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BS 491.5 .S5 1832 v. 1 Simeon, Charles, 1759-1836 Horae homileticae

i'' I

THE

ENTIRE WORKS

REV. CHARLES SIMEON, M.A.

WITH COPIOUS INDEXES,

PREPARED BY THE REV.

THOMAS HARTWELL HORNE, B. D.

LONDON:

STEKEOTYPLD AND PRINTED BY RICHARD CLAY, BRF.AD-STUEET-HILL.

HOR^ HOMILETIC^:'

OR ,ry

■■■( "

DISCOURSES

(PRINCII'aLLY in the form of SKELETONS) v

NOW FIRST DIGESTED INTO ONE CONTINUED SERIES, AND FORMING A COMMENTARY

UPON EVERV BOOK OF

THE OLD AND NEW TESTAMENT;

TO WHICH IS ANNEXED, AN IMPROVED EDITION OF A TRANSLATION OF

CLAUDE'S ESSAY ON THE COMPOSITION OF A SERMON.

IN TWENTY-ONE VOLUMES.

BY THE REV. CHARLES SIMEON, M.A.

SENIOR FELLOW OF KING'S COLLEGE, CAMBRIDGE.

VOL I.

GENESIS TO LEVITICUS.

LONDON:

HOLDSWORTH AND BALL,

18, ST. Paul's church-yard.

MDCCC XXXII.

TO HIS GRACE

WILLIAM

LORD ARCHBISHOP OF CANTERBURY,

PRIMATE OF ALL ENGLAND,

AND METROPOLITAN.

My Lord Archbishop,

In offering this work to your Grace's patronage, I beg permission to state what occa- sion there is for such a work, and what I have aimed at in the composition of it.

It is to be regretted, that, whilst the edu- cation we receive in our Universities is admirably adapted to lay a good foundation for us to build upon, there is no subsequent instruction given us to fit us for the employment of the ministry. Before men are called to the public exercise of VOL. I. a

DEDICATION.

the medical or legal profession, they have an appropriate line of study assigned them : nor does any one expect to succeed in either of those professions, till he has, with much labour and study, qualified himself for the discharge of the duties pertaining to it. But for the service of the Established Church no such preparatory studies are required; n.r are any great facilities afforded for the acquisition of that knowledge, which ought to be possessed before we become stated and accredited teachers in the Church of Christ. Even that species of composition which is pecuharly proper for an edifying exposition of God's blessed Word, is never made a subject of specific instruction ; or, at least, is never marked out with such clearness as to render the attain- ment of it easy to persons at their first entrance on their clerical duties. Hence considerable dis- couragement is felt by the Younger Clergy, and a great temptation is thrown in their way, to avail themselves of the labours of others, instead of striking out at first a path for themselves.

To remedy this defect, as far as was in my power, I have endeavoured to unfold the most important and instructive parts of Holy Writ,

DEDICATION.

both in the Old and New Testament, avoiding carefully all peculiarities of human systems, and all unprofitable controversies ; and I have done this in such a way, as to exemplify what ap- peared to me* the most simple and edifying mode of stating divine truth. Throughout the whole I have laboured to maintain that spirit of moderation which so eminently distinguishes the Established Church, giving to every revealed truth, as far as I was able, its proper place, and that precise measure of consideration which it seemed to occupy in the Inspired Volume. At the same time, every thing has been brought forward with an especial view to its practical improvement, so as to lead the minds of mv Younger Brethren to that which was pre- eminently necessary for them in their public ministrations. This has been my object invari- ably : and in that view I would hope the Discourses here offered to the Public will prove of some little service to the Church of Christ.

To render them the more useful, I have studied conciseness, compressing into every separate Dis- course all that was needful for an elucidation of the subject, and confirming every part of it with

DEDICATION.

such references to Scripture, as should leave no reasonable doubt of its accordance with " the mind of the Spirit" of God. In every one of the Dis- courses also I have so clearly marked the method, that the entire scope of the passage may be seen with the glance of an eye ; and the Young Mini- ster may be able to prosecute his work with ease according to his own judgment, making no other use of what is contained within the brackets, than to enlarge or confirm his own views of the subject.

