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.

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.

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 16th 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?

But to come to those who are not guilty of these excesses; have we 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.