On the Old Road, Vol. 2 (of 2)

I hold it for a law, palpable to common sense, and which nothing but the cowardice and faithlessness of the Church prevents it from putting in practice, that the conviction of any dishonorable conduct or willful crime, of any fraud, falsehood, cruelty, or violence, should be ground for the excommunication of any man:—for his publicly declared separation from the acknowledged body of the Visible Church: and that he should not be received again therein without public confession of his crime and declaration of his repentance. If this were vigorously enforced, we should soon have greater purity of life in the world, and fewer discussions about high and low churches. But before we can obtain any idea of the manner in which such law could be enforced, we have to consider the second respecting the Authority of the Church. Now authority is twofold: to declare doctrine, and to enforce discipline; and we have to inquire, therefore, in each kind,—

190. (3) What is the authority of the Invisible Church? Evidently, in matters of doctrine, all members of the Invisible Church must have been, and must ever be, at the time of their deaths, right in the points essential to Salvation. But, (A), we cannot tell who are members of the Invisible Church.

(B) We cannot collect evidence from death-beds in a clearly stated form.

(C) We can collect evidence, in any form, only from some one or two out of every sealed thousand of the Invisible Church. Elijah thought he was alone in Israel; and yet there were seven thousand invisible ones around him. Grant that we had Elijah's intelligence; and we could only calculate on collecting one seven-thousandth part of the evidence or opinions of the part of the Invisible Church living on earth at a given moment: that is to say, the seven-millionth or trillionth of its collective evidence. It is very clear, therefore, we cannot hope to get rid of the contradictory opinions, and keep the consistent ones, by a general equation. But, it has been said, these are no contradictory opinions; the Church is infallible. There was some talk about the infallibility of the Church, if I recollect right, in that letter of Mr. Bennett's to the Bishop of London. If any Church is infallible, it is assuredly the Invisible Church, or Body of Christ: and infallible in the main sense it must of course be by its definition. An Elect person must be saved, and therefore cannot eventually be deceived on essential points: so that Christ says of the deception of such, "If it were possible" implying it to be impossible. Therefore, as we said, if one could get rid of the variable opinions of the members of the Invisible Church, the constant opinions would assuredly be authoritative: but, for the three reasons above stated, we cannot get at their constant opinions: and as for the feelings and thoughts which they daily experience or express, the question of Infallibility -which is practical only in this bearing—is soon settled. Observe, St. Paul, and the rest of the Apostles, write nearly all their epistles to the Invisible Church:—those epistles are headed,—Romans, "To the beloved of God, called to be saints; "1 Corinthians, "To them that are sanctified in Christ Jesus; "2 Corinthians, "To the saints in all Achaia;" Ephesians, "To the saints which are at Ephesus, and to the faithful in Christ Jesus; "Philippians, "To all the saints which are at Philippi; "Colossians, "To the saints and faithful brethren which are at Colosse;" 1 and 2 Thessalonians, "To the Church of the Thessalonians, which is in God the Father, and the Lord Jesus; "1 and 2 Timothy, "To his own son in the faith; "Titus, to the same; 1 Peter, "To the Strangers, Elect according to the foreknowledge of God;" 2 Peter, "To them that have obtained like precious faith with us; " 2 John, "To the Elect lady; " Jude, " To them that are sanctified by God the Father, and preserved in Jesus Christ, and called."

191. There are thus fifteen epistles, expressly directed to the members of the Invisible Church. Philemon and Hebrews, and 1 and 3 John, are evidently also so written, though not so expressly inscribed. That of James, and that to the Galatians, are as evidently to the Visible Church: the one being general, and the other to persons "removed from Him that called them." Missing out, therefore, these two epistles, but including Christ's words to His disciples, we find in the Scriptural addresses to members of the Invisible Church, fourteen, if not more, direct injunctions "not to be deceived."145 So much for the "Infallibility of the Church."

Now, one could put up with Puseyism more patiently, if its fallacies arose merely from peculiar temperaments yielding to peculiar temptations. But its bold refusals to read plain English; its elaborate adjustments of tight bandages over its own eyes, as wholesome preparation for a walk among traps and pitfalls; its daring trustfulness in its own clairvoyance all the time, and declarations that every pit it falls into is a seventh heaven; and that it is pleasant and profitable to break its legs;—with all this it is difficult to have patience. One thinks of the highwayman with his eyes shut in the "Arabian Nights"; and wonders whether any kind of scourging would prevail upon the Anglican highwayman to open "first one and then the other."