These my best endeavours, such as they are, I lay before your Grace for your approbation, and commend to God for his divine blessing, without which they can be of no avail.

I am.

My Lord Archbishop,

Your Grace's most oblisfed

And devoted Servant, CHARLES SIMEON.

King's College, Cambridge, Mat/ 20, 1833.

""■';V OF

PREFACE.

INSTRUCTION relative to the Composition of Sermons is of great importance, not only to Ministers, but, eventually, to the community at large. And it were much to be wished that more regard were paid to this in the education of those who are intended for the ministry. It has sometimes been recommended to the younger Clergy to transcribe printed Sermons for a season, till they shall have attained an ability to compose their own. And it is to be lamented, that this advice has been too strictly followed : for, when they have once formed this habit, they find it very difficult to relinquish it : the trans- ition from copying to composing of Sermons is so great, that they are too often discouraged in their first attempts, and induced, from the difficidty they experience in writing their own Sennons, to rest satisfied in preaching those of others. To remove, as far as possible, these difficulties from young- beginners, is the intent of these Skeletons. The directions given in Mr. Claude's Essay on the Compositio7i of a Sermon, which is aimexed to these Skeletons, cannot fail of being helpful to every one who will study them with care : but there appears to be something further wanted ; something of an in- termediate kind, between a didactic Essay like Claude's, and a complete Sermon ; something which may simplify the theor}'^, and set it in a practical light.

The follovnng Skeletons^ are not intended particularly to exemplify Mr. Claude's rules. There are indeed all his different kinds of discussion contained in the Skeletons. But instead of illustrating particular rules, they are all intended rather to

^ For this use of the word " Skeleton," see Johnson's Dictionary. VOL. I. h

vi PREFACE.

illustrate one general rule ; namely, to shew how texts may be treated in a natural manner. The author has invariably pro- posed to himself three things as indispensably necessary in every discourse ; unity in the design, perspicuity in the arrangement, and simplicity in the diction.

It may perhaps be not unuseful to point out the manner in which these discourses are formed. As soon as the subject is chosen, the first inquiry is, What is the principal scope and meaning of the text^'i Let us suppose, for instance, that the text of Jer. xxxi. 18 — 20, were the subject. Upon examina- tion, it appears to be a soliloquy of the Deity, expressing what He had seen to be the workings of Ephraim's mind, and declaring the emotions which the sight of his penitent child had occasioned within his own bosom. Having ascertained this, nothing is to be introduced into any part of the discourse, which does not, in some way or other, reflect light upon the main subject. The next inquiry is, Of what parts does the text consist, or into lohat parts maTj it he most easily and natu- rally resolved ? Here an obvious division occurs : it is evident that the text contains, 1st, The reflections of a true penitent; and, 2dly, The reflections of God over him. This division being made, the discussion of the two parts must be imder- taken in their order. But how shall we elucidate the first head? Shall we say, that the penitent is roused from his lethargy, humbled for his transgressions, stimulated to prayer? &c. &c. Such a distribution would, doubtless, con- tain many useful truths ; but they are truths which may be spoken from a thousand other texts as well as this ; and after they had been spoken, the people would still be left without any precise knowledge of the portion of Scripture which should have been opened to them. If the text did not contain any important matter, it would then be proper, and even necessary, to enter in this general manner into the subject : but if the text itself afford ample means of elucidating the point that is under discussion, it is always best to adhere to that. In order then to enter fully into the subject, we examine more care- fully, what are the particular reflections which God noticed in

^ 1 BEG EVERY YOUNG MINISTER VETIY ESPECIALLY TO REMEMBER THIS.

PREFACE. vii

the penitent before us. And here we observe a further clis- crmiination : the penitent's experience is delineated at two different periods; one vet the beginning, and the other in the progress, of his repentance. This distinction serves to open an easy method for arranging what shall be spoken.

