Letters, 1830–1831

Letters — On the Treatment of Jewish Converts — To Miss E. Elliott on the Stady of Archbishop of Tuam to Mr. Simeon respecting Antinomian Ministers — Mr. Smieon’s Remarks — The Archbishop’s Reply — To the Rev. Daniel WiUon on the State of his Health — To the Same on Writing with Clearness and Force — to a Clenrymah on promising him Pecuniary Aid — To a Lawyer about an EzorbiUnt Bill — Mfr. Simeon’s Care in keeping his Accounts — Memoranda by J. J. Oumcy, Esq. of an Eveninff’s ConTersation at fiir. Simeon’s rooms — Hints on the Management of the Voieein lUading.

1830 — 1881.

CORRESPONDENCE, ETC.

To a Friend, on the treatment of Jewish Converts.

“JaiL 28,1830.

“I beg leave to return you my best thanks for your report respecting the state and progress of your Institution. In reference to the work of God there, I would exercise the charity, * which hopeth all things, and believeth all things;’ yet I cannot but think, that the utmost possible care should be taken to prevent imposition. We all know what advantage the opposers of religion have formerly derived from the dishonesty of some pretended converts to Christianity, and from the instability of others; and on this account I think we shall do well to be cautious. Our caution, it is true, may for a season keep back some who are sincere, but this will eventually be no disadvantage to them, and it will tend to sift the whole mass of converts, and to distinguish the hypocritical from the true Israelites. It was the want of caution in the Jewish Society at first, which brought such odium upon all its plans, and upon all its promoters: and i would very earnestly recommend, that as little as possible be said of our early converts. Let them be tried; let them have time to show themselves, before they be reported to the world: and, above all, let them not be brought forward out of their own proper and original line, of social converse.

Pharaoh was not more cruel to infant Hebrews than ve are to adults. He drowned his victims, and we hug ours to death. Why are they to be introduced into higher company, when con verts from the ungodly world are not? the truth is, we want to glory in their flesh; and God, to punish our pride, makes use of Uiem to expose us to shame. It is a grievous mistake to imamne that the baptizing any by a bishop is at all likely to advance their

384 ON THE BTI7DT OF PROPHECT. [cHAP. ZXIX.

spiritual welfare. The employing a bishop will only destroy the simplicity of their minds, and endanger their stability, in proportion as it fosters their pride. As for I would recommend

that a considerable time elapse between his liberation from prison, and his full admission into Christian society. Let there be time to show that he was not imprisoned for crimes committed by him, but for misfortunes which he could not avert; or, if this be not the case, let him have time to show his penitence. In the first establishment of Christianity these precautions were not so necessary, because men had no temptation to profess a relifi;ion which would expose them to persecution and death; but when Jews by embracing Christianity are elevated above the rank in which they have been born and bred, such caution is necessary; and I the rather inculcate it, because I know how deeply your benevolent mind would feel the dishonor which a hypocrite or an apostate would bring upon the whole Institution, i et whilst I say this, I am ready to welcome every sincere convert, and to glorify God on his behalf. Hoping and praying that God will prosper all your labors of love, I remain your very affectionate friend,

“C. S.’’

To Miss E. Elliot, on the study of Prophecy.

“K. C. Feb. 19, 1830.

My dear Ellen, — /

“A thousand thanks to you for your kind letter. There is a passage in it which speaks volumes; I will copy it: ‘I can perfectly understand that there is a great tendency in many minds to dwell too exclusively on prophetical subjects, and to be led away in consequence from the practical and heart-searching doctrines of the Bible.* My dear Ellen, if your honored grandfather were at your side, he would rise from his chair, and with his wonted ardor would say, my dear Ellen, it is not from the more practical and heart-searching doctrines &c., but from the more mysterious and fundamental doctrines of the Cross that they are led aside: from Christ crucified to Christ glorified personally upon ‘earth: from the doctrine which is both the wisdom of God, and the power of God,’ to a doctrine which is neither the one nor the other; from that which will to all eternity form, as it does already form, the great subject of praise and adoration in heaven, to a doctrine, in which no two of its advocates agree, and which, as adding to the honor of God, or the happiness of the redeemed does not weiffh so much as the mere dust upon the balance: finom a doctrine which humbles, elevates, refines the soul, and brings * every thought into captivity to the obedience of Christ, to a doctrine which fills only with vain conceits, intoxicates the imagination, alienates the brethren from each other, and, by being unduly

urged upon the minds of humble ChristianSf is doing the devil’s work by wholesale.

*’ Yes« my dear Ellen, it was by the cross that our adorable Lord triumphed oVer principalities and powers, and by the doctrines of the cross will He subdue the world unto Himself: and if instead of looking to find, in some detached passages, what may appear to establish the idea of the personal reign of Christ, you will read the Scriptures to see what is their great scope what the great subject of the apostolic preaching, and what the means of effecting the moral revolution wrought upon mankind, you and I shall soon agree. I have no objection to your believing the personal reign of Christ and his saints; I object to the prominency given it, and to its thrusting into the background all the wonders of redeeming love. And if God makes use of this little communication to show you, that unwittingly you have hit the very nail, you will have reason to bless God for it, as I also shall as long as I live. But it is almost too much for me. to hope for. The cfevil can easily suggest, ‘Ah! this is only an undue advantage taken of my mode of expression: Mr. S. says nothing but what I meant, though I did not so fully express myself.’ To say the truth, my dear Ellen, this is what I fear, I think your visual power is not sufficiently clear to discern the truth and force of my observations. But if you will show them to dear Mary, and much more to your mamma, they will be clearly, fully, and justly suppreciated. i our mamma knew one Henry Venn, the author of a short hymn on the excellency of Christ; and she knows that said personage would have uttered; only in tenfold more forcible language, every sentiment I have conveyed. Only get vour soul deeply and abidingly impressed with the doctrine of the Cross and labor from day to day ’ to comprehend the height, and depth, and length, and breadth, of the love of Christ’ displayed in it, and everything else will soon find its proper place in your system. Thct is all I want: whether the personal reign of Christ be a part of your system or not, I have not the slightest concern.

“I think it highly probable that there will be some personal manifestations oi the Saviour, perhaps many; and perhaps like that on Tabor, or more glorious still: and I have no objection to persons publishing their sentiments upon it: but as a sentiment affecting the spiritual advancement of religion in the soul, I account it little more than any other question that a curious and inquisitive mind may raise. Treat it as such, and I have no controversy with you.