192. (4) So much, then, I repeat, for the infallibility of the Invisible Church, and for its consequent authority. Now, if we want to ascertain what infallibility and authority there is in the Visible Church, we have to alloy the small wisdom and the light weight of Invisible Christians, with the large percentage of the false wisdom and contrary weight of Undetected Anti-Christians. Which alloy makes up the current coin of opinions in the Visible Church, having such value as we may choose—its nature being properly assayed—to attach to it.

There is, therefore, in matters of doctrine, no such thing as the Authority of the Church. We might as well talk of the authority of a morning cloud. There may be light in it, but the light is not of it; and it diminishes the light that it gets; and lets less of it through than it receives, Christ being its sun. Or, we might as well talk of the authority of a flock of sheep—for the Church is a body to be taught and fed, not to teach and feed: and of all sheep that are fed on the earth, Christ's Sheep are the most simple, (the children of this generation are wiser): always losing themselves; doing little else in this world but lose themselves;—never finding themselves; always found by Some One else; getting perpetually into sloughs, and snows, and bramble thickets, like to die there, but for their Shepherd, who is forever finding them and bearing them back, with torn fleeces and eyes full of fear.

193. This, then, being the No-Authority of the Church in matter of Doctrine, what Authority has it in matters of Discipline?

Much, every way. The sheep have natural and wholesome power (however far scattered they may be from their proper fold) of getting together in orderly knots; following each other on trodden sheepwalks, and holding their heads all one way when they see strange dogs coming; as well as of casting out of their company any whom they see reason to suspect of not being right sheep, and being among them for no good. All which things must be done as the time and place require, and by common consent. A path may be good at one time of day which is bad at another, or after a change of wind; and a position may be very good for sudden defense, which would be very stiff and awkward for feeding in. And common consent must often be of such and such a company on this or that hillside, in this or that particular danger,—not of all the sheep in the world: and the consent may either be literally common, and expressed in assembly, or it may be to appoint officers over the rest, with such and such trusts of the common authority, to be used for the common advantage. Conviction of crimes, and excommunication, for instance, could neither be effected except before, or by means of, officers of some appointed authority.

194. (5) This then brings us to our fifth question. What is the Authority of the Clergy over the Church?

The first clause of the question must evidently be,—Who are the Clergy? And it is not easy to answer this without begging the rest of the question.

For instance, I think I can hear certain people answering, that the Clergy are folk of three kinds;—Bishops, who overlook the Church; Priests, who sacrifice for the Church; Deacons, who minister to the Church: thus assuming in their answer, that the Church is to be sacrificed for, and that the people cannot overlook and minister to her at the same time;—which is going much too fast. I think, however, if we define the Clergy to be the "Spiritual Officers of the Church,"—meaning, by Officers, merely People in office,—we shall have a title safe enough and general enough to begin with, and corresponding too, pretty well, with St. Paul's general expression προἱσταμἑνοι, in Rom. xii. 8, and 1 Thess. v. 13.

Now, respecting these Spiritual Officers, or office-bearers, we have to inquire, first, What their Office or Authority is, or should be? secondly, Who gave, or should give, them that Authority? That is to say, first, What is, or should be, the nature of their office? and secondly, What the extent, or force, of their authority in it? for this last depends mainly on its derivation.

