A Feast for Serpents: Being the substance of a sermon, preached at the Obelisk Chapel, on Sunday evening, March 21, 1813

In Short

This work is a published sermon delivered in 1813, functioning as both a theological discourse and a pointed personal apology. The author addresses a congregation plagued by gossip and internal division, using the metaphor of the serpent—from Genesis and Isaiah—to distinguish between true believers and those he labels hypocrites or "vipers." By framing his own public reputation and recent trials within the context of biblical prophecy, the preacher provides a unique window into the intense, often exclusionary religious culture of early 19th-century London nonconformity.

The Story

The narrative arc of the sermon begins with the author establishing his authority as a minister of the Gospel, immediately framing his congregation as a body of saints tested by "men of corrupt minds." He draws a parallel between his own circumstances and the trials of the prophet Isaiah, suggesting that even a humble preacher may be misunderstood or reviled by those who claim to be part of the church but lack true spiritual transformation.

As he moves into the substance of his text, the author builds an argument centered on the dual nature of the church. He describes a world where the "New Man"—the true, lamb-like believer—must coexist with the "Wolf" of human corruption until death. This leads to a darker exploration of the presence of "hypocrites in Zion," those who sit in the same pews and hear the same sermons as the righteous but whose hearts remain untouched by divine grace. These figures, he argues, feed on "straw" and "dust," metaphors for worldly pursuits, empty moralism, and malicious gossip.

The central theological drama concerns the identity of the Serpent. The author dismisses secular or overly literal interpretations, insisting that the Serpent is an instrument of Satan. He explores the nature of this curse, arguing that while the serpent is a physical creature, the spiritual "serpent" represents both the demonic and the human agent who actively seeks to devour the reputation of God’s people. The author openly recounts the "severe trials" he has faced, alleging that detractors have spread eighty lies about him, accusing him of being an Antinomian—one who rejects the moral law. He uses this confrontation to claim that his enemies are the true enemies of the law, as they violate the commandments against tale-bearing and malice.

The sermon concludes with a triumphant, if exclusionary, vision of the "latter day glory." He envisions a separation where the hypocrites will be cast out, and the true believers, sustained by the "Bread of God," will be vindicated. He reframes his personal suffering as a necessary education, suggesting that his enemies’ attacks were actually a divine school of affliction. He leaves his audience with a binary choice: to be one of the "serpents" feeding on the dust of lies and worldly envy, or to be a member of the "holy mountain," sanctified by the righteousness of Christ and the work of the Spirit.

How It Unfolds

The call to endurance The author addresses his congregation with a mix of gratitude for their loyalty and defiance toward those who have attempted to sow discord. He frames his ministry as a furnace of affliction, suggesting that the pressure of persecution has only solidified the bond between the preacher and his flock.

The anatomy of the hypocrite The preacher delineates the difference between the "Lamb" and the "Wolf," identifying the latter as those who maintain a veneer of religious devotion while harboring hearts filled with pride and malice. He argues that these individuals are incapable of appreciating the "substance" of the Gospel, preferring instead the "husks" of outward moral performance.

The interpretation of the Serpent Drawing on ancient and contemporary theologians, the author analyzes the curse of the Serpent from Genesis. He concludes that the Serpent is a vessel for Satan, and that its diet of "dust" signifies the worldly, sinful nature of those who oppose the truth of the Gospel.

The personal defense Transitioning from theology to autobiography, the author confronts the specific rumors circulated against him. He portrays his critics as tale-bearers who have abandoned the biblical mandate of charity for the "sweet morsels" of slander and deceit.

The final separation The sermon closes with a prophecy of a future resolution where the "serpents" will be consumed by their own bitterness. He ends by affirming that true holiness is not a human achievement but a gift, setting a boundary between those who "eat" of the world and those who are fed by the spirit.

The People

The author, J. Church, is the primary figure, positioning himself as a beleaguered but righteous shepherd. He portrays himself as a man under attack, whose only desire is to preach the Gospel accurately, yet who is constantly forced to defend his character against "holy enemies."

The "hypocrites" or "vipers" are the collective antagonist. These are individuals who ostensibly belong to the church—they sit in the pews and listen to the sermons—but they lack a genuine conversion. They want to be seen as religious, but they are driven by envy and a desire to dismantle the reputations of others.

The "Saints" are the intended audience, those whom the author describes as being "loved with an everlasting love." They are the ones who, despite the surrounding chaos of rumors, have stood by their minister in the "evil day." They represent the ideal of the "New Man," someone who is internally lamb-like, struggling against their own corruption but ultimately grounded in the promise of grace.

The figure of Satan appears not as a peripheral character but as the driving force behind all opposition. He is the original "Serpent," the one who feeds on the sins of men and directs those who would use the church as a platform for malice. The author treats him as a very present, active adversary whose influence is felt in every lie told against the ministry.

In Its Own Voice

"Having been much tried and perplexed by men of corrupt minds, who have long endeavoured to prejudice me, with a view to separate us one from the other, but they have hitherto failed—having grace given you to continue with me in my temptations."

(The author speaks directly to his congregation, reinforcing his bond with them in the face of local opposition.)

"The sinful nature of the Believer is not changed—that which is born of the flesh is flesh—it will be a Wolf all its days; though it may be kept in, by almighty grace, through deep trials and sore conflicts."

(This explains his theological stance on the internal, ongoing battle within the heart of every person who professes faith.)

"The Press sends forth a farrago of rubbish, and in the compass of a few pages not less than eighty lies, which I shall one day expose."

(He describes the tangible, printed opposition he has faced, highlighting the intensity of the conflict he is addressing.)

What It's Really About

The central theme is the nature of true versus performative religion. The author argues that religious life is not defined by external actions, charitable acts, or the reputation one maintains in a community, but by an internal transformation that produces a distinct "taste." Those who lack this spiritual life are depicted as "Serpents" who must, by their nature, consume the "dust" of slander and vanity. The sermon explores the question of how a community deals with the "Tares among the Wheat," ultimately suggesting that the tension between these groups is an inevitable, divinely ordained state that will only be resolved in a final, apocalyptic judgment.

Why Read It Today

A Feast for Serpents provides a raw, unfiltered look at the social dynamics of a 19th-century religious community. Readers interested in the history of nonconformist preaching will find it valuable for its insight into how a minister used the pulpit as a tool for reputation management and personal catharsis. The language is dense, rhythmic, and saturated with biblical allusion, reflecting the intellectual and emotional priorities of a specific, enclosed world.

However, modern readers should be prepared for the author’s abrasive and unapologetic tone. The book is heavily polemical; he makes little attempt to bridge the gap with those he disagrees with, and his dismissal of those who believe in "universal salvation" or emphasize good works is uncompromising. It is not an objective text, but rather a subjective, deeply felt, and occasionally vitriolic response to the personal crises of a London minister. If you are looking for a serene spiritual guide, this will not be it. If, however, you are looking to understand the mechanics of church conflict and the way language was used to draw lines in the sand two centuries ago, this sermon serves as a potent, if difficult, document of the past.