THE WORK OF CHRIST IN THE WORLD. 
 
 FOUR SERMONS 
 
 PREACHED BEFORE THE UNIVERSITY OF CAMBRIDGE 
 
 ON THE FOTJB SUNDAYS PRECEDING ADVENT 
 IN THE YEAR OP OUR LORD 1854. 
 
 BY 
 
 GEOEGE AUGUSTUS SELWTN, D.D. 
 
 BISHOP OF NEW ZEALAND, 
 
 FORMERLY FELLOW OF ST JOHN’S COLLEGE, 
 CAMBRIDGE. 
 
WORKS OF THE HEW. ^HER ER, 
 
 Late Pr< ,'f iiS'> '>f 3Ioral PhiloscqUi^, Trmity C(u aje, ^ ‘ 'lu 
 
 1. 
 
 Sermons, Doctr' al and Practical. 
 
 With a Memoir of the Author’s Life, by the Rev. ,jtAS 
 AVoodv. ,RD, M.A., Vicar of Mullingar. "With Portrait, ThirH, 
 r.dition. red, i2i. 
 
 Let 
 
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 4. 
 
 A Second Series of Sermons. 
 
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THE WORK OF CHRIST IN THE WORLD. 
 
 FOUR SERMONS 
 
 PREACHED BEFORE THE UNIVERSITY OF CAMBRIDGE 
 
 ON THE FOUR SUNDAYS PRECEDING ADVENT 
 IN THE YEAR OF OCR LORD 1854. 
 
 BY 
 
 GEOKGE AUGUSTUS SELWYN, D.D. 
 
 BISHOP OF NEW ZEALAND, 
 
 FOEMEELT FELLOW OF ST JOHN’S COLLEGE, 
 CAMBEIDGE. 
 
 at tj^e rfqufst of t^e Ukt-C^anctllor. 
 
 SECOND EDITION. 
 
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CONTENTS. 
 
 SERMON I. 
 
 CHRISTIAN WORK THE BEST INTERPRETER OP 
 CHRISTIAN DOCTRINE. 
 
 Nov. 5, 1854. 
 
 John VII. 16, 17. 
 
 My doctrine is not mine, hut his that sent me. If any 
 man will do his w'dl, he shall know of the doctrine 
 whether it be of God. p. 1 
 
 SERMON II. 
 
 THE WORK OF CHRIST IN ENGLAND. 
 
 Nov. li, 1854 . 
 
 Isaiah XLIX. 23. 
 
 Kings shall be thy nursing fathers, and their queens 
 thy nursing mothers. . . . p. 17 
 
 1 
 
VI 
 
 CONTENTS. 
 
 SERMON III. 
 
 THE WORK OF CHRIST IN THE COLONIES. 
 
 Nov. 19, 1854. 
 
 Genesis XVII. 4. 
 
 My covenant is with thee, and thou ahalt he a father 
 of many nations . . . . p. 35 
 
 SERMON IV. 
 
 THE WORK OF CHRIST AMONG THE HEATHEN. 
 Nov. 76 , 1854. 
 
 John XVII. 21. 
 
 That they all may he one; as thou, Father, art in me, 
 and I in thee, that they also may he one in us : that 
 the world may believe that thou hast sent me. p. 53 
 
SERMON I. 
 
 John VII. 16, 17. 
 
 My doctrine is not mine, hut his that sent me. If any 
 man will do his will, he shall know of the doctrine, 
 whether it be of God. 
 
 TT seems to have been the intention of the Uni- 
 J- versity, in the establishment of these Preacher- 
 ships, to extend as widely as possible the range of 
 her religious teaching, by inviting her non-resident 
 members to come in from their distant posts to 
 contribute their stores of experience for the instruc- 
 tion of her students. No plan, I think, could have 
 been adopted more likely to secure our theological 
 system from narrowness of mind and party spirit ; 
 and to stamp it with the character of catholic truth 
 and comprehensive charity. It is a peculiar advan- 
 tage of the highest value, that the annual course of 
 instruction given from this place should include the 
 fresh thoughts and matme experience of all classes 
 
 1—2 
 
2 
 
 SERMON I. 
 
 of preachers ; that our students should at one time 
 profit by the deep research and exact learning of a 
 professor, and at another time listen to the pastoral 
 love and practised sympathy of a parish priest ; and 
 sometimes to a long absent member, who comes 
 back, like myself, from far distant parts, to tell 
 what the power of God’s Holy Spirit has done in 
 heathen lands, and among the multitude of the 
 islands of the sea. 
 
 It seems then to be the duty of each preacher 
 in his turn to endeavour to fill in his own part in 
 the great outline of Divine knowledge, not intruding 
 himself into the province of others, or aiming at 
 anything for which he has not been qualified, either 
 by the direction of his studies, or the range of his 
 ministerial duties. Those whom God has not gifted 
 with much learning, may still fulfil their calling by 
 speaking forth words of truth and soberness. 
 
 The inexhaustible abundance of the word of God 
 and the infinite variety of the works and duties of 
 the ministry, give ample scope for such a cycle of 
 preachers, in which each comes in his turn to tell 
 what the Spirit of God has enabled him to learn, or 
 what the power of Christ has enabled him to do. 
 
 And when we consider the audience which 
 assembles here, this cycle of preachers acquires a 
 far greater and more practical importance. For 
 this congregation is not composed merely of learned 
 
SERMON I. 
 
 3 
 
 men, who meet together to communicate one to 
 another tlieir treasures of mature wisdom, or to 
 ponder well every new interpretation of Holy Scrip- 
 ture, or definition of doctrine. There are many 
 here, who in a few months will diverge from this 
 centre into all the active and influential duties of 
 life. There are those here to-day who in a few 
 years will be statesmen, judges, legislators, magis- 
 trates, bishops, cathedral canons, parish priests, 
 missionaries to the heathen. There is scarcely an 
 office in Church or State, the Throne only excepted, 
 which may not be filled hereafter by some one who 
 is here to-day. The comprehensive character of 
 the congregation is a consideration scarcely less 
 important than the catholic nature of the subjects 
 to be taught. 
 
 This mixed character of our University congre- 
 gation, made up as it is of all the elements of our 
 social and national life, seems to prove that it would 
 be highly inexpedient to look upon these Sermons 
 simply as affording an opportunity for refined Bib- 
 lical criticism, or profound analysis of doctrine. 
 And yet, in a place like this, devoted to intense 
 study, where men of the highest intellectual power 
 are constantly pressing on to new discoveries, and 
 extending the field of knowledge, it is not unnatural 
 that Theology should be viewed in the same light 
 as physical science, that is, as a search after some- 
 
4 
 
 SERMON I. 
 
 thing new, rather than an application to the heart 
 of truths already certain, and of revelations already 
 complete. Out of this whole congregation there 
 will be very few who will be able to take their place 
 in the forefront of theological inquiry ; but there are 
 evident doctrines, and homely duties, which are 
 necessary to all, and yet are apt to be neglected 
 from their very simplicity ; thoughts that shine 
 forth from Holy Scripture, like the jewels from the 
 breastplate of the High Priest, conceived in the 
 infancy of the Church, and belonging to an age 
 when the multitude of them that believed were of 
 one heart and of one soul : and when it was with 
 learning, as with the manna in the wilderness : 
 “ He that gathered much had nothing over, and he 
 that gathered little had no lack*:” when unlearned 
 and ignorant men were gifted with a “ mouth and 
 wisdom, which none of their adversaries were able 
 to gainsay or resist and when men of learning 
 resigned their excellency of speech and of wisdom, 
 and “ determined to know nothing but Jesus Christ, 
 and him crucifiedf.” 
 
 On this simple ground of Holy Scripture and of 
 the Primitive Church, there may then be a place 
 in your cycle of university instruction for the 
 simpler teaching of your parish priests, or of 
 colonial and missionary clergymen. AVe can add 
 * 2 Cor. viii. 15. + i Cor. ii. J. 
 
SERMON I. 
 
 5 
 
 nothing to your store of learning; but we may 
 bring some fresh instances of the Divine love, some 
 deep experience drawn from the fountains of the 
 human heart, some glimpses of primitive Chris- 
 tianity, granted to the servants of God in their 
 lonely mission field, like the tidings of a new-born 
 Saviour given to the shepherds who kept watch 
 over their flocks by night. It is this hope, and 
 this alone, which has emboldened me to come here 
 to-day, and I pray God that the hope may not be 
 vain. 
 
 No one, I think, can rise up in this place to 
 address such a congregation as this without a sense 
 of responsibility both for w'hat he says and for 
 what he leaves unsaid. ^Vords spoken here many 
 years back, and especially by one now gone to his 
 rest*, still linger in my mind. AVill anything that 
 God may enable me to say, have a like effect, and 
 so requite the debt which I owe to those who have 
 gone before me ? In the midst of this gathering 
 together of mature learning and of youthful energy, 
 will God enable me to sow a seed, which will not 
 be lost, when I shall have returned to my distant 
 Islands, and to the simple worship of my native 
 congregations ? 
 
 AVho can doubt the power of this engine to 
 work for good, when he sees that the great religious 
 
 * Rev. Hugh James Rose. 
 
6 
 
 SERMON I. 
 
 movements of the present age have sprung from 
 the Universities? 
 
 Whether it be the great revival of spiritual and 
 personal religion, the renewal of the Image of 
 Christ Himself, of which our own University was 
 the centre ; or the restoration of the Bride of 
 Christ to her own place of reverence in the hearts 
 of Christians, of which the sister University was 
 the appointed instrument ; both alike, the Spirit and 
 the Bride, the spirit of true religion, and the 
 reverence for the Church, testify the power of these 
 great national institutions to concentrate within 
 themselves the feelings of zeal and energy wliich 
 God has kindled, and then to dispense them far 
 and wide to clergy and people. 
 
 But when I come here to offer up my thanks- 
 giving for this double blessing of pure evangelical 
 religion, and of apostolic order, which has been 
 felt by us in the most distant parts of the world ; 
 I am aware that many here are thinking more of 
 the errors and excesses into which some zealous 
 partizans of either cause have run, than of the 
 blessings conferred upon the Church at large by 
 the movements themselves. With such questions 
 as these I feel that I have nothing to do. We 
 liave seen men reputed to belong to various sections 
 of the Church, come out among us, with the same 
 pastoral love of souls, and the same lively care for 
 
SERMON I. 
 
 7 
 
 the conversion of the heathen, and without inquiry 
 into their shades of opinion, we believed their doc- 
 trine to be of God, because they seemed to do the 
 will of Him that sent them. 
 
 I cannot pretend to speak with the same confi- 
 dence of the state of feeling here at home, but in 
 the course of a long journey in almost every part of 
 England, I seem to have observed, in the great 
 majority of the clergy, a desire to give up all con- 
 troversial bitterness, and to devote themselves with 
 earnestness to the great work which lies before them. 
 
 It has pleased God to awaken a zeal among us, 
 which our elder brethren in the ministiy speak of 
 with astonishment, when they compare it with the 
 indifference of former times. A great and visible 
 change has taken place in the thirteen years since 
 1 left England. It is now a veiy rare thing to see 
 a careless clerg}raan, a neglected parish, or a dese- 
 crated church. The multiplication of schools may 
 well be made the subject of special thanksgiving to 
 Almighty God. The teaching of our public schools 
 and universities has risen to a far more religious 
 character. Even our cathedral system, the last to 
 feel the impulse of the spirit of the times, has 
 put forth signs of life, while many were predicting 
 its extinction. 
 
