Letters, 1829

Letters — From Bfr. Wilberfbroe on the Fiftieth Year of Mr. Simeon’s residence in the Univernty — Memorandum on the Occasion — To a Friend on maintaining Chantery and Preaching ‘Christ Crucified ’ — RemarkiT on the Passing of the Roman CathoUe Relief a Friend on declining ControTersy — To the Bishop of Winchester on receiving a Copy of his Charge — To Sir R. H. IngUs on Ghiarding against MisreprosenUtion — To ReT. R. W. S. on the Mode of conducUng his Weekly Parties of Undeigraduates — Specimen of the Arrangement of a Sermon — DeKription of the Weekly Tea-party.

1829.

COERESPONDENCE, ETC.

Wb are now come to a period in Mr. Simeon’s history, which is memorable as bringing to a completion the fiftieth year of his residence in the University. In order to commemorate this event in a devout and becoming manner, he requested a select party of his friends to assemble for two days in his rooms for exercises of a social and religious character.

The following letter from one of the most endeared and distinffuished of the party invited, expressing as it does so admirablv die sentiments which were shared in general on this occasion, will ’ doubtless be read with no ordinary interest.

W. WiLBERFORCE, Esq., to Mr. Simeon.

“Highwood HiU, Middlesex, 22nd Jan., 1829.

**My dear Friend, —

Ouht I to be ashamed to confess, or rather shall I not rejoice and with thankfulness avow it, that at my time of life, in my seventieth year, I preserve such a warmdi of feeling, that on the perusal of your very interesting letter, and more especially on reading your kind invitation to join the party that will celebrate with you your jubilee; I was at first kindled into such a blaze as to be quite dazzled by the splendor of my own conceptions, and heated into a hope that I might become a sharer in your Christian festivities. But a little cool reflection sufficed for enforcing on me a more sober view of things, and compelled me to admit that, having been commanded by medical authority to shut up during the winter months, I should be taking a liberty with my constitution that would be utterly unwarrantable, if I were to sally forth in such a season as this; though to indulge in the exercise of some of the most generous and even sacred pleasures of which

368 MR. Simeon’s jubilee. [chap, zzyni.

our nature is capable in this imperfect state. I must be content then to join your party in spirit, if not in person: and in offering up my petitions for the various blessings you have enumerated, (1 thank you for the specification,) I shall not forget to return my humble thanksgivings to the Giver of all good, for having enabled you ’ to continue unto this day* (how much is contained in that brief though compendious expressioa!) But you are blessed with so much bodily health and vigor, that we may humbly indulge the hope, that the Almighty will still grant you a long course oT usefulness and comfort. The degree in which, without any sacrifice of principle, you have been enabled to overcome, and if I may so term it, to live down the prejudices of many o&our higher ecclesiastical authorities, is certainly a phenomenon I never expected to witness.

“But I must spare my weak eyes, which are sorely remonstrating against my using my pen so freely, as I have just now a good deal of writing that requires my own hand: — and ardently wishing and humbly praying, that you may be blessed in your endeavor to have that most important station worthily filled, and that our heavenly Father may grant you an abundant measure of His best blessings in this life, to be followed by an abundant entrance into His everlasting kingdom, is the cordial wish, and shall on the 29th be the prayer of, my dear friend, ever yours sincerely and affectionately, W. WiLBBBFORCE.”

Extract firom Mr. Simeon’s Diary on the occasion.

“Jan. 26, 1829.

A miMt Temarkable and even wonderful time is this. Who would ever have conceived that one, such as I know and feel myself to be should be permitted to exert such influence as I have done this year, in getting Mr. Thomason (after his residence in England) restored to his place in India: and in sending forth Mr. Dealtry to fill up the vmcancy at the old church; and above all, for the put I am enabled to take in relation to India at this time.;... But no one needs to tell me who it is that has done these things. I thank my God I see Bi» hand as clearly as at the Red Sea, and in the wilderness, and in the land of Canaan.

“But that which I principally take up my pen to record is, the astonishing coincidence of circumstances which will take place on Thursday 29th instant. On that day I shall have been here Jifty years. On tnat day I determined some time since (d. v.) to keep a jubilee, of which I will add some short account after it has passed. On that day the prop vost has summoned the whole college to attend, in compliance with the visitor’s directiona, to complete the election of officers, which was left incomplete in November last (See my account of it as given to the visitor, the Bishop of Lincoln, by his particular desire.)...

**The election of deans having been suspended, I, of course, as senior dean, was not elected; and now on the very day of my jubilee, and at the very fumr on tohich I was firwt admitted will the whole eolUge of above forty members meet to elect me and the junior dean. That /, who labor as for my life to live peaceably with all men, and against whon not an atom of unkind feeling (so for as I know) exists, should be called to sustain so pcominent a part in this matter, is truly wonderful; but that it should occur on that very day and hour, when not much less than thirty friends will he assembled in my rooms for leading the Scriptures and prayer, I really consider as peculiarly calculated to impieM my mind, that God is watching over me for good; and to give me a humble confidence tuit He will be with me to the end, and finally perfect that which concerneth me.

‘* Jan. 89th. — Curious enough! This day, the day of my jubilee and of my inv

CHAP. XXVlil.] ON PUCSBRVING CHAKITT. 389

with the oflioe, was ushered in by the ringing of bells sll OTer Cambridge. It is the di f the king’s accession.

* Now then let me in a few words give an account of my jubilee. Several were kent

by, but almost wholly consisting in a retrospective shame, and prospective determinatbn through grace to avoid in future the evils from which Giod’s free mercy, founded on the atonement, has delivered us,y — 1< yeas prodainud on (kt day qf alantnunt, (See Lev. XXV. 9.)

“The second day we met’ at 1 1 o’clock. I read some portions of Scripture, and prayed generally for the Divine presence. Then Mr. Sergeant read, and gave a prayer ofnumi-Fiation; — Mr. Daniel Wilson followed for the universities; — then Dr. Steinkopff for the religious societies and the church. We then separated for an hour. — Mr. Hawtrey ended with thanksgiving. Mr. D. Wilson preached the Lecture, (at Trinity Church.) On the whole it was a season of refreshing to us all Blessed be God for this meicy.”