Upon investigating still more accurately his expressions, it appears that he laments his past incorrigibleness in the ways of sin, and, with an humble expression of his hope in God, implores converting grace. Soon afterwards, reflecting with a kind of joyful surprise upon the progress he has made, he thankfully ascribes the honour to God, through whose illumi- nating and converting grace he has been enabled to make such attainments. Tliis experience being not peculiar to Ephraim, but common to all true penitents, we illustrate and confirm it by suitable passages of Holy Writ. A similar process is then pursued loith respect to the second head : and when that is arranged and discussed in like manner, we proceed to the appli- cation. The nature of the application must depend in some measure on the subject that has been discussed, and on the state of the congregation to whom it is addressed. Where there are many who make a profession of godliness, it will be necessary to pay some attention to them, and to accommodate the subject in part to their state, in a way of conviction, con- solation, encouragement, &c. But where the congregation is almost entirely composed of persons who are walking in " the broad way" of woi'ldliness and indifference, it may be proper to suit the application to them alone. In either case it may be done by inferences, or by address to distinct characters, or by a general address : but, for the most part, either of the former methods is preferable to the last. As for the exordium, that is the last part to be composed ; and Mr. Claude's direc- tions for it cannot be improved.

Here then is an example of a discoiu:se made on a text that affords an abundance of useful and important matter. But this is not the case in all texts: take Matt. xvi. 26, for instance. In that, the general scope of the text is, to declare the value of the soul ; the distribution of it into its leading parts might be varied in many ways: but what<3ver distribution were adopted, one must of necessity supply from one's own inven- tion matter for the illustration of it ; because the text itself.

viii PREFACE.

though very important, does not limit one to any particular considerations.

By the adoption of such a plan as this, many good ends are attained : for not only is unity preserved, and a perspicuity diffused through the whole, but a variety of ideas suggest themselves which would not other^^■ise occtu' to the mind : an hackneyed way of treating texts -will be avoided : the observa- tions will be more appropriate: they \\"ill arise in a better order, and be introduced to more advantage: the attention of the audience will be fixed more on the word of God : their memories will be assisted : and the very reading of the text afterwards ■s%-ill bring to their minds much of what they have heard : besides, they A\ill be more enabled to discern beauties in the Scripture when they peruse it in their closets. But it may be thought, that, on this plan, it wdll be always neces- sary to use divisions. This, however, is by no means the case : every text drawn up after this manner, must of necessity have an unity of design ; and wherever that is, the divisions may he either mentioned or concealed, as the writer shall choose. Let the forementioned text in Jer. xxxi. be treated without any di\-ision at all ; and the same arrangement will sen^e exactly as well as if the divisions were specified. It will stand thus —

" A true penitent in the beginning of his repentance re- flects on his incorrigibleness in the ways of sin, and pleads with God to turn and convert his soul —

" When he has advanced a little in his repentance, he reflects with gratitude on the progress he has made, and he gives to God the glory of it —

" In such a state he is most acceptable to God —

" "Whilst he can scarcely find terms whereby to express his own vileness, God accounts no honours too great for him —

" He owns him as a pleasant child; expresses his com- passionate regard for him, promises to manifest liis mercy towards him, and grants him all that he liimself can possibly desire." —

Divest the Skeleton of Matt. xvi. 26, of its divisions, and it will be equally clear.

