no need of my
instruction), if I expose in few words the _folly_ of inferring the
falshood of religion from the rejection of it by a few plausible or
learned men. And to give what I have to say the greater weight with
you, I shall deliver my sentiments on the subject in a short comment
on a remarkable text of St. Paul; who has indeed long ago obviated
this prejudice, and fully accounted for the supposed _fact_, without
derogating in any degree from the honour of our divine Religion.
For no sooner was Christianity published to the world, than it was
opposed by all the wisdom of that age, which was, in truth, distinguished
by its wisdom. But then it was _human_ wisdom only, confiding in itself,
and wholly unacquainted with _divine_ wisdom. These were often at
variance, and sometimes irreconcileable with each other. No wonder then,
that _not many wise men after the flesh_, as the Apostle expresseth it,
_were called_, i. e. converted to Christianity, and that the wisdom of
Revelation was deemed _folly_ (as it is in our days, and as it always
will be) by the idolaters of their own _carnal_ wisdom.
This early and popular prejudice, therefore, against the religion of
Jesus, the great Apostle of the Gentiles found it expedient to remove.
And he does it effectually in that oracular sentence delivered by him in
the first Epistle to the Corinthians, in these words;
“_The natural man receiveth not the things of the spirit of God; for they
are foolishness unto him: neither can he know them; because they are
spiritually discerned[35]._”
The meaning of the words is clearly this: “That no man can, by the force
of his natural understanding, however improved, discover the doctrines of
the Gospel; nor even relish them, when they are proposed to him, so long
as he judges of them by the light of his reason only: and that upon this
account, _because_ those doctrines are solely derived from the wisdom of
God, which is superior to our wisdom; and will even seem _foolishness_ to
such a man, _because_ those doctrines are not such as his natural reason,
or wisdom, would suggest to him.”
The text therefore, you see, consists of two distinct _affirmations_,
with a _reason_ assigned for each. 1. That the natural man receiveth not
the things of the spirit of God, _for_ they are foolishness unto him: and
2. that he cannot know them, _because_ they are spiritually discerned.
I begin with the _last_ of these assertions. I. That the natural man
cannot _know_, i. e. discover, the doctrines of the Gospel, is so clear,
that this assertion hardly requires any proof; or, if it do, the reason
given in the text is decisive—_because they are spiritually discerned_—i.
e. because the knowledge of them is derived from the spirit of God. For,
how can man’s understanding penetrate the secrets of divine counsels?
Or, as the Apostle himself manages the argument much better, _What man
knoweth the things of a man, save the spirit of man which is in him? Even
so, the things of God knoweth no man, but the spirit of God._
II. His other assertion—_That the natural man receiveth not the things
of God_, i. e. is indisposed to receive them—is more interesting to us,
and will require a larger illustration. His reason for this assertion is,
_For they are foolishness unto him_. The reason is very general, and
therefore obscure: for you ask how or whence is it, _that those things
are foolishness unto him_?
I answer then, 1. because, _he could not discover them_. It is argument
enough, many times, with the natural man, to reject any doctrine, which
his own sagacity was unable to find out. For, taking for granted the
all-sufficiency of human reason, and that what is knowable of divine
things is within the reach of his own faculties, he concludes at once
that such doctrines as he could not have discovered are therefore false.
If it be only in matters of human science, a discovery, which very
much transcends the abilities of common inquirers, is for that reason
ill-received and slighted by many persons. Much more may we suppose this
prejudice to be entertained against discoveries which no human abilities
whatever could possibly have made.
But 2. a further reason why such things are thought _foolish_ by the
natural man is, because they are widely different from his notions and
apprehensions. He was not only unable to _invent_ them himself; but,
when proposed to him, he cannot see how they should merit his regard,
being so little suited, as they are, to the previous conclusions of his
own understanding. Now this prejudice is of great extent; and is almost
natural to the pride of human reason.
For, supposing a divine Revelation to be given at all, men form to
themselves certain notions of what it must needs be; and finding that it
does not correspond to those notions, _they receive it not_, i. e. they
conclude it to be unreasonable.
