A man becomes a member of this Church only by believing in Christ with all his heart; nor is he positively recognizable for a member of it, when he has become so, by any one but G.o.d, not even by himself.

Nevertheless, there are certain signs by which Christ's sheep may be guessed at. Not by their being in any definite Fold--for many are lost sheep at times; but by their sheeplike behavior; and a great many are indeed sheep, which, on the far mountain side, in their peacefulness, we take for stones. To themselves, the best proof of their being Christ's sheep is to find themselves on Christ's shoulders; and, between them, there are certain sympathies (expressed in the Apostles' Creed by the term "communion of Saints"), by which they may in a sort recognize each other, and so become verily visible to each other for mutual comfort.

189. (2) The Limits of the Visible Church, or of the Church in the Second Scriptural Sense, are not so easy to define: they are awkward questions, these, of stake-nets. It has been ingeniously and plausibly endeavored to make Baptism a sign of admission into the Visible Church: but absurdly enough; for we know that half the baptized people in the world are very visible rogues, believing neither in G.o.d nor devil; and it is flat blasphemy to call these Visible Christians; we also know that the Holy Ghost was sometimes given before Baptism,[143] and it would be absurdity to call a man, on whom the Holy Ghost had fallen, an Invisible Christian. The only rational distinction is that which practically, though not professedly, we always a.s.sume. If we hear a man profess himself a believer in G.o.d and in Christ, and detect him in no glaring and willful violation of G.o.d's law, we speak of him as a Christian; and, on the other hand, if we hear him or see him denying Christ, either in his words or conduct, we tacitly a.s.sume him not to be a Christian. A mawkish charity prevents us from outspeaking in this matter, and from earnestly endeavoring to discern who are Christians and who are not; and this I hold[144] to be one of the chief sins of the Church in the present day; for thus wicked men are put to no shame; and better men are encouraged in their failings, or caused to hesitate in their virtues, by the example of those whom, in false charity, they choose to call Christians. Now, it being granted that it is impossible to know, determinedly, who are Christians indeed, that is no reason for utter negligence in separating the nominal, apparent, or possible Christian, from the professed Pagan or enemy of G.o.d. We spend much time in arguing about efficacy of sacraments and such other mysteries; but we do not act upon the very certain tests which are clear and visible. We know that Christ's people are not thieves--not liars--not busybodies--not dishonest--not avaricious--not wasteful--not cruel. Let us then get ourselves well clear of thieves--liars--wasteful people--avaricious people--cheating people--people who do not pay their debts. Let us a.s.sure them that they, at least, do not belong to the Visible Church; and having thus got that Church into decent shape and cohesion, it will be time to think of drawing the stake-nets closer.

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 a.s.suredly 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 a.s.suredly 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 G.o.d, 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 G.o.d the Father, and the Lord Jesus; "1 and 2 Timothy, "To his own son in the faith; "t.i.tus, to the same; 1 Peter, "To the Strangers, Elect according to the foreknowledge of G.o.d;" 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 G.o.d 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 _In_visible 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 a.s.sayed--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 a.s.sembly, 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 a.s.suming 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 t.i.tle safe enough and general enough to begin with, and corresponding too, pretty well, with St. Paul's general expression [Greek: proistamenoi], 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! G.o.d 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, const.i.tuted 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 G.o.dly 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 "G.o.d pardoneth all them that truly repent,"--there was little harm in it; but, now that this order of Clergy begins to presume upon a t.i.tle 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 [Greek: g] in the "Lyra Apostolica"?

The office of the Lawgiver and Priest is now forever gathered into One Mediator between G.o.d and man; and THEY are guilty of the sin of Korah who blasphemously would a.s.sociate themselves in His Mediatorship.

197. As for the pa.s.sages 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 power[146] of being maintained by the rest of the Church, without being forced to labor with his hands, or inc.u.mber 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 a.s.sist those members in the search for truth, or comfort their over-worn and doubtful minds; they can even a.s.sure 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 G.o.d 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 G.o.d. 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 G.o.d 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, G.o.d 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. G.o.d 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 x.x.xii. 8, and mult.i.tudes of places more; and then, with all these places, which express the definite and personal operation of the Spirit of G.o.d on every one of His people, compare the place in Isaiah, which speaks of the contrary of this human teaching: a pa.s.sage 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 G.o.d, 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 G.o.d." But the most remarkable pa.s.sage 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 pa.s.sages 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 a.s.sertion 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.

204. So much, then, for the authority of the Clergy in matters of Doctrine. Next, what is their authority in matters of Discipline? It must evidently be very great, even if it were derived from the people alone, and merely vested in the clerical officers as the executors of their ecclesiastical judgments, and general overseers of all the Church.

