Sermon 15. Self-Contemplation 
"Looking unto Jesus, the Author and Finisher of our faith." Hebrews xii. 2.
{163} [Note] SURELY it is our duty ever to look off ourselves, and to look unto Jesus, that is, to shun the contemplation of our own feelings, emotions, frame and state of mind, as if that were the main business of religion, and to leave these mainly to be secured in their fruits. Some remarks were made yesterday upon this "more excellent" and Scriptural way of conducting ourselves, as it has ever been received in the Church; now let us consider the merits of the rule for holy living, which the fashion of this day would substitute for it.
Instead of looking off to Jesus, and thinking little of ourselves, it is at present thought necessary, among the mixed multitude of religionists, to examine the heart with a view of ascertaining whether it is in a spiritual state or no. A spiritual frame of mind is considered to be one in which the heinousness of sin is perceived, our utter worthlessness, the impossibility of our saving {164} ourselves, the necessity of some Saviour, the sufficiency of our Lord Jesus Christ to be that Saviour, the unbounded riches of His love, the excellence and glory of His work of Atonement, the freeness and fulness of His grace, the high privilege of communion with Him in prayer, and the desirableness of walking with Him in all holy and loving obedience; all of them solemn truths, too solemn to be lightly mentioned, but our hearty reception of which is scarcely ascertainable by a direct inspection of our feelings. Moreover, if one doctrine must be selected above the rest as containing the essence of the truths, which (according to this system) are thus vividly understood by the spiritual Christian, it is that of the necessity of renouncing our own righteousness for the righteousness provided by our Lord and Saviour; which is considered, not as an elementary and simple principle (as it really is), but as rarely and hardly acknowledged by any man, especially repugnant to a certain (so-called) pride of heart, which is supposed to run through the whole race of Adam, and to lead every man instinctively to insist even before God on the proper merit of his good deeds; so that, to trust in Christ, is not merely the work of the Holy Spirit (as all good in our souls is), but is the especial and critical event which marks a man, as issuing from darkness, and sealed unto the privileges and inheritance of the sons of God. In other words, the doctrine of Justification by Faith is accounted to be the one cardinal point of the Gospel; and it is in vain to admit it readily as a clear Scripture truth (which it is), and to attempt to go on unto perfection: the very wish to pass forward is interpreted into a {165} wish to pass over it, and the test of believing it at all, is in fact to insist upon no doctrine but it. And this peculiar mode of inculcating that great doctrine of the Gospel is a proof (if proof were wanting) that the persons who adopt it are not solicitous even about it on its own score merely, considered as (what is called) a dogma, but as ascertaining and securing (as they hope) a certain state of heart. For, not content with the simple admission of it on the part of another, they proceed to divide faith into its kinds, living and dead; and to urge against him, that the Truth may be held in a carnal and unrenewed mind, and that men may speak without real feelings and convictions. Thus it is clear they do not contend for the doctrine of Justification as a truth external to the mind, or article of faith, any more than for the doctrine of the Trinity. On the other hand, since they use the same language about dead and living faith, however exemplary the life and conduct be of the individual under their review, they as plainly show that neither are the fruits of righteousness in their system an evidence of spiritual-mindedness, but that a something is to be sought for in the frame of mind itself. All this is not stated at present by way of objection, but in order to settle accurately what they mean to maintain. So now we have the two views of doctrine clearly before us:—the ancient and universal teaching of the Church, which insists on the Objects and fruits of faith, and considers the spiritual character of that faith itself sufficiently secured, if these are as they should be; and the method, now in esteem, of attempting instead to {166} secure directly and primarily that "mind of the Spirit," which may savingly receive the truths, and fulfil the obedience of the Gospel. That such a spiritual temper is indispensable, is agreed on all hands. The simple question is, whether it is formed by the Holy Spirit immediately acting upon our minds, or, on the other hand, by our own particular acts (whether of faith or obedience), prompted, guided, and prospered by Him; whether it is ascertainable otherwise than by its fruits; whether such frames of mind as are directly ascertainable and profess to be spiritual, are not rather a delusion, a mere excitement, capricious feeling, fanatic fancy, and the like. So much then by way of explanation.