Thus, _one_ man imagines that the Gospel could be only a republication
of the law of nature. He finds it is much more; and therefore, without
further search, infers its falshood. _Another_ man admits that the Gospel
might be an extraordinary scheme for the advancement of human virtue and
happiness: but then he presumes that these ends could only, or would
best, be answered by a complete system of moral truths, and by making the
future happiness of man depend upon moral practice only. He understands
that the Gospel proposes to reform mankind by _faith_, and holds out
its rewards only to such as are actuated by that principle. He rejects
then a scheme of religion which so little accords to his expectations. A
_third_ person allows that _faith_ may be the proper object of reward,
but a faith in _God_ only: to his surprize he perceives that this faith
is required to be in Jesus, the son of God indeed, but the son of man
too, and in him _crucified_; that the Gospel supposes mankind to have
been under the curse of mortality, and to be redeemed from it only in
virtue of Christ’s sacrifice on the cross. This strange dispensation is
nothing like that which he should have planned himself: it is therefore
disbelieved by him.
Thus it appears how the _natural man_ is disposed to think unfavourably
of the Gospel, because its doctrines are not such as he should previously
have expected. But another and more fatal prejudice misleads him. For
3. The things of the spirit seem _foolishness_ to the natural man,
because on the strictest inquiry he cannot perhaps find out the reasons
of them; and must admit them, many times, upon trust, as we say, or,
in the language of Scripture, on a principle of _faith_ only. This
experienced inability to search the deep things of God hurts his pride
most of all. That the divine counsels are _beyond_ his discovery, may
be true; that they should be _besides_ his first hasty expectations,
may be digested: but that, when discovered and considered, they should
yet elude his grasp, and not submit to be comprehended by his utmost
capacity, this disgrace is insupportable to him. Yet such are the
fundamental doctrines of the Christian Revelation. “The forfeiture of
life and immortality, for all mankind, in consequence of one man’s
disobedience,” implies a degree of rigour in the divine justice, of which
he cannot understand the reason. On the other hand, “The restoration
of that lost inheritance by the transcendent humiliation of the Son of
God,” is an abyss of mercy which he can still less fathom. These two
principles, on which the whole scheme of the Gospel turns, are not to be
scanned by human wisdom, and must be admitted on the authority of the
Revelation only. The natural man finds his reason so much discountenanced
and abased by its fruitless efforts to penetrate these mysteries, that
he has no disposition to _receive_, nay, he thinks the honour of his
understanding concerned in _rejecting_, such doctrines.
4. The _fourth_ and last reason I shall mention (and but in one word)
for the natural man’s unfavourable sentiments of revealed religion,
is, That the wisdom of this scheme, so far as it may be apprehended
by us, can only appear from considering the harmony of its several
parts, or, as St. Paul expresses it, by _comparing spiritual things
with spiritual_[36]; a work of time and labour, which he is by no
means forward to undertake. So that, as, in the former instances, his
indisposition arose from the _pride_ of reason, it here springs from its
_laziness and inapplication_.
I omit other considerations, which indispose men for the reception of the
Gospel; such I mean as arise from the perversity of the human _will_;
because I confine myself at present to those only which respect the
exercise of human _Reason_. Now it has been shewn, that this faculty,
as it is commonly employed by those who pride themselves most in it,
is unpropitious to Revelation—_because_, it cares not to admit what it
could not discover—_because_, it willingly disbelieves what it did not
expect—_because_, it is given to reject what it cannot at all, or cannot,
at least, without much pains, comprehend. So good reason had the Apostle
for asserting, that _the natural man receiveth not the things of the
spirit of God_!
Very much of what his been here observed of _Unbelief_, might be applied
to what is so prevalent in our days, and is termed _Socinianism_: which,
though it do not disown altogether the authority of revealed religion,
yet takes leave to reduce it to a small matter, and to explain away
its peculiar doctrines, by a forced and irreverend interpretation of
Scripture. So that the difference is only this: the _unbeliever_ rejects
revelation in the gross, as wholly inconsistent with _human_ reason; the
_Socinian_ admits so much of it as he can bend, or torture into some
conformity with his _own_ reason.
But I have considered this species of _Unbelief_ on a former occasion.
At present, I conclude, on the authority of the text now explained and
justified, that no abilities whatsoever of the professed unbeliever
bring any the least discredit on Christianity, because we know that the
two inherent defects of the natural man, _pride_ and _indolence_, very
fully account for his unbelief, without supposing any want of evidence or
reasonableness in the Christian Religion.
Let it then be no discredit to the Gospel, that it requires _faith_,
which is but another term for MODESTY, in its professors. With this
amiable, and surely not unreasonable, turn of mind, the sublimest
understanding will not scruple to receive the things of the spirit
of God; without it, the natural man cannot receive them: _for_, as
the Apostle declares, and this whole discourse testifies, _they are
foolishness unto him_.
A
CHARGE
OF THE
BISHOP OF WORCESTER
TO THE
CLERGY OF HIS DIOCESE.
DELIVERED IN THE YEAR 1796.