 The natural result of this awakened zeal has 
 been to extend the limits of inquiry, and to give a 
 
8 
 
 SERMON I. 
 
 new value, never recognized before, to more subtle 
 points of doctrine, and more minute rules of prac- 
 tice. By the law of spiritual forces, the pressure 
 on one point is communicated through every narrow 
 orifice, and to the most remote channels. Each 
 man, in his own line of research, feels the force 
 of the whole moving power, and thinks that Chris- 
 tianity itself and the very existence of the Church 
 depends upon the one little point which he has 
 elaborated for himself. We are apt to forget that 
 in the other chambers of the house of God, there 
 are fellow-workers with ourselves, all actuated by 
 the same spiritual life, all pressed by the same con- 
 scientious obligation, all working to the same end, 
 but not in the same exact line, or by the same 
 process : we forget in short that simple rule of 
 St. Paul : “ there are diversities of gifts, but the 
 same Spirit : and there are differences of admini- 
 strations, but the same Lord. And there are 
 diversities of operations, but it is the same God 
 who worketh all in all*.” 
 
 It is easy to see how Christian zeal thus tends 
 to religious strife, by the error of confounding the 
 general blessing of the Spirit of God with the 
 private and special mode in which that blessing 
 may have been obtained. One who has felt his 
 soul raised up to heaven by the harmony of cathe- 
 
 * I Cor. xii. 4 — 6. 
 
SERMON I. 
 
 9 
 
 dral worship, goes forth and denounces the services 
 of the parish-church as cold and defective : an- 
 other, whom God has enabled to pray with the 
 spirit in the simple words of the Liturgy, condemns 
 the cathedral service as formal and ostentatious. 
 Each man, in that state in which he has experienced 
 the power of the Spirit of God, believes his own 
 rule of worship to be not only the best, but the 
 only safe way of life : and the next step to feeling 
 it useful to himself, is to attempt to enforce it 
 upon others. And thus there is nothing so minute 
 which does not become a new occasion of strife. 
 Music, vestments, rubrics, services, architecture, 
 even gestures of the body and tones of the voice, 
 become elements of discord to rend the peace of 
 the Church. 
 
 Still more, when the same spirit of awakened 
 zeal has led to greater earnestness in seeking 
 after truth ; and when the highest intellectual 
 powei-s have been bent upon the deepest mysteries 
 of the faith, then men straightway take pen in 
 hand to attempt to describe that inward radiance 
 of faith, and tliat unspeakable grace which blesses 
 and sanctifies every act of their worship, and espe- 
 cially that highest of all mysteries, the blessed 
 sacrament of the body and blood of Christ. And 
 these new definitions of doctrine they would im- 
 pose upon others because they have been felt as 
 
10 
 
 SEllMON I. 
 
 a comfort by themselves ; not content with that 
 statement which our own Liturgy has carried to 
 the utmost bounds of language, that when we 
 receive the holy sacrament with a penitent heart, 
 and lively faith, then we spiritually eat the flesh 
 of Christ, and drink his blood ; we dwell in Christ, 
 and Christ in us ; we are one with Christ, and 
 Christ with us. 
 
 But the effect of such questions, thus over- 
 strained, is not to unite men with Christ, but to 
 separate them from their brethren. A doctrine 
 overstated or couched in ambiguous language, calls 
 forth immediately a thousand incompetent tribunals. 
 Men of excited minds on either side rush at once 
 into the deepest mysteries of the Christian faith. 
 None of the combatants seem to pause for a mo- 
 ment to consider that the place whereon they 
 stand is holy ground. And can this be the seeking 
 for truth ? Is it not rather to darken counsel, by 
 words without knowledge ? 
 
 Questions, like those which now agitate men's 
 minds, must be tried by the balance of the sanc- 
 tuary, or they must be left untried. The coarse 
 and clumsy processes of human law cannot analyze 
 the ethereal elements of the doctrines which link 
 together the life that now is with the life that is to 
 come. To bring in aliens from other professions 
 to judge on legal grounds alone of the meaning of 
 
SERMON I. 
 
 11 
 
 words, which can have no meaning at all, but by 
 their inward power and application to the heart, 
 would be to deny to the Church, which will here- 
 after judge angels, the power to judge herself. 
 Or, to leave to private judgment to determine the 
 true doctrine of the holy Eucharist, would be as if 
 each limb of the body had power to define the law 
 of membership which unites the whole. Communion, 
 by its very nature, is the subject of all others, the 
 least open to private interpretation. 
 
 It seems then most desirable that the awakened 
 zeal of the Church should be followed up by a 
 revival of the powers of her tribunals of Doctrine. 
 An authority (at least equal to that by which our 
 Articles and Liturgy were framed), is needed to 
 decide, whether the increase of knowledge in the 
 present day will allow of stricter definitions, or 
 greater fulness of language. By that tribunal, and 
 by such a standard only, can these subtle contro- 
 versies be tried. At present we are engaged in a 
 petty strife, which can only fret, and sting, and 
 irritate, without deciding anything or convincing 
 any one. And then, as a just reti’ibution for our 
 lack of charity, we are told that we are unfit to 
 deliberate ; in other words, that the spirit of coun- 
 sel has departed from us ; and that the Church, 
 which has received the promise of the truth, cannot 
 even inquire what truth is. 
 
12 
 
 SERMON I. 
 
 But if it should be the will of God that no such 
 tribunal of doctrine should be revived within our 
 Church, to meet the greater delicacy of conscience, 
 and the greater earnestness of zeal, w'hich God has 
 awakened among us : if while every sail is crowded 
 upon the ship, there is to be no greater wisdom at 
 the helm : must w’e go off to seek for comfort in the 
 false assumptions of a self-contradicting infallibility? 
 and resign all use of our judgment, and all hope of 
 counsel, because we cannot have them at present 
 or use them to the full extent? No, there is a 
 better comfort which we can offer to our young men 
 now entering into life, burning to do their duty in 
 that state of life to which God may call them. The 
 words of the text teach us a never-failing comfort : 
 “ If any man will do the will of God, he shall know 
 of the doctrine whether it be of God.” When 
 other tribunals fail, the best interpreter of Christian 
 doctrine is Christian work; the inward working of 
 faith, combined with the outward working of charity. 
 For faith, untempered by charity, may soar too 
 high: as if the soul, wrapped in the contemplation 
 of its own powers, were to forget the body, and to 
 take thought only of itself. But while faith raises 
 us towards heaven, charity brings us down to the 
 homeliest duties of our daily life, to the care of our 
 children, to the instruction of the young, to minis- 
 tering to the sick, to comforting the widow, to 
 
SERMON I. 
 
 13 
 
 visiting the prisoner, to reclaiming the drunkard, to 
 the binding up of wounds, and the washing of feet : 
 and in this region of practical duty we find our test 
 of necessary doctrine. Whatever is really necessary 
 to reform the sinner, to comfort the sorrowful, and 
 to guide the dying on their way to heaven ; that, 
 and that only, is the doctrine which God calls upon 
 eveiy man to receive. 
 
 Thus, for instance, in our mission work, our 
 standard of necessary' doctrine is, what we can 
 translate into our native languages, and explain to 
 our native converts. This we know to be all that 
 is really necessarj’ to their salvation. 
 
 There may be a higher heaven to which some 
 chosen servants of God may be raised : there may 
 be unutterable words which only they can hear: 
 visions of glorj- may be opened to the view of some, 
 which are denied to others : but the range of ne- 
 cessary doctrine we believe to be that which is 
 attainable by all : because the promise is to the 
 wayfaring man, and to the simple, to the poor, and 
 to the blind. 
 
 The comfort, then, which I would offer to 
 every lay member of our Chinch in these days of 
 undecided controversy, is this : pray for Divine 
 grace, — cultivate your own spiritual blessings, — 
 “ covet earnestly the best gifts : and yet shew I 
 unto you a more excellent way*.” Go to the nearest 
 
 * I Cor. xii. 3 r. 
 
14 
 
 SERMON I. 
 
 school, even among your own children, and try 
 how much you can teach a child. Let charity 
 bring down your mind from its intellectual flight to 
 the level of that little child, whom you have under- 
 taken to teach. Whatever that child can compre- 
 hend, is necessary to salvation : all beyond may be 
 the goodly setting of the pearl of great price, but 
 it is not the jewel itself. 
 
 And to every young clergyman I would say in 
 like manner : Go to the bed of the dying man ; 
 some simple peasant who has read his Bible daily, 
 and walked with God from his youth up ; join with 
 him in his last communion ; hear his fervent ejacu- 
 lations ; witness his perfect peace ; you will not 
 doubt that he has spiritually eaten the flesh of 
 Christ, and drunk His blood ; that he dwells in 
 Christ, and Christ in him ; that he is one with 
 Christ, and Christ with him ; but to find words to 
 define more closely that real presence, and that 
 sacramental union, will be as impossible as to tell 
 by what path his spirit will depart to be with his 
 Lord in Paradise. 
 
 Brethren, let us pray for united minds. Let 
 us set an example of Christian men, denying them- 
 selves even the luxury of controversy, to do God 
 better service. Let us seek for increase of faith by 
 largeness of charity. "While some denounce one 
 another, and bring railing accusations, and use 
 
SERMON I. 
 
 15 
 
 party names, let us meekly pray for the spirit of 
 counsel ; that spirit, which when it has been scared 
 from the higher assemblies of the Church, has 
 lighted upon the lower. Your clerical meetings, I 
 find in every part of England, have brought to- 
 gether men, once thought to be of opposite opinions, 
 and thus charity has led to counsel, and counsel 
 has brought forth truth. These are the signs that 
 the Church thirsts for unity. She feels herself to 
 be separated from Christ, while she is divided 
 against herself. It is not the nature of the sheep 
 of Christ to be scattered abroad. Every beast of 
 prey may range alone, but the sheep must flock 
 together. We have common dangers and common 
 duties enough to bind us together in one body. 
 
 May God then give us grace to abjure all party 
 distinctions, and all religious strife, and resting 
 upon the broad basis of our own Articles and Liturgy 
 in their plain and natural sense, to unite cordially. 
 Clergy and Laity alike, in the great work which 
 God has given us to do, a work too vast and too 
 important to allow a single moment to be lost in 
 unprofitable discussion. The scope of that work, 
 reaching even to the ends of the world, it is my 
 purpose, if God will, hereafter to sketch out ; but 
 let it suffice for to-day to recognize the duty of 
 takinsT care that all our works be done with charity, 
 to the edifying the Church to which God has 
 
1C 
 
 SERMON I. 
 
 granted this outpouring of His Spirit. Better than 
 all tribunals of heresy or boards of doctrine, will 
 be the interest of an all-absorbing work ; the ex- 
 pansiveness of a fervent charity ; the single eye to 
 the one great duty of life; the great cause for 
 which God gave His Son, and for which the Son 
 of God died. “ If any man will do God’s will, he 
 shall know of the doctrine, whether it be of God.” 
 If any man has this single eye, his whole body 
 shall be full of light. 
 
SERMON II. 
 