At the same hour that I was reading your letter, dear Mary was reading mine upon the same subject But I will not let mine to her pass for an answer from me to you. Your letter deserves at my hands the speediest and most affectionate acknowledgment; and if I could send my answer quicker than by return of post, you should have it. But, in spite of me, the post will not set off tB6 ANTINOMIAK MINISTBR8. [cHAF. ZXIX.

earlier than this evening, or proceed quicker with it than one day and a half. I shall be anxious to know whether you are able to enter with truly Christian feeling into my distinctions: but none but God can give that discernment so as to produce that feeling. But without any more than common friendship to advocate my cause, I have no doubt of a favorable reception of my suggestions at your hand. Believe me, my dear Ellen, most affectionately yours, C. Simeon.”

The Archbishop of Tuam to Mr. Simeon.

Seamount, Galway, June 25, 1830.

My dear Sir, —

I am sure you will freely forgive me in venturing to seek your kind and most valuable assistance, upon a subject of much importance to me, to my dioceses, and to the cause of vital religion, upon which I have been for some short time, and still am, sorely tried and afflicted.

In my ardent desire to receive none into my dioceses except such as I have a good hope, and moral certainty will prove spiritual, and faithful, and sound ministers of Christ, I have unhappily and unwittingly introduced into them some very able and gifted young men, who have stumbled upon the question, whether or not the Moral Law is a rule of life to believers; who reject the Law, and all things practical in the Bible in toto: they will not have spiritual liberty, [(carnal liberty be not added to it also, and they talk of the illumination of the Spirit upon their minds, without and independent of the written Word, in some such wav as the Quakers; except that the spirit which moves them, leads them in quite the opposite direction, from exceedingly fearing and quaking. The tendency of their opinions is strongly Antinomian, such as, that the Decalogue, and together with it every written rule of conduct for believers, and all preceptive religion was to be considered as abolished in Christ, in whom all was in every sense fulfilled; that Christians had no duty to do, were under no manner of responsibilitv, and were never to be reproved, or judged by any man, do what they may, because it is written, * Let no man iudge you any more,’ &;c.; and ‘judge nothing before the time.’ The Spirit alone is to direct their consciences, without the Word, as to how they are to act under all circumstances, and they are to keep a good conscience, not by walking outwardly in all the commandments and ordinances of the Lord blameless, and tnwardly by faith in Christ through whom is preached unto us the forgiveness of sins; but they are to know no rule in any sense, and therefore they have no sin!

They have not learned to distinguish between the outward and visible, and the inward and spiritual kingdom; and to apply

the Law to the one, and the Gospel to the other: neither in the latter kingdom do they distinguish between the experience of the flesh, which requires continually to be shut up under the Law as a schoolmaster unto Christ, and the experience of the Spirit, or of faith, which is indeed * liberty.’ Thus their system is partly true and partly false, which makes it a matter of much nicety and some difficulty to oppose them; and they endeavor, very unfairly, to represent those who are only resisting them when they are turning the grace of God into lasciviousness, as denying and resisting the precious truth of the Gospel itself. These poor men think they can preach the Gospel without preaching the Law. I say,” they must preach the Law, unless they do not mean to preach th*e Gospel. The Law entered that the offence might abound: proclaim it, I say,- for this purpose among your ungodly congregations; lift up your voices like trumpets, and tell the people their transgressions, that you may glorify the more your honored Master, in proclaiming the infinite riches and fulness of His great salvation. Preach the Law to those who believe, as finished, cancelled, dead for their salvation: point them to Immanuel, as holding it in His bleeding hand, and saying to them, ‘If ye love me, keep my Commandments.* All this they endeavor to gainsay, and will never listen to the principle of preaching the Law at all m any way, or under any circumstances.

I most heartily and sincerely pity these men, believing, as I truly do, that they are in earnest; my bowels yearn over them, and I feel that I ought by all gentle, persuasive means to endeavor to convince and correct them, before I take any more decisive steps with them. Thus I may save them from utter ruin, and keep in my dioceses some most gifted men, who would then be (under God) useful and valuable ministers of Christ Jesus.

Hitherto all my poor arguments have been vain and ineffectual. I would now pray you to assist me, and at your leisure, (if you ever have any>) furnish me with such arguments as your experience and spiritual judgment will no doubt powerfully suggest Besides all I could and did adduce from the holy Scriptures in opposition to them, I met them as Churchmen, and clearly (I think) proved, that our Liturgy, Articles, Homilies, and Formularies, are manifestly against them.

“I entreat your forgiveness for the very great liberty I am taking with you. I remain, my dear sir, your very faithful

“Power Tuam.”

Mr. Simeon to the Archbishop of Tuam.

“July 2, 1830.

“My Lord, —

•♦In answer to the communication with which your

Sace has been pleased to honor me, I beg leave to say that I dl most deeply the painful circumstances to which by reason of

888 ANTIirOlflAN MINISTERS. ’ [cHAP. XXIX*

your high station in the Church you are reduced. That persons making a profession of godliness, and admitted as the authorized instructors of their bretnren, should adopt and circulate the pernicious sentiments, which your grace has specified, is truly lamentable; yet it does not surprise me; because I find the Apostle Paul himself warning the very Elders of Ephesus, who came to meet him at Miletus, and to receive his valedictory address, that even of their ownselves would some arise speaking perverse things, to draw away disciples after them, Nor when I see how awfully Peter and Barnabas were turned aside, do I wonder that even good men should, through the devices of Satan, become his instruments for the difiiising of the most grievous errors. In* fact, we are taught to expect, especially in seasons when the Gospel is propagated with more than ordinary effect, that, if good seed be sown by the servants of the Most High, the enemy will not fail to sow tares amongst it: and I am not sure, but that the zeal which’ your grace exercises for the enlargement of the Redeemer’s kingdom, is the very occasion of Satan’s more strenuous efforts to counteract you.