A CHARGE, &c.
REVEREND BRETHREN,
The Christian Church has, in no age, been exempt from trials. The
_faith and patience of the Saints_ have been successively exercised by
persecution, by heresies, by schisms, by superstition, by fanaticism, by
disguised or avowed infidelity, and sometimes by downright atheism.
In the midst of these perpetual changes, the duty of US, the Ministers of
the Gospel, is one and the same, TO PREACH THE WORD, _in season and out
of season_, that is, whether the circumstances of the time be favourable
to us or not[37].
Concerning the _evidences_ of the Gospel, or the grounds on which our
belief of it is founded, I say no more at present, than that they have
been accurately considered, and set forth at large, by ancient and modern
writers, and are in themselves abundantly satisfactory.
Taking for granted therefore, as we well may, the divine authority of our
holy Religion, there can be no dispute about the obligation we are under
to PREACH it with diligence. But this may be done in several _ways_:
and it may be of use to consider in WHAT way we shall most effectually
discharge that duty.
The Apostle delivers the whole secret in one word, when he ordains—IF ANY
MAN SPEAK, LET HIM SPEAK AS THE ORACLES OF GOD. And my present business
will be to unfold the meaning of this text, or rather to deduce the
_consequences_ which naturally flow from it.
We are to _speak as the Oracles of God_: that is, as men, who have it in
charge to deliver the will and word of God.
I. It follows then, FIRST, that we are to preach the Gospel SIMPLY AND
PLAINLY; i. e. 1. to deliver Scripture truths, in opposition to merely
human tenets and positions: And 2. cogent and immediate inferences from
those truths, in exclusion of far-fetched and fanciful deductions.
1. Having a _message_ to deliver, our business is to report it with
fidelity, and, as a message coming from _God_, with all imaginable
reverence. Human ingenuity may be employed in other compositions, but
has no place here. Our own fancies, and even persuasions, so far as they
rest on our own discovery, must be kept distinct from revealed truths;
and _the two sorts of learning, philosophy and divinity_ (as the wisest
man[38] of the last age advised), _are on no account to be blended
together_. The reason is, that they stand on different foundations; the
one, on the use of our natural faculties, the other, on supernatural
illumination only. The latter we call _Faith_; the former, _Opinion_, or,
as it may chance, _Knowledge_.
Some regard must be had to this distinction, in discoursing on Christian
_morals_, where Reason can do most. But, as to articles of _faith_, that
is, the sum and substance of Christianity, properly so called, the rule
is to be observed universally and inviolably.
2. It follows also, from our speaking as the _oracles of God_, That
we take great care how we deviate from the sacred text, either in our
conclusions from it, or in our glosses upon it. Our _conclusions_, unless
immediate and direct, and even countenanced by the inspired writers
themselves, may easily mislead us. For the nature of the subject being
not at all, or very obscurely, known, we have but a dim view of the
truths necessarily connected with it. Great caution, then, is in this
respect necessary. It is not less so, in _explaining_ the sacred text. An
oracle of God should be delivered either in its own words, or, at least,
in words clearly, and according to the best rules of interpretation,
explicatory of them. The contrary practice is evidently irreverent,
rash, and even prophane. Had this circumspection in reasoning _from_
revealed truths, and in commenting _upon_ them, been strictly observed,
all those heresies which have corrupted, and still corrupt the faith,
had been prevented; and the Church of Christ had happily enjoyed the
great blessing we daily pray for, _The unity of the spirit in the bond of
peace_.
II. It follows, in the next place, from our being instructed to _speak
as the Oracles of God_, that we preach the truths of the Gospel
AUTHORITATIVELY, in exclusion of doubt or hesitation.
This is a consideration of great weight, and puts a wide difference
between the Christian preacher and the theoretical discourser. When weak
men have no ground to stand upon in their moral or religious enquiries
but their own industry and ingenuity, they may well suspect the soundness
of their conclusions, and had need deliver them with distrust and
caution. But the word of God is unquestionable. What is built upon it is
certainly true. Our modesty therefore suffers nothing from announcing
truths, so derived, with perfect assurance[39].
The advantage of this mode of preaching must be obvious to every body. It
was observed by the Jews in the case of our Lord himself; who, _speaking
as the oracles of God_, and as _God_, astonished his auditory, for that
_he taught them as one having authority, and not as the Scribes_[40]:
as having _authority_, because he uttered nothing but infallible truth,
which he had received from God, and had even a right to deliver in his
own name; and not as the _Scribes_, who might indeed have spoken with
authority, if they had duly respected the Law of Moses, which was the
Law of God; but had forfeited this advantage by the liberty they took
of mixing with it their own glosses and traditions[41]. A perpetual and
awakening admonition to the Christian preacher never to forget or betray
his high privilege of speaking with that tone of authority which becomes
his office, and commands attention[42].
