SERMON VII.

THE FEAST OF THE CIRCUMCISION OF OUR LORD.

CEREMONIES OF THE CHURCH.

MATT. iii. 15.

Suffer it to be so now; for thus it becometh us to fulfil all righteousness.

WHEN Our Lord came to John to be baptized, He gave this reason for it, "Thus it becometh us to fulfil all righteousness;" which seems to mean,"it is becoming in Me, the expected Christ, to conform in all respects to all the rites and ceremonies of Judaism, to every thing hitherto accounted sacred and binding." Hence it was that He came to be baptized, to show that it was not His intention in any way to dishonour the Established Religion, but to fulfil it even in those parts of it (such as Baptism) which were later than the time of Moses; and especially to acknowledge thereby the mission of John the Baptist, His forerunner. And those ordinances which Moses himself was commissioned to appoint, had still greater claim to be respected and observed. It was on this

account that He was circumcised, as we this day commemorate; in order, that is, to show that He did not renounce the religion of Abraham, to whom God gave circumcision, or of Moses, by whom it was embodied in the Jewish Law.

We have other instances in our Lord's history, besides those of His circumcision and baptism, to show the reverence with which He regarded the religion which He came to fulfil. St. Paul speaks of Him as "born of a woman, born under the Law" and it was His custom to observe that Law, like any other Jew. For instance, He went up to the feasts at Jerusalem; He sent the persons He had cured to the priests, to offer the sin-offering commanded by Moses; He paid the Temple-tax; and, again, He attended as "a custom" the worship of the synagogue, though this had been introduced in an age long after Moses; and He even bade the multitudes obey the Scribes and Pharisees in all lawful things, as those who sat in Moses? place 2.

Such was our Saviour's dutiful attention to the religious system under which He was born; and that, not only so far as it was directly divine, but further, where it was the ordinance of uninspired though pious men, where it was but founded on ecclesiastical authority. His Apostles followed His pattern; and this is still more remarkable:-be

'Gal. iv. 4.

2 Matt. xxiii. 2, 3.

cause after the Holy Spirit had descended, at first sight it would have appeared that all the Jewish Ordinances ought at once to cease. But this was far from being the doctrine of the Apostles. They taught indeed that the Jewish rites were no longer of any use in obtaining God's favor; that Christ's death was now set forth as the full and sufficient Atonement for sin, by that Infinite Mercy who had hitherto appointed the blood of the sacrifices as in some sort means of propitiation; and, besides, that every convert who turned from Christ back to Moses, or who imposed the Jewish rites upon his brethren as necessary to salvation, was grievously erring against the Truth. But they neither abandoned the Jewish rites themselves, nor obliged any others to do so who were used to them. Custom was quite a sufficient reason for retaining them; every Christian was to remain in the state in which he was called; and in the case of the Jew, the practice of them did not necessarily interfere with a true and full trust in the Atonement which Christ had offered for sin.

St. Paul, we know, was the most strenuous opposer of those who would oblige the Gentiles to become Jews, as a previous step to their becoming Christians. Yet, decisive as he is against all attempts to force the Gentiles under the rites of Law, he never bids the Jews renounce them, rather he would have them retain them; leaving it for a fresh generation, who had not been born

under them, to discontinue them; so that the use of them might gradually die away. Nay, he himself circumcised Timothy, when he chose him for his associate; in order that no offence might be given to the Jews'. And how freely he adhered to the Law in his own person, we learn from the same inspired history; for instance, we hear of his shaving his head, as having been under a vow2, according to the Jewish custom.

Now from this obedience to the Jewish Law, enjoined and displayed by our Blessed Lord and His Apostles, we learn the great importance of retaining those religious forms to which we are accustomed, even though they are in themselves indifferent, or not of divine origin; and, as this is a truth which is not well understood by the world at large, it may be of use to make some observations upon it.

We sometimes meet with men, who ask why we observe these or those ceremonies or practices; why, for example, we use Forms of prayer so cautiously and strictly? or why we persist in kneeling at the Sacrament of the Lord's Supper? why in bowing at the name of Jesus? or why in celebrating the public worship of God only in consecrated places? why we lay such stress upon these things? These and many such questions may be asked, and all with this argument; "They are

1 Acts xvi. 1-3.

2 Acts xviii. 18.

indifferent matters, we do not read of them in the Bible."

Now the direct answer to this objection is, that the Bible was never intended to enjoin us these things, but matters of faith; and that though it happens to mention our practical duties, and some points of form and discipline, still, that it does not set about telling us what to do, but chiefly what to believe; and that there are many duties and many crimes which are not mentioned in Scripture, and which we must find out by our own understanding, enlightened by God's Holy Spirit. For instance, there is no prohibition of suicide, duelling, gaming, in Scripture; yet we know them to be great sins; and it would be no excuse in a man to say that he does not find them forbidden in Scripture, because he may discover God's will in this matter independently of Scripture. And in like manner various matters of form and discipline are binding, though Scripture says nothing about them; for we learn the duty in another way. No matter how we learn God's will, whether from Scripture or Antiquity, or what St. Paul calls "Nature," so that we can be sure it is His will. Matters of faith indeed He reveals to us by inspiration, because they are supernatural; but matters of moral duty, through our own conscience and divinely guided reason; and matters of form, by tradition and long usage, which bind us to the observance of them, though they are not enjoined in Scripture.