" By ' the world' we are to understand pleasure, riches, and honour —

PREFACE. ix

*' This, if considered in itself, is vile ; if, as estimated by the best judges, worthless —

" The soul, on the contrary, if considered in itself, is noble ; and if, as estimated hy the best judges, invaluable —

" Such being the disparity betw^een the value of the w^orld, and that of the soul, we cannot but see what must be the result of a comparison between them —

" We suppose, for argument sake, that a man may possess the whole world, and that after having possessed it for a while, he loses his own soul ; what in the issue would he be profited ? —

" Whether we enter generally or particularly into this sub- ject, the result will be still the same." —

These two Skeletons are selected in order to exemplify this idea, 1st, In a subject where the whole matter is contained in the text ; and, 2dly, In a subject where nothing but the general idea is suggested : and if the Reader will give himself the trouble to examine, he will find that every one of the other Skeletons may, with equal ease, be draivn out in the same manner. Tliis is a point of considerable importance : for if the mind were necessarily cramped and fettered by this method of composition, it would be inexpedient to adopt it. But it is manifest that it leaves the mind at most perfect liberty: and while many advantages arise from it, there is no room at all for the principal objection, wliich might at first sight appear to lie against it. But though these observations are made to shew that discourses might be formed from the Skeletons as easily without divisions as with them, it is not to be thought that the mention of the divisions is a matter of indifference: the minds of the generality are not capable of tracing the connexion and coherence of a discourse: their attention wall flag ; they will lose much of what they hear ; and have no clew whereby to recover it: whereas the mention of an easy and natural division will relieve their minds, assist their memories, and enable them to " mark, learn, and in- wardly digest" the word.

If any student, who has a view to the ministry, should choose to employ a part of his Sabbath in perusing any of these compositions, he would do well first to get a clear view of the great outlines of the discourse, and then to consider, under each part, what is contained in the brackets ; consulting,

X PREFACE.

as he proceeds, the passages of Scripture that are quoted. After this, if he will ^\Tite over the whole, interweaving those passages, or such parts of them as refer immediately to the subject, adding only a few words here and there to connect the whole, he will find that every Skeleton wiU make a dis- course, which, if read distinctly, will occupy the space of nearly half an hour. In this way he may attain, without any great difficulty, a considerable knowledge of the Scriptures, together with an habit of thinking clearly and connectedly on the principal doctrines contained in them. If any one, who has entered upon the sacred office, should think them worthy of his attention, a different method of using them should be adopted. He, having finished his academical studies, has his time more at his own command: he should therefore make himself perfect master of the Skeleton before him, and then write in his own language, and according to his own concep- tions, his views of the subject: and he will find that "verba provisam rem non invita sequentur." It is proper however to observe, that those parts, which have three marks after

them should be more fully opened.

But there is one caution which requires peculiar attention. In the Skeletons many passages of the Holy Scriptures are quoted, partly for the con\'iction of the Reader's o\m mind, and partly to furnish him with the proper materials for con- firming his word. These passages, if they were all formally quoted, would make the sermon a m.ere rhapsody, a string of texts, that could not fail to weary and disgust the audience. But if they be glanced at, if the proper parts only be selected, and interwoven with the writer's own language, they will give a richness and variety to the discom-se, at the same time that they wiU be peculiarly grateful to those who delight in the word of God. There is however another extreme, which would be no less pernicious : if no passages be formally ad- duced, many parts of the discourse will appear to want con- firmation. The proper medium seems to be, to quote them expressly when there is reason to apprehend that any doubt is entertained respecting the truth that is insisted on, or where the citing of them will give peculiar weight to the point in hand : in all other places the language of Scripture should be used rather to enrich and adorn our own.

PREFACE. xi

It cannot be but that a Work of this nature should be liable to many objections. Persons will vary in their judgment with respect to it, according as they affect or disregard order ; according as they relish or disapprove the use of Scripture language ; according as they have been habituated to close thinking, or have been accustomed to a desultory way of com- mmiicating their ideas ; and, lastly, according as they acquiesce in the unsophisticateitl doctrines of Scripture, or fondly attach themselves to human systems.

But the Author begs leave to observe, that the very plan of suggesting the whole substance of a Sermon in a few pages, of shewing in so small a space how to introduce, divide, discuss, and ap2)li/ every subject, and of referring to the most impor- tant passages of Scripture that can reflect light upon it, necessarily precludes all the ornaments of language, and induces somewhat perhaps of obscurity. But if there be found some reason for that complaint, " brevis esse laboro, obscurus fio," it is hoped the candid Reader will consider it as a fault incident to the plan itself; and if he meet with any expression which appears too unqualified, he is requested to remember, that a thousand qualifying clauses might be intro- duced into a full discourse, which could not possibly find place in such compositions as these : if he would regard these in their projier view, he must consider them only as rough mate- rials prepared to his hand, that out of them he may construct an edifice, modelled and adorned to his own taste.