But granting, as we must presently, the minister to hold office directly from G.o.d, his authority of discipline becomes very great indeed; how great, it seems to me most difficult to determine, because I do not understand what St. Paul means by "delivering a man to Satan for the destruction of the flesh." Leaving this question, however, as much too hard for casual examination, it seems indisputable that the authority of the Ministers or court of Ministers should extend to the p.r.o.nouncing a man Excommunicate for certain crimes against the Church, as well as for all crimes punishable by ordinary law. There ought, I think, to be an ecclesiastical code of laws; and a man ought to have jury trial, according to this code, before an ecclesiastical judge; in which, if he were found guilty, as of lying, or dishonesty, or cruelty, much more of any actually committed violent crime, he should be p.r.o.nounced excommunicate; refused the Sacrament; and have his name written in some public place as an excommunicate person until he had publicly confessed his sin and besought pardon of G.o.d for it. The jury should always be of the laity, and no penalty should be enforced in an ecclesiastical court except this of excommunication.

205. This proposal may seem strange to many persons; but a.s.suredly this, if not much more than this, is commanded in Scripture, first in the (much-abused) text, "Tell it unto the Church;" and most clearly in 1 Cor. v. 11-13; 2 Thess. iii. 6 and 14; 1 Tim. v. 8 and 20; and t.i.tus iii. 10; from which pa.s.sages we also know the two proper degrees of the penalty. For Christ says, Let him who refuses to hear the Church, "be unto thee as an heathen man and a publican," But Christ ministered to the heathen, and sat at meat with the publican; only always with declared or implied expression of their inferiority; here, therefore, is one degree of excommunication for persons who "offend" their brethren, committing some minor fault against them; and who, having been p.r.o.nounced in error by the body of the Church, refuse to confess their fault or repair it; who are then to be no longer considered members of the Church; and their recovery to the body of it is to be sought exactly as it would be in the case of an heathen. But covetous persons, railers, extortioners, idolaters, and those guilty of other gross crimes, are to be entirely cut off from the company of the believers; and we are not so much as to eat with them. This last penalty, however, would require to be strictly guarded, that it might not be abused in the infliction of it, as it has been by the Romanists. We are not, indeed, to eat with them, but we may exercise all Christian charity towards them, and give them to eat, if we see them in hunger, as we ought to all our enemies; only we are to consider them distinctly as our _enemies_: that is to say, enemies of our Master, Christ; and servants of Satan.

206. As for the rank or name of the officers in whom the authorities, either of teaching or discipline, are to be vested, they are left undetermined by Scripture. I have heard it said by men who know their Bible far better than I, that careful examination may detect evidence of the existence of three orders of Clergy in the Church. This may be; but one thing is very clear, without any laborious examination, that "bishop" and "elder" sometimes mean the same thing; as, indisputably, in t.i.tus i. 5 and 7, and I Peter v. I and 2, and that the office of the bishop or overseer was one of considerably less importance than it is with us. This is palpably evident from I Timothy iii., for what divine among us, writing of episcopal proprieties, would think of saying that bishops "must not be given to wine," must be "no strikers," and must not be "novices"? We are not in the habit of making bishops of novices in these days; and it would be much better that, like the early Church, we sometimes ran the risk of doing so; for the fact is we have not bishops enough--by some hundreds. The idea of overseership has been practically lost sight of, its fulfillment having gradually become physically impossible, for want of more bishops. The duty of a bishop is, without doubt, to be accessible to the humblest clergymen of his diocese, and to desire very earnestly that all of them should be in the habit of referring to him in all cases of difficulty; if they do not do this of their own accord, it is evidently his duty to visit them, live with them sometimes, and join in their ministrations to their flocks, so as to know exactly the capacities and habits of life of each; and if any of them complained of this or that difficulty with their congregations, the bishop should be ready to go down to help them, preach for them, write general epistles to their people, and so on: besides this, he should of course be watchful of their errors--ready to hear complaints from their congregations of inefficiency or aught else; besides having general superintendence of all the charitable inst.i.tutions and schools in his diocese, and good knowledge of whatever was going on in theological matters, both all over the kingdom and on the Continent. This is the work of a right overseer; and I leave the reader to calculate how many additional bishops--and those hard-working men, too--we should need to have it done, even decently. Then our present bishops might all become archbishops with advantage, and have general authority over the rest.[148]

207. As to the mode in which the officers of the Church should be elected or appointed, I do not feel it my business to say anything at present, nor much respecting the extent of their authority, either over each other or over the congregation, this being a most difficult question, the right solution of which evidently lies between two most dangerous extremes--insubordination and radicalism on one hand, and ecclesiastical tyranny and heresy on the other: of the two, insubordination is far the least to be dreaded--for this reason, that nearly all real Christians are more on the watch against their pride than their indolence, and would sooner obey their clergyman, if possible, than contend with him; while the very pride they suppose conquered often returns masked, and causes them to make a merit of their humility and their abstract obedience, however unreasonable: but they cannot so easily persuade themselves there is a merit in abstract _dis_obedience.