On maintaining charity, and preaching (* Christ crucified.*)

. March 8, 1899.
My dear Friend, —

I hope it has pleased God to restore you to health, and I hope so the rather, because from your letters I perceive that you do not altogether know what spirit you are of. I have seen

some of your letters to ,and am grieved to behold with what

acrimonious feelings you speak of a variety of persons, whose

f raise is in all the churches. Do you not remember what St ames says, * Speak not evil .one of another, brethren. He that speaketh evil of his brother, and judeth his brother, speaketh evil of the law, and judgeth the law; but if thou judge the law, thou art pot a doer of the law, but a judge. There is one lawgiver who is able to save and to destroy. Who art thou that judgest another V St. Paul, when he was constrained to condemn what was notoriously evil, said, * I now tell you even weeping.* But you, my dear friend, speak with a degree of malignity that involves your own soul in a greater degree of guilt than that which you condemn in others. Against the Methodists you have taken up a very unwarrantable prejudice. Need you be reminded at this day, that if we have not charity, whatever we may do or suffer for the Lord, we are only ’ as sounding brass or a tinkling cymbal V

“In order to form a correct judgment of your spirit, ask yourself what you should think of a person who should speak in the .same acrimonious way of you? You would doubtless condemn him for his uncharitableness. You would tell him, that even if there were some just fault to be found, love would rather cover it, and would hope that the conduct was not so bad as it appeared. Then let this be your own spirit towards others. I do indeed tnake great allowances for you; for it is not easy for a person, noticed and caressed as you are, to preserve an humble spirit But humility and love are the chief ornaments of a Chrts-S70 OV THE CATHOLIC RBLIBF BILL. [cHAP. ZXVUI.

tian; and if you decline in these, God will leave you to fall into gome dreadfiJ sin, and constrain you to learn by bitter experience what you do not learn in a season of prosperity.

You speak of your having now got views of prophecy relating to the second advent; and you tell us that you are unfolding them to your hearers. But I wish you to remember what was the exclusive subject of St. Paul’s ministry, * He determined to know nothing amongst his hearers but Jesus Christ, and him crucified,’ N.B. Not Jesus Christ, and him reigning on earth, but Jesus Christ, and him crucified. This is the subject in which as sinners we are most deeply interested, and in which as saints we find all our hope and peace and joy; and if you relinquish this for anything else, I shall not wonder that God leaves you to betray a want of those sublimer virtues which constitute the beauty of the Christian character.

Write me word that you take these suggestions kindly and thankfully at my hands. Write me word tnat you have spread the matter before the Lord in prayer, and that He has discovered to you your error in indulging so uncharitable a spirit. And then I shall bless God that I have taken up my pen to speak, at the risk of being accounted * an enemy for telling you the truth.’

“Your very affectionate friend,

“C. Simeon.”

On the 25th of March, being * Founder’s Day’ at King’s College, a sermon is annually preached by one of the society before the University, who assemble in the college chapel. The sermon this year was preached by Mr. Simeon, who took occasion to deliver his sentiments on the momentous subjects, then in debate, connected with the passing of the Bill for removing the Roman Catholic disabilities.

The following is the conclusion of the Discourse.

*’ Prov. W. 7. * Wiadom ia ike principal tiling; therefore get wisdom ;. and tnih all tity gtUmg get under aiandxng*

“Under any circumstances the pursuit of true religion is beyond all comparison the principal thing; but at the present awful crisis its claims upon our attention are yeiy greatly increased. As to the measures which our government is now pursuing, I condemn them not. I beliere from my heart they are neceasaiy, not only for the averting of the immediately impending evils of civil war, but for the forming of a permanent bond of union amongst the widely diflfering subjects of our distracted empire. But I cannot hide from myself the dangers to which, even by this very remedy, the whole nation will be speedily exposed. That a more familiar intercourse between Catholics and ourselves will be the immediate and necessary result of their introduction to all places of honor and profit in our land, is certain; and we may well expect in a very short time to see almost the whole of Britain inundated with Papists. Their priests, of course, will labor by all possible means to diffuse their tenets, and to proselyte our people to their church. And I think it highly probable that their success for a time will be both wide and rapid; not because of the real force of their arguments, but because of the unprepared state both of our dersy and laity to withstand them. Nor do I think that their success will be confined to tSe

OBAP. ZXVIII.] ON THE CATHOLIC EBLIEP BILL. 871

Kmer nnks. I shall not wonder if many who are well instnioted in other things, should fall into the snare, and be drawn away by their specioos arguments; because as soon as the mind of any man is impressed with a sense of the Talne of his soul, he naturally inquires, ‘What shall I do to obtain eternal life V And if there be no one at hand well versed in the truth and excellence of the Ooepel saltation, no one to say, ‘Believe in the Lord Jesus Christ, and thou shalt be saTed,^ he will readily lend himself to those who will flatter his pride, and point out to him a number of rites and services whereby he may conciliate the Divine favor. This is the very essence of Popery; and this b caught at with avidity by the natural man, who, like the Pharisees of olif, will rath undertake the most laborious duties, than submit to be saved by naoe alone. T7dt then renders it nocessary for us all in acquire true wisdom without delay. For without that we ourselves shall have no security against the specious arguments of Popish emissaries: much less shall we be able to protect others against their insinuating addresses. But let a person once attain the knowledge of Christ crucified, and come habitually to God through Him, and he will be in no danger of being drawn away by all their subtleties. A Mussulman or a Hindoo may as well hope to draw him over to their creed, as a Papist. The man endued with heavenly wisdom has within his own bosom a compass, by means of which he is able to steer his course aright; whilst the superstitious Papist has little beside the dogmas of his priest and the traditions of his church to guide him. This is what the beloved Apostle John has affirmed, ‘He that believeth in the Son of God haih the wUneee in fUm- 9tHf Here then, I say, is a strong additional call for true wisdom, a call immediately arising out of the circumstances of the present time.