There is another objection indeed, which has been mentioned to the Author by some of his most judicious friends. It is feared that these Skeletons may administer to sloth and idleness. But he apprehends they are so constructed, that they cannot pos- sibly be used at all, unless a considerable degree of thought be bestowed upon them. Nor does he think that any person, who has ever found the pleasure of addressing his congrega- tion in his own words, ^vill be satisfied with reciting the compositions of another. On the other hand, if some, who woiild otherwise have preached the sermons of others, be drawn gradually to compose their own, and if others, who have been rude and incoherent, be assisted in the exercise of their judg- ment, it will tend to wipe off disgrace from the Established Church, and eventually, it is hoped, to benefit the souls of many.

xii PREFACE.

It is not possible to say what is the best mode of preaching for every individual, because the talents of men are so various, and the extent of their knowledge so different. It seems at all events expedient that a young Minister should for some years pen his sermons, in order that he may attain a proper mode of expressing his thoughts, and accustom himself to the obtaining of clear, comprehensive, and judicious views of his subject: but that he should always continue to write every word of his discourses, seems by no means necessary. Not that it is at any time expedient for him to deliver an unpre- meditated harangue : this would be very unsuitable to the holy and important office wliich he stands up to discharge. But there is a medium between such extemporaneous effusions and a servile adherence to what is written : there is a method recommended by the highest authorities, which, after we have written many hundred sermons, it may not be improper to adopt: the method referred to is, to draw out a full plan or skeleton of the discourse, with the texts of Scripture which are proper to illustrate or enforce the several parts, and then to express the thoughts in such language as may occur at the time. This plan, if it have some disadvantage in point of accuracy or elegance, has, on the other hand, great advantages over a written sermon : it gives a Minister an ojjportunity of speaking with far more effect to the hearts of men, and of addressing himself to their passions, as well by his looks and gesture, as by his words.

Archbishop Seeker, m his last Charge, after observing, in reference to the matter of our sermons, " We have, in fact, lost many of our people to sectaries by not preaching in a manner sufficiently evangelical," (p. 299,) adds, in reference to the manner of our preaching, " There is a middle way% used by our predecessors, of setting down, in short notes, the method and principal heads, and enlarging on them in such w^ords as present themselves at the time : perhaps, duly ma- naged, this is the best." (p. 315.) He then proceeds to express his disapprobation of what is called Mandating of Sermons, or repeating them from memory. This custom obtains much among foreign Divines, and throughout the whole Church of

'^ i. e. Between written discourses, and unpremeditated addresses.

PREFACE. xiii

Scotland ; and in the Statute Book of our University there is an order from King Charles II., that this should be practised by all the Clergy, as well when preaching before the Uni- versity and at Court, as before any common audience*^. This shews at least, that if a Minister had thoroughly studied his discourse, it was deemed no objection against him that he delivered it without book. But the way proposed by Arch- bishop Seeker seems far preferable, on account of the umie- cessary increase of labour to the Minister, and because the repeating of a sermon will most generally appear, as the Arch- bishop justly expresses it, like " the saying of a lesson." Many other authorities of the greatest note might be adduced (as those of Bishop Wilkin, Bishop Burnet, Archbishop of Cambray, &c.) if it were the Author's wish to vindicate this mode of preachmg : but he is far from thinking it proper for all persons, or in all places. He considers it however as extremely useful, where a Minister's talents will admit of it. But, after all, the great concern both of Ministers and private Christians is, to enjoy the blessing of God upon their own souls. In whatever manner the truth may be delivered, whe- ther from a written discourse or memoriter, or from a well- digested plan, they may expect that God will accompany it with a divine energy, if they be looking up to him in the