1. Now, in the first place, this modern system certainly does disparage the revealed doctrines of the Gospel, however its more moderate advocates may shrink from admitting it. Considering a certain state of heart to be the main thing to be aimed at, they avowedly make the "truth as it is in Jesus," the definite Creed of the Church, secondary in their teaching and profession. They will defend themselves indeed from the appearance of undervaluing it, by maintaining that the existence of right religious affections is a security for sound views of doctrine. And this is abstractedly true;—but not true in the use they make of it: for they unhappily conceive that they can ascertain in each other the presence of these affections; and when they find men possessed of them (as they conceive), yet not altogether orthodox in their belief, then they relax a little, and argue that an admission of (what they call) the strict and technical niceties of {167} doctrine, whether about the Consubstantiality of the Son or the Hypostatic Union, is scarcely part of the definition of a spiritual believer. In order to support this position, they lay it down as self-evident, that the main purpose of revealed doctrine is to affect the heart,—that that which does not seem to affect it does not affect it,—that what does not affect it, is unnecessary,—and that the circumstance that this or that person's heart seems rightly affected, is a sufficient warrant that such Articles as he may happen to reject, may safely be universally rejected, or at least are only accidentally important. Such principles, when once become familiar to the mind, induce a certain disproportionate attention to the doctrines connected with the work of Christ, in comparison of those which relate to His Person, from their more immediately interesting and exciting character; and carry on the more speculative and philosophical class to view the doctrines of Atonement and Sanctification as the essence of the Gospel, and to advocate them in the place of those "Heavenly Things" altogether, which, as theologically expressed, they have already assailed; and of which they now openly complain as mysteries for bondsmen, not Gospel consolations. The last and most miserable stage of this false wisdom is, to deny that in matters of doctrine there is any one sense of Scripture such, that it is true and all others false; to make the Gospel of Truth (so far) a revelation of words and a dead letter; to consider that inspiration speaks merely of divine operations, not of Persons; and that that is truth to each, which each man thinks to be true, so that one man may say that {168} Christ is God, another deny His pre-existence, yet each have received the Truth according to the peculiar constitution of his own mind, the Scripture doctrine having no real independent substantive meaning. Thus the system under consideration tends legitimately to obliterate the great Objects brought to light in the Gospel, and to darken what I called yesterday the eye of faith,—to throw us back into the vagueness of Heathenism, when men only felt after the Divine Presence, and thus to frustrate the design of Christ's Incarnation, so far as it is a manifestation of the Unseen Creator.
2. On the other hand, the necessity of obedience in order to salvation does not suffer less from the upholders of this modern system than the articles of the Creed. They argue, and truly, that if faith is living, works must follow; but mistaking a following in order of conception for a following in order of time, they conclude that faith ever comes first, and works afterwards; and therefore, that faith must first be secured, and that, by some means in which works have no share. Thus, instead of viewing works as the concomitant development and evidence, and instrumental cause, as well as the subsequent result of faith, they lay all the stress upon the direct creation, in their minds, of faith and spiritual-mindedness, which they consider to consist in certain emotions and desires, because they can form abstractedly no better or truer notion of those qualities. Then, instead of being "careful to maintain good works," they proceed to take it for granted, that since they have attained faith (as they consider), works will follow without their trouble as a matter of course. Thus the {169} wise are taken in their own craftiness; they attempt to reason, and are overcome by sophisms. Had they kept to the Inspired Record, instead of reasoning, their way would have been clear; and, considering the serious exhortations to keeping God's commandments, with which all Scripture abounds, from Genesis to the Apocalypse, is it not a very grave question, which the most charitable among Churchmen must put to himself, whether these random expounders of the Blessed Gospel are not risking a participation in the woe denounced against those who preach any other doctrine besides that delivered unto us, or who "take away from the words of the Book" of revealed Truth?
3. But still more evidently do they fall into this last imputation, when we consider how they are obliged to treat the Sacred Volume altogether, in order to support the system they have adopted. Is it too much to say that, instead of attempting to harmonize Scripture with Scripture, much less referring to Antiquity to enable them to do so, they either drop altogether, or explain away, whole portions of the Bible, and those most sacred ones? How does the authority of the Psalms stand with their opinions, except at best by a forced figurative interpretation? And our Lord's discourses in the Gospels, especially the Sermon on the Mount, are they not virtually considered as chiefly important to the persons immediately addressed, and of inferior instructiveness to us now that the Spirit (as it is profanely said) is come? In short, is not the rich and varied Revelation of our merciful Lord practically reduced to a few chapters of St. Paul's Epistles, whether rightly {170} (as they maintain) or (as we should say) perversely understood? If then the Romanists have added to the Word of God, is it not undeniable that there is a school of religionists among us who have taken from it?
4. I would remark, that the immediate tendency of these opinions is to undervalue ordinances as well as doctrines. The same argument evidently applies; for, if the renewed state of heart is (as it is supposed) attained, what matter whether Sacraments have or have not been administered? The notion of invisible grace and invisible privileges is, on this supposition, altogether superseded; that of communion with Christ is limited to the mere exercise of the affections in prayer and meditation,—to sensible effects; and he who considers he has already gained this one essential gift of grace (as he calls it), may plausibly inquire, after the fashion of the day, why he need wait upon ordinances which he has anticipated in his religious attainments,—which are but means to an end, which he has not to seek, even if they be not outward forms altogether,—and whether Christ will not accept at the last day all who believe, without inquiring if they were members of the Church, or were confirmed, or were baptized, or received the blessing of mere men who are "earthen vessels."