 IsAiAij XLIX. 23. 
 
 liiugs shall he thy nursing fathers, and their queens 
 thy nursing mothers. 
 
 ^PHE subject which we proposed last Sunday^ 
 and one, I think, of no small importance in the 
 present day, was the tendency of religious zeal, if 
 not duly guarded and controlled, to occasion strife 
 among Christian men, and discontent with our 
 existing institutions in Church and State. I endea- 
 voured to shew how such feelings tend to exag- 
 gerate the importance of minute points of doctrine, 
 or rules of discipline ; so as to make men of sensi- 
 tive minds willing even to give up vast fields of 
 practical usefulness, if they cannot be satisfied 
 upon every speculative question. 
 
 The simple remedy suggested, was to look 
 first to the work ; to think of the woe pronounced 
 upon him who preaches not the Gospel ; and the 
 
18 
 
 SERMON II. 
 
 sentence upon the unprofitable servant who hides 
 his talent in the ground ; and then to fear, lest in 
 seeking for a minute agreement with our fellow-ser- 
 vants in the verbal definition of our duty, we should 
 be tempted to leave the duty itself undone, or even 
 to desert the Church in which we have covenanted 
 to discharge it. And we guarded this recommen- 
 dation against any charge of latitudinarian indiffer- 
 ence to abstract truth of doctrine, by asserting, 
 that in the abeyance of all the real tribunals of 
 doctrine, that is, of the general councils of the 
 Church catholic, and of the council of our own 
 branch of the Church, the best remaining security 
 for truth of doctrine is real, scriptural, and united 
 v:orh. And in this assertion we relied upon the 
 promise of our blessed Lord, that “ if any man will 
 do His Father’s will, he shall know of the doctrine, 
 whether it be of God*;” and upon the other promise 
 in the Sermon on the Mount, that, “ if thine eye 
 be single, thy whole body shall be full of light f.” 
 
 In following out the same line of thought, we 
 are naturally led to the consideration of the great 
 duty of obedience, second in importance only to 
 faith, and proceeding from it : so that in the cove- 
 nant which we made with God in baptism, when 
 the question had been asked : “ Dost thou believe f’ 
 there followed immediately the other : “ ^V'^ilt thou 
 
 * John vii. 17. t Matt. vi. •Ji. 
 
SER^ION II. 
 
 19 
 
 obey*?” — Ami what is rnore likely than, that in 
 an ago of religious zeal, many doubts and questions 
 should arise about a duty so important as this, and 
 that in endeavouring minutely to adjust our duty 
 of obedience to God and man, difficulties should 
 arise of the same kind as those which meet us at 
 every step when we attempt to define accurately 
 by human language the doctrines of God. 
 
 On this point the cardinal mistake seems to lie 
 in making our obedience to depend upon our power 
 to determine with exactness the bearing of each 
 duty upon the other, and the nature and boundaries 
 of each. If this precision of adjustment cannot be 
 attained, it seems as if some thought themselves 
 absolved from all duty of obedience. Thus the 
 most conscientious minds, from a mistaken sense 
 of duty, are often most in danger of the sin of 
 disobedience. 
 
 Yet we may look upon it as a happy age, in 
 which the chief errors arise from an excess of con- 
 science : and such faults must be treated lovingly 
 and with tenderness, because they have their seat 
 in the finer processes of the heart’s best affections. 
 And in this spirit let us pray to be enabled to 
 regard them : not harshly repelling every brother 
 who has felt the unsettling power of this age of 
 lawless speculation; but charitably weighing his 
 * Baptismal Service. 
 
•20 
 
 SERMON II. 
 
 conscientious scruples, and assisting to remove 
 them. And the first thing necessary, is to recog- 
 nize the difficulty of the question ; for there is 
 scarcely any question more really difficult than the 
 limits of obedience, as due respectively both to 
 God and man. For the duty of obedience to God 
 rests upon an unchangeable and eternal law, or- 
 dained by a Father, “with whom is no variableness, 
 neither shadow of turning* and a Saviour, “the 
 same yesterday, to-day and for everf.” The ordi- 
 nances of that eternal law all have their origin in 
 the sacrifice of the Lamb, fore-ordained before the 
 foundation of the world ; who “ offered Himself to 
 God” by an “ eternal spirit.” The partakers of that 
 grace are men whose names, throughout eternity, 
 have been written in the Lamb’s book of life, 
 chosen out of all nations and kingdoms to be the 
 children of God : and “ if children, then heirs ; heirs 
 of God, and joint-heirs with Christ |.” The medi- 
 ator of that law, and the steward of those ordi- 
 nances is the Bride of Christ, the Church, which 
 the Son of God has purchased with His own blood; 
 a Church which has received the commission to 
 “ go into all the world, and preach the Gospel to 
 every creature §,” and with it the promises, that 
 “ her Lord will be with her alway, even to the end 
 
 * James i. 17. t Heb. xiii. 8. 
 
 J Rom. viii. 17. § Mark xvi. 15. 
 
SERMON II. 
 
 21 
 
 of the world*,” and “ that the gates of hell shall 
 not prevail against itf.” And whithersoever this 
 Church may go, she can carry with her no other 
 law than that which was received by the disposition 
 of angels, and written with the finger of God, and 
 proclaimed by prophets, and preached by Him who 
 spake as never man spake, and given by the inspi- 
 ration of the Holy Ghost, and sealed by the blood 
 of martyrs, and guarded against change by the 
 solemn warning of the last of the apostles, when he 
 closed the sacred volume : “ If any man shall add 
 unto these things, God shall add unto him the 
 plagues that are witten in this book : and if any 
 man shall take away from the words of the book of 
 this prophecy, God shall take away his part out of 
 the book of lifej.” This is the obedience which 
 we owe to God, to His Son, to His law, to His 
 gospel, and to His Church; and all these are eternal 
 and unchangeable ; the same in every age and at 
 every place. 
 
 But the rule of obedience to man has no such 
 absolute uniformity ; because the law itself is con- 
 tinually changing. There was a duty of obedience 
 in Joseph to the Pharaoh who placed him at his 
 own right hand ; and in Moses to the other 
 Pharaoh who knew not Joseph; and there was a 
 
 * Matt, xxviii. 20. t Matt. xvL 18. 
 
 J Ber. xxii. 18, 19. 
 
22 
 
 SERMON II^ 
 
 duty of obedience which Naaman owed to Ben- 
 liadad, and which the three children owed to Ne- 
 buchadnezzar, and which Daniel owed to Darius. 
 And there was an obedience which the Apostles 
 owed to the Jewish magistrates, and an obedience 
 which in the time of the worst of the Boman em- 
 perors, St. Paul acknowledged to be due, as to 
 powers ordained of God; and in remembrance of 
 which, St. Peter, in the same times of Pagan rule, 
 taught all men to “ fear God, and honour the 
 King*.” In the midst of this ever-varying suc- 
 cession of human governments, and change of 
 human laws, one invariable principle cleared up all 
 doubt, and guided the actions of all the servants 
 of God: “We ought to obey God rather than 
 menf.” 
 
 And yet there was no straining at gnats or 
 magnifying scruples. No man courted martyrdom 
 to shew his zeal for God. Daniel did not fly in 
 the King’s face, or pray in the corners of the 
 streets, that he might be seen of men ; and so die 
 the death of a braggart, rather than a martyr. 
 Spies had to peep into his house to prove that he 
 was disobeying the king’s decree. Neither did 
 Elisha straiten the cords of conscience, when he 
 bade Naaman go in peace, and, if duty bound him 
 wait upon his master, even in an idol temple : nor 
 * I Pet. ii. 1 7. + Acts v. 29. 
 
SERMON II. 
 
 23 
 
 (lid St. Paul encourage minute scruples of con- 
 science, when he allowed his Christian converts to 
 eat without asking questions for conscience’ sake, 
 because to them an idol was nothing in the world : 
 reserving only the case of anything that might be a 
 stumbling-block to others, and for that case enact- 
 ing the rigid rule, “ to eat no flesh while the world 
 standeth, lest he should make his brother to 
 offend*.” 
 
 There is then a repose of conscience which is 
 far removed from laxity, and which offers, I believe, 
 the true solution of many of the most intricate 
 problems of our mixed state as servants and sub- 
 jects both of God and man. It is true that the 
 Son of God Himself has said : “ No man can serve 
 two mastersf:” but it is also true that the Spirit 
 of God has said : “ Fear God : Honour the King|.” 
 There must then be a harmony between the two 
 duties, the duty to God, and the duty to man, 
 however they may seem to be brought into conflict : 
 and how shall that harmony be found ? 
 
 There was a harmony between the two duties, 
 when the captive maid from the land of Israel said 
 to her mistress: “ Would God my lord w^ere with 
 the prophet that is in Samaria§;” and when Daniel 
 greeted the king who had thrown him into the 
 
 * I Cor. viii. 13. + Matt. vi. 24. 
 
 J I Pet. ii. 17. § 2 Kings v. 3. 
 
24 
 
 SERMON II. 
 
 lions’ den, with the loyal salutation : “ 0 King, live 
 for ever*.” 
 
 And there was a harmony between the two 
 duties when the Son of God commanded tribute to 
 be paid to all to whom it was due ; to the temple 
 which had been made a den of thieves ; and to the 
 Crnsar, by whose power the sceptre had departed 
 from Israel. 
 
 And there was the same harmony, when the 
 men who gnashed upon Stephen with their teeth, 
 heard him pray, “ Lord, lay not this sin to their 
 charge t;” and when they looked upon that man of 
 God, as he gazed stedfastly up to heaven, and “ saw 
 his face as it had been the face of an angel 
 
 But most of all was there a harmony between 
 the duties to God and man, when He who is both 
 God and man fulfilled the whole law, and was obe- 
 dient unto death, even the death of the Cross : 
 when the Son, equal to the Father as touching his 
 Godhead, learned obedience by the things that He 
 suffered. God and man were alike obeyed, and all 
 righteousness was fulfilled, when the Son of God 
 prayed in his agony, “Father, not my will, but 
 thine, be done§;” and when the Lamb of God was 
 dumb before his shearers : “ when he was reviled, 
 yet reviled not again; when he suffered, yet 
 
 Dan. vi. 21. 
 Acts vi. 15. 
 
 + Acts vii. 60. 
 
 § Luke xxii. 42. 
 
SERMON II. 
 
 25 
 
 threatened not ; but committed himself to Him 
 that judgeth righteously*.” 
 
 Thus out of the mist of controversy, and cloud 
 of conflicting duties, a clear beam of light seems to 
 fall upon a handwriting nailed to our Saviour's 
 Cross : “ That love is the fulfilling of the law f.” 
 “ If ye love me, keep my commandments.” The 
 captive maid, who prayed for her master, the mar- 
 tyrs, who loved and blessed their persecutors, and 
 prayed for their murderers, found the true and 
 only solution of a question which has perplexed all 
 ages, and still perplexes our own. By that spirit 
 of patient love they drew near to Him who fulfilled 
 every law both of God and man, and by His perfect 
 obedience made satisfaction for the transgressions 
 of the world. 
 