d " Mr. Vice-Chancellor, and Gentlemen,

" "Whereas his Majesty is informed, that the practice of reading Sermons is generally taken up by the Preachers before the University, and therefore continued even before himself, his Majesty hath com- manded me to signify to you his pleasure that the said practice, which took beginning with the disorders of the late times, be wholly laid aside, and that the aforesaid Preachers dehver their Sermons, both in Latin and English, by memory or without book, as being a way of preaching which his Majesty judgeth most agreeable to the use of all foreign Churches, to the custom of the University heretofore, and the nature and intendment of that holy exercise.

" And that his Majesty's commands in the premises may be didy regarded and observed, his farther pleasure is, that the names of all such ecclesiastical persons, as shall continue the present supine and slothful way of preaching, be from time to time signified unto me by the Vice-Chancellor for the time being, upon pain of his Majesty's displeasure. MONMOUTH."

" October 8, 1674." (Page 300 of the Statute Book.)

xiv PREFACE.

exercise of faith and prayer. In this hope, the Sermon, on Mark xvi. 15, 16, and the four Skeletons annexed to it, are sent forth into the world : and if, by means of them, the excellency of the Gospel may he more clearly seen, its importance more deeply felt, and its strengthening, comforting, sanctifying efficacy more richly experienced, the Author's labours will be abundantly repaid. They are annexed to Claude's Essay ; and the Author recommends those who coukl thoroughly under- stand Claude, to consult them.

In the discussion of so many subjects, it cannot fail but that every doctrine of our holy religion must be more or less canvassed. On every point the Author has spoken freely, and without reserve. As for names and parties in religion, he equally disclaims them aU : he takes his religion from the Bible ; and endeavours, as much as possible, to speak as that speaks®. Hence, as in the Scriptures themselves, so also in this Work, there will be found sentiments, not really opposite, but apparently of an opposite tendency, according to the subject that is under discussion. In writing, for instance, on John v. 40, " Ye will not come to me, that ye might have life,'' he does not hesitate to lay the whole blame of men's condemnation on the obstinacy of their own depraved will : nor does he think it at all necessary to weaken the subject by nice distinctions, in order to support a system. On the contrary, when he preaches on John vi. 44, " No man can come unto me, except the Father loho hath sent me draw him" he does not scruple to state in the fullest manner he is able, " That we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us that we may have a good will, and working with us when we have that good will^:" nor does he judge it expedient on any account to soften, and palhate, and fritter away this important truth. While too

e If in any thing he grounded his sentiments upon human authority, it would not be on the dogmas of Calvin or Arminius, but on the Articles and Homilies of the Church of England. He has the hap- piness to say, that he does ex animo, from liis inmost soul, believe the doctrines to which he has subscribed : but tlie reason of his believing them is not, that they are made the Creed of the Established Church, but, that he finds them manifestly contained in the Sacred Oracles.

f The Tenth Article.

PREFACE. XV

many set these passages at variance, and espouse the one m opposition to the other, he dwells with equal pleasure on them both ; and thinks it, on the whole, better to state these appa- rently opposite truths in the plain and unsophisticated manner of the Scriptures, than to enter into scholastic subtleties, that have been invented for the upholding of human systems. He is aware, that they who are warm advocates for tliis or that system of religion, will be ready to condemn him as incon- sisteiit : but, if he speak in exact conformity with the Scrip- tures, he shall rest the vindication of his conduct simply on the authority and example of the Inspired Writers. He has no desire to be wise above what is written, nor any conceit that he can teach the Apostles to speak with more propriety and correctness than they have spoken.