“As to the particular system which your erring clergy embrace, if system it may be called, it is precisely that which may be expected to prevail amongst youn men blinded by conceit and vanity. It agrees very much with what was a lew years ago adopted by some amongst us, who called themselves seceders; who, under an idea of exalting Christ and His Gospel, maintained doctrines altogether subversive of the Gospel. In their own conduct indeed they were generally pretty correct, as I suppose yours are also; but the scope of their tenets was to lull men asleep in sin: and such persons, if they possess a good measure of fluency and confidence, are sure to gain admirers and followers in every place. If they would listen to reason or Scripture, they might be easily made to see the erroneousness of their views: but they are deaf to counsel of any kind; nor will they regard authority: they even make the efiforts of others to reclaim them an occasion of augmented zeal in propagating their errors. What to add to the arguments which your grace has adduced for their conviction, I know not; and more especially when they set at nought their own subscription to the formularies of our Church. The only thought that occurs to me is, to put into their hands some little treatise which may correct their views. I have myself printed in my Appendix to my HorcB HomileticcB some sermons, which, as one of the select preachers, I delivered before the University upon the Law and the Gospel. Those on the Law go over the ground which these ministers have so grievously forsaken. They ‘contain an answer to that question, ‘W hereforo then serveth the Law f.... Hoping that they might be useful, as containing in a short space what must elsewhere be looked for in many volumes, I printed off some for presents: and I humbly

‘* I send this as a hasty line in answer to your grace’s letter; but if anything further should occur to me, I shall take the liberty to address your grace again. Perhaps a statement of truth, in a didactic rather than in a controversial form, miht find a readier access to the minds of those deluded men: or perhaps, as not meeting their views or obviating their objections, they would only pour contempt upon it. If your grace should see occasion to honor me with any further communication, I shall be glad to know your grace’s views and wishes on the subject”

The Archbishop’s reply.

My dear Sir, —

Your valuable sermons upon the Law and the Gospel, which you were-so good as to send me, I have frequently had recourse to in my gentle controversy with my poor erring clergy, and I feel and trust, not without a salutary result

“I have not more than four or five persons in my diocese of this description; and in truth, they are unexceptionable in their conduct, and I should humbly hope that the Lord will direct them in the true way of exalting Him and His (Jospel, and teach them to propagate its sacred truths to the glory of His holy name, and the souls’ health of their hearers.

“I have satisfaction in saying to you that the plague is stayed; it is not advancing nor spreading beyond those ifew who were originally infected by it, and I have cheering report of the modesty, the humility and patience (under the enorts and instruction of pious brethren to reclaim them and restore then) to their senses,) that they have manifested.

I am grateful for the kind manner in which you have permitted me to impose so much trouble upon you. The Lord be with you. Amen. Your very much obliged and faithful

“Power Tuam.’

To the Rev. Daniel Wilson.*

“King’s College, Dec. 22, 1830.
“My beloved Friend and Brother, —

There is a spring in my heart, which at the slightest touch of your finger is ready to fly up, and strike a note equivalent to — Yes. But there is a consciousness in my frame which holds The Bkhop of Cakutta. -

800 ‘LONG SERMONS. [oHAP. ZZIX*

it down in despite of all my most elastic volitions. I have a consciousness that company and bustle are no longer suited to me; and that public exercises must be confined to my own little sphere. I am reduced to preach only once in the day, and twice in the week; and if I have preached with energy, which through the goodness of God I am yet enabled to do, I am scarcely able to walk to the vestry, but totter and stagger like a drunken man. The two last times that I administered the Lord’s Supper after preaching, I was constrained to sit during a part of the service, and the last two Sacraments I judged it best to devolve the duty wholly on my assistant. Not but that I have still such energy, that if necessity arose, I could without a miracle rise up as vigorously as Miss Fancourt. and still show myself a man. And if there be a voice in the universe that would inspire me with that vigor, it is yours: for my whole soul is with you. Yet the question is — Does such a necessity exist at this moment, that, in the month of January, I should leave my home, and go into a party for which I am so unfit, and engage in a service for which 1 am so ill qualified? And that cold, hateful thing called judgment, answers, No. Were such an answer capable of calling my brotherly regards into question, this paper would not suffice to hold the Yes, yes, yesses, that would be written. But I am not afraid of any such construction as that; and therefore I force my pen to write the hateful word, No; but with many many thanks for your kind invitation

“Your most affectionate C. S.”

To the same.

K. C, May 18, 1831.

My beloved Brother, —

“I was only half-disposed to forgive for preaching

so long a sermon, which I have understood occupied an hour and a-half, or three-quarters. When I heard it I sighed deeply, fearing lest the Church should be deprived of his labors for months, or probably for years to come. I hope that God in His mercy has averted that. But observe, I only half-forgive him. I think some one has survived the descent of the Falls of Niagara: but I think the survivor should have been well punished. I do not mean to compare with him in anything except the survivingof a dangerous experiment. I admit fully all the difference between the cases: but I should think that one sermon (the protracted part of it I mean,) would not compensate for the utter ruin of his ministry for months, or perhaps years, or perhaps for ever. And now would you believe that I, after giving such a lecture, am going to attempt twice a-day for three or four months after Sunday next? But Mr. C. is about to leave me for that time, in order to plead the cause of the Church Missionary Society, and therefore I seem called to it. To me, as to you, health and life are of no value but for the Lord: and both of us are alike ready to sacrifice one or

CBAP. ZXIZ.] PROMISING MONEY. 301

both for the Lord. But still I shall be as cautious as I can belaud will endeavor to stop in time, if I find that I am sinking. *

But now after this lecture, let me thank you for your present

Let me say also that both in the sermons on and in this oa

, he has shown an improvement in his style of writing. He

used to be grievously loaded in almost every part of his writings. He was not content to say what should eluciaate the subject, but accumulated in every part what tended only to load and to obscure it. I have been delighted to find that he is correcting this fault. The perfection of writing is, to communicate our ideas clearly, forcibly, impressively, raley in his latter writings exceedingly surpassed Paley in his eaflier works. We should be content to express ourselves clearly and forcibly, without loading our statements with ten members of a sentence, when four will suffice to convey all that a hearer or reader can receive.

I am an impudent fellow, as you have long known; but I think you know my deliberate and habitual plan, which is, not to condemn anything strongly, till 1 can have an opportunity of putting in contrast with it what must of necessity be commended and admired. And then I am not afraid of appearipg to indulge a vain, proud, conceited, censorious disposition. Love breaks through the veil, and shows itself to be the dominant principle in every word I say.