But there is another ground on which I would urge the immediate and diligent purfloit of wisdom. The Papists, no longer kept at a distance from us, but mixing in society with us, and filling situations which demand our respect, will of necessity look with an envious eye. on the institutions which are at present engrossed by us. And they will ask themselves, ‘What use do these persons make of the distinguished priviles which they enjoy 1 We (we Papists) once were dismissed from those poets of honor and emolument on account of our «upposed or real abuse of them. And do these who have succeeded to our inheritance improve it to its proper ends any more than did our ancestors who were ejected from it 1 Are not worldliness and sensuality the characteristkx of the present possessors, as much as ever they were of those who have been cast outl Why tnen are we still to labor under the ban of proscription 1 Why is our inheritance once violently wrested from us and transferred to them, to be engrossed by them to our prejudice, when they make no better use of it than our ancestors did, nor by any means so good an use of it as we should, if it were now restored to us 1 Why, if we are admitted to a participation of all the other rights and privileges of Britons, are we not to enjoy also our share of these V This argument would soon pass current with them, and would find multitudes of advocates all around us; for it is unoappily but too well known, and every ingenuous person in the midst of us must confess, that to vital piety these institutions do not administer, by any means, in the degree they should; nor are thcnr productive of that entire devotedness to God which was a very prindpal end of their formation. If then we do not speedily cut off this occasion for ttomplaint, we may, ere many years are passed over our heads, be compelled to fiht with other weapons than mere argument for the privileges we have so unworthily enjoyed.

“But if the Papists, coming in contact with us, could see that with oAr attainments in science, we blended a due proportion of that wisdom of which my text speaks, they would be constrained to acknowledge the excellence of our principles, and perhaps, too, the superbrity of them to those which they themselves profess. In truth, the very events which we are now dreading as a source of evil, might thus be made an occasion of the greatest good: for at present we can have no access to our Catholic brethren in any way, and there is no hope but that the mutual alienation which has continued for so many ages, and has now attained to such a height, will, if the measures of our government be thwarted, continue for ages yet to come. But let the barrier between us be removed, as is now proposed, and there will b an opportunity to convince them of their errors, and to convert multitudes of them to the Protestant faith. This will bring good out of evil: and I cannot but earnestly exhort you all to rise to the occasion. Get sMidar learning to the utmost of your power. But be not content vrith that; no: G|et that: but with all your getting, get spiriiual understanding: get the knowledge of Christ and him crucified; in comparison of which all other things are hut as dung and dross. Get this for your-Bdtta as the only sure preservative from error; get itr aOiere, that you may be able to prevent the inroads of Popish superstition: get it for the henefU qftkoae leho are hoping to make a jtrty qfyou; that those who are now elated with the nope of convertinff you, may themselves be converted to the true fiith of Christ, and attain through you the knowledge that ahall make them wise unto salvation.

373 OM DECLINING CONTROVEB8T. [CHAP. TXJtXU

If I say the troth, I connder the pfeeent crius w a jadgment from God apon w Protestanta, for having moat grievously abased our own advantages, and shamefully neglected the eternal interests of our Catholic fellow subjects.

*’ What the ultimate designs of Providence may be I prqsume not to judge. It may be to chastise the Protestants through the instrumentality of the Papists; ue it may be to convert the Papists through the instrumentality of the Protestants. But, if I may so speak, our fete is in our own hands. We may even yet avert God’s displeasure, and bring down His blessing on opr soujs. One way to avert His displeasure is, to turn unto Him that smiteth us, even unto that Ood from whom we have so deeoly revolted. Then shall we also bring down His blessing upon ourselves and on our Catholic brethren; and turn that, which so many thousands of our countrymen are now depiwating as a cuise, into a blessing of no common order; a blessing that shall be a prelude to that day, when all shall know the Lord, from the least to the greatest, and when there shall be but one Lord, and His name One, over the face of the whole earth.

Mr. Simeon has made the following note on the blank leaf.

The concluding part of It is important, as showing how I viewed the Catholic Qneition, while it was yet (in a measure) {ending, and how I stated my views to the University in our chapel. It was heard with astonishing kindness and acceptance by all

WITHOUT EXCEPTION.”

To a Friend, who had requested Mr. Simeon “to attack the work of a Clergyman, who denied the restoration of the Jews to their own land;” hoping that he would ‘* answer him, and knock him down.**

«K.C.,Nov. 14, 18S9.

My dear Sir, —

I have neither taste nor talent for controversy; nor do I, on the whole, envy those by whom such taste and such talent are possessed. I know you will forgive me, if I say that the very account you give of yourself in relation to controversy, is a dissuasive from embarking in it. Let a man once engage in it, and it is surprising how the love of it will grow upon him; and he will both find a hare in every bush, and follow it with something of a huntsman’s feelings. I am not certain, my dear friend, that your preserves, though they have provided many dishes for your table, have administered any sound health to your soul. As for me, I have been a dying creature these fifty years, and have as on the borders of ete/nity sought for truth only, and that from the fountain of truth itself. I have never had time or inclination to run after error in all its windings: in fact, there are so many errors, that one can never successfully search them out I have been glad that others had the ability to occupy that line of investigation, and I have been happy to avail myself of their labors. But having the ofllice of a nursing-mother committed to me, I have sought nothing but nutritious food for myself, and have found no pleasure but in administering the unadulterated milk of the Word to my babes. Hence, if at the close of life I could find pleasure in controversy, I have no real ability for it, none of that acumen which the investigation requires, none of those treasures of research which are necessary for overwhelming an ad* versary by an appeal to authority.

And if I shoald begin, where should I end T One tells us, that the Jews shall never return to Palestine; another, that the Mosaic ritual is still in full force as it respects the Jews. One tells, us, I know not what about the humanity of Christ; another tells us, he himself knows not what about the Old and New Covenants. In fact, this is a day of trifling. But I am a dying man, and view these things as I shall view them from the bar of judgment. All these things are about religion: but they have very little to do with religion itself. One drachm of contrition, and of simple affiance in the Saviour, and of an admiring and adoring sense of redeeming love, is worth all the knowledge that has been of late conveyed to us on these subjects, and all the feelings that have been generated by the prosecution of them.

