Part 10

3. _Thirdly_, that the Reformation was not carried on with us in a precipitate tumultuary manner, as it was, for the most part, on the Continent. On the other hand, it advanced, under the eye of the magistrate, by slow degrees; nay, it was, more than once, checked and kept back by him. Hence it came to pass, that there was time allowed for taking the full benefit of all discoveries, made abroad; for studying the chief points of controversy, with care; and for getting rid of such mistakes, as might arise from a hasty or passionate interpretation of holy Scripture. In short, you will reflect, that, between the first contentions in Germany; on the account of Religion, and the first establishment of it in the Church of England, under Elizabeth, there was the space of near half a century: a space, sufficient, you will think (especially, if the activity of those times be considered) to admit all the _improvements of learning_, that were necessary to those who had the charge of conducting the Reformation; and all the _deliberate circumspection_, with which it was fit that so great a work should be finally completed.

If it be said, “that the Reformers are convicted of ignorance in _one_ important part of scriptural knowledge, that of _Toleration_, and that therefore, possibly, they have erred in others;” I reply, that this subject had never been understood, from the first establishment of Christianity down to the æra of the Reformation; and that the mistakes about it had, chiefly, arisen, not from a want of seeing what the Scriptures had revealed, but of knowing how to reconcile the New Testament to the Old. If we are, now, able to do this, it is well. In the mean time, let it be acknowledged, that no peculiar charge of ignorance can be brought against the Reformers for misapprehending a subject, not only difficult in itself, but perplexed with endless prejudices, and not yet, as appears, quite disentangled of them. After all, this doctrine of intolerance, though it unhappily affected the _personal conduct_ of our Reformers, has no place in the LITURGY and ARTICLES of our Church.

Still, perhaps, the main point, on which this question, concerning the comparative skill of the two periods, in matters of religion, turns, is yet untouched; which is, that the amazing progress, confessedly made, since the æra of the Reformation, in all true _Philosophy_, must have contributed very largely to the increase of _religious_ knowledge; and that so much light of science, as we now enjoy, must have served to give us a clearer insight, than our benighted ancestors had, into the _revealed doctrines of_ Christianity.

But to this so flattering, and, at first view, not improbable, assumption, it may be replied,

4. In the last place, That the doctrines in question, being _purely Christian_, that is, such as it pleased God to reveal to mankind concerning his eternal purpose in Christ Jesus,—that the doctrines, I say, having this original, and being of this nature, have, possibly, no communication with the discoveries of later times: that, of the divine councils, on such a subject, we could have known nothing, if the Revelation had been silent; and that all we _do_ know, when it speaks clearest, is only _what_ those councils are, not on what _grounds_ of reason they stand; whether it be, that such knowledge is unattainable by our faculties, or that it was seen to be improper for our situation: that, to say the least, all the efforts of the ablest men to explain the peculiar fundamental doctrines of our religion, on the principles of our philosophy, have not hitherto been so successful, as to make it certain that these doctrines are indeed cognisable by human reason: that possibly, therefore, those doctrines are the objects of _faith_, simply, and not of knowledge; in other words, that they are no clearer to us at this day, than they were to those plainer men, who lived in the sixteenth century[110].

And now, if we recollect the substance of what has been said—That our Reformers had only to consult the _Scriptures_ for a just idea of the Christian Religion—that they were likely enough to _understand_ those Scriptures, being invited, or rather impelled, to the study of them, by the most active principles of human nature—that they _could not but_ understand those Scriptures in all the more important points of doctrine, which they had so much time and occasion to consider, and which there wanted no more than a common skill in the language of Scripture to understand—and that, lastly, they could not have understood those points _better_, than they did, even with all our real or fancied skill in philosophy, because, in truth, philosophy is not applicable to those points, being matters of pure Revelation, and not susceptible of any additional clearness from the exertion of our best faculties, however improved:—If these things, I say, are put together, we shall conceive it possible for our Reformers to have acquired such a knowledge, at least, of their religion, as not to deserve that utter contempt, with which, on a comparison with ourselves, they are, sometimes, treated.

But a single FACT will, perhaps, speak more conviction to you, than all these general presumptive reasonings. When the question is, therefore, concerning the degree of religious knowledge, which such men as Cranmer and Ridley possessed, let it be remembered, “That Erasmus (who lived and died before the English Reformation had made any considerable progress, and the benefit of all whose light and knowledge those Reformers, therefore, had) that this learned man, I say, had, in those days, explained himself as reasonably, on almost every great topic of revealed religion, as any writer has since done; or is now able to do.”