It may be asked perhaps, How do you reconcile these doc- trines, which you believe to be of equal authority and equal importance ? But what right has any man to impose this task on the preachers of God's word ? God has not required it of them ; nor is the truth or falsehood of any doctrine to be determined absolutely by this criterion. It is presumed, that every one will acknowledge the holiness of God, and the existence of sin: but will any one undertake to reconcile them ? or does any one consider the inability of man to recon- cile them, as a sufficient ground for denying either the one or the other of these truths ? If then neither of these points are doubted, notwithstanding they cannot be reconciled by us, why should other points, equally obvious in some respects, yet equally difficult to be reconciled in others, be incompatible, merely because we, with our limited capacity, cannot perfectly discern their harmony and agreement?

But perhaps these points, which have been such a fruitful source of contention in the Church, are not so opposite to each other as some imagine : and it is possible, that the truly scriptural statement will be found not in an exclusive adoption of either, nor yet in a confused mixture of both, but in the proper and seasonable application of them both ; or, to use the language of St. Paul, " in rightly dividing the word of truth."

Here the Author desires to speak with trembling. He is aware that he is treading upon sKppery ground ; and that he

xvi PREFACE.

has but little prospect of satisfying any who have decidedly ranged themselves under the standard either of Calvin or Arminius. But he wishes to be understood : he is not soli- citous to bring any man to pronounce his Shibboleth ; much less has he any design to maintain a controversy in support of it: he merely offers an apology for the sentiments contained in his publication, and, with much deference, submits to the public his views of scripture truth : and, whether they be per- fectly approved or not, this he hopes to gain from all parties, a favourable acceptance of what they approve, and a candid forbearance in the points they disapprove.

This being premised, he will proceed to state the manner in which these apparently opposite tenets may, in his judgment, be profitably insisted on.

It is supposed by many, that the doctrines of grace are incompatible with the doctrine of man's free-will; and that therefore the one or the other must be false. But why so ? Can any man doubt one moment whether he be a free agent or not? he may as well doubt his own existence. On the other hand, will any man who has the smallest spark of humi- lity, affirm, that he has made himself to differ ; and that he has something which he has not received from a superior powers? Will any one refuse to say with the Apostle, " By the grace of God I am what I am ^ ?"

Again ; as men differ with respect to the first beginnings of a work of grace, so do they also with respect to the manner in which it must be carried on ; some affirming, that God has engaged to "perfect that which concerneth us;" and others, that even St. Paul had reason to fear " lest he himself should become a cast-away." But why should these things be deemed incompatible'? Does not every man feel within himself a

s 1 Cor. iv. 7. ^ 1 Cor. xv. 1 0.

' Benhadad might have recovered from his disease, though God had decreed that, by Hazael's device, he should die of it ; (2 Kings viii, 10.) so we may (for aught that there is in us) die in our sins, though God has decreed that he will save us from death. In both cases the decree of God stands ; but the possibility of the event, as considered in itself, remains unaltered. Neither our liableness to perish prevents the execution of God's decree ; nor does his decree alter our liableness (in ourselves) to perish.

PREFACE. xvii

liableness, yea, a proneness to fall ? Does not every man feel, that there is coiruption enough within him to drive him to the commission of the greatest enormities, and eternally to destroy his soul? He can have but little knowledge of his own heart who will deny this. On tlie other hand, who that is holding on in the ways of righteousness, does not daily ascribe his steadfastness to the influence of that grace, which he receives from God ; and looE daily to God for more grace, in order that he maybe " kept by his power through faith unto salvation'^?" No man can in any measure resemble the scripture saints, unless he be of this disposition. Why then must these things be put in opposition to each other, so that every advocate for one of these points must of necessity controvert and explode the other ? Only let any 2^ious person, whether Calvinist or Arminian, examine the language of his prayers after he has been devoutly pouring out his soul before God, and he will find his own words almost in perfect consonance with the fore- gomg statement. The Calvinist will be confessing the extreme depravity of his nature, together with his liability and prone- ness to fall ; and the Arminian will be glorifying God for all that is good within him, and will commit his soul to God, in order that He who has laid the foundation of his own spiritual temple, may also finish it'.

•^ Zech. iv. 9. 1 1 Pet. i. 5.

A circumstance vnthin the Author's knowledge reflects so much light upon this subject, that he trusts he shall be pardoned for relating it.