“Thus you see, my dear friend, I have written to you, as to one who understands me. You may not go along with me in all that I have said: but you will neither be angry with me, nor contemptuously pity me, for what I have thus plainly written. I must not be understood to say that I think all these points are unworthy of attention; for, doubtless, error ousht to be refuted, and truth to be placed on high ground: and I shall be extremely glad to see that absurd position relating to the nonrrestoration of the Jews firmly assaulted, and triumphantly carried by your hand. Yet I would say, if you are ’ gentle toward all men, and instruct in .meekness them that oppose themselves,’ your arguments will appear stronger, than they will, if maintained in language of severity and triumph. If you answer it, pray let me have a copy from the author, as an evidence that you are not disgusted with all this rigmarole from

Your very aflfectionate friend, C. Simeon.

«

“N. B. The post-office is too keen for your M. P. friend, who dated thirteenth, and the P. O. says, * put twelve,’ and charges it double. But you never need trouble yourself about franks; I shall gladly welcome your letters.’’

To the Bishop of Winchester, on receiving a copy of his

charge.

“K. C.,Dec.ll, 1829.

My Lord, —

“Were your lordship’s charge of an ordinary kind, I should feel, that in presenting to your lordship my humble and grateful acknowledgments for the honor conferred upon me by the gift of it, I should properly discharge the dutv incumbent on me. But it is not of an ordinary kind. It has humbled me in the dust, and filled me with contrition. My own judgment goes along with it; and if my life were to come over again, I would endeavor more than I have done to conform to it. My only

874 DUTT OF A PASTOR. [oRAP. XXVUI.

comfort is, that there is a fountain opened for sin and uncleanness, and that I am yet at liberty to wash in it.

‘* But the whole tenor of the charge emboldens me to speak to your lordship somewhat of the inward experience of my soul. On the veree of eternity I am, as may well be expected, led to view my whole ministerial life with shame and sorrow; and yet to form somewhat of an estimate of what, with our very limited powers, a minister like myself may reasonably expect to be and do. And if I take the liberty of communicating to your lordship my sentiments, which a sense of my own innumerable defects have forced upon me, I shall do it with fear and trembling, and without any confidence in the rectitude of my views. I am forced by my own consciousness of evil to look for some#hat of a palliation of it, in reference to my whole ministerial life. And in this view I am ready to say, there are divers gifts; and God has bestowed them on every man in the measure that He himself has ordained: and He hifnself has authorized me to say, ‘Are all apostles? are all prophets? are all teachers? are sdl workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? but covet earnestly the best gifts.’ Now if. every man has not all these gifts, I hope he may take to himself some measure of comfort, if he have improved the gifts which he possessed. (Of course, I speak not in a way of pride and self-complacency, but only in answer to an accusing conscience.) We cannot do everything, though we ought and would, if we were equal to the task. We are therefore constrained to exercise the powers given us, in the way which in our judgment will be most conducive to the good of our own peculiar people, and of the chutch of which we are members and ministers. This is the refuse of a poor, self-condemning minister to allay the sense of his guilt, whilst the precious blood once shed on Calvary can alone prevail for the pacifying of the guilty conscience.

“I have seen, my lord, of very recent date a little pamphlet, wherein a minister is set forth in Herbert’s way as the father, the physician, &c., &c., of his parish; but my judgment did not go along with it. In a very small parish these duties may be combined: but it appears to me that, comparatively, this is serving tables. A pastor has other and higher duties to attend to. His wife (if he have one) should be the mother of the parish; but he must not, so to speak, be xhe father; he must be the pastor. The giving himself to the word of God and prayer, seems to me to be his peculiar duty; and the paternal part — of administering relief, &c. — should, I think, be delegated to others under his superintendence, as .Moses delegated many of his duties to the seventy employed by him. This is what 1 have done myself for nearly fifty years: I have thirty (male and female) in their different districts, and I preach an annual sermon in aid of their efforts.

OHAP. ZXTIII.] ON MlflmBPEBSENTATIONS. 876

... By these, I hope, great good has been done; whilst by their supplying my lack of service, I have been left at liberty to follow thsLt line of duty which was more appropriate to my own powers, and which I could not have prosecuted, if I had not thus contrived to save my time....

But after all, I must confess that all this is a kind of refuge to which I am driven, and to which I flee under a sense of my own shortcomings and defects, which have been brought deeply to my mind by the perusal of your lordship’s charge. And now, my lord, what shall I say to justify or extenuate aJl this egotism? I must cast the blame upon your lordship and your charge — upon your lordship, for condescending to send me your charge — and upon your charge, for harrowing up my conscience and compelling me to unburden my mind.

“With most respectful and unfeigned gratitude to your lordship both for the gift and for the wounds inflicted by it, I remain, my lord,

“Your lordship’s most devoted servant,

C. Simeon.*’

To Sir R. H. Inglis, on guarding against misrepresentations.

K. C, Dea 18, 1829.
My very dear Friend, —

....’’Did you never hear the Spanish proverb, ‘It is hard to make an empty purse stand upright V (their bags are all filled with silver:) so if people are got on the wrong side of an hedge, they see their way very imperfectly, and often wander very far from it. In my intercourse even with good people, I have found much occasion to lament this: and this very consideration it is, which makes me on all occasions where there is liability to err, first to have a wise and upright adviser, and secondly to have a candid ‘and unimpeachable witness. You may remember that once I besought you for the Lord’s sakcj to be present upon some occasion, (I forget what the occasion was, but I judged it to be one where the presence of a candid and undaunted witness was necessary;) and I most exceedingly rejoice that God has given me a wise and firm friend on this occasion. I have personally nothing to do with the matter; but being made a referee, I am compelled to act, so far as my agency shall be necessary, for a just settlement of the matters between the parties concerned. Yet I am sensible that this is at my own great

peril In a word, we are in a fallen world: and it is

with exceeding care and watchfulness that I labor to get through it as unblameably as I can. With this view, I have for nearly fifty years taken copies of all important ‘letters, (I have at least 7000 letters at this moment on my sideboard,) that if at any subsequent period my conduct be misrepresented, I may be able to put the matter in its true light. From the station m which I am

376 THI^ WEEELY PARTIES. [cHAP. XXVIII.

placed, I have felt, that however insignificant I am, the honor of religion is to a considerable degree bound up in my conduct; and’ I am anxious, if the Lord will, that it may not suffer through me. I should find no great difficulty in proving the Apostle Paul a very inconsistent man, if men would take my statements alone, and not compare them with his. And so many people do, yea, and infinitely more, with respect to me: but I have taken care from the beginning that there shall be ample grounds to show how I have acted.