This _fact_, however, does not imply, that the age of the Reformation was equally enlightened with the present; or that the clearer light, we enjoy, is of no service to religion. Our improved CRITICISM has been of use in ascertaining the authority, and, sometimes, in clearing the smaller difficulties, of the sacred text; and our improved PHILOSOPHY has enabled many great men to set the evidences of revealed religion, in a juster and stronger light: but, with the _doctrines_ themselves, our improvements, of whatever kind, have no concern. Be our proficiency in human science what it may, those doctrines are the _same_ still. Reason, under any degree of cultivation, may if we please to misapply it, perplex and corrupt our faith; but will never be able to see to the bottom of those _judgments_, which are _unsearchable_, nor to clear up those _ways_, which are _past finding out_[111].

To conclude: I am not, now, making the panegyric of those venerable men, to whom we are indebted for our religious establishment. They were our inferiors, if you will, in many respects. But, if, _measuring ourselves by ourselves, and comparing ourselves among ourselves_, we overlook their real abilities and qualifications; if we pronounce them ignorant of _good letters_, because they lived in an age, which we have learned to call barbarous; and ignorant of the _Christian religion_, because they were not practised in our philosophy; we, probably, do THEM great injustice, and take, it may be, not the best method of doing honour to OURSELVES.

SERMON XIV.

PREACHED APRIL 27, 1766.

St. MARK, iv. 24.

_Take heed what ye hear._

Or, as the equivalent phrase is in

St. LUKE, viii. 18.

_Take heed_ HOW _ye hear_.

Faith, says the Apostle, _cometh by hearing, and hearing by the word of God_[112]. The assertion was strictly true in the early days of the Gospel, before books were yet written and spread abroad for the edification of the Church. The inlet of faith was, then, the _ear_: through that organ only was conveyed, from the tongue of the preacher, _the word of God_. But the case is much the same at all times; even _now_, when books are enough multiplied, and perhaps more than enough, in the Christian world. For, it having pleased God, that a standing ministry should be kept up for the instruction of mankind in _the faith_, and a _woe_ being denounced against such, as have received this commission, and yet _preach not the Gospel_[113], the _sole_ way by which _faith cometh_ to most men, and the _principal_, by which it cometh to almost all, is still that of _hearing_. It is still by the _word preached_, that men, in general, come to the faith of Christ, and are confirmed in the profession of it.

Our Lord, then, foreseeing how much would depend on this faculty of _hearing_, and finding by experience how liable it was to be abused, thought fit to give his Disciples a particular, and what may almost seem a _new_, precept, for their conduct in this respect. The ancient masters of rhetoric, and of morals, had frequently warned their scholars to take heed what _they speak_: but our Divine Master carries his attention still farther; and while his ministers are required, _to speak, as the oracles of God_, the people are very properly instructed by him, _to take heed what they hear_.

Now, that this admonition may have its full effect, it will be proper to explain the reasons, on which it is founded; to lay before you the several considerations which shew of what infinite concern it is to those, who _hear_ the word, to be _attentive_ in hearing.

And it naturally occurs, as the

I. FIRST reason for this attention, that what is spoken, is delivered to them, _as the word of God_.

When a person in high place and authority thinks fit to honour us with a message, though it be in a matter of no great importance, with what submission is it received! How diligently do we listen to it! How circumspectly is every sentence, and even syllable, weighed! We do not stand to make exceptions to the messenger, who may have nothing in his own _person_ to command our respect; we do not much consider the _grace_ with which he delivers his message; we are not curious to observe in what _choice_ or _elegant_ terms it is expressed. We are only concerned to know, that the message has been faithfully related, and then a due regard is immediately paid to it. And shall God speak to us by the mouth of his ministers, in terms which himself dictates, and which we may verify, if we please, by comparing them with his own _written word_,—shall, I say, the God of Heaven thus address himself to us, and we not _take heed what and how we hear_?

Or, suppose the opinion of a man learned in any secular profession is reported to us, on a point which falls within his province, and of which it concerns us to form a right apprehension, Is not such _opinion_ received with respect by us, and studied with care?

And shall our Divine Master be negligently _heared_, when he condescends to instruct us in the way of life and salvation, a subject, of all others, the most interesting to us; a subject, which he alone perfectly understands, and concerning which he will not and cannot mislead us?

Still further, besides the authority of the divine word, there is something in the _nature_ of it, which deserves, and, if we be not wholly insensible, must command our attention.

For shall a little superficial rhetorick be listened to with regard, perhaps with admiration? And shall not the heart-felt truths of the Gospel warm and affect us? Shall a few spiritless periods, ranged in measure, and coloured with art, mere sound and paint, throw an assembly, sometimes, into joy or grief, or transport it with indignation? And can we lend a careless ear to the word of God, _which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and a discerner of the thoughts and intents of the heart_[114]?

Such is the attention due to the word of God, when _acknowledged_ under that character. But

II. A SECOND reason for _hearing_ with caution, is, that the hearers are required to judge for themselves whether what is delivered to them be, _indeed_, the word of God. Without this care, impostures may be endless, and the effect of them fatal.