5. The foregoing remarks go to show the utterly unevangelical character of the system in question; unevangelic in the full sense of the word, whether by the Gospel be meant the inspired document of it, or the doctrines brought to light through it, or the Sacramental Institutions which are the gift of it, or the {171} theology which interprets it, or the Covenant which is the basis of it. A few words shall now be added, to show the inherent mischief of the system as such; which I conceive to lie in its necessarily involving a continual self-contemplation and reference to self, in all departments of conduct. He who aims at attaining sound doctrine or right practice, more or less looks out of himself; whereas, in labouring after a certain frame of mind, there is an habitual reflex action of the mind upon itself. That this is really involved in the modern system, is evident from the very doctrine principally insisted on by it; for, as if it were not enough for a man to look up simply to Christ for salvation, it is declared to be necessary that he should be able to recognise this in himself, that he should define his own state of mind, confess he is justified by faith alone, and explain what is meant by that confession. Now, the truest obedience is indisputably that which is done from love of God, without narrowly measuring the magnitude or nature of the sacrifice involved in it. He who has learned to give names to his thoughts and deeds, to appraise them as if for the market, to attach to each its due measure of commendation or usefulness, will soon involuntarily corrupt his motives by pride or selfishness. A sort of self-approbation will insinuate itself into his mind: so subtle as not at once to be recognised by himself,—an habitual quiet self-esteem, leading him to prefer his own views to those of others, and a secret, if not avowed persuasion, that he is in a different state from the generality of those around him. This is an incidental, {172} though of course not a necessary evil of religious journals; nay, of such compositions as Ministerial duties involve. They lead those who write them, in some respect or other, to a contemplation of self. Moreover, as to religious journals, useful as they often are, at the same time I believe persons find great difficulty, while recording their feelings, in banishing the thought that one day these good feelings will be known to the world, and are thus insensibly led to modify and prepare their language as if for a representation. Seldom indeed is any one in the practice of contemplating his better thoughts or doings without proceeding to display them to others; and hence it is that it is so easy to discover a conceited man. When this is encouraged in the sacred province of religion, it produces a certain unnatural solemnity of manner, arising from a wish to be, nay, to appear spiritual, which is at once very painful to beholders, and surely quite at variance with our Saviour's rule of anointing our head and washing our face, even when we are most self-abased in heart. Another mischief arising from this self-contemplation is the peculiar kind of selfishness (if I may use so harsh a term) which it will be found to foster. They who make self instead of their Maker the great object of their contemplation will naturally exalt themselves. Without denying that the glory of God is the great end to which all things are to be referred, they will be led to connect indissolubly His glory with their own certainty of salvation; and this partly accounts for its being so common to find rigid predestinarian views, and the exclusive {173} maintenance of justification by Faith in the same persons. And for the same reason, the Scripture doctrines relative to the Church and its offices will be unpalatable to such persons; no one thing being so irreconcileable with another, as the system which makes a man's thoughts centre in himself, with that which directs them to a fountain of grace and truth, on which God has made him dependent.
And as self-confidence and spiritual pride are the legitimate results of these opinions in one set of persons, so in another they lead to a feverish anxiety about their religious state and prospects, and fears lest they are under the reprobation of their All-merciful Saviour. It need scarcely be said that a contemplation of self is a frequent attendant, and a frequent precursor of a deranged state of the mental powers.
To conclude. It must not be supposed from the foregoing remarks that I am imputing all the consequences enumerated to every one who holds the main doctrine from which they legitimately follow. Many men zealously maintain principles which they never follow out in their own minds, or after a time silently discard, except as far as words go, but which are sure to receive a full development in the history of any school or party of men which adopts them. Considered thus, as the characteristics of a school, the principles in question are doubtless antichristian; for they destroy all positive doctrine, all ordinances, all good works; they foster pride, invite hypocrisy, discourage the weak, and deceive most fatally, while they profess to be the especial antidotes to self-deception. We have seen {174} these effects of them two centuries since in the history of the English Branch of the Church; for what we know, a more fearful triumph is still in store for them. But, however that may be, let not the watchmen of Jerusalem fail to give timely warning of the approaching enemy, or to acquit themselves of all cowardice or compliance as regards it. Let them prefer the Old Commandment, as it has been from the beginning, to any novelties of man, recollecting Christ's words, "Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame." [Rev. xvi. 15.]
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Tuesday in Easter week.
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