“It may be that in many things I have acted unwisely, but I hope no man shall ever have it in his power to say that I have acted wickedly. Thus I have given you a clue to my general line of acting. And more especially do I think this caution

necessary in reference to, who have gratuitously entered a

vote of censure against me for a line of conduct, which, if they had full information before them, and understood it right, would have drawn forth their most affectionate and grateful approbation.

“Not that this is of the slightest moment. I told them in my reply, that it was not them whom I had served, but the Lord; and that instead of resenting their conduct by a withdrawment from them, I should still continue to serve them as 1 had ever done, the Lord in them and them for the horHs sake. This spirit is totus, teres, atque rotundus: and they may kick it about as a football if they will, and they shall injure neither it nor me. Fogive all this prolixity, and act entirely in accordance with your own judgment, both with respect to the public and private documents: you are infallibly sure to please and oblige

Your most affectionate and faithful friend,

“C. Simeon.”

To the Rev. R. W. S, Oxford.

<’K.C.)Dee.9, 1829.

My dear Sir, —

“Days are materially altered in two respects: much good is in existence and in progress now, so that the same irregular exertions that were formerly necessary do not appear to be called for in the present day; and our ecclesiastical authorities are more on the alert now, to repress anything which may be deemed irregular. I should be disposed therefore to carry my cup more even than I did in former days: not that I would relax my zeal in the least degree, but I would cut off occasion from those who might be glad to find occasion against me. On this account I would not do anything which might subject me to the Conventicle Act. My own habit is this: I have an open day, when all who choose it come to take their tea with me. Every one is at liberty to ask what questions he will, and I give to them the best answer I can. Hence a great variety of subjects come under review — subjects which we could not discuss in the pulpit — and the young men find it a very edifying season. We have

neither exposition, as such, nor prayer; but I have opportunity of saying all that my heart can wish, without the formality of a set ordinance.... You need not expound: but if there be any passage of Scripture, which you think of peculiar importance for their consideration, you may easily, without being a conjuror, contrive to have their attention turned to it; and you can easily recommend the young men to pray over it in secret. All this is unexceptionable; and if you lear your numbers will be too great, you may easily divide the colleges into two or three parts, as you judge expedient, taking those on the one side the High street at one time, and those on the opposite at another.

**I have one evening for the study of composition, making Claude my groundwork. I give the text for the elucidation of each distinct topic. They treat the text; and I make my remarks on their compositions, pointing out what I conceive to be the more perfect way. My method formerly (nearly forty years ago) was to form a system of natural and revealed religion, and having condensed it, as my method ever has been, into a nutshell, to read it to them, and let them write it from my lips; but when I found in Claude my own plans which I had many years before struck out for myself reduced to a system, I took that and have lectured upon it ever since; i. e, since 1792. I would do all the good I could; but in such a place as Oxford, I would do it in the most prudent and unexceptionable way. At all events, I would recommend you to feel your way, not timidly, but wisely. In the regular discharge of my duty, I would cast away the veil of Moses; (not as Moses,) but in the less regular way, I would imitate his condescension to the infirmities of others; and not his only, but Paul’s also, (Gal. ii. 2.) Hoping that God in His mercy will direct your path, and bless your endeavors to the glory of His own name, I remain, my dear sir,

“Your most affectionate friend and brother in the Lord,

C. Simeon.

“P. S. The French have conversation parties; something of that kind perhaps you would find profitable.”

It was the intention of the editor to have devoted an entire chapter to the description of Mr. Simeon’s method of instructing his sermon-class in all the details connected with the composition and delivery of their discourses; but this Memoir has increased so much beyond the extent proposed, that he is compelled to omit the subject altogether.* A single example however may here be introduced, to illustrate Mr. Simeon’s method of lucid distribution.

As a last lesson for good proficients, he used to take the long discussion in the Christian Observer under sixteen different beads, on separation from the world.’ The whole of these details may perhaps be published hereaftecas a separate work.

878 ARRANOEMEITT OF A SBftMON. [cHAP. XXYUI.

His directions then were: —

1. Comprehend them all in one discouive- 3. Let tnat discoarae be ao luminous and simple, that a yerj child maj undentand it, or form it from his own mind.

3. Let it contain all the proper parts of a di9cour86; Exordium — Arrangement — DiscoBsion — Application.

4. Let every one of these sixteen heads find its place.

5. Let not one be omitted, nor one be added.

6. Let it be toiua teret atqut rotundut; and turn out of your hand as a filbert firom its shell.”

“This,” he observes,” has been done from time to time: and the following arrangement by Mr. T shows how effectual my instructions Kave been; and ajEo what a

perusal of CUnuU’g Easay, with occasional reference to my discourses, will bring ^’OODg ministers to, even though they have no instruction of this kind given them in their academic studies.”

TOPICS GIVEN FOR DISTRIBUTION.

1. A broad distmction subsists between the Church and the world.

2. We should cultivate perpetually the life and energy of relion in our souls.

3. The nature of earthly things is mean and degrading; and it is highly important to have a distinct conviction of this.

4. The world seduces us in a ^raiiual and imperceptible manner.

5. This seduction is perhaps aided by the peculiar character of the present times.

6. A further difficulty springs from the arduous and apparently conflicting duties we have to perform to those around us.