When we give up ourselves with an implicit trust to others in mere temporal concerns, the mischief, although considerable, may yet be checked by experience; or, at most, as it respects this life only, is not conclusive and irreparable: but in matters of religion, if we accept _that_ as the word of God, and act upon it, which has no higher authority than the word of fallible and presumptuous men, we may be led into all the visions of fanaticism or superstition, and into all the crimes which so naturally spring from both, to the loss of our future, as well as present happiness.

It pleased God, therefore, from the time that miracles ceased to be the credentials of his ministers in the Christian Church, to secure the faithful from these dangers by the guidance of the _written Word_; in which, besides _special rules_ there given for the trial of _the spirits, whether they are of God_, such _general principles_ are delivered as may direct our judgment. And by the help of these, interpreted by the _tenor_ of that word, and the _analogy_ of faith, we may be secured from all deception or surprize.

It is true, all men cannot _apply_ these rules and principles, or not with full knowledge and effect. Woe, therefore, be to him who abuses the incapacity of such hearers, by obtruding on their easy belief his own fancies, as the doctrines of God! But to the abler hearers of the word, to all, indeed, who are competently instructed in their Religion, the task is not difficult to avoid gross and dangerous delusions, to determine for themselves _whether the doctrine be of God_, or not. This task, I say, is _not difficult_; yet it implies care and circumspection; and the necessity of discharging it must be allowed a good argument for _taking heed what we hear_.

III. A further reason for this diligence in _hearing_ is, That the hearers are expected and required _to profit by the word spoken_.

_The word of wisdom and of knowledge is given to every man to profit withal[115]._ It is not a curious problem, a fine lecture, a trial of wit, or play of ingenuity, calculated to entertain us for the time, and to be laid aside and forgotten by us again, when the occasion is over. The ministry of the word is of another kind, and destined to higher purposes. It is an instrument of reproof, of exhortation, of instruction in righteousness. _The sword of the spirit_ is put into the hands of men for no ends of pageantry and amusement. The minister of God _bears it not in vain_. He is entrusted with it to smite the hearts of the wicked, to _pierce through the souls_ of unrighteous men, and to flash conviction in the face of unbelievers. It is an ordinance of God, by which he would humble the proud, and convert the obstinate; strengthen the weak, and confirm the wise, hearer. Whatever our condition, it is to be corrected or improved by the word of God; whatever our necessities, they are to be relieved by it. But every gift of the spirit, as well as faith, _cometh by hearing_: and that not in the instant, but by degrees; for the Gospel does not illuminate and sanctify men at once; but by successive improvements, according to the care with which we listen to its admonitions, and the impression they make upon us. Hence it concerns the hearer, that nothing be lost, and that _the good seed_ be not committed to the ground in vain. One _truth_ received, prepares the mind to entertain a second; that, a third; and so on, till we become perfect in the knowledge of the _faith_. Our moral advances are made in the same manner: one good resolution begets another, which again produces succeeding ones, till, through several intervening states, we arrive, or almost arrive, at perfect _obedience_.

And this consideration, indeed, seems to have been immediately present to our Lord, when he delivered the admonition in the text. For so he comments upon, and enforces his own words—_Take heed what ye hear_: [for] _with what measure ye mete, it shall be measured to you, and_ TO YOU THAT HEAR, SHALL MORE BE GIVEN: that is, plainly and certainly, your proficiency in faith and virtue will depend upon the degree of attention ye pay to my word, and shall be proportioned to it; therefore it cannot be too strict and earnest. Nay, our Lord goes farther, and in his jealousy, as it were, for the honour of the word spoken, threatens the listless hearer, that he should not only not advance in religious qualifications, but that he should even lose those, which he already possessed. _For he that hath, to him shall be given_: AND HE THAT HATH NOT, FROM HIM SHALL BE TAKEN AWAY EVEN THAT HE HATH. And this dispensation of Providence, as severe as it may seem, is, I suppose, confirmed by too certain experience, and is analogous to the rest of God’s moral government.

It is no slight matter then, _how we hear_. And let no idle prejudices prevent or mislead us. The preacher of the Gospel may, on various pretences, be unacceptable to us. Still, the Gospel itself is not _his_, but God’s; to which no _circumstance_ should indispose us. Nay, in spite of this indisposition, the _preacher_, if we resolve to hear, may profit us. For it is not, I conceive, without example, that such as come to amuse themselves with a stated discourse, or perhaps to censure the discourser, have found their hearts touched by the quickening power of the word, and have returned with serious thoughts and better resolutions.