195. First, then, What should be the offices, and of what kind should be the authority, of the Clergy?

I have hitherto referred to the Bible for an answer to every question. I do so again; and, behold, the Bible gives me no answer. I defy you to answer me from the Bible. You can only guess, and dimly conjecture, what the offices of the Clergy were in the first century. You cannot show me a single command as to what they shall be. Strange, this; the Bible gives no answer to so apparently important a question! God surely would not have left His word without an answer to anything His children ought to ask. Surely it must be a ridiculous question—a question we ought never to have put, or thought of putting. Let us think of it again a little. To be sure,—It is a ridiculous question, and we should be ashamed of ourselves for having put it:—What should be the offices of the Clergy? That is to say, What are the possible spiritual necessities which at any time may arise in the Church, and by what means and men are they to be supplied?—evidently an infinite question. Different kinds of necessities must be met by different authorities, constituted as the necessities arise. Robinson Crusoe, in his island, wants no Bishop, and makes a thunderstorm do for an Evangelist. The University of Oxford would be ill off without its Bishop; but wants an Evangelist besides; and that forthwith. The authority which the Vaudois shepherds need is of Barnabas, the Son of Consolation; the authority which the city of London needs is of James, the Son of Thunder. Let us then alter the form of our question, and put it to the Bible thus: What are the necessities most likely to arise in the Church? and may they be best met by different men, or in great part by the same men acting in different capacities? and are the names attached to their offices of any consequence? Ah, the Bible answers now, and that loudly. The Church is built on the Foundation of the Apostles and Prophets, Jesus Christ Himself being the corner-stone. Well; we cannot have two foundations, so we can have no more Apostles nor Prophets:—then, as for the other needs of the Church in its edifying upon this foundation, there are all manner of things to be done daily;—rebukes to be given; comfort to be brought; Scripture to be explained; warning to be enforced; threatenings to be executed; charities to be administered; and the men who do these things are called, and call themselves, with absolute indifference, Deacons, Bishops, Elders, Evangelists, according to what they are doing at the time of speaking. St. Paul almost always calls himself a deacon, St. Peter calls himself an elder, 1 Peter v. 1; and Timothy, generally understood to be addressed as a bishop, is called a deacon in 1 Tim. iv. 6—forbidden to rebuke an elder, in v. 1, and exhorted to do the work of an evangelist, in 2 Tim. iv. 5. But there is one thing which, as officers, or as separate from the rest of the flock, they never call themselves,—which it would have been impossible, as so separate, they ever should have called themselves; that is—Priests.

196. It would have been just as possible for the Clergy of the early Church to call themselves Levites, as to call themselves (ex-officio) Priests. The whole function of Priesthood was, on Christmas morning, at once and forever gathered into His Person who was born at Bethlehem; and thenceforward, all who are united with Him, and who with Him make sacrifice of themselves; that is to say, all members of the Invisible Church become, at the instant of their conversion, Priests; and are so called in 1 Peter ii. 5, and Rev. i. 6, and xx. 6, where, observe, there is no possibility of limiting the expression to the Clergy; the conditions of Priesthood being simply having been loved by Christ, and washed in His blood. The blasphemous claim on the part of the Clergy of being more Priests than the godly laity—that is to say, of having a higher Holiness than the Holiness of being one with Christ,—is altogether a Romanist heresy, dragging after it, or having its origin in, the other heresies respecting the sacrificial power of the Church officer, and his repeating the oblation of Christ, and so having power to absolve from sin:—with all the other endless and miserable falsehoods of the Papal hierarchy; falsehoods for which, that there might be no shadow of excuse, it has been ordained by the Holy Spirit that no Christian minister shall once call himself a Priest from one end of the New Testament to the other, except together with his flock; and so far from the idea of any peculiar sanctification, belonging to the Clergy, ever entering the Apostles' minds, we actually find St. Paul defending himself against the possible imputation of inferiority: "If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's" (2 Cor. x. 7). As for the unhappy retention of the term Priest in our English Prayer-book, so long as it was understood to mean nothing but an upper order of Church officer, licensed to tell the congregation from the reading-desk, what (for the rest) they might, one would think, have known without being told,—that "God pardoneth all them that truly repent,"—there was little harm in it; but, now that this order of Clergy begins to presume upon a title which, if it mean anything at all, is simply short for Presbyter, and has no more to do with the word Hiereus than with the word Levite, it is time that some order should be taken both with the book and the Clergy. For instance, in that dangerous compound of halting poetry with hollow Divinity, called the "Lyra Apostolica," we find much versification on the sin of Korah and his company: with suggested parallel between the Christian and Levitical Churches, and threatening that there are "Judgment Fires, for high-voiced Korahs in their day." There are indeed such fires. But when Moses said, "a Prophet shall the Lord raise up unto you, like unto me," did he mean the writer who signs γ in the "Lyra Apostolica"? The office of the Lawgiver and Priest is now forever gathered into One Mediator between God and man; and THEY are guilty of the sin of Korah who blasphemously would associate themselves in His Mediatorship.