7. Again, a difficulty arises from the very acquisition and use of human learning.

8. Our own dispositions and circumsrances form frequently a barrier to our spiritual progress,

9. The importance of knowing the marks of a heart declining into a worldly spirit.

10. Consider frequently both the failure and success of others.

11. Peculiar obligations lie on us, both as Christians and ministers, to be separate from the world.

12. We should be engaged in frequent meditations on the Cross of Christ.

13. All our endeavorb should be accompanied with fervent persevering prayer.

14. We should keep death and eternity continually in view.

15. The absolute necessity of perpetual effort.

16. All our trust should be humbly reposed in the grace and power of God.”

“THE SAME TOPICS ARRANGED.

I. The duty of spiritual separation from the world.

1. A broad distinction subsists between the Church and the world.

2. Peculiar obligations lie on Christians and ministers to be separate from the same.

II. The difficulty of attaining this separation.

This difficulty is two-fold, arising,

I. Prom the world.

1. The nature of earthly things is mean and degrading; and it is higHly important to have a distinct conviction of this.

2. It is no less important to consider that the world seduces us in a gradual and imperceptible manner.

3. This seduction is aided by the peculiar character of the present times.

’ 2. Fro/n ouraehes.

1. Our own dispositions and circumstances form a barrier.

2. The very acquisition and use of human learning creates another difficulty.

3. A further difficulty springs from other arduous and apparently conflicting duties.

III. The means by which it is to be accomplished.

In generaL

1. Consider frequently both the failure and success of others.

2. Cultivate perpetually the life and energy of religion in the sooL

OHAF. ZZyill.] OBITERAL RULB8 POft OOMPOSITIOIT. S79

More jMMrHadarfy

3. Keep death and eternity continoallj in view.

4. Be engaged in frequent meditations on the CroM of Chriit.

Improvement.
Learn,

1. The importance of knowing the m%rkfl of a heart declining into a woridly ■pint

2. The abeoiute necewity of perpetual eflfort

But remember,

3. All our endeavors should be accompanied with fervent perseterins prayer.

4. All our trust should be humbly reposed in the grace and power otQodJ*

In the Essay on the composition of a sermon, annexed to the complete edition of his works, Mr. Simeon writes: —

**This is the great Btertt (so to speak,) of ‘all composition for the pulpit Every text, whether long or short, must be reduced to a categorical proposition; 1st, In order to preserve a perfect unity in the subject; and, 2ndly, in order to take it up, and prosecute it in an onierly manner%

“If the passage contain a mat diversity of matter, the simple proposition should declare iU main scope only; and the other points which are contained in the text, should be no further noticed, than as they elucidate the one great point which is intended to be considered.

THE RULES WHICH THE EDITOR WOULD GIVE FOR THE COMPOSITION OF A SERMON,

ARE THESE.

‘< 1. Take for your subject that which you believe to be the mind of Ood in the passage before you.

“rSe careful to understand the passage thoroughly; and regard nothing but the mind of God in it.) “2. Mark the character of the passage.

“It may be more simple, as a declaration, a precept, a promise, a threatening, an invitation, an afipeal; or more com)>lex, as a cause, and effect; a principle, and a consequence; an action, and a motive to that action, and, whatever be (ht character of the textf (especially if it be clearly marked,) Ut that direct you m the arrangement of your diecourae upon it.

“For instance. 1 John iv. 18, ‘There b no fear in love; but perfect love casteth out fear, because fear hath torment He that feareth, is not made perfect in love.*

“This passage should not be treated in a commonplace ws of showing, 1st What this love is; Sod. What is the fear which it casts out; and ord. How it casts out this fear. The passage is intended to show the injtuence of the love of Ood upon the soul, and to set it forth as a test of our attainments in true piety; and therefore the scope and intent of it should be seized as the groundwork of the division. Thus — Consider the love of God; 1. Its influence as a principle, (casting out all slavish fear;) apd, 2. Its importance as a test, (enabling us, by means of its influence in this respect, to estimate the precise measure of our attainments.) “3. Mark the apirit of the passage.

*’ (It may be tender and compassionate, or indignant, or menacing; but whatever it be, let that he the spirit of your discourse. To be tender on an indignant passaoe, or indignant on one that is tender, would destroy half the force and oeauty of uie discourse. The soul should be filled with the subject, and breathe out the very spirit of it before the people. As God’s ambassadors, we should speak all that he speaks, and as he speaks it. Qod himself should be heard in us ana through us.^

‘* The true meaning of the text should be the warp which pervades ue whole piece; and the tcords should be the voqf that is to be interwoven, so as to form one connected and continued whole.

“The spirit of the words should pervade the discoarse upon them. Whatever peculiarity there be either in the matter or manner of the text, that should be transfused into the discourse, and bear the same measure of prominence in the sermon, as it bears in the text itself.

“Take for instance, Ps. cxlvii. 11, ‘The Lord taketh pleasure in them that fear him, in those that hope in his mercy;’ you would give the sense of the text, if you were to set forth, 1st The characters described, and, 2nd. God’s favor towards them; but if you were to show from that text, 1st How low Ood deseendt’/or the otjecttqfhisJaooTi and, 2nd. How high he soars in his regards towards them; you would mark, and every one of your audience would feel, the spirit of .them. If the reader

880 ACCOUNT OF AN EVENING PAETT. [cHAP. XXVUI.

consult the discourse on John i. 45, he will find that the spirit of the text, that is, the joy expruaed in U^ serves as a foundation for one half of the discourse. So also if he will consult the discourse on Jer. y. ^, 24, he will find that Vu spirit of that text gives the entire tone to the subject. The common way of treating that text would be to consider, 1. The mercies which God has vollchsifed to us, and, 2. The effect which they oug-ht to produce upon us. But with such a division of the subject the vituperative spirit of it would be comparativdy lost.