 With such examples before us, as the captivity 
 of Israel, the persecution of the prophets and mar- 
 tyrs, and above all, the death of the Son of God 
 Himself, it surely can be no reasonable ground of 
 wonder that the Church should still have something 
 to bear. Would it be the better for her to be so 
 entirely exempt from every kind of cross, as to have 
 no fellowship with the sufferings of her Lord? And 
 yet many seem to be dissatisfied, if they cannot at 
 once have every thing as they could wish; and 
 seem to make their adhesion to their own Church 
 
 I Pet. ii. 23. 
 
 t Rom. xiii. 10. 
 
2C 
 
 SERMON II. 
 
 depend upon the removal of all their objections, or 
 the adoption of all their plans. 
 
 There is reason to fear that a great delusion 
 often lurks under this plea of conscience. An over- 
 scrupulous conscience may often be the mere veil 
 for a lack of charity. If a man really loves his 
 Church, and honours his Queen ; if he loves his 
 neighbour whom his position in the Church enables 
 him to assist ; if he is a clergyman, and loves his 
 poor and his school ; real heart-strings are not so 
 ready to part asunder for every trifling difference of 
 opinion or pressure of circumstances. There is 
 nothing so tenacious as love. “ Charity beareth all 
 things, believeth all things, hopeth all things, en- 
 dureth all things*.” 
 
 But what after all is it that we have to bear ? 
 Is it the Royal Supremacy that has become so 
 grievous in our Church, that for that cause we 
 should fly to the Church, in which “ Religion with 
 her own hands administers a kingdom of this 
 world and in which, as it has been well said by a 
 modern writer, “ The throne depends not on the 
 will, the wisdom, the affections, or even the in- 
 difference of the people, but is wholly and undis- 
 guisedly sustained, in despite of their aversion, and in 
 constant fear of their resistance, by foreign armst”? 
 
 * I Cor. xiii. 7. 
 
 + Gladstone, On the Jloijal Supremacy, j). 28. 
 
SERMON II. 
 
 27 
 
 To such a connexion as this between Churcli and 
 State shall we fly for refuge from our own ? 
 
 No, brethren, let us rather seek for comfort 
 in judging ourselves and mourning over our past 
 neglect. Let us take to ourselves, as members of 
 the Church, the blame of most of the difficulties 
 which now complicate our relations with the State. 
 The powers of the world, since they embraced the 
 Gospel, have not been backward in assisting the 
 Church. There was no lack of zeal in Darius, 
 when his own conscience was convinced, to make a 
 decree that men should tremble and fear before the 
 God of Daniel. The council of Nice had no reason 
 to complain of a want of support from Constantine. 
 Church and State united their efforts at the Re- 
 formation to secure truth of doctrine, and to enforce 
 it upon all men. 
 
 But was the Church alive to the evil consequent 
 upon connexion with the State ? that it was not so 
 much the danger of interference with her doctrines, 
 or of controul over her courts, or of abuse of her 
 patronage, or of confiscation of her revenues : but 
 it was the danger that the secondary motives to 
 action should be put in the place of the highest : 
 that preferment should be more thought of than 
 the love of souls : that court favour should be more 
 valued than the praise of God : that the Gospel 
 should be preached to the rich more willingly than 
 
28 
 
 SERMON II. 
 
 to the poor: that permanent endowments and 
 secular rank, and domestic ease, should abate the 
 fervour of ministerial zeal : and thus the Church 
 should become less the Church of the people, while 
 the people was entering more and more into pos- 
 session of the powers of the State, 
 
 All this took place, because, at the Reforma- 
 tion, a great principle was enunciated, but not 
 carried out. The Bible was opened, but it was not 
 taught. Private judgment was recognized, but it 
 was not guided or informed. Bishopricks were not 
 multiplied, nor parishes subdivided as the population 
 grew. Cathedrals were furnished with the means 
 of usefulness, but they were allowed to remain 
 inactive. The Church was to be the Church of the 
 people, and yet vast masses were left to grow up 
 in ignorance. Then came the difficulty of the 
 connexion between Church and State : because the 
 Church was no longer the mother of all the people. 
 
 Why should we wonder that difficulties meet 
 us at every step in such a state of things as this ? 
 If secular tribunals usurp the jurisdiction of the 
 Church ; if the voice of her great council is silenced ; 
 
 I— if dissenters are admitted into our universities; if 
 men of all religious opinions are elected to serve in 
 parliament ; if now, for the first time, the censu.s 
 of the population represents, however erroneously, 
 the multiplicity of our divisions ; let us not disguise 
 
SERMON II. 
 
 29 
 
 the conviction, painful though it may be, that all 
 these things are the inevitable results of years of 
 past neglect. We might have kept the ground 
 which others have won. 
 
 But the Church is not therefore lost. Her doc- 
 trines are not compromised. Her creeds are not 
 abrogated. Her articles are not convicted of error. 
 No decision of any incompetent tribunal, no pres- 
 sure of external power, no fire of persecution, no 
 straitness of bondage, can affect the eternal truth, 
 which Cod has for ever united with His Church ; 
 and which no man can sever from it. It touched no 
 point of the eternal truth of God, whether Darius 
 prohibited prayer — or again, commanded all nations 
 to tremble and fear before the God of Daniel. The 
 truth was not lost, because Ahab killed the pro- 
 phets of the Lord. The Church did not prosper 
 less under the heathen emperors than when kings 
 became her nursing fathers, and queens her nursing 
 mothers. The Church was not lost, when she 
 awoke from her trance, and “ found herself Arian.” 
 The eternal truth did not perish in the great 
 schism which rent asunder the East and West, and 
 silenced, perhaps for ever, the ecumenical councils 
 of the Church. No judgment was pronounced on 
 the real nature of the sacrament, or the real duty 
 of obedience, when three bishops were sentenced 
 to the stake, or seven to imprisonment. Such 
 
30 
 
 SERMON II. 
 
 judgments, so far as they were inconsistent with 
 the eternal law of God, were simply null and void ; 
 annulled in the court of heaven, even before they 
 were pronounced by the lips of man. 
 
 But can we liken our own difficulties to the 
 deep and heart-searching trials of those former 
 days ? “ W e have not yet resisted unto blood.” 
 “ Consider Him that endured such contradiction of 
 sinners against Himself, lest ye be wearied and 
 faint in your minds*.” 
 
 If it be true that the eternal law of God is 
 enshrined in imperishable monuments, and that the 
 gates of hell will never prevail against His Church, 
 what have we to fear from any changes of human 
 laws, or any errors in the judgments of man ? Rather 
 let us take a calm and loving view of all around us : 
 of our Queen upon the throne, and upon her people 
 of every class. 
 
 Surely no one will liken the Royal Supremacy as 
 it now is, to the same power as it was of old. What 
 earthly type can more duly represent the sovereignty 
 of heaven than the simple majesty which all revere, 
 not for its outward signs of power, but for the 
 inherent sanctity of the Lord’s anointed. The time 
 is within the memory of us all, when the fountains 
 of the deep of anarchy seemed to be broken up, to 
 overwhelm all Christendom with the flood of lawless 
 
 * Heb. xii. 3, 4. 
 
SERMON II. 
 
 31 
 
 passions. At that time it pleased God, not for our 
 goodness, but in His own wisdom, to take a little 
 child, and set her in the midst : and her throne 
 remained unshaken in the “ day of great slaughter, 
 when the towers fell,” and when “ kings with their 
 armies did flee and were discomfited.” 
 
 To that throne the Church pays her willing 
 homage. Modern changes may aflect the personal 
 supremacy which we all acknowledge to be due to 
 the Lord’s anointed; ministerial responsibility, the 
 power of parliament, extension of empire, the mul- 
 tiplicity of sects — all may affect the counsels which 
 surround the throne : but it is the throne itself to 
 which we yield our allegiance, as to a power ordained 
 of God. 
 
 Nor would we add one single care to those which 
 now surround the rulers of the State. In times of 
 pestilence and war, we come down from our syn- 
 thetic controversies, from Church and State, and 
 parliaments, and all the complex problems of our 
 body politic, to the elementary particle of our Chris- 
 tian commonwealth, to the individual soul. This is 
 not a time to rend the Church with questions, when 
 all ought to unite on every side to stay up her hands 
 in prayer for her bleeding and dying children. All 
 other questions of the day give place to this : In 
 what state of heart are our brethren whom we send 
 out to die ? On that narrow peninsula on which all 
 
 3 
 
32 
 
 SERMON II. 
 
 thoughts are fixed, there are twenty-five thousand 
 men who own the Queen’s supremacy, and obey it 
 to the death. Oh ! what would we now give to be 
 assured that every man who has fallen on the field 
 of battle was prepared to die ! They once were 
 children in our schools ; would that we had taught 
 them more. They were quartered in our peaceful 
 towns ; would that we had cared for them more. 
 Our own pupils and our own parishioners are among 
 those who may already have gone up to the deadly 
 breach : was it a “ forlorn hope,” or was it a “ hope 
 full of immortality”? 
 
 Such thoughts as these will send us out into 
 the dark masses of our uninstructed people, there, 
 under God’s grace, to repair by earnest work an 
 evil which admits of no other remedy. Let the 
 Church do its duty ; and the State and the Church 
 may again be one. High over our heads is the law 
 of God, eternal and unchangeable ; in our hands is 
 the transcript of that law given by the inspiration 
 of God himself: far back in remote antiquity are 
 the records of councils such as will never meet again, 
 the voice of a Church united in itself : and here in 
 our Prayer-Book, stamped with the seal of Church 
 and State, are prayers which lead us on from baptism 
 to the grave, and through the grave to heaven : and 
 creeds and articles, to fix the young or the wander- 
 ing mind upon the fundamental truths of our most 
 
SERMON II. 
 
 33 
 
 holy faith : and above all, there is the Holy Com- 
 munion to make us one with Christ, as Christ is 
 with God ; and to unite us all, as brethren, one 
 with another. 
 
 Surely it is our bounden duty to receive this 
 treasure into our hearts, and then to go out into 
 our families, our neighbourhoods, our parishes, our 
 schools, among our children and god-children, ser- 
 vants and labourers ; to prisons, and hospitals, and 
 workhouses, and almshouses, even into the high- 
 ways and hedges, and there to deal with every single 
 soul as if our own lives depended upon the issue. 
 If this be done, the Church will soon, by God’s 
 blessing, reabsorb all dissent within herself; for 
 every sect is still part of the Church ; “ they have 
 departed for a season, that we might receive them 
 for ever, as brethren beloved, both in the flesh and 
 in the Lord*.” 
 
 No time was ever more favourable than the 
 present, when the vast stream of emigration relieves 
 the pressure of that annual increase, which formerly 
 absorbed all efforts made for church extension, and 
 left the arrear as great as before. Now, every 
 effort must tell : every church and school that is 
 built will be an augmentation of force. And may 
 God move this great University to be foremost in 
 the work of Christianizing England. Fill all your 
 
 * Philem. i6. 
 
 3—2 
 
34 
 
 SERMON II. 
 
 chairs of science, follow up every hidden law of 
 nature, and trace out the minutest particles of 
 matter, and every microscopic form of animated 
 life ; but let it be done only by men whose pro- 
 fession it is, and a few chosen scholars to hand 
 down the torch of science from generation to gene- 
 ration ; but teach the rest of this vast body, not to 
 follow in the footsteps of men whom they can never 
 overtake, nor to waste their time in verifying results, 
 which they may safely take upon trust, from those 
 who have proved them ; but to devote themselves 
 to the study of man, and of marCs soul, and of the 
 works of God, as seen in their noblest exercise, in 
 the salvation of the world. 
 