“Long, my beloved brother, may your health be spared to advocate the cause which is so dear to both our hearts, and may Grod pour out more and more His blessing upon your own soul, and the souls of all around you. Believe me, in despite of all my impudence, ’

Your most truly affectionate brother in the Lord,

“C. Simeon.”

To a Friend who solicited aid for the enlargement of his church.

*’K. C, Camb., Deo. 1. 1831.

My dear Sir, —

“You are fond of parables, and shall have one. A. B. was once well clothed himself, and could give away clothing to others. At last his means were reduced (how, it is needless to say;) but still he was comfortably clad himself, and hoped to keep himself warm all the winter. But in October C. D., a friend of his, comes to him with a piteous tale, and prevails on him to give him his coat; another person having only a week before obtained from him his waistcoat and his stockings. In December the aforesaid C. D. comes with another piteous tale about his sad state of destitution and incapacity to obtain relief; and, to make his story good, says he hopes others will provide him with a pair of small clothes and possibly too a pair of shoes, and all he wants is only a shirt; and he hopes that his friend A. B. will not refuse him so

392 ON KECEIVINO AN UNJUST BILL. [cHAP. XXIX.

small a boon. Now what is A. B. to do? Winter is coming, and he is at this moment sitting by a fire scarcely large enough to roast a sparraw. He is averse to refuse his friend anything, and therefore he says that provided £700 be actually expended on the proposed alterations, and £600 be actually subscribed from other quarters, he will give £100 though he* go shirtless all the year. But bona fide £700 must be expended in the way proposed, and £600 must oe already provided towards that expenditure; and on these conditions only and faithfully fulfilled will so much as a wristband of his shirt be given.

My work at St. Mary’s is finished; and my sermons* will be out by the time you receive thJI letter. A petition signed by almost 800 has brought them forth.

“Most affectionately yours, C. S.**

To a Lawyer about an exorbitant Bill.

‘’K. C, Camb Aug. 33, 1831.

•*My dear Sir, —

Friendship alone dictates what I am about to write. It is much to be lamented that you should intrust your reputation to a clerk, who has sought, without any rerd to honor, to ingratiate himself with you at my expense. Dream what he will, and conjure up what he will, he can never put on paper what on examination shall exceed my highest estimate. Were I to feel other than the dictates of friendship, I should await still longer his attempt, and then expose its futility. But you personally had nothing to do with it; and therefore to you personally I discharge the debt of friendship, and tell you beU)rehand what will be my statement either to arbitrators, or in a court of law.

1. From the first moment that I transacted business with you, I never ceased to importune and press a settlement of our account This h*as been my habit with everybody for above fifty years.

**2. If on my first demand of a settlement, you had made the first charge in your account, I should have made my bow, and you would have seen my face no more. In you as a man of honor I sought refuge from, and I never dreamed of realizing the proverb, of leaping out of the frying-pan into the fire.

3. 1 have all the bills of and they would exhibit a fearful contrast to the charges of your clerk.

My own journal and ledger (kept in a way of double-entry so accurately, that, when but one penny difference was once found between them, and after long search by a very accurate man the penny was found out, I rewarded him instantly with twenty pounds f) will, with my banker’s book, prove the sums that I have

* On the Offices of the Holy Spirit; from Rom. viii. 9. Preached in November, 1831. This was his last course before the UniTenity. t The details of this incident were on more than one oocaabn mentioned to the editor

CBAF. XXIX.] BETTLlJra A BILL.

paid you, and I have in one instance your own receipt for £50 that is charged again. These are isome of the documents which I should produce in reGitation and condemnation of the charges sent me by your clerk. And I inform you of them, that you may not be led to do anything injurious to your own honor, by a vain attempt to establish the grossly erroneous charges of your clerk.

“You may see, by my offer to meet you half-way, I am not pressing things as I well might. I wish to settle the business honorably and liberally, and therefore I once more renew my offer contained in my last: and if that be not accepted, I desire to have your account without delay.

With any one but you, who knew my views and always expressed a desire to aid them, I would not, if I could possibly have helped it, have gone a second step, till I had settled fully and finally for the first. But I felt that I was dealing with a man of honor; and therefore, though anxious to be out of debt, I had no more apprehension of being so treated, than I had of being thrown into jail. It is your clerk, and not you, that I blame; except indeed I think it unwise to expose yourself in such a way to the gross (I hope not wilful) errors of one, for whom in strictness you are responsible. From the time that I determined not to

purchase, I have returned to my former habit (as far as my

reduced means would allow me) of relievinff my brethren; and I have actually made engagements to a considerable extent. And now till I have settled with you, I am quite embarrassed, and forced to refuse every one»that applies to me. An immediate answer will oblige

Your very affectionate, but I must still say,

“Your oppressed friend, C. Simeon.”

As we have’ already had a view of Mr. Simeon in one of ‘his weekly tea-parties of undergraduates, it may not be uninteresting to observe him on an ordinary occasion, familiarly conversing with a select party of endeared friends. Those who were best acquainted with him will at once recognize the fidelity of the following lively sketch, which has been drawn by one who was esboth b]^ Mr. Simeon and the person employed as hu accountant. The whole circumstance is truly characteristic of Mr. Simeon. It was observed in the early part of the Memoir that he was remarkably careful and exact in the mode of keeping his accounts; and to insure all possible accuracy, as well as to prevent or detect errors, he not only kept his Journal and Ledger in a way of double-entr, but had them regularly balanced bj an experienced person at three different periods of the year. On oxSb of uieee occasions an error was observed, to the amount however of but one penny. This exceedinffly annored Mr. Simeon, and after some days of fruitless search to aiscover the mistake, he inristed on the accountant taking away with him the books, and never remitting bis eflbrts till he had detected the error. — ‘There! make it out for me, cost what it will; — V not have my books wrong even by a penny — make it out for me you shall — and I’ll

S’ve you twenty pounds!’ Af&r much laborious investigation the error was discovered. rest was Mr. Suneon’s delight when the balance was at length brought out correctly; and he instantly gave a check for the twenty pounds.

394 AN EVENIN06 CONVERSATION.. [cHAP. XXIX.

rcially beloved and honored by Mr. Simeon, the late lamented J. Gurney, Esq., of Earlham.

Memoranda of an Afternoon spent at Cambridge, April, 1831.