This authoritative mode of preaching requires that we carefully avoid,
in our public discourses, whatever has the air of CONTROVERSY[43]. Our
business is to speak undoubted truths, not to dispute about uncertain
opinions. There are many points, no doubt, relative to the Christian
Religion, besides the evidences of it, that may be properly inquired
into, but not in our Churches. We are to press _there_ only what we
know to be true, and to press it _for that reason_. Let such persons,
then, as are curious to pry into abstruse questions, have recourse to
the _Schools_, where such discussions are in their place; or to _Books_,
where they may be regaled with this sort of entertainment to satiety.
But let them not carry this sceptical humour into that _Chair_, whence
oracles only should proceed.
The preacher will indeed say, his design is to recommend and illustrate
the truth by the use of reason. It may be so: but let him remember, that
_the plainest truths lose much of their weight when they are rarefied
into subtleties_[44]; and that what is readily admitted on the authority
of God’s word, becomes doubtful to the common hearer, when we would prove
it by ingenious argumentation.
To compleat the character of a Christian Preacher, it follows as a
III. Third inference from the Apostle’s rule of _speaking as the oracles
of God_, That he inculcate his doctrine with EARNESTNESS and ZEAL, and
not with that indifference which is usually found, and cannot be much
wondered at, in a teacher of his own inventions.
The Christian preacher should, I say, speak with _earnestness_; that is,
with a solicitous concern to instruct and persuade, such as the known
truth of his doctrine warrants. This earnestness must also be attended
with _zeal_; by which I mean nothing extravagant or fanatical; but such
a fervour of application as must become an Instructor, who, besides the
certainty, knows the _moment_ of what he utters.
These rules, it is true, were not unknown to the ancient masters of
Rhetoric, who told their scholars, That to _convince_, and, much more,
to _persuade_, they were to speak with force and warmth. But to do this,
they were first to be convinced and persuaded _themselves_[45]; which,
in their case, was no easy matter. For the principles they went upon
in their reasoning on moral or religious matters, were frequently such
as they could not confide in; or the end they aimed at, in applying to
the passions, was in no high degree interesting. In spite of the rule,
then, their discourses were often feeble and unimpressive. It is quite
otherwise with the Christian preacher. For we are not recommending a
scheme of notions which we have framed out of our _own heads_, or which
we think in some _small_ degree conducive to the benefit of our hearers.
But we speak that which is _indisputably_ true; and inforce that which,
out of all question, concerns us most, “The salvation of our souls, and
eternal happiness.” The coldest heart must be touched with sure truths,
and cannot impart them without vehemence.
I intimate, rather than express, my meaning to you in few words; both
because the time allows me to do no more, and because I know to whom
these hints are addressed. For your experience in the ministry of the
word must have prevented me in all I have _said_, and will readily supply
what I have _omitted_ to say. I assure myself, therefore, you will come
with me to this short conclusion, “That in our sermons we should execute
our commission with FIDELITY, because it is _a commission_—in the way of
AUTHORITY, because it is a _divine_ commission—and lastly with ZEAL, as
knowing the _end_ of our commission, and the infinite importance of it.”
By this method of instruction (of which there is no want of examples,
or even _models_, in the sermons of our best preachers[46]), by this
Apostolic mode of preaching, I say, we shall do justice at once to our
ministry and ourselves. By speaking as _the oracles of God_, we shall
speak as we ought to speak; and we shall speak with an energy that
can rarely fail of effect. We shall alarm the careless, instruct the
ignorant, confirm the weak, reclaim the perverse, disconcert the wise,
and silence the prophane. We shall do this, and more, in the strength of
him who bade us _teach all nations_. And if we teach them in the _way_
which the Holy Spirit enjoins, we may confidently expect the completion
of that gracious and animating promise—LO, I AM WITH YOU ALWAYS, EVEN TO
THE END OF THE WORLD[47].
A
CHARGE
OF THE
BISHOP OF WORCESTER
TO THE
CLERGY OF HIS DIOCESE.
DELIVERED IN THE YEAR 1800.
A CHARGE, &c.
REVEREND BRETHREN,
I found it necessary to defer my Visitation of you somewhat longer than
the usual time; and have even now no pressing occasion to trouble you
with many words of advice or pastoral exhortation.