This, I say, is not too much to expect from the Gospel of Christ, and the grace which attends it, since we find it recorded of a _Pagan moralist_, that, when a young reveller came into his school, flushed with wine, and (as the custom of such was) crowned with flowers, and therefore in no disposition, we may presume, to profit by his instructions; the philosopher, however, chose his topics so well, and pressed them on his gay disciple with such effect, as to send him away in a graver mood, and without his garland[116]. But,

IV. The last and most important reason of all why we should give an attentive ear to the word of God, is, _That we shall finally be judged by it_.

If the Gospel had only proposed to instruct us in the knowledge of God, that so we might speculate more ably on divine subjects; or, at most, refer the knowledge we acquire to present use; though it could not be denied that such purpose was an important one, yet, if it went no further, we might, if we could allow ourselves in such imprudence, make light of this, as we do of so many other kinds of instruction. We should be ignorant, indeed, and unaccomplished in a very sublime science; but so we are of many others, and yet are contented to remain in that ignorance. We might conduct ourselves foolishly and perversely, and might suffer much inconvenience, and even misery, for want of acting on the principles of this science; but so we do, in many other instances, for want of acting on the maxims of art and prudence in the management of our common concerns, and yet we make a shift to satisfy ourselves with our condition. But if the Gospel follow us into another world; if this immortal volume must be laid open in the presence of men and angels, and our eternal doom pronounced out of it, though we would not obey, or so much as listen to its commands, when they were so earnestly, so repeatedly, in this life pressed upon us; if such be the effect of not _hearing_, how shall we excuse our indifference in this respect, or what can support us under the consciousness of it?

Hear then the awful sentence of Christ himself, denounced in that Gospel—_He that rejecteth me, and receiveth not my words, hath one that judgeth him_; THE WORD _that I have spoken, the same shall judge him at the last day_[117].

Go now, ye careless hearers, ye despisers of the WORD, and justify to yourselves, if ye can, your neglect and scorn of it!

When our Lord himself taught in the streets of Jerusalem, many a _supercilious_ Pharisee, we may suppose, passed by, without so much as stopping to hear what this divine teacher had to say to them: others, if they gave attention to his words, were only gratifying an idle, perhaps a malignant curiosity; they sought occasion from what he said to intrap him in his discourse, to accuse him to the rulers, or to vilify him in the eyes of the people. Again: when this same doctrine was taught by the Apostle Paul in another proud city, as proud of its philosophic schools, as Jerusalem was of its temple, many a contemptuous sophist, we may believe, disdained to listen, at all to the _foolishness of preaching_; and of those few who did, _some_, we know, _mocked_, while others negligently asked their companions, _What would this babbler say_? But how will both these be astonished in the last day to find themselves judged by that _word_ which they neglected, or contemned; by that word, which they would not _hear_, though it was brought home to their doors, or which they rejected with scorn, when they _did_ hear it!

Nor think, because neither Jesus nor Paul hath preached in person to us, that therefore our case is much different. Jesus and Paul still speak in the ministers of the word: or, what if the speakers be widely different, the _word_ is the same: _this treasure we_ still _have_, though _in earthen vessels_[118]. Nay, in one respect, our guilt exceeds theirs. The Pharisees and Philosophers were, alike, ignorant and unbelieving. We profess _to know_, and _to believe_.

Let US, then, _take heed what we hear_; lest our knowledge and belief add terrors to that day, when _the neglected word_ shall sit in judgment upon us.

SERMON XV.

PREACHED NOVEMBER 24, 1765.

ROM. xvi. 19.

_I would have you wise unto that which is good, and simple concerning evil._

Our blessed Lord had given it in charge to his followers to be _wise as serpents, and harmless as doves_[119]. And the Apostle explains and enforces this command of his Master, when he enjoins us in the words of the text, To be _wise unto that which is good, and simple concerning evil_.

I confine myself, at present, to the former part of the text, and shall enquire into the properties or characters of CHRISTIAN WISDOM.

This wisdom consists in the prosecution of what the Scriptures declare to be the true _end_ of man, and by such _means_ as they prescribe to us.

That _end_ is the SALVATION of our souls; and the _means_, which lead to it, are FAITH and OBEDIENCE. Thus far there can be no mistake. The _wise Christian_ is he who is intent on securing his _eternal_ interest; and who, to that end, fortifies his mind with a firm belief of the _doctrines_, and conducts his life according to the _precepts_, of the Gospel.

I. But PERFECT WISDOM, which consists in a strict attention to these _several_ particulars, and according to the true worth of _each_, is rarely the lot of human nature. And there are _two_ ways, in which we are most apt to forfeit our pretensions to it. ONE is, when our minds, wholly taken up with the ultimate _object_ of their hopes, neglect the _means_ which are appointed to bring them to it: The OTHER, when we rest in the intervening _means_ themselves, without a due regard to that _final purpose_, for the sake of which they were appointed.