“After ordering dinner we fudlied forth for a walk; but first sent a note to our dear friend Charles Simeon, to propose spending part of the evening with him. While we were absent from the inn, there amved a small characteristic note, hastily written by him in pencil, — * Yes, yes, yes. — Come immediately and dine with me.’ Simeon hps the warm and eager manners of a foreigner, with an English heart beneath them. He is full of love towards all who love his Master, and a faithful sympathizing friend to those who have the privilege of sharing in his more intimate affections. To all around him, whether religious or worldly, he is kind and courteous; and b]^ means, as well as by the weight of his character, he has gradually won a popularity at Cambridge, which now seems to triumph over all prejudice and persecution. JHe is upwards of seventy years of age — but bis eye is not dim — his joints not stiffened — his intellect not obscured. His mind, lips,, eyes, and hands move along together in unison. And singularly pliable and rapid is he both in his mental and bodily movements — quick to utter what he feels, and to act what he utters. His conversation abounds in illustrations, and while all his thoughts and words run in the channel of religion, he clothes them with brightness and entertainment; and men, women, and even children, are constrained to listen. It is not however the ear alone which he engages: while his conversation penetrates that organ even when uttered in its lowest key — so distinct are his whispers — the eye is immovimly fixed on his countenance, which presents an object of vision peculiarly grotesque and versatile, and at the same time affecting. Nor are his hands unwatched by the observer, while they beat time to the evev- varying emotions of his mind.

Simeon. I preach to the people with my tongue, my eyes, and my hands; and the people receive what I say with their ears’ their eyes, and their mouths.

We declined his invitation to dinner, and had no intention of intruding upon him before the evening; buts we were walking near King’s College, we heard a loud halloo behind us, and presently saw our aged friend, forgetful of the gout, dancing over the lawn to meet us. Although the said lawn is forbidden ground, except to the fellows of thecolie-ge, we could not do otherwise than transgress the law on such an occasion; and our hands were soon clasped in his with all the warmth of mutual friendship. He then Itecame our guide and lea us through several of the colleges

We were soon afterwards talking of the crude zeal of many persons in the present day, who lose their balance in religion, and seem to drive up the Church of Christ into a narrow corner. This led us to think of the wisdom which is without partiality.

Simeon. 1 have long pursued the study of Scripture with a desire to be impartial. I call myself neither a predestinarian nor an anti-predestinarian, but I commit myself to the teaching of the inspired writing, whatever complexion it may assume. In the beginning of my inquiries I said to myself, I am a fool; of that I am quite certain. One thing I know assuredly, that in religion, of myself, I know nothing. I do not therefore sit down to the perusal of Scripture in order to impose a sense on the inspired writer?; but to receive one, as they give it me. I pretend not to teach them’, I wish like a child to be taught by them. When I come to a text which speaks of election, I delight myself in ttie doctrine of election. When the apostles exhort me to repentance and obedience, and indicate my freedom of choice and action, I give myself up to that side of the question.. Don’t you know, my dear brother, that the wheels of your watch move in opposite directions? Yet they arc all tending to one result 1....

If Christians universally adopted this principle of our friend’s, this ‘new discovery’ as I ventured to call it, how quickly would it terminate controversy, and put an end to polemical bitterness. We should all be brought into harmony of fiuth and doctrine! In the meantime, however, it is much to be lamented, that Christians should judge one another....

We now reached the new hall of King’s, just as the dinner was awaiting him, * You see 1 have taken leave of the gout,’ said he merrily, as he leaped up the steps....

As we were enjoying, our cup of tea, our dear friend continued to converse in his own peculiar manner. We were speaking of the importance of universal kindness.

Simeon. I am sorry when I hear a religious person say. The world insults me — therefore I will insult the world. They speak evil of me, and deride me, and vaock me: it is with better reason that I do the same towards them. Hy dear brother, I should say, to such a man, You are quite in error; should you see a poor luaniac knocking his

bMul against a walli and beating out his brain)*, you would not be angry with him, howoyer he might taunt you. You would pity him from your very aoul: you would direct all your energies to save him from destruction! A serious Christian comes to me and ■ays, * I want an evidence that all is right with me.’ * Well, my brother, what kind of evidence will please ^oul Do you require a voice from heaven 1’ ‘Why no — I must not expect such a thing.” Do you look for an internal revelation communicated by special favor V ‘I haraly dare expect it.” Well, you shall soon have an evidence, when the earl disciples were persecuted, and brought before kings and governors for Christ’s sake, it was to turn to a testimony for them. So it will be with you: the world will mock and trample on you: a man shall come and (as it were) slap you on the face. You rub your face, and say, This is strange work; I like it not, sir. Never mind, I say, This is your evidence; it turns to you for a testimony. If you were of the world, the world wouM love its own; but now you are not of the world, therefore the world hatethyou.

‘Many years ago, when I was an object of much contempt and derision in this Univereity, I strolled forth one day buffeted and afflicted with my little Testament in my hand, f prayed earnestly to my God, that he He would comfort me with some cordial from his Won!, and that on opening the book I might find some text which should suatain me. It wa not for direction that I w.is looking, for I am no friend to such superp ■titions as the sortea VirgiliaTus, but only for support I thought I would turn to the Epistles, where I should most easily find some precious promise; but my book was upside down, so without intending it I opened on the Groepela. The first text which caught my eye was this, ‘They found a man of Cyreue, Simon by name; him they compeOed to bear his cross.’ Tou know Simon is the same name as Simeon. What a word of instruction was here — what a blessed hint for my encouragement I To have the Cross laid upon me, that I might bear it after Jesus — what a privile! It was enough. Now 1 could leap and sing for joy as one whom Jesus was honormg with a participation in Hid sufferings.’*

We spoke of his having gradually surmounted persecution, and of his being now so popular, that nearly I2v) freshmen were lately introduced to him. He ascribed the abatement of prejudice to his twenty volumes of sermons, in which no one could find anything heretical. I attributed it (I believe with greater justice) to hia kindness and courtesy, and to the force of truth.