197. As for the passages in the "Ordering of Priests" and "Visitation of the Sick" respecting Absolution, they are evidently pure Romanism, and might as well not be there, for any practical effect which they have on the consciences of the Laity; and had much better not be there, as regards their effect on the minds of the Clergy. It is indeed true that Christ promised absolving powers to His Apostles: He also promised to those who believed, that they should take up serpents; and if they drank any deadly thing, it should not hurt them. His words were fulfilled literally; but those who would extend their force to beyond the Apostolic times, must extend both promises or neither.

Although, however, the Protestant laity do not often admit the absolving power of their clergy, they are but too apt to yield, in some sort, to the impression of their greater sanctification; and from this instantly results the unhappy consequence that the sacred character of the Layman himself is forgotten, and his own Ministerial duty is neglected. Men not in office in the Church suppose themselves, on that ground, in a sort unholy; and that, therefore, they may sin with more excuse, and be idle or impious with less danger, than the Clergy: especially they consider themselves relieved from all ministerial function, and as permitted to devote their whole time and energy to the business of this world. No mistake can possibly be greater. Every member of the Church is equally bound to the service of the Head of the Church; and that service is pre-eminently the saving of souls. There is not a moment of a man's active life in which he may not be indirectly preaching; and throughout a great part of his life he ought to be directly preaching, and teaching both strangers and friends; his children, his servants, and all who in any way are put under him, being given to him as special objects of his ministration. So that the only difference between a Church officer and a lay member is either a wider degree of authority given to the former, as apparently a wiser and better man, or a special appointment to some office more easily discharged by one person than by many: as, for instance, the serving of tables by the deacons; the authority or appointment being, in either case, commonly signified by a marked separation from the rest of the Church, and the privilege or power146 of being maintained by the rest of the Church, without being forced to labor with his hands, or incumber himself with any temporal concerns.

198. Now, putting out of the question the serving of tables, and other such duties, respecting which there is no debate, we shall find the offices of the Clergy, whatever names we may choose to give to those who discharge them, falling mainly into two great heads:—Teaching; including doctrine, warning, and comfort: Discipline; including reproof and direct administration of punishment. Either of which functions would naturally become vested in single persons, to the exclusion of others, as a mere matter of convenience: whether those persons were wiser and better than others or not; and respecting each of which, and the authority required for its fitting discharge, a short inquiry must be separately made.

199. I. Teaching.—It appears natural and wise that certain men should be set apart from the rest of the Church that they may make Theology the study of their lives: and that they should be thereto instructed specially in the Hebrew and Greek tongues; and have entire leisure granted them for the study of the Scriptures, and for obtaining general knowledge of the grounds of Faith, and best modes of its defense against all heretics: and it seems evidently right, also, that with this Scholastic duty should be joined the Pastoral duty of constant visitation and exhortation to the people; for, clearly, the Bible, and the truths of Divinity in general, can only be understood rightly in their practical application; and clearly, also, a man spending his time constantly in spiritual ministrations, must be better able, on any given occasion, to deal powerfully with the human heart than one unpracticed in such matters. The unity of Knowledge and Love, both devoted altogether to the service of Christ and His Church, marks the true Christian Minister; who, I believe, whenever he has existed, has never failed to receive due and fitting reverence from all men,—of whatever character or opinion; and I believe that if all those who profess to be such were such indeed, there would never be question of their authority more.

200. But, whatever influence they may have over the Church, their authority never supersedes that of either the intellect or the conscience of the simplest of its lay members. They can assist those members in the search for truth, or comfort their over-worn and doubtful minds; they can even assure them that they are in the way of truth, or that pardon is within their reach: but they can neither manifest the truth, nor grant the pardon. Truth is to be discovered, and Pardon to be won, for every man by himself. This is evident from innumerable texts of Scripture, but chiefly from those which exhort every man to seek after Truth, and which connect knowing with doing. We are to seek after knowledge as silver, and search for her as for hid treasures; therefore, from every man she must be naturally hid, and the discovery of her is to be the reward only of personal search. The kingdom of God is as treasure hid in a field; and of those who profess to help us to seek for it, we are not to put confidence in those who say,—Here is the treasure, we have found it, and have it, and will give you some of it; but in those who say,—We think that is a good place to dig, and you will dig most easily in such and such a way.