“If these few hints be thoroughly understood and duly attended to, the composition of a sermon, which is supposed to be so difficult, will become extremely easy. And the editor cannot render the student a greater service, than by entreatmg him to fix these short rules deeply in his mind, and when studying for the pulpit, carefully to seize the senses the oftaracto*,and the spirit of his text.^

As if may hi interesting to those who never were present at Mr. Simeon’s weekly tea-parties, to know in what manner they were conducted, the following graphic and accurate description is here introduced from a letter, addressed to the late lamented Charlotte Elizabeth.’*

“The report may have reached you, that Mr. Simeon was in the habit of receiving at his rooms, on Friday evening, those members of the University who might be desirous of profiting by his valuable instructions. Such practical or critical difficulties as had been met with during the preceding week, in the course of private study, or in social intercourse with Christian brethren, were brought by us gownsmen to the Friday evening tea-party to be propounded to Mr. Simeon; and although I fear that, in some instances, those who were present abused the privilege afibrded us, and asked ’ foolish and vain questions,’ for the purpose of displaying their own wit and cleverness of parts, and, perhaps, with the mean hope of being able to say ‘I have puzzled Mr. Simeon;’ yet orach do I err in judgment, if many will not have occasion to praise God with eternal praises for benefits received at those important and instructive meetings.

I must bring you, then, into Mr. Simeon’s audience-chambier, where my mind’s ee sees him seated on a high chair at the right-hand side of the fire-place. Before him are tile benches, arranged for the occasion, occupied by his visitors. Even the windowrecesses are furnished with scats, which, however, are usually -filled the last, notwithstanding the repeated assurances of our venerated friend, somewhat humorously expressed, that he has taken special pains to make the windows air-tight, and has even put the artist’s skill to the test, with a lighted candle. “I shall be very glad,” he would say, “to catch from you every cold that you catoh from the draught of my windows.”

At the entry of each gownsman he would advance towards the opening door, with all that suavity and politeness which you know he possessed in a remarkable degree, and would cordially tender his hand, smiling and bowing with the accomplished manners of a courtier; and I assure you we deem it no small honor to have had a hearty shake of the hand, and a kind expression of the looks, from that good old man.

If any stranger was introduced to him at these meetings, he would forthwith produce his little pocket memorandum-book, and enter, with due ceremony, the name of nis new acquaintance, taking care to inquire his college, and such other matters as he deemed worthy of being registered. Sometimes, too, he would comment, in his own way, upon the name he was writing, or make some passing quaint remark, which would put us aJl into a good humor.

As soon as the ceremony of Introduction was concluded, Mr. Simeon would take possession of his accustomed elevated seat, and would commence the business of the evening. I see him even now, with his hands folded upon his knees, his head turned a little to one side, his visage solemn and composed, and bis whole deportment such as to command attention and respect. A fter a pause, he would encourage us to propose our doubts, addressing us in slow, and soft, and measured accents: — “Now — if you have any question to ask, — I shall be happy to hear it, — and to give what assistance I can.” Presently one, and then another, would venture with his interrogatories, each being emboMened by the preceding inquirer, till our backwardness and reserve* were entirely removed. In the meantime, two waiters would be handing the tea to the company; a part of the entertainment which the most of us could have well dispensed with, as it somewhat interrupted the evening’s proceedings; but it was most kindly provided by our dear fineod, who was always very considerate of our comfort and ease.

It is my purpose, if you will so &r indulge me, to give your readers the substance of * Extracted by kind permission firom the Christian Ladtys Magazine.

•ome oofivernaiions which took place in Ur. Simeon’s rooms, on May 3, 1833. This was the most interesting and solemn Friday-evening meeting that I ever attended. I never saw the holy man of Grod more full of the spirit of his Master. His words were distilled as honey from his lips; at least they were very sweet to my taste; and their s&« vor, I trust, I have still retained. On that memorable evening, such a deep sense of his own unworthine rested upon his soul, that he was low in self-abasement before God. All his language seemed to be, “Lord, I am vile;” and his very looks spake the same.

While the impression was fresh and vivid upon my mind, I wrote down his observations, on leaving the room, as correctly as my memory would allow. In order to be concise, I shall give them as proceeding directly from his mouth; together with the questions with which they onginated. By this plan, you will be able to see in what way these meetings were conducted.

One asked, ‘* Pray, sir, bow do you understand Romans zL 3:2 1” The passage was turned to, and, after a moment’s consideration, the reply was given, to the following cffict: —

‘* All men have sinned; and there is but one way of salvation for ail. Both Jews and Gentiles must look for mercy only in the free cnrace of Grod by Jesus Christ Deep humiliation is what most becomes guilty rebels. Having no hope but in the mercy of Gbd, we should approach Him as Benhadad approached king Ahab, with sackcloth on our loins, and ropes upon our heads: and our language should be that of his servants, ‘Behold now, we have heard that the kings of the house of Israel are merciful kings.’ “...

Again: when he suspected that any of his hearers were desirous to draw him upon coQ(£overted ground, he would 6oon put an end to their design by a short and pithy reply. Of this the following is an instance, which occurred on the same evening: —

“What does the apostle mean, sir, when he savs, in Tim. iv. 10, ’ that God is the Saviour of ail men, specially of those that believe V

Mr. Simeon replied: “Of all, potentially; of them that believe, effectually. Does that make it clear to you V Then to render the eubiect practical, he added, ‘* Faith is a simple apprehension of Christ. It is not merely believing that He is the Saviour of the world -, but it is believing in Him as peculiarly suited to our own individual cases. It is not the saying, Oh, now I see I am to be saved in this way, or in that way; this, so far as it goes, is very well; but the Gospel simply declares, * Believe on the Lord Jesus Christ, and thou sh’alt be saved.’”