SERMON III. 
 
 Genesis XVII. 4. 
 
 My covenant is with thee, and thou shalt be a father 
 
 UR thoughts were directed last Sunday to the 
 
 Throne, the Church, and the People of Eng- 
 land. And, after acknowledging and deploring the 
 spiritual destitution which still prevails in many 
 parts of this country, we thanked God for that won- 
 derful exercise of His providence, which has opened 
 for us in the most distant parts of the world attrac- 
 tive fields of emigration, and has thus relieved the 
 State from its load of pauperism, and the Church at 
 home from that vast annual increase of population 
 which formerly absorbed all its efforts, and left un- 
 touched the arrears of past generations. When it 
 was proposed that forty new churches should be 
 built in the suburbs of London, it was calculated 
 that before they could be finished, the population 
 would have increased in a proportion far exceeding 
 
 of many nations. 
 
36 
 
 SERMON III. 
 
 the supply. In the course of twenty years of un- 
 common energy in church building, from 1815 to 
 1835, for every seat provided in a new church 
 seven claimants were born. We seemed to be 
 always working without advancing towards the one 
 object of our desire, of filling all England with the 
 means of religious instruction. 
 
 But now, while every good work goes on wdth 
 unabated energy, the increase of oiu' people, which 
 seemed to make the work almost hopeless, is sud- 
 denly removed ; and every effort now tells upon the 
 mass that remains : and tends to redeem the neg- 
 lect of past years. It is a most encouraging thought: 
 but it must be accepted with caution: and our 
 inquiries to-day must be directed to the other side 
 of this great question, and to the duties involved 
 in it. 
 
 For it is true that vast numbers of our people, 
 nearly a thousand a day, are leaving their native 
 country to go to our own colonies, or to that other 
 country, scarcely less our own, connected with us 
 by the ties of race, of language, and of religion, the 
 United States of America. But we must remem- 
 ber that it is the people only that go ; they carry 
 with them, it is true, some of the things most need- 
 ful for them, — the Bible, and the Prayer-Book, 
 and above all, the ever-present blessing of the Spirit 
 of God. But they carry with them none of the 
 
SERMON III. 
 
 37 
 
 endo>vments ; none of the learning ; none of the 
 privileges of the Church at home: the younger son, 
 when he goes into a far countr}’, does not receive 
 that portion of goods which falleth to him ; they 
 go out to find the consequences of disunion in Eng- 
 land visited upon the colonies, the Church separated 
 from the State ; counted as one of many sects, 
 dependent upon voluntarj* aid: and yet supposed 
 to be subject to the same restrictions, and liable to 
 the same claims, as those which have been esta- 
 blished in England by the terms of the mutual 
 compact between Church and State. 
 
 This then is our subject for to-day — the 
 Church in the colonies : and may the Spirit of God 
 guide us in our inquiry. 
 
 First, let us take our stand upon scriptural 
 groimd, and see what are the promises upon which 
 we can rely. For though I have touched upon 
 the peculiar difficulties of the colonial Church, and 
 have still more to say upon that subject, one word 
 of promise, covenanted by God Himself, will more 
 than outweigh all difficulties, if they were tenfold 
 greater than they are. If we can only be con- 
 vinced that we may safely take to ourselves, and 
 apply to our own comfort, such words as those of 
 the text, and many others of the same meaning, 
 we shall not lightly be discouraged by present 
 hindrances, or by the want of sufficient means. 
 
88 
 
 SERMON III. 
 
 Of all the characters of Scripture, the one best 
 adapted to be the guide and example of the colo- 
 nist is the patriarch Abraham. The entire sur- 
 render of his own will to the calling of God : his 
 faith in leading his own kindred, still living in 
 idolatr)’, to go, he knew not whither : his persever- 
 ance in duty, shewn in his commanding his children 
 and his household after him to keep the way of the 
 Lord : his zeal for religion, in building an altar 
 w'herever he pitched his tent : his reverence for 
 God’s ministers, as shewn in his reception of Mel- 
 chizedek : his humility, though the holiest of lay- 
 men, in accepting a blessing from a priest of the 
 Most High God : his entire reliance upon the 
 promises of God, as shew’n in the sacrifice of Isaac, 
 and his patience in waiting for their fulfilment ; him- 
 self contented to die, not having received the pro- 
 mises, but having seen them afar off : all these are 
 lessons for the emigrant, whose course of life will 
 be well ordered, if it is begun, continued, and 
 ended, like Abraham’s, in faith in God, and a 
 patient waiting for Christ. 
 
 It is evident that the covenant of God with 
 Abraham was intended as a lesson to all people, 
 because there was no other promise so often or so 
 strikingly repeated. Three times* was the pro- 
 mise renewed to Abraham, that he should be the 
 
 * Gen. xii. 3 ; xviil. 18 ; xxii. 18. 
 
SERMON III. 
 
 39 
 
 father of many nations, and that in him and his 
 seed should all the nations of the earth be blessed. 
 Isaac and Jacob were the heirs of the same pro- 
 mise, pronounced to each of them in the same 
 words*. And God Himself gives the reason in 
 Gen. xxvi. 5, “ Because Abraham obeyed His 
 voice, and kept His commandments, His statutes, 
 and His laws.” 
 
 The words of St Paul to the Galatians bring 
 down the promise to our own time, and as it were, 
 offer it to us : “ Abraham believed God, and it 
 was accounted unto him for righteousness. Know 
 ye therefore that they which are of faith, the same 
 are the children of Abraham. And the scripture, 
 foreseeing that God would justify the heathen 
 through faith, preached before the gospel unto 
 Abraham, saying. In thee shall all nations be 
 blessed. So then they which be of faith are blessed 
 with faithful Abraham f.” 
 
 John Baptist declared the same truth, when he 
 said : “that God is able of these stones to raise up 
 children unto Abraham J.” And it was confirmed 
 by our Lord Himself, when, commending the faith 
 of the heathen centurion, (faith such as he had not 
 found, no, not in Israel), He added : “ I say unto 
 you, that many shall come from the East and 
 
 * Gen. xxvi. 4 ; xxviii. 14. 
 
 + Gal. iii. 6. X Matt. iii. 9. 
 
40 
 
 SERMON III. 
 
 West, and shall sit down with Abraham and Isaac 
 and Jacob in the kingdom of heaven*.” And all 
 these hopes of nations, and this gathering together 
 of the elect from the four winds of heaven, were to 
 spring forth from that one seed of the Church, that 
 lively faith, by which “ Abraham saw the day of 
 Jesus Christ, and rejoiced to see it|.” 
 
 Here then is the great prize of nations : the 
 prize of their high calling, to be the stewards and 
 evangelists of the Gospel. Abraham is the Father 
 of many nations ; and the question is in each age 
 of the world, which of the many children of Abra- 
 ham shall inherit the birthright? The answer is 
 simple. It is that nation which has most faith. 
 Many branches have already been cut off from that 
 tree of life ; and St. Paul tells us in Item. xi. 20, 
 that “because of unbelief they were broken off and 
 that they who remain stand by faith. God spared 
 not the natural branches. His own chosen and pe- 
 culiar people : and to every nation, to whom God 
 commits in the succession of ages the same stew- 
 ardship of the Gospel, St. Paul repeats the warning: 
 “ Take heed lest He also spare not thee|.” 
 
 “ Be not highminded,” saith the same apostle, 
 “but fear§.” It may be that we may say, even 
 with more truth than it was said of the Jews: 
 
 * Matt. viii. 1 1. 
 4 : Rom. xi. 21. 
 
 + John viii. 56. 
 § Rom. xi. 20. 
 
SERMON III. 
 
 41 
 
 “ ^Vhat nation is there so great ?” but dare we 
 finish the sentence, “ wlio hath God so nigh unto 
 them?” We may use such words as those in which 
 we have prayed to-day: “for Christ’s holy Catholic 
 Church, particularly that pure and reformed part of 
 it established in this Kingdom but before we can 
 presume to use them, we must take care that they 
 are not mere words of idle boasting of deeds done 
 by our forefathers ages back ; but a solemn cove- 
 nant which we of the present day make with God, 
 that, by the help of His grace, we will make our pure 
 part of His Church the means of informing all that 
 are in ignorance, and of reforming all that are in 
 error. The day of negations is past. Faith lies 
 not in denying, but in affirming : in advancing the 
 banner of the Cross, not in defending it in the 
 camp. When truth is most earnestly propagated, 
 then heresy is best refuted. Our part of the 
 Church will be most pure, when it strives most 
 zealously to fill up the measure of the Church 
 Catholic, and to make it holy. 
 
 If then our nation would claim the stewardship 
 of Abraham to be the Father of many nations, our 
 National Church must w'ork in faith. She must not 
 say: We have heathen at home: look at the 
 ignorant masses in our manufacturing towns : our 
 first duty is to them. If Abraham had thus reasoned, 
 if he had thought only of his idolatrous relations in 
 
42 
 
 SERMON III. 
 
 Ur of the Chaldees, he would have lost the promise, 
 that in him and in his seed should all the families of 
 the earth be blessed. Chaldea would have gained 
 nothing, and the world would have lost everj’- 
 thing. 
 
 It may seem a hard thing to have both works 
 to do at the same time : to attack a citadel close at 
 hand, and to advance against an enemy in the 
 field ; but Divine faith, like human courage, rises 
 with the greatness of the difficulty: for it is the 
 very office of faith to attempt things seemingly 
 impossible ; because it knows and acts upon the 
 conviction that all things are possible with God. 
 
 Now, brethren, all the while that this bidding 
 prayer has been read in this Church every Lord’s 
 day, in which we speak both of the Church 
 Catholic, and of our part of it, the proportion 
 which our part bears to the whole has gone on 
 yearly increasing. What is now meant by the part, 
 is widely different from the part as it was under- 
 stood when that prayer was first composed. It 
 now includes, besides the united Church of England 
 and Ireland, forty- six colonies of the British Em- 
 pire, six Scottish bishoprics, twenty-eight colonial 
 bishoprics, thirty bishoprics of the sister Church 
 of the United States, still undivided from its 
 mother in the midst of civil convulsions, and 
 joining with her still in prayer and communion. 
 
SERMON III. 
 
 43 
 
 Now, I ask, have hearts at home expanded as 
 our empire has grown : or lias our diocesan and 
 parochial system, which is at once the strength 
 and the weakness of our Church, narrowed up 
 minds here at home, and unfitted them for that 
 wider range of thought, which is needed for the 
 direction of a work now by the grace of God 
 extended throughout the world ? I answer, thank- 
 fully, that much has been done. Appeals, like that 
 which was made here in the Ramsden Sermon of 
 1852, for parochial associations in aid of the 
 Society for the Propagation of the Gospel, have not 
 been made in vain. Thousands of English parishes 
 are now sending out their yearly offerings to supply 
 the wants of the colonial churches. Heart-cheer- 
 ing meetings of clergy and laity are held in many 
 of our cathedrals, where with solemn prayer and 
 Holy Communion alms are offered up for the work 
 of the propagation of the Gospel. 
 