201. Farther, it has been promised that if such earnest search be made, Truth shall be discovered: as much truth, that is, as is necessary for the person seeking. These, therefore, I hold, for two fundamental principles of religion,—that, without seeking, truth cannot be known at all; and that, by seeking, it may be discovered by the simplest. I say, without seeking it cannot be known at all. It can neither be declared from pulpits, nor set down in Articles, nor in anywise "prepared and sold" in packages, ready for use. Truth must be ground for every man by himself out of its husk, with such help as he can get, indeed, but not without stern labor of his own. In what science is knowledge to be had cheap? or truth to be told over a velvet cushion, in half an hour's talk every seventh day? Can you learn chemistry so?—zoology?—anatomy? and do you expect to penetrate the secret of all secrets, and to know that whose price is above rubies; and of which the depth saith,—It is not in me,—in so easy fashion? There are doubts in this matter which evil spirits darken with their wings, and that is true of all such doubts which we were told long ago—they can "be ended by action alone."147

202. As surely as we live, this truth of truths can only so be discerned: to those who act on what they know, more shall be revealed; and thus, if any man will do His will, he shall know the doctrine whether it be of God. Any man,—not the man who has most means of knowing, who has the subtlest brains, or sits under the most orthodox preacher, or has his library fullest of most orthodox books,—but the man who strives to know, who takes God at His word, and sets himself to dig up the heavenly mystery, roots and all, before sunset, and the night come, when no man can work. Beside such a man, God stands in more and more visible presence as he toils, and teaches him that which no preacher can teach—no earthly authority gainsay. By such a man, the preacher must himself be judged.

203. Doubt you this? There is nothing more certain nor clear throughout the Bible: the Apostles themselves appeal constantly to their flocks, and actually claim judgment from them, as deserving it, and having a right to it, rather than discouraging it. But, first notice the way in which the discovery of truth is spoken of in the Old Testament: "Evil men understand not judgment; but they that seek the Lord understand all things," Proverbs xxviii. 5. God overthroweth, not merely the transgressor or the wicked, but even "the words of the transgressor," Proverbs xxii. 12, and "the counsel of the wicked," Job v. 13, xxi. 16; observe again, in Proverbs xxiv. 14, "My son, eat thou honey, because it is good—so shall the knowledge of wisdom be unto thy soul, when thou hast found it, there shall be a reward;" and again, "What man is he that feareth the Lord? him shall He teach in the way that He shall choose;" so Job xxxii. 8, and multitudes of places more; and then, with all these places, which express the definite and personal operation of the Spirit of God on every one of His people, compare the place in Isaiah, which speaks of the contrary of this human teaching: a passage which seems as if it had been written for this very day and hour. "Because their fear towards me is taught by the precept of men; therefore, behold, the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid" (xxix. 13,14). Then take the New Testament, and observe how St. Paul himself speaks of the Romans, even as hardly needing his epistle, but able to admonish one another: "Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind" (xv. 15). Anyone, we should have thought, might have done as much as this, and yet St. Paul increases the modesty of it as he goes on; for he claims the right of doing as much as this, only "because of the grace given to me of God, that I should be the minister of Jesus Christ to the Gentiles." Then compare 2 Cor. v. 11, where he appeals to the consciences of the people for the manifestation of his having done his duty; and observe in verse 21 of that, and I of the next chapter, the "pray" and "beseech," not "command"; and again in chapter vi. verse 4, "approving ourselves as the ministers of God." But the most remarkable passage of all is 2 Cor. iii. 1, whence it appears that the churches were actually in the habit of giving letters of recommendation to their ministers; and St. Paul dispenses with such letters, not by virtue of his Apostolic authority, but because the power of his preaching was enough manifested in the Corinthians themselves. And these passages are all the more forcible, because if in any of them St. Paul had claimed absolute authority over the Church as a teacher, it was no more than we should have expected him to claim, nor could his doing so have in anywise justified a successor in the same claim. But now that he has not claimed it,—who, following him, shall dare to claim it? And the consideration of the necessity of joining expressions of the most exemplary humility, which were to be the example of succeeding ministers, with such assertion of Divine authority as should secure acceptance for the epistle itself in the sacred canon, sufficiently accounts for the apparent inconsistencies which occur in 2 Thess. iii. 14, and other such texts.