“What, sir, do you consider the principal mark of regeneration 1”

“The very first and indispensaule sign is self-loathing and abhorrence. Nothing / abort of this can be admitted as an evidence of a real change. Some persons inquiry, * Do you hate what you once loved, and love what you once hated Y But even this mark cannot be so surely relied upon as the other. I have constantly pressed this subject upon my congregation, and it has been the characteristic of my ministry. ‘I want to see more of this humble, contrite, broken spirit amongst us. It is the very spirit that belongs to self-condemned sinners. Permit me to lay this matter near your hearts. Take home with you this passage, ‘Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations;’ (Ezek. xxxvi. 31,) and to-night on your beds, or in the morning, meditate thus within yourselves: Loathe 1~ why if I loathe and abhor anything, I cannot look upon it without disgust. The very sight of it gives me great pain and uneasiness. I turn away from it as from something alxpminable and hateful. Have I ever thus loathed and abhorred myself, at the remembrance of my iniquities and abominations 1 This sitting in the dust is most pleasing to God. When we carry our thoughts to heaven, and consider what is going on in that blessed region, we behold kngels and archangels casting their crowns at the feet of Him that sitteth upon the throne, in whose presence th<; cherubim veil their faces with their wings. I have been in the company uf religious professors, and have heard many word a about religion: but give me to be * with a broken-hearted Christian, and I prefer his society to that of all the resL In these. days there is too much of talking about religion, and too little of religion itself. On this liubject, I remember having read a passage in the life of a pious man, who observed on his deatb-bed, ‘I have met with many who can talk about religion — but few whose experience keeps pace with their talking.’ Permit me again to lay this important subject * before your consideration. And that you may be able the better to pursue it, and properly to enter into it, allow me to state to you what have sometimes been my feelings while seated in this chair by myself, shut in with God from the world around me. I have thought thus within myself in my retirement: ~I now look around me, and behold this apartment I see all is comfort and peace about me. I find myself with my (3od, instead of being shut up in an apartment in hell, although a hell-deserving sinner. Had I suffered my deserts, I should have been in those dark abodes of despair and anguish. There I should have thought of eternity, — eternity I without hope of escape or rdease.

382 ACCOUNT OF AN EVSNING PARTY. [cHAP. XXTIII.

From all this I am delivered by the grace of God, though I might have been cot off in my nns, fifty-four years ago. While engaged in these thooffhu they sometimes overpower me. Were ‘l now addressinff to you my dying words, I stiould say nothing else out what I have just said. Try to live in this spirit of self-abhorrence, and let it ^bitually mark your life aftd conduct.”

“Sir, will YOU be so kind as to explain Matthew xi. 26 1”

‘* The revelation which Qod has given to man is precisely such as he required; it is not intended to be a subject of speculation; nor does it admit any scope for the exercise of an ungovemed imagination. Faith apprehends what reason cannot comprehend.

The distinguishing mark of the relion or Christ is its simplicity, and its suitableness to the condition of all men, whether nch or poor, wise or unlearned. At the same time, in humbling truths are offensive to the wise in their own conceits. These may be able to talk about it, and write about it, and lay down an exact system of religion; but still their conceptions of it are confused and indistinct. It is just like giving a person a ne and labored description of some beautiful scenery, or of some magnificent building, — king’s College, for instance, — and filling his imagination with crude ideas. Such a person, be he ever so learned and clever, cannot comprehend the object so clearly as the poor ignorant man who*ha8 it placed immediately before his eves. Were an angel from neaven to describe the properties of honey to an individual who had never seen or tasted anything like it, this individual would not conceive of it so justly as the little child who has tasted it; although the child might be quite unable to communicate to others what it tasted like. Bring a wise man and an ignorant man into this room, and tell them both that the house is on fire; I trow the ignorant man would know how to make his escape quite as well as the wise man. It is just the same in matters of religion. We must all forsake our own wisdom and conceit, and stoop to enter in at the strait gate; we must become as little babes, if we would be saved. Man are the ways in which men endeavor to avoid this humility of heart, by substituting m its place some outward act of voluntary humility. The poor Hindoo thinks that the idol whom he serves is appeased hj his walking over fifty miles, and counting the number of his paces. The Papist imagines that GK)d is well pleased with his works of supererogation and his penances. Others, with the same notion of gaining the favur of the Deity, have undertaken Ittag and dangerous pilgrimages. But there is nothing in all thb to gain for guilty sinners acceptance and reconciliation with God. The plain and simple way is unfolded in the Gkpspel. Our salvation is procured with the blood of Christ; and by coming to GkKl through Him, with lowliness of mind and deep self-abasement, we receive the benefit of His death and resurrection.”

“What is the way to maintain a close walk with God 1”

“By constantly meditating on the goodness of Grod and on our great deliverance from that punishment which our sins have deserved, we are brought to feel our vileneas and utter un worthiness; and while we continue in this spirit of self-degradation, eveT3rthing else will go on easily. We shall find ourselves advancing in one course; we shall fuel the presence of God; we shall experience His love; we shall live in the enjoyment of His favor, and in the hope of His glory. Meditation is the grand means of our growth in grace; without it, prayer itself is an empty service. You often feel that your prayers scarcely reach the ceiang; but oh, get into this humble spirit by considering how good the Lord is, and how evU you all are, and then prayer will mount on wings of faith to heaven. The sigh, the groan of a broken heart, will soon go through the ceiling up to heaven, aye, into the very bosom of God. Without this habitual experience of our sinfhlness and natural depravity, even an active religion is a vain thing. 1 insist upon this point so earnestly, because I feel it to be so exactly in accordance with the will of God. I have found it to be a good state for my own soul, when I have known what it is to loathe and abhor myself. I was once brought veiy low before God, when mine eyes were first opened to see my real state. A passage which I found in a book was the means of giving me deliverance from my bondage; I read that the Israelites believed that their iniquities were forgiven and taken away, by being placed upon the head of the victim that was sacrificed according to the ceremonial law. 1 thought of this, compared their state with my own, saw that Christ was sacrificed for me, took Him as my Saviour, and was determined that the burden should not remain upon my conscience another hour; and I am confident it did not remain another hour

“I cannot help trusting that I shall see a kind of revival amongst us before I am taken away. I have been prevented from going to London to attend the Jews’ Sodety by indisposition. Who knows whether good may not come even of this 1 Who can teU but what God may have so ordeied it, that something I have said this evening may fix in some of your hearts, to bring forth fruit to His gfory 1 For this 1 would wiUing]r be laid up with ten goutS) yea, suffer death itself.”