 Nor must I omit to mention the great effort 
 which was made, fourteen years ago, for the exten- 
 sion of the Colonial Church; all the archbishops 
 and bishops of England and Ireland concurring in 
 the work. My own bishopric was the first of four- 
 teen which have been founded, one for every year ; 
 and this University has not been backward in send- 
 ing out her chosen sons to preside over those distant 
 dioceses. And as in private duty bound, I may be 
 
44 
 
 SERMON III, 
 
 allowed to express my thankfulness, that five out of 
 the fourteen have been supplied by the ancient 
 College of St. John. And no less must we praise 
 God for those faithful servants whom this Uni- 
 versity has sent forth to die in the mission field: 
 for Henry Martjm, and for Thomas Whji;ehead, 
 and other kindred spirits who have died in their 
 Master’s work; or who still live to devote their 
 best energies to the work of filling up the measure 
 of England’s duties, and of hastening the comple- 
 tion of the Redeemer’s kingdom. 
 
 It was full time that this awakening should 
 come : for the stewardship of England seemed to be 
 passing away. She had enlarged her empire, but 
 she had not extended her Church. She seemed to 
 be, not the mother, but the step-mother of nations. 
 India asked her for bread, but received a stone. 
 North America was long stinted to a presbytery, 
 faithful indeed and earnest, but unable to reproduce 
 itself. Slavery rested like a dark and chilling cloud 
 upon the West Indian Islands. The last native of 
 Newfoundland died a heathen outcast. The remnant 
 of the Tasmanian blacks, caught like wild beasts, 
 were dwindling away in the little island chosen to 
 be their prison. Search might be made in vain in 
 Sydney and its neighbourhood for a single native of 
 Australia; but one might be found from time to 
 time — in the condemned cell. The sin of blood- 
 
8ERJI0N III. 
 
 45 
 
 guiltiness was upon England. In every country | 
 which we had occupied the voice of our brother’s 
 blood cried unto God from the ground. Could we 
 be the true children of Abraham, the fosterfathers 
 of many nations, when we had carried with us only 
 the fire and the knife, but not the Lamb ? 
 
 I know of no human power by which this torrent 
 of evil was arrested in its course, but the Society 
 for the Propagation of the Gospel. It was that 
 which saved our settlers from the guilt of first de- 
 stroying their native brethren, and then filling up 
 the measure of their iniquity by abjuring religion 
 and denying God. Nor must we judge of the work 
 of that Society by what we see now, in an age 
 when all classes of Christians have been roused by 
 God’s grace to vigorous efforts in the cause of the 
 Gospel. It was a time of religious lethargy, when 
 men slumbered and slept, that a few faithful men 
 met for counsel and for prayer, and collected their 
 scanty revenue of two or three thousand pounds to 
 sow the seed of a Church, whose branches were to 
 overspread the world. They sowed in faith, and the 
 Spirit gave the increase. And now there is not a , 
 colony of the British Empire, nor a congregation in \ 
 the United States, which does not acknowledge its \ 
 debt of gratitude to the Society for the Propagation 1 
 of the Gospel ; and as we well know, on the occa- 
 sion of its third Jubilee, full fifty dioceses, in 
 
46 
 
 SERMON III. 
 
 America, in India, in Africa, in Australia, even to 
 New Zealand itself, the most distant of all, joined 
 in one tribute of filial love to the Society which had 
 been the foster-parent of them all. 
 
 But in all this we cannot fail to remark the 
 overruling Providence of God, which so orders the 
 course of human events, that, in the midst of 
 national indifference, private zeal is often raised up 
 to stand in the gap, and avert the Divine dis- 
 pleasure. And to what have we now to trust but 
 to private zeal, when the State is paralyzed by re- 
 ligious divisions, and when the spirit of counsel has 
 departed for a season from the Church ? Where is 
 the power to command, which shall supply every 
 colony of the British Empire with the ministers 
 of the Gospel, as I have seen the wild hills of 
 New Zealand guarded by the soldiers of the 
 British army, and its harbours by the seamen 
 of our fleet? When will we learn the lesson that 
 the sacrament of the soldier of the Cross binds him 
 by a far higher obligation, to fight manfully under 
 his Lord’s banner, and to bear it to the utmost 
 bounds of the habitable globe? 
 
 Is there then no voice to call, no power to com- 
 mand, because the State cannot, and the Church 
 does not speak? There was no earthly power to 
 command Abraham to leave home and kindred, and 
 all that he had ; but it was the voice of God that 
 
SERMON III. 
 
 47 
 
 spake within him. And the same voice of God is 
 speaking now; yes, speaking to us, calling upon 
 many of us hero present to go to some Mount 
 Moriah, some place afar off which God has chosen 
 for the field of our future ministry. A large part 
 of this congregation either are or will be clergy- 
 men. It is to them I now speak. '\Ve have had a 
 lesson which will make us ever grateful to our brave 
 men and brethren in the camp and in the fleet. 
 We have learned from them, not to serve God 
 worse than they have served their country and their 
 Queen. We can trace their footsteps written in 
 their own blood, in India, in Cabul, in Hurmah, in 
 China, in Southern Africa, in New Zealand, in 
 Turkey, and in Tartary : we have seen them rush 
 to the post of danger as the post of honour ; and 
 bear without a murmur such hardships and priva- 
 tions as none of us have ever experienced for a day. 
 Now, my brethren, God expects from British clergj’- 
 men no lower scale of duty than England requires 
 of her soldiers and her seamen. If we shrink from 
 the deep poverty and loathsome misery and pesti- 
 lential sickness of our towns, henceforth we are 
 disgraced for ever. If we leave Satan master of a 
 single spot of earth — of one single stronghold where 
 he reigns supreme ; if we have not men of energy, 
 and piety, and learning, in every Colony and in 
 every branch of our Church, agrain I sav, we arc 
 
 4 
 
48 
 
 SERMON III. 
 
 disgraced for ever. Rather let our endowments be 
 scattered to the winds, than that they should tempt 
 us to prefer ease to duty, and to forget, in the com- 
 forts of home, what it is to be good soldiers of 
 Jesus Christ. 
 
 There is no power to call or to command : but 
 the blessing will be still, as it was in the days of 
 Deborah and Barak, upon those who willingly 
 offered themselves. You know the wants of the 
 Colonial Church. There is your well-known friend, 
 the bishop of Melbourne, with his population quad- 
 rupled, but with his clergy so thinned by sickness 
 and death, as scarcely to have increased in number. 
 And there is our new bishop-elect of Sydney, who 
 will go out to find his clergy reduced in number 
 by seven, since the departure of our late revered 
 metropolitan. Bishop Broughton. And there is the 
 bishop of Natal, seeking for aid to convert his 
 Caffre tribes; and the bishops of Jamaica, British 
 Guiana, and Sierra Leone, mourning over the 
 ravages which pestilence has made in their bands 
 of ministers. I forbear to speak of myself, because 
 it has pleased God to cast my lot in a fair land, 
 and a goodly heritage ; and in the healthful cli- 
 mate of New Zealand, and among the clustered 
 isles and on the sparkling waves of the Pacific 
 Ocean, there is too much real enjoyment, for me 
 to be able to invite any one to unite himself with 
 
SERMON III. 
 
 49 
 
 me, as an exercise of ministerial self-denial. But 
 we also want men of mind and of faith to mould 
 the institutions of our infant colony — men who can 
 live in the midst of disturbing elements, and yet 
 themselves remain unshaken ; with buoyant hope 
 to bear them up in the midst of downward ten- 
 dencies ; and cheerfulness to work on in spite of 
 discouragement : men who can stamp upon a new 
 community an image of themselves, and yet give 
 to God all the glory. And we have need of men, 
 who can retain unbroken their allegiance to the 
 Crown and to their Mother Church in the midst 
 of a total separation between Church and State : 
 men who, when the laws which govern the Church 
 at home no longer bind them, can be outlaws 
 without being rebels ; using their freedom for more 
 active energy in work, but not as a cloke of 
 licentiousness : men who can be dependent upon 
 their congregations, without being subservient ; and 
 bold in rebuking sin, yet gentle in their admoni- 
 tion of the sinner. Above all, we need men, who 
 can stand alone, like heaven-descended priests of 
 the Most High God, in the midst of the lonely 
 wilderness, where a few shepherds feed their scat- 
 tered flocks, with no comforter, but the Spirit of 
 God — no friend, but their ever-present Lord ; with- 
 out father, without mother, without house or land, 
 or church, coming, men know not whence, and 
 
 4—2 
 
50 
 
 SERjrON III. 
 
 going, men know not whither ; yet marked and 
 known as the men of God, by the bread and wine 
 which they bring to every patriarchal camp, where 
 the Abrahams and Lots have built their domestic 
 altar, and there command their children and their 
 households after them to keep the way of the Lord. 
 There are such minds here present : hearts which 
 God has enlarged to the comprehension of the 
 whole field of our Christian duty, and who are 
 ready to undertake the work of Christ in any part 
 of His field to which they may be called. But 
 they are as backward to offer as the Church is 
 backward to call. One or other must break through 
 this natural reserve. Offer yourselves to the Arch- 
 bishop : as twelve hundred young men have already 
 offered themselves to the commander-in-chief. Let 
 the head of our Church have about him, as his 
 staff, or, on his list of volunteers, a body of young 
 men, who are willing to go anywhere, and to do 
 anything. Then we shall never lack chaplains 
 either for our soldiers in the field, or for the sick 
 and wounded in our hospitals ; nor clergy for our 
 colonies; nor missionaries for the heathen. If but 
 fifty men in each university would every year re- 
 nounce the hope of quiet residence in a college, or 
 of domestic comfort in a rural parish, there would 
 be men enough at the disposal of the Church to 
 officer every outlying post of her work — and while 
 
SERMON III. 
 
 51 
 
 her efforts would be felt to the uttermost parts of 
 the earth, they would bo felt still more in every 
 haunt of sin and misery at home : every prison, and 
 every ship, and every mine, eveiy refuge and house 
 of mercy, would have its visiting minister ; and the 
 lost sheep would have their pastor no less than the 
 ninety and nine that went not astray. 
 
 And as on Sunday last I drew attention to the 
 future lives of the children in your parochial schools, 
 reminding you what joy and comfort it would bo to 
 feel certain that every one of our brave soldiers was 
 prepared to die, and how touching it would be to 
 any pastor to receive a message from a dying soldier 
 to tell him that, in his last moments, he had been 
 comforted by a prayer taught him in his parish- 
 school : so now, I would awaken an interest of the 
 same kind in behalf of your School Association, 
 for which offerings are collected to-day in all the 
 churches in Cambridge, by looking forward to the 
 future life of many of your scholars as emigrants 
 and colonists, I can tell you that there is scarcely 
 anything more cheering to me in my distant diocese 
 than to meet an old parishioner, especially an old 
 pupil ; and to find him raised by the blessing of 
 God upon his industry, from the position of a 
 labourer to a state of comfort and independence, 
 and to be met at once with the hearty inquiry, 
 “Well, what can I do for you? we must have a 
 
52 
 
 SERMON III. 
 
 church and a school, and I will give my mite. My 
 oxen shall draw the timber free of expense; and 
 we will all help to clear the ground.” Now, my 
 dear brethren, this actually happens in New Zea- 
 land again and again, and proves, I think beyond a 
 doubt, that our English schools may raise up many 
 an Abraham to pay tithe to his ^Melchizedek, in 
 places far removed out of your sight ; for such is 
 now the extent of the colonial empire of Britain, 
 and such the outpouring of our population, that 
 every faithful pastor and teacher of a school may 
 have scholars praying for him at every hour of the 
 day and night ; and a seed of piety and Christian 
 love sown in any one of your Old Schools may bear 
 fruit an hundred and a thousand fold, and be the 
 means of building churches in places which you can 
 never visit, and of converting souls which you will 
 never meet ; till you and they shall be gathered from 
 the East and W est, and shall sit down with Abra- 
 ham, and Isaac and Jacob, in the kingdom of 
 heaven. 
 
