ON THE TWO SERMONS

PREACHED AT ST PETER'S, VERE STREET,

SEPTEMBER 9, 1860.

BY THE REV. F. D. MAURICE, M.A.

IT is most desirable to define our terms: and Dr Morell says, that the word "Neology," "as a distinctive and sig"nificant expression, has become absolutely without any "other meaning than" "something which is new to us, "or differs from our system." I can accept this definition, for it is really in this sense that I use the term in my title. I mean by it certain opinions, which differ, as I maintain, from the doctrines of the Church of England and other accordant communities; and which are new, to a great extent, to us, in that their rise amongst us was chronologically coincident with the decline of that development of religious thought and practice, on which Dr Benson fixed the convenient and inoffensive name of Tractarianism. The general purport and scope of these new opinions has been to introduce much sceptical uncertainty into the chief departments both of religion and theology. Whether this new mode of thought be true or no, the readers of this and other books will judge. But if any particular answer is desired to the question what I

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INTRODUCTORY-THE TERM NEOLOGY.

designate by that general term, it is surely a fair method of adding specialty to my general description, if I say that in the doctrines, which I extract from the latest works of three leading writers of that school, is seen a part of what I mean by Neology. The writers of this class must be dealt with one by one, for they have no general confession and it would be outrageously unjust to lay to the door of two at least of my authors the throwing open of the floodgates of doubt in "the seven" Essays and Reviews.

By the way, the author of the definition adopted above is very severe upon the former controversy, that of Tractarianism, treating it as a controversy "of form and "rubric" (as well as "of denomination and party"), which might well be dispensed with, without touching the essentials of Christianity. But every one knows that those were only the outworks; and that, vital differences constituted the heart of the controversy. Yet it may be conceded that there is one advantage in the present struggle, that it is manifestly, as well as really, a wrestling for the essentials of Christian doctrine:

Since the task fell to me of appearing before the Church of Christ in opposition to the doctrine of Mr Davies' two sermons, I have revolved the state of the Maurician controversy. All other names, Jowett, Kingsley, Davies, Campbell, Brown, are sunk in that of Maurice. He is the acknowledged head of this new effort to eclipse, or throw into the region overshadowed by sceptical doubts, the real saving work of our Lord Jesus Christ.

The work of Mr Maurice, on which I write, was put into my hands during a short and pleasant visit, under circumstances of the highest interest to a father's heart, to my ancient haunts at my Alma Mater, Cambridge. I have since questioned whether to let it pass unchallenged,

or to contribute my part in bringing its errors into as full publicity as possible. I have at last decided on the latter course, strongly convinced (1.) that its errors are vital; (2.) that they are so strongly pronounced, that their exposure will prove their antidote; and (3.) that the discussion of them forms an excellent opportunity for urging upon the minds of all, but particularly upon students at the universities, upon candidates for the Christian ministry in all places, and upon inquiring minds among young men in general, the investigation of the real "faith once "delivered" by Christ and His apostles. If I do not expressly mention earnest inquirers of the other sex, it is not because I consider their judgment of little value, or their position free from the duty of forming opinions on these questions; or that they are insensible to that duty. Mothers, sisters, wives, and every servant of Jesus, who is capable, should learn to distinguish tares from wheat in this matter; for every one may fall in with souls in danger of being thus diverted from the true way of salvation. And let no one, who takes up this work, think that its pages will be simply devoted to hostile attacks; since it is at least the desire and purpose of the writer, as far as possible, to think good of those, against whose doctrines he contends, and to remonstrate with them as with clergymen, whom he desires to win rather than to repel. He trusts to them and to their followers to suffer him to employ great plainness of speech, and even to use forcible language, when necessary, so long as he does not cast from him the chains of sympathy with them, as men and ministers in the Church of England.

The full title of these sermons is, "The Faith of the "Liturgy and the Doctrine of the Thirty-nine Articles. "Two Sermons," &c.: and, in his preface, Mr Maurice states, that the first sermon "is published almost as it was

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THESE SERMONS IMPORTANT.

preached:" but that, as the second "did not fulfil the purpose at which it aimed," viz., "that of explaining the "sense in which he received each article," he has expanded it, till it "is three or four times as long as that which was "delivered." I mention this, not as objecting in the smallest degree to his adopting this course, but simply to shew, that I am not here taking the author at unawares in a négligé and purely pastoral homily. The same inference is to be drawn from the opening words of the first sermon; where he reminds the congregation, that “he has "already satisfied his Bishop of his agreement with" the Liturgy and the Articles: but that every "Incumbent is required, within two months of receiving his licence, to "declare publicly his assent first to the Book of Common Prayer, then to the Thirty-nine Articles;" and also "to "read the morning and evening prayers as well as the "Articles in the face of his congregation:" and that he (Mr Maurice) will not make this "an idle ceremony," but is desirous "to comply with it effectually." The committing then of such sermons to the press in an enlarged form is, according to university bye-laws, and indeed to common sense everywhere, the calling of public attention in the boldest and most open manner to the interpretations of doctrine which they contain. I say this, lest any one should think himself able to plead, that these two sermons cannot be regarded as a well-considered expression of Mr Maurice's views, as I believe they must be, and are. For he also says in the second sermon, "You have heard these "Articles read. I will tell you, as briefly as I can, what "lessons I have derived from them. That you have a

right to know." "Each minister must give account to "God for the truthfulness of his mind in adopting them. "Each minister should be ready to tell those who hear "him, what his adoption of them means."

MR MAURICE'S LEADING PRINCIPLE.

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Among the several statements in Mr Maurice's work which I desire to bring to the test of public opinion in England, there is one principle above all, on which I desire to concentrate attention. And it reappears so often in these two sermons, that I may fairly consider it the one thing on which his mind specially rested at the time of writing, and which he wished more than all to teach to others. As then it is in itself a point of the first consequence, and as he puts it forth as the doctrine which is to live and work in all his ministrations in his new cure, I cannot err in assigning to it the first place in this discussion.

He has selected for the text of the first sermon, and he affixes none to the second, a passage which speaks of God as a father. Matthew x. 29, 30, "Are not two sparrows "sold for a farthing? and one of them shall not fall to "the ground without your Father. But even the very "hairs of your head are all numbered." He then reasons that God is here spoken of as Creator, Governor, and Provider; and that He stands in these relations to all mankind, from the savage, ignorant of Him, to the Christian who knows him and from those who live "without God," to those whom the love of Christ constrains. In page 11 he opens his subject, "No previous prophet had spoken "of a Father as Christ spoke." "The morality of the

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sermon on the mount turns upon this name." "Their "Father caused the sun to shine on the good and evil.” "Their Father saw" their alms "in secret." "Their "Father knew what they had need of," when they prayed. "Their Father, who clothed the lilies and fed the ravens, "would not forget them." He then states the meaning to be, that the Creator "vindicates" all as members of His family." It is evident that this is most true in one God says sublimely, in Ezekiel xviii., as from His

sense,