Sinuon. ‘In the interpretation of Scripture, especially in the Christian ministry, we must always consider what the words impfy, as well as what they express. Suppose a worldly man in conversation to call Christ our Saviour. My dear sir, I shoulil sa to him, do you know what that term implies 1 Are you aware, that by using it you virtaally declare that you are yourself a miserable .sinner, and that without Christ you are eternally lost V When we reverted to the subject of suffering for Christ’s sake, he said, ‘My dear brother, we must not mind a little suffering. Whom I am getting through a hedge, if my head and shoulders are safely through, I can bear the pricking of my legs. Let us rejoice in the remembrance that our holy Head has surmounted all His sufferings and triumphed over death. Let us follow Him patiently; we shall soon be partaken of His victory.’t

On looking at a pamphlet which he gave me, and which he had just rendered more valuable by an affectionate inscription, I happened to make a remark on the strength and deamess of his handwriting.

Simeon. ‘The BiMhop of sometimes writes to me, but vain are my attempts to

decipher his letters. I said to him one day, ‘Your lordship affords me a new light on a very singular passage of Scripture. ‘Grudge not one against another brethren. (James

* Relating this on another occasion, Mr. Simeon added: — ‘And when I read that, I said, Lord, lay it on me, lay it on me; I wilt gladly bear the Cross for Thy saka And I henceforth bound persecution as a wreath of glory round my brow!’ — Eo.

t Mr. Simeon writes on a kindred subject in his Diary: —

“The occurrences of almost every day show me what cause I have to bless and adore God for enabling me to adopt and carry into effect a very simple principle which brings the sweetest peace into my soul. It in tbb: A man strikes me with a sword, and inflicSs a wound. Suppose, instead of binding up the wound, I am showing it to everybody; and, after it has ben bound up, I am taking off the bandage continually and examining the depth of the wound and making it to fester, till my limb becomes greatiy inflaimed| and my general health is materially affected; is there a person in the world that would not call me a fboH Now such a tool is he, who, by dwelling upon little injuries, or insults, or provocations, causes them to agitate and inflame his mmd. How much better were it to put a bandage over the wound, and never look at it again.”

396 AN evening’s CONVBESATION. [chap. XXIX.

T. 9. h vrtviftrs.) What can be meant bj gradging one again it anctber 1 I bdiee the word oagfat to be rendered gnimbling, or that it may even mean grunting. I take your lonbhip’a letter in my hand, I try to read a aentence. I am ibiled, I try again, I grant — I throw the letter down, and my feeling* are a mixture of diaappointinent, vexation, and despair.’ It was impossible nut to laugh heartily at the vtoiy, and even a little girl was greatly tickled by the doleful visa aiMl expressive ynts of the narrator. But the train of serious thought and conversation was not long interrupted.

Simeon. ‘I could say to a Christian friend — I can tell you what is perfect religion. Can you indeed 1 Surely it can be no easy matter to define it. I will do it my brciher, in a few simple words; perfect religion is to. the soul, what the soul is to the body. The soul animates the whole person; it stes through the eye — hears through the ear — tastes through the mouth — handles through the hands — talks through the tongue — rrfieets throueh the brain. The whole body is moved and regulated by an impulse ftom within. Let rdigion take full possession of (he soul, and it will be found to actuate all its movements, and direct all its powers. There will be no violent efforts, no stiffness, no awkwardness. All will be natural and easy; an unseen and gentle influence will pervade the whole mind and regulate the whole conduct; and thus the creature will gradually become conformed to the image of his Creator. This, my brother, is perfect religion.’ We had afterwards some interesting conversation on the nhi method to be aimed at, in the exersise of the Christian ministry. Although he and I have been accustomed to such different views in relation to this subject, I was glad to listen to him, and felt thai there was much in the hints he gave me, which it would be well for Friends as well as others to observe.

Simeon. * When I compose a sermon, I take a single text, and consider the main subject to which it relates as the warp. The peculiar language in which it is couched supplies me with the woof The senes of cross-threads with which I weave the subjed may be handled in various ways. You may take it up by the right-hand comer, or by the left-hand corner, or by a projection in the middle.* But you must never wandeT beyond its true limits, you must not patch up your text by borrowing any extraneous ideas ftiom other passages of Scripture. The ancients used to say, ‘There is a man in weir stone.’ Choose your stone — chisel away its outer covering — and keep to the man whicn you find in it. Canova would have regarded it as a disgrace to his profession had he patched into a statue even a* little finger from a second block I Ministers differ very much from one another in their administration of religion. Some are forever playing tenor — lifting up their hands with exultation — jingling their shrill bells. Others play nothing but oasa — always grumbling and growlmg. Don’t you bear that .£olian harp, my brother, its string swept by the breeze — its melody gentle yet strong — varied yet harmonious? This is what the Chri8tianp ministry ought to be — the senuine impartial Scripture played upoa and applied under a Divine influence — under the breath of heaven.’

We talked of spiritual discernment. I mentioned the declaration of St Paul, thai ’ the spiritual man iudgeth all thihgs, (1 Cor. iL 15, dioKplfsi fily vara,) and is judged himself of no man.

Simeon. ‘Yes, my brother, the spiritual man has a sense of his own; or rather, his natural vision is corrected and rendered applicable to Divine things by an influence from above. I am told to look at the planets; I can see Jupiter and Venus; but there is the ‘Qeorgium Sidus. I look again, — I strain my eyes — I cannot see it Here, take the telescope. Oh! yes, now I see it — how beautiful the star! how perspicuous the vision I You tell me to read that almanac: I am young and short-sighted — the ball of my eye is too convex — the rays meet before they arrive at the retuia: my brother, it is all confusion. (Again) I am old, and my lens is flattened — the rays meet even behind my head — the retina is left untouched by them. Give the young man those spectacles with a concave glass. Now he sees! now he can read the book! now the rays meet precisely on his retina. Here, my old friend, take these convex glasses; they will recufy your fiidinjjr vision. He seen; he reads again — the retina is touched and pencilled with nice precision. So it is with the Spirit; in whatever manner or degree the vision of the soul IS disordered, the Spirit is always applicable — always a rectifier. The worlding is like the mariner of ancient times, who had nothing to gukle him through the trackless deep, but the sun, the moon and the stars. When these were veUed, all was olMcurity, guess-work, and peril But the religious man, however simple, is like the modern mariner, who nas a compass on board, which will always guide nim aright, however cloudy the atmosphere, however dark the night The Christian has a compass within him — a&ith-

* While he said this he was handling a little parcel on the table, by way of illostim-CHAP. ZXIX.] ADDITIONAL MEMORANDA. 807

fbl monitor, a clear director. If he coiuHiIt hif compaM dUigently, he will be eare to form a right decision on every moral question: while the proud philosopher, who knows no such teacher, is tossed on the waves of doubt and confusion* And how is this 1 Wbj, mjr dear brother, ’ be is renewed in the spirit of his mind,. It is because bis dispositions are xectiiied that his vision is restored/

The hour of the evening was advancing, and these beautiful remarks formed a happy conclusion to familiar conversation. His ekierly servants were now called in, and I was requested to read the Scriptures. I chose the first half of the yd of Lamentations, and the passage, as I reail it, seemed to me to be full of marrow. A very precious solemnity ensued, during which the language of prayer and praise arose, I humbly hope with acceptance. I believe both my dear wife and myself were read to acknowledge, that we had seldom felt with any one more of ’ the unity of the spirit in the bond of peace.’ Under this feeling we tool our leave, and after the deep interests of the day were glad to lettretorest”

Additional Memoranda bt J. J. G.