SERMON IV. 
 
 John XVII. 21. 
 
 That they may all be one, as thou. Father, art in me, 
 aiui I in thee, that tl^ey also may he one in us: that 
 the loorld may believe that thou hast sent me. 
 
 TT'^E have been occupied on three former occasions 
 ’ ’ with a rapid siu^-ey of the field of Christian 
 work, as it lies before us in England and in the 
 Colonies, and our attention has been drawn inciden- 
 tally to some of the much-disputed questions of the 
 present day, with a view to shew their insignificance, 
 not indeed in themselves, but as compared with the 
 work itself ; and so to encourage a spirit of practical 
 zeal, rather than of speculative inquiry. We come 
 to-day to consider the Mission field, the last and 
 widest application of the subject. 
 
 In the Ramsden Sermon of this vear on the 
 words of the second Psalm, eveiy effort and all 
 success in missionary work was referred to the 
 
54 
 
 SEEMON IV. 
 
 intercession of the Son of God, in answer to whose 
 prayers we believe that the Father has given Him 
 “ the heathen for his inheritance, and the uttermost 
 parts of the earth for his possession*’.” 
 
 The words of the text place before us another 
 missionary prayer of the Son of God, offered up at 
 that most solemn time when Judas was approaching 
 to betray Him, and when He knew that His hour 
 was come. May our hearts, which have been so 
 cast down by the death of friends and countrymen, 
 seek for comfort in the thought of the death of 
 the Saviour of the world ; for in the midst of war 
 there is no other refuge to which we can fly, but to 
 the Prince of Peace, and to His Gospel. 
 
 We may see Him still, by the eye of faith, 
 praying, at the right hand of God, that all may be 
 one ; and commanding the rulers of this world to 
 put up their swords into the sheath, and enjoining 
 His own servants not to fight for Him, because 
 His kingdom is not of this world. And we can be- 
 lieve Him to be still speaking to us in the words of 
 the dying legacy which He left to His disciples, 
 “ Peace I leave with you, my peace I give unto 
 you : not as the world giveth, give I unto you. 
 Let not your heart be troubled, neither let it be 
 afraid f.” And we can hear Him sending out His 
 disciples on the same embassy of peace ; “ Peace 
 
 * Psal. ii. 8. t John xiv. 27. 
 
SEIIMOX IV. 
 
 55 
 
 be unto you: as niy Father hath sent me, even so 
 send I you*.” 
 
 This is our commission, to bring good tidings 
 and to publish peace ; to preach God reconciling the 
 world to Himself, and men at peace one with another. 
 And especially when the missionary to the heathen 
 comes back from his intercourse with simple tribes 
 in the dawn of Christianity, among whom his con- 
 stant endeavour has been to teach the truth, pure 
 and undefiled, and as it is in Jesus ; and when he 
 finds himself in the midst of controversy, such as he 
 knows would unsettle the minds of his native con- 
 verts, and teach them to doubt rather than to be- 
 lieve, he is naturally led to plead earnestly with his 
 own brethren and countrymen, that they would, in 
 the words of the thirty-fourth psalm, “ Seek peace, 
 and ensue it.” 
 
 For I would ask one plain and pointed question 
 of all who profess to be guided by the example of 
 our Lord Jesus Christ, and to take His will for 
 their law : Does our blessed Lord approve of all 
 this bitterness of controversy ? Is its tone or its 
 language like the words of Him who, though He 
 spake as never man spake, yet left us an example 
 how and what we should speak. AVhile we are mul- 
 tiplying causes for division, can we be acting in the 
 spirit of our Lord’s prayer that “ all may be one” ? 
 
 * John XX. 19 and u. 
 
56 
 
 SERMON IV. 
 
 I am well aware that the power of that prayer 
 is often frittered away by being explained as mean- 
 ing nothing more than an inward and spiritual 
 union of hearts between Christian men, and not an 
 outward conformity of action, or unity of system. 
 But certainly the first Christians were not content 
 with this, when they not only thought alike, but 
 acted alike, when “ all that believed were together,” 
 and continued “daily with one accord in the temple, 
 and breaking bread from house to house, did eat 
 their meat with gladness and singleness of heart * 
 and when “the multitude of them that believed was 
 of one heart and of one soul ; neither said any of 
 them that ought of the things which he possessed 
 was his own, but they had all things common f.” 
 But we must seek for a higher reason still for 
 believing it to be our duty, not only to think, but also 
 to act together. For our Lord Himself prays, “that 
 we all may be one, as He and the Father are one.” 
 No one, surely, will maintain that the union of the 
 Father and the Son is only an inward and spiritual 
 union, and not an union in act and deed : no 
 one will separate the determinate counsel and fore- 
 knowledge of God, by which the Lamb was fore- 
 ordained to die, or the eternal Spirit by which the 
 Son “ oftered Himself without spot to GodJ,” from 
 the actual completion of this mystery of godliness, 
 * Acts ii. 44 and 46. + Acts iv. 31. t Heb. ix. 14. 
 
SERMON IV. 
 
 57 
 
 when the Father gave His only-begotten Son to die 
 for sinners : and when the Son, to do His Father’s 
 will, became obedient unto death, even the death 
 of the cross. There was no division between the 
 Father and the Son, either in the eternal counsel, 
 or in the actual completion. If, in the extremity 
 of His mortal agony. He prayed that, “ if it were 
 possible, the cup might pass from Him,” it was 
 but for a moment ; and the next words followed 
 immediately : “ Nevertheless, not my will, but thine, 
 be done*.” It follows then, I think, that all those 
 who would live after their Lord’s example, ought to 
 be united in act, as well as in heart. 
 
 There is yet another practical reason contained 
 in oiir blessed Lord’s missionary prayer, and that 
 is, that the unity of all Christians was to be the 
 sign by which the world w’ould be led to believe 
 that God had sent Him. “ That they all may be 
 one, that the world may believe that Thou hast 
 sent me.” And exactly to the same point are our 
 blessed Lord’s words in John xiii. So: “By this 
 shall all men know that ye are ray disciples, if ye 
 have love one to another.” And history teaches 
 us that this was the evidence which was pow’erful 
 with the pagans in old time, when they exclaimed 
 with astonishment, “ Behold, how these Christians 
 love one another.” 
 
 Luke xxii. 42 . 
 
58 
 
 SERMON IV, 
 
 I leave it to others to judge of the effect of 
 divisions here at honae. Some may think that zeal 
 is quickened, and that therefore good is done, by 
 the rivalry of religious opinions; and they quote 
 Phil, i. 18, where St Paul rejoices, “that in every 
 way Christ is preached.” But though St Paul 
 there rejoices that Christ is preached, even though 
 it were “of envy and strife,” of “ contention,” and 
 “ in pretence,” must we not believe that he would 
 have rejoiced infinitely more if he could have seen 
 all men agreeing to preach Christ of “ good will,” 
 and “of love,” “ sincerely,” and “ in truth”? It is 
 one thing to rejoice in the overruling Providence of 
 God which brings good out of evil ; and it is ano- 
 ther and a widely different thing, to acquiesce in 
 the evil, because by God’s Providence it has been 
 made the means of good. The same Lord, who 
 prayed that all might be one, foretold that Ills 
 Gospel should not bring peace upon earth, but rather 
 division*. And yet there is no one of us who 
 doubts on which side is the mind of Christ, or whe- 
 ther His e.xample points to peace or to division, to 
 the olive-branch or to the sword. 
 
 Perhaps even on this lower ground of practice 
 and experience, if we were to go below the surface, 
 we should find a vast amount of unsuspected evil, 
 resulting directly from the speculative and contro- 
 
 * Luke xii. 51. 
 
SERMON IV. 
 
 59 
 
 versial manner in wliich religion is taught. If it 
 could be proved that the crowded congregations of 
 our churches and chapels of all religious persua- 
 sions represent fairly and fully the state of religion 
 in the mass of the people, we might then rejoice 
 with St Paul, even in the midst of much strife and 
 contention, that in any way Christ is preached, 
 liut if wo have reason to suspect, or rather to 
 know, that under this fair and visible surface of 
 religion, agitated indeed by waves, but sparkling 
 with sunbeams from heaven, there lies a dark and 
 stagnant, and unfathomable depth of infidelity ; 
 millions who believe nothing ; and if we have reason 
 to think that their unbelief is caused by our divi- 
 sions, and that they would have been brought home 
 to Christ, if they had seen us more loving and more 
 united among ourselves, both in doctrine and in 
 practice, then indeed, if this be so, we may well 
 tremble, lest these controversies, which we excuse, 
 as incentives to zeal, should be found to have been 
 stumbling-blocks to our brethren, and we the men 
 by whom the offence came. 
 
 I speak of course with diffidence of anything 
 that relates to the state of religion in England, but 
 I am bold to speak of that which I have seen and 
 heard in the Mission field. There, I assert with- 
 out fear of contradiction, schism is looked upon as 
 an acknowledged evil. There may be the utmost 
 
60 
 
 SERMON IV. 
 
 charity and brotherly kindness among the mis- 
 sionaries themselves : but that is not enough : no 
 inward and spiritual unity can act as an outward 
 evidence : the keen-sighted native convert soon 
 detects a difference of system ; and thus religion 
 brings disunion instead of harmony and peace. 
 
 I seem then to be justified in drawing you to 
 this conclusion, that religious strife is wrong in prin- 
 ciple, and also proved experimentally to be injurious 
 to the progress of the Gospel. We make a rule 
 never to introduce controversy among a native 
 people, or to impair the simplicity of their faith. 
 If the fairest openings for missionary effort lie before 
 us, yet if the ground has been pre-occupied by any 
 other religious body, we forbear to enter. And I 
 can speak with confidence upon this point, from 
 observation ranging over nearly one-half of the 
 Southern Pacific Ocean, that wherever this law of 
 religious unity is adopted, there the Gospel has its 
 full and unchecked and undivided power : wherever 
 the servants of Christ endeavour to keep the unity 
 of the spirit in the bond of peace, there the native 
 converts are brought to the knowledge of one Lord, 
 one faith, one baptism, one God and Father of us 
 all*. 
 
 Nature itself has so divided our Mission field, 
 that each labourer may work without interference 
 
 * Ephes. iv. 5, 6. 
 
SERMON IV. 
 