208. Ecclesiastical tyranny has, for the most part, founded itself on the idea of Vicarianism, one of the most pestilent of the Romanist theories, and most plainly denounced in Scripture. Of this I have a word or two to say to the modern "Vicarian." All powers that be are unquestionably ordained of G.o.d; so that they that resist the Power, resist the ordinance of G.o.d. Therefore, say some in these offices, We, being ordained of G.o.d, and having our credentials, and being in the English Bible called amba.s.sadors for G.o.d, do, in a sort, represent G.o.d.

We are Vicars of Christ, and stand on earth in place of Christ. I have heard this said by Protestant clergymen.

209. Now the word amba.s.sador has a peculiar ambiguity about it, owing to its use in modern political affairs; and these clergymen a.s.sume that the word, as used by St. Paul, means an Amba.s.sador Plenipotentiary; representative of his King, and capable of acting for his King. What right have they to a.s.sume that St. Paul meant this? St. Paul never uses the word amba.s.sador at all. He says, simply, "We are in emba.s.sage from Christ; and Christ beseeches you through us." Most true. And let it further be granted, that every word that the clergyman speaks is literally dictated to him by Christ; that he can make no mistake in delivering his message; and that, therefore, it is indeed Christ Himself who speaks to us the word of life through the messenger's lips.

Does, therefore, the messenger represent Christ? Does the channel which conveys the waters of the Fountain represent the Fountain itself?

Suppose, when we went to draw water at a cistern, that all at once the Leaden Spout should become animated, and open its mouth and say to us, See, I am Vicarious for the Fountain. Whatever respect you show to the Fountain, show some part of it to me. Should we not answer the Spout, and say, Spout, you were set there for our service, and may be taken away and thrown aside[149] if anything goes wrong with you? But the Fountain will flow forever.

210. Observe, I do not deny a most solemn authority vested in every Christian messenger from G.o.d to men. I am prepared to grant this to the uttermost; and all that George Herbert says, in the end of "The Church-porch," I would enforce, at another time than this, to the uttermost. But the Authority is simply that of a King's _Messenger_; not of a King's _Representative_. There is a wide difference; all the difference between humble service and blasphemous usurpation.

Well, the congregation might ask, grant him a King's messenger in cases of doctrine,--in cases of discipline, an officer bearing the King's Commission. How far are we to obey him? How far is it lawful to dispute his commands?

For, in granting, above, that the Messenger always gave his message faithfully, I granted too much to my adversaries, in order that their argument might have all the weight it possibly could. The Messengers rarely deliver their message faithfully; and sometimes have declared, as from the King, messages of their own invention. How far are we, knowing them for King's messengers, to believe or obey them?

211. Suppose, for instance, in our English army, on the eve of some great battle, one of the colonels were to give his order to his regiment: "My men, tie your belts over your eyes, throw down your muskets, and follow me as steadily as you can, through this marsh, into the middle of the enemy's line," (this being precisely the order issued by our Puseyite Church officers). It might be questioned, in the real battle, whether it would be better that a regiment should show an example of insubordination, or be cut to pieces. But happily in the Church there is no such difficulty; for the King is always with His army: not only with His army, but at the right hand of every soldier of it. Therefore, if any of their colonels give them a strange command, all they have to do is to ask the King; and never yet any Christian asked guidance of his King, in any difficulty whatsoever, without mental reservation or secret resolution, but he had it forthwith. We conclude then, finally, that the authority of the Clergy is, in matters of discipline, large (being executive, first, of the written laws of G.o.d, and secondly, of those determined and agreed upon by the body of the Church), in matters of doctrine, dependent on their recommending themselves to every man's conscience, both as messengers of G.o.d, and as themselves men of G.o.d, perfect, and instructed to good works.[150]

212. (6) The last subject which we had to investigate was, it will be remembered, what is usually called the connection of "Church and State."

But, by our definition of the term Church, throughout the whole of Christendom, the Church (or society of professing Christians) _is_ the State, and our subject is therefore, properly speaking, the connection of lay and clerical officers of the Church; that is to say, the degrees in which the civil and ecclesiastical governments ought to interfere with or influence each other.

It would of course be vain to attempt a formal inquiry into this intricate subject;--I have only a few detached points to notice respecting it.

213. There are three degrees or kinds of civil government. The first and lowest, executive merely; the government in this sense being simply the National Hand, and composed of individuals who administer the laws of the nation, and execute its established purposes.