“I shall always look back on my intimacy with the late Charles Simeon as one of the leading privileges of my life. His faithful loe and affection, and his warm bright cheering views of religion, have often been a source of comibrt to me in times of trouole and sorrow. So long an he continued the practice of travelling in support of his favorite institutton, the London Society for converting the Jews, he was annually, or more frequently, our inmate at Earlham, and plentiful were both the pleasure and instruction we were wont to derive from his company and conversations. I remember asking him one day, what he thought of that anxiety and depression of mind with respect to religion, to which sincere Chnstians are often liable, an experience of which he did not himself appear to be much of a partaker. As far as I can recollect his reply, it was to the following effect — ‘When such a state is excessive, there is probably physical disease, or there may be some secret fault, or some difficult duty still unperrormed, disturbing the conscience, which then acts upon us as a tormentor; or there may be a mixing up of our own works with the plan, and only a partial and inadequate reliance upon Christ.’...

Yet this experienced Christian well knew what it was to mourn and be in bitterness.* It vras one of nis grand principles of action, to endeavor at all times to honor his Master by maintaining a cheertul happy demeanor in the presence of his friends. No man could compare him to the spies who br9Ught an evil report from’ the land of promise, and spoke only of the giants who d welt in it. Rather wks he like one coming forth from Canaan well laden with grapes for his own refreshment, and for that of all his brethren. Many a good feast has lie afforded us after this sort It was on the principle now mentioned, that he was accustomed to exercise at his own house a cbeertul, liberal, and sometimes almost splendid hospitality. He considered that for such liberality a warrant might be fimnd in the conduct of our blessed Lord Himself, who turned the water at the marriage feast into the verjr best wine, and who was accustomed to bless and sanctify by His presence the bounties of many a hospitable board. But the same Jesus set us an example of retirement into the desert for fiuitiiig and humiliation before God his Father. Thus also as a humble follower of the Saviour, Simeon in his private hours, as I have strong reason for believing, was peculiarly broken and prostrate before the Lord.

It was I am sure with undissemblcd feelings of humility, that he sometimes spoke of his own salvation, as of that which would be the very masterpiece of Divine grace, and of the probability of his being the last and least in the kingdom of heaven.

Simeon knew the value of truly spiritual worship, and dwelt under a strong feeling of our need of Divine influence, in oraer to the right performance of every religious duty. His prayers were fervent and lively, poured forth under apparently intense feelings of devotion. When I have heard them they have been mostly uttered spontaneously, when some other person had been reading the Scriptures, aloud, and when no one was expecting him to be so engaged. He dearly loved to unite with his friends in gathering into silence ’ before the Lord;’ and he has told me, that when assembled with nis clerical brethren for the purpose of mutual edification, he often invited them thus reverently to wait on theh’ holy Head. At such times of silence (and I have passed many such in his company) Ids countenance, full as it was of strong lines, was marked by such an appearance of devotional feeling as I have seldom seen equalled.

Like many other good anodevout men, he was not without his superficial imperfoc-

See pp. 303-^06.

396 ADDITIONAL MEMORANDA. [cHAP. ZXIX.

tions. Slight symptoms of irritability were now and then apparent; and great was Mm particularity about a irariety of little matters.*

His manners also, though invariably refined and courteous, were sometimes so ardent and ^npt<.>8qae, as to excite in those whom he was addresnng an almost irresistible propensity to laugh and yet one always felt at such moments, that he was the last person in the world whose nice and delicate feelings one would dare to wound.

I can recall various instances in which the conflict occasioned by these opposite seoBations was more than a little painful.

For my own part, I quite love the recollection of his sinsularitiee: they give to the picture of him which I bear upon my memory, a vivacity and point which I now feel to be valuable. He was impressed with a notion that he was possessed of a most scientilic mastery over smoking chimneys; and I shall not soon forget his deliberate, vigorooa, but alas, ineffectual dealing with an offender of this description, among the chimneys at Earlham.

Thoueh often so hoarse as to be scarcely capable of uttering anything but whispers, he was toe best master of elocution I ever met with; and most obliging were bis attempts to teach my guests, my children, and myself, how to manage the voice in reading aod speaking. He used to advise us to address some near object in a whisper, then to speak by degress more and more loudly, aa the object was imaned to recede — afterwards to reverse the process, until we came back to a whisper. His rule was, that when a person begins and ends such an exercise in a natural whisper, it affords an evidence that the voice has been kept throughout in the right key. He strongly objected to all unnecessary heightening of the voice, or exertion of the lungs, commanding us with paternal authori not to expend a shilling on that which we could procure for a farthing! He considered that a little pains bestowed in this way on his orethren in the ministry was of no trifling consequence, even to the cause of religiun: and on this ground, polite and tender as he was, and full of the most loving apologies to those whom he was instructing, he did not hesitate to mimic his friends in order to their cure. ‘How did I speak this evening V said a clerical friend to him, shortly after leaving his pulpit. ‘Why, my dear brother,’ said he — ‘I am sure you will pardon me — you know it is all love, my brother — bat indeed it was just as if you were knocking on a warming pan — tin, tin, tin, tin, without any intermission.’

Before I conclude these memoranda, I must just advert to his noble and well-principled support of the British and Foreign Bible Society; it was equally manly and undeviating. His opinions on the subject were broad, liberal, and enlightened. He was indeed remarkable for the steadfast maintenance of sound and sober views on every subject connected with religion. He had no liking for any new-fimgled notions or strange flights in the things of God; but steadily pursued the old beaten path of Gospel-faith and Gospel-practice. The language of his wnole conduct and demeanor was, ‘Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein; and ye shall find rest for your souls.’”