 G1 
 
 with his neighbour. Every island, circled with its 
 own coral reef, is a field in which each missionary 
 may carrj- out his own system with native teachers, 
 trained under his own eye, and obedient to his will ; 
 grateful and loving men, with no pride of private 
 judgment to interfere with their teacher’s plans : 
 children in obedience, but men in action : ready at 
 a moment to put their lives in their hands, and go 
 out to preach the Gospel to other islands, and there 
 to encounter every danger that pestilence, or famine, 
 or violence, may bring upon them : with no weapon 
 but prayer, and with no refuge but in God. It is 
 my happy lot to visit these island missions, some 
 occupied by missionaries of our own race, and some 
 by native teachers; and to see the work of the 
 Gospel in every state of progress, from the simple 
 teacher just landed from his mission-ship among 
 a people of unknown language and savage manners, 
 to the same teacher, after a few years, surrounded 
 by his scholars and ministering in his congregation, 
 his chapel and dwelling-house built by their hands, 
 and himself supported by their offerings. 
 
 Many of these islands I visited in their days of 
 darkness, and therefore I can rejoice in the light 
 that now bursts upon them, from whatever quarter 
 it may come. I feel that there is an episcopate of 
 love, as well as of authority ; and that these simple 
 teachers, scattered over the wide ocean, are objects 
 
G2 
 
 SERilOX IV. 
 
 of the same interest to me that Apollos was to 
 Aquila. I find them instructed in the way of the 
 Lord, fervent in spirit, speaking and teaching dili- 
 gently the things of the Lord ; and if in anything 
 they lack knowledge, it seems to be our duty to 
 expound to them “ the way of God more perfectly*:” 
 and to do this, as their friend and brother, not as 
 “ having dominion over their faith, but as helper 
 of their joyf.” Above all other things, it is our 
 duty to guard against inflicting upon them the 
 curses of our disunion, lest we make every little 
 island in the ocean a counterpart of our own divided 
 and contentious Church. 
 
 And further, I would point to the Mission field 
 as the great outlet for the excited and sensitive 
 spirit of the Church at home. There are minds, 
 by nature intolerant of rule, in whom not even the 
 spirit of the Gospel can implant an acquiescence 
 in anything which they believe to be an error. In 
 them learning and research only multiply the causes 
 which make them dissatisfied with the state to 
 which God has called them. They have placed 
 before their minds an ideal perfection which can 
 never be realized on earth. They burn with a zeal 
 for God which cannot bear to be confined. Shall 
 we taunt such men as rebels to their Church, and 
 drive them out on one side or the other, as their 
 
 Acts xviiL 26. 
 
 t 2 Cor. i. 24. 
 
SERMON IV. 
 
 63 
 
 peculiar opinions lead them towards Rome, or to- 
 wards Dissent ? Such men would be the very salt of 
 the earth, if they would but go out into the Mission 
 field. There are five hundred millions of heathen 
 still waiting for the Gospel. Surely, in the crowded 
 cities of India or of China, in the vast plains of 
 Africa, or among the unnumbered islands of the 
 Pacific Ocean, there can be a place found where 
 every tender conscience may be free, according to 
 its own judgment, to serve God, and to win souls to 
 Christ. Oh ! if the world could but be peopled 
 with such men ! In the words of Moses : “ ^Vould 
 God that all the Lord’s people were prophets, and 
 that the Lord would put his spirit upon them*.” 
 Would that they could hear a voice saying to them, 
 “ Depart, for I will send thee far hence unto the 
 Gentiles f.” Thus would they find satisfaction for 
 their zeal in the free and unbounded range of the 
 Mission field: and the Church at home released 
 from her heartburnings and suspicions, would still 
 rejoice to number them among the most faithful 
 of her sons. 
 
 But how, you will ask, shall truth of doctrine 
 be maintained, if we tolerate in the Mission field 
 every form of error, and provide no safeguard for 
 the purity of the faith? I answer first, that, as 
 running water purifies itself, so Christian work is 
 * Numb. xi. 29. 
 
 t Acts xxii. 21. 
 
64 
 
 SERMON IV. 
 
 seen, under God’s blessing, to correct its own mis- 
 takes. We have no reason to believe that God 
 judges with severity the w'ork of willing but feeble 
 instruments. There may be a special blessing upon 
 the mission work for that very reason, because its 
 agents, like the firet apostles, are often uninstructed 
 men. When I reflect that it is only forty years 
 since the first missionary landed in New Zealand, 
 and that, for the first ten years or more, the work 
 was carried out by lay catechists, and yet that the 
 whole nation, so far as I am able to judge, com- 
 paring man with man, are as worthy of the name of 
 Christians, as our own people of England, I cannot 
 see reason to doubt the outpouring of the Spirit of 
 God upon every missionary work undertaken in 
 simple faith, or to fear lest that Spirit should fail 
 to fulfil, to those who need it most, the promise, 
 that He will guide them into all truth. We read 
 that there were disciples at Ephesus who were 
 baptized with the baptism of John. It pleased God 
 to send to them St Paul to baptize them in the 
 name of the Lord Jesus*. Apollos did his best to 
 teach “ diligently the things of the Lord, know- 
 ing only the baptism of Johnf.” It pleased God, 
 in like manner, to send to him Aquila and Pris- 
 cilla, to expound to him the way of God more 
 perfectly. 
 
 Acts xix. 
 
 t Acts xviii. ^5. 
 
SERMON IV 
 
 C5 
 
 But it may be said tliat tlie danger of error 
 will come from tlie men of learning, who may go 
 out to seek in the Mission field the peace which 
 they fail to find at home. No: the work itself will 
 humble them. They must be content to teach 
 something very far short of that ideal and transcen- 
 dental precision of doctrine, which the power of at 
 least four e.\pressive languages, blended in one, has 
 enabled them to state with a force and accuracy, 
 eloquent indeed to all who can understand, but 
 incapable of being translated into any native lan- 
 guage, or explained to any simple people. Their 
 work also will correct its own errors, as it did in 
 the case of the most learned of the apostles. They 
 will go among their people, “ not with excellency of 
 speech or of wisdom,” but determined not to know 
 anvthinff araonor them, save Jesus Christ and Him 
 crucified*. Their speech and preaching will not be 
 with enticing words of man’s wisdom, but in demon- 
 stration of the Spirit and of powerf. 
 
 Is it then a hope too unreasonable to be enter- 
 tained that the power which will heal the divisions 
 of the Chnrch at home, may come from her distant 
 fields of missionary work? It is not in vain that 
 the Son of God is praying at His Father’s right 
 hand that aU may he one. Are not the words of 
 Isaiah fulfilled ? “ Lift up thine eyes round about, 
 
 t I Cor. ii. 4. , 
 
 I Cor. ii. I. 
 
66 
 
 SERMON IV. 
 
 and see : all these gather themselves together ; they 
 come to thee*;” “a great multitude whom no man 
 can number, of all nations, and kindreds, and people, 
 and tonguesf,” all come to Christ, to the one central 
 fountain of living water. And if these be the signs 
 that His second advent is at hand, shall the world 
 come to an end, and the Church meet its God, in a 
 state of religious bitterness, in which every one of 
 us would be afraid to die ? Shall strife embitter the 
 last days of that Church for which Christ Jesus 
 prayed with his dying breath that it might be one ? 
 As we approach nearer to the day when all things 
 will he revealed, surely we ought to be able to read 
 with a clearer light the Oracles of God, and see 
 more distinctly the way that leads to heaven. But 
 if the light within us be darkness, if the increase 
 of knowledge, the multiplication of Bibles, the study 
 of the original languages of Holy Scripture ; if 
 every aid that history, and geography, and science 
 give to the interpretation of the Word of God, or 
 to the general enlargement of the mind ; if all 
 these aids to knowledge leave us still as much in 
 doubt as before ; ever questioning what the truth 
 is, but never finding the answer ; it does not 
 follow that the Bible is not truth, or that Christ 
 is not light ; but that the light i% us is darkness : 
 and the cause of the darkness is, because the eye 
 
 t Rev. vii. 9. 
 
 Is.u. xlix. 18. 
 
SERMON IV. 
 
 07 
 
 is not single, ^^’e have bodies of Christian men 
 ranged in battle array one against another, to main- 
 tain their own opinions : we have hard words of 
 controversy, which few understand and fewer still 
 define : we have names of party, which we fling 
 about like firebrands : we have separate interests to 
 maintain, — trusts bequeathed for the propagation of 
 the opinions of the founder — names of men — and 
 rights of property — and titles of honour; — and it 
 is no wonder if, in this strange medley of perplex- 
 ities, we cannot find the truth which we profess to 
 seek. But let any two men meet in the spirit in 
 which Aquila met Apollos, really to seek by prayer 
 for the Spirit of God to guide them into all truth : 
 let them set aside every human prejudice, and 
 strive to have that mind in them which is in Clirist 
 Jesus : let them take the Bible, and the Bible only, 
 as their guide, and humbly use every aid which 
 God has given them for the understanding of His 
 Word : in such a course of inquiry, who can doubt 
 that as they draw nearer every day to Christ, 
 they will also be united one with another? And 
 to desire this unity of heart and of act, to pray 
 for it, to “seek peace, and ensue it*,” is no less 
 the duty of ever)- Christian than faith itself. 
 
 And now, my dear friends and brethren, and 
 especially the younger members of this University, 
 
 I Pet. iii. n. 
 
68 
 
 SERMON IV. 
 
 I commend you to the grace of God’s Holy Spirit, 
 which alone can comfort you under the sorrows, 
 and strengthen you in the trials of the life which 
 is opening upon you. Gird up the loins of your 
 soul, for these are no common times in which your 
 lot is cast. Young men of the present day have 
 need of the firmness and of the faith of martyrs. 
 Into whatever profession you may enter, your powers 
 will be tested to the uttermost. 'W'hen death 
 comes close to us in its most dreadful forms, bro- 
 thers, kinsmen, friends, lost in a moment, what 
 stronger argument can we have to teach us always 
 to live in such a state, as never to be afraid 
 to die? 
 
 And if it please God to call you to a more 
 peaceful lot, to the work of the ministry in Eng- 
 land — in the colonies — or in the mission field, you 
 will learn to think all things light, which you can 
 do or suffer in the cause of Christ, when you see 
 what the service is which the world exacts. And 
 yet our work also has no narrow compass. I go 
 from hence, if it be the will of God, to the most 
 distant of all countries — to the place where God, 
 in answer to the prayers of His Son, has given 
 Him “the heathen for His inheritance, and the 
 uttermost parts of the earth for His possession*.” 
 There God has planted the standard of the Cross, 
 
 Psal. ii. 8. 
 
SKRMON IV. 
 
 69 
 
 as a signal to Ilis Church to fill up the intervening 
 spaces, till there is neither a spot of earth which 
 has not been trodden by the messengers of salva- 
 tion, nor a single man to whom the Gospel has not 
 been preached. Fill up the void. Let it be no 
 longer a reproach to the universities that they have 
 sent so few missionaries to the heathen. The 
 Spirit of God is ready to be poured out upon all 
 flesh ; and some of you are Ilis chosen vessels. 
 Again 1 say, Offer yourselves to the Primate of 
 our Church. The voice of the Lord is asking : 
 “Whom shall I send, and who will go for us?” 
 May every one of you who intends, by God’s 
 grace, to dedicate himself to the ministry, answer 
 at once : 
 
 “ Mere am T ; send me*.” 
 
 • vi. 8. 
 
 THE END. 
 
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