A young Minister, about three or four years after he was ordained, had an opportunity of conversing famiharly with the great and vene- rable leader of the Arminians in this kingdom ; and, wishing to im- prove the occasion to the uttermost, he addressed him nearly in the following words : " Sir, I understand that you are called an Arminian; and I have been sometimes called a Calvinist ; and therefore I sujipose we are to draw daggers. But before I consent to begin the combat, with your permission I will ask you a few questions, not from imperti- nent curiosity, but for real instruction." Permission being very readily and kindly granted, the young Minister proceeded to ask, " Pray, Sir, do you feel yourself a depraved creature, so depraved, that you would never have thought of turning unto God, if God had not first put in into your heart ?" — " Yes," says the veteran, " I do indeed." — " And do you utterly despair of recommending yourself to God by

xviii PREFACE.

Doubtless either of these points may be injudiciously stated, or improperly applied. If the doctrines of Election and Pre- destination be so stated as to destroy man's free agency, and make him merely passive in the work of salvation, they are not stated as they are in the Articles and Homilies of our Church, or as they are in the Holy Scriptures. On the other hand, if the doctrines of free-w^ill and hableness to final apostasy be so stated as to rob God of his honour, and to deny that he is both *' the Author and the Finisher of our faith," they are equally abhorrent from the sentiments of our Established Church, and from the plainest declarations of Holy Writ.

The Author humbly apprehends, that there is a perfect agreement between these different points ; and that they are equally salutary or equally pernicious, according as they are properly or improperly impKed. If, for instance, on hearing a person excuse his own supineness by saying, " I can do nothing, unless God give me his grace ;" we should reply, " This is true ; it is God who alone can give you either to will or to do ; " — what would be the consequence ? we should

any thing that you can do ; and look for salvation solely through the blood and righteousness of Christ ? "— " Yes, solely through Christ." ■ — " But, Sir, supposing you were first saved by Christ, are you. not somehow or other to save yourself afterwards by your own works 1 " — " No ; I must be saved by Christ from first to last." — " Allowing then that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power ? " — " No," — *' What then, are you to be upheld every hour and every moment by God, as much as an infant in its mother's arms ? " — " Yes ; altoge- ther."— " And is all your hope in the grace and mercy of God to preserve you unto his heavenly kingdom ? " — " Yes ; I have no hope, but in him." — " Then, Sir, with your leave, I will put up my dagger again ; for this is all my Calvinism ; this is my election, my justi- fication by faith, my final perseverance : it is, in substance, all that I hold, and as I hold it : and therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things wherein we agree."

The Anninian leader was so pleased with the conversation, that he made particular mention of it in his journals ; and notwithstanding there never afterwards was any connexion between the parties, he retained an unfeigned regard for his young inquirer to the hour of his death.

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confirm him in his sloth, and encoiu-age him to cast all the blame of his condemnation upon God himself. But if we should brmg before him the apparently opposite truths, and bid him arise and call upon God ; we should take the way to convince hun, that the favilt was utterly his own, and that his destruction would be the consequence, not of God's decrees, but of his own inveterate love of sin.

Let us suppose, on the other hand, that a person, having "tasted the good word of Hfe," begin to boast, that he has made himself to differ, and that his superiority to others is the mere result of his own free-vnll : if, in answer to him, we should immediately descant on our freedom to good or evil, and on the powers with which God has endued us for the preservation of our souJs, we should foster the pride of his heart, and encourage him, contrary to an express command, to glory before God™ : whereas, if we should remind him, that " by the grace of God we are what we are," and that all must say, " Not unto us, O Lord, not unto us, but unto thy name be the praise," we should lower his overweening conceit of his ovm goodness, and lead him to acknowledge his obligations to God.

Let us illustrate the same in reference to the two other doctrines we mentioned, namely, The perseverance of the saints, and our liableness, in ourselves, to " make shipwreck of the faith." Suppose a person say, " I need not be careful about