Upon the subject of instructing young ministers respecting the management of their voice, and proper mode of delivering their sermons, Mr. Simeon has left the following among other memoranda.

“It has long been my habit, and in it, I conceive, a considerable part of my ministerial usefuhiess has consisted, to instruct young ministers how to read easily, naturally, distinctly, impressively. This is indeed a kind of instruction which no man gives, and no man desires: but it is greatly needed, and of vast importance, as well to the health of the ministere, as to the edification of their flocks. How often are the prayers of our Church spoiled, and good sermons rendered uninteresting, by bad delivery in ministen! I thank God, I coukl specify many, some that were in a very hopeless state, who have been exceedingly benefited by my poor endeavors. But a remarkable case occurred last

night. Mr., who once read extremely well, and delivered his sermons well, both

read and preached in my church; and to my utter astonishment acquitted himself extremely ill in both. He had contracted very bad habito, reading with great rapidity, and

* He used to say, he thought it not beneath his notice to attend to the dotting of an t, or the croasing of a <, or the tummg the tail of a y, if it only made his work more perfect

CBAP. XXIX.] HINTS ABOUT PREACHING. S99

wMh hifl teeth closed, and with verj bad cadences, and no naxues. And in his sennon there was a flippancy and indistinctness that almost entirely destroyed, except to those munediately close to him, its usefulness. After the service I pointed out to him his &ulta, and prevailed on him to stay till Thursday, and preach ajsain for me. In the meantime he read to roe, and I pointed out to him what I wished hmi to attend to:

1. In Composition — Not to have a rhapsodical collection and continuous concatenation of Scriptures; but to make his text his subject, which he was to explain — confirm — enforce. 3. In Enunciation — Not to form his voice but with the lips and teeth; and to open his teeth as well as his lips: and at the same time to throw out his words, instead of mumbling. 3. In Delivery — Not to have any appearance of levity and flippancy, but to show sobriety — reverence — respect. Well, last night he officiated again; and the difference exceeded my most sanguine expectations. In every part of the service he was admirable; and he himself was as much struck with the difference as I was. He saw an aUeniion which might be fdt; and he had in himself an ease, which rendered his exertion comparatively nothing.

Now I record this, because I think it much to be regretted that ministers do not get

instruction on these points, and that there are none who qualify themselves to instruct

others. I could write a book upon the subject; but I could not make any one understand

it I could say,

1. Form your voice, not in your chest, nor in your throat, nor in the roof of your mouth,

but simply with your lips and teeth. But who could understand mel 2l Deliver your sermons, not pompously, but as a professor ex caUiedra and as a father in his family. To get ease, read parts of your sermon to an ideal person (any object, as your inkstand, or candlestick,) and then repeat the same itorda in a way of common oral instruction; and repeat this, till you perceive (as it were) that your ideal person clearly understands you. 3. Let there be the same kind of pause, and of emphasis, as a man has in conversation

when he is speaking upon some important subject But who can understand thisl How shall I point out the place where the pause is to be made, and when, and how great the emphasis, and what xind of intonation different words must have 7

I am afraid that rules on paper would never be sufficient to perfect a soldier in his exercise, or a courtier in his motions at the levee.

But I earnestly wish that ministers, who have attained any measure o( propriety in speaking, would endeavor to render themselves useful to their brethren and totheChuich, in imparting instruction to others. It is the want of a ^ood and impressive delivery that dettraya the vsfvlnete of a great proportion qf pious ministers.

The following brief notes by Mr. Simeon furnish some further hints of importance on the foregoing subject.

I. What is to be guarded against f

Monotony cmd Isothrany:

A continuous solemnity. It should be as music; and not like a funeral proceasion. Guard against speaking in an unnatural and artificial manner.

At the same time levity is even worse. The point for you to notice is this: see how all persons, when in earnest, converse: mark their intonations, their measure (sometimes slow, and sometimes rapid, even in the same sentence) their pauses. But especially mark these in good speakers. Delivery, whether of written or extemporaneous discourses, should accora with this, so fiir as a diversity of subjects will admit of it

Too great a familiarity does not become the pulpit; but a monotonous, isochronous solemnity is still worse. The former will at least engage the attention; but the latter will put every one to sleep.

II. What is to be done 7

1. In the forming (he voice:

Not in the throat, or roof of the month; but with the lips and teeth. Try this in these different ways consecutively.

400 ON READING AND SPEAKING. [cHAP. XXIZ.

Stek partkiilarlj to fpeak always in your naiurdL voice. If yoo have to addreaa two thottiand people you should oot rise to a diffexent key, but still preserve your costomarv pitch. You are generally told to speak up; I say nther, 8 peak down. The only diflTerenoe you are to make is, from the piano to the forte of the same note. It is 1^ th strength, and not by the elevation of your voice that you are to be heard. You will remember that a whole discourse is to be delivered; and if you get into aa unnatural key, you will both injure youraelfi and weaiy your aitdience.

In the uUeranee;

Read first; then address the same without reading;. Let eveiy periphrasis, which stands in the place of an adjective, be read as a smgle word; e.g. * God, that comforteth all them that are cast down:’ read it not, God, who comforteth — all them — that are cast down: but as though it were, — God who is mereifnl.

Further, be not content to express the atnse but convey the spini of the passage. Bb the thing that you speak — tender or impassioned — be cast as it were into the mould of your sentiment, so as to express in your intonation and action what you mean to convey by your words.

3. Jn the ddhery:

Atf to the mode of delivering your sermons, speak exactly as you would if you were conversing with an aged and pioua wperior. This will keep you from undueybrma/- iiuon the one hand, and from improper yamtliarify on the other.

And then as to the proper mode of conducting the devotional part of the service, do not read the prayers, out prat, them; utter them precisely as you would if you were addressing the Ahnigbty in the same language m your secret chamber; only, of course, you must strengthen your tones, as in the former case.

But the whole state of your own soul before God must be the first point to be considered; for’ if you yourrelf are not in a truly spiritual state of mind, and actually living upon the truths which you preach or read to othen, you will officiate to veiy tittle purpose.”