BX 5133.M62 S39 1846 
 
 Moberly, George 
 
 The sayings of the great forty 
 days 
 
Digitized by the Internet Archive 
 in 2015 
 
 https://archive.org/details/sayingsofgreatfoOOmobe_0 
 
my 
 
 
 

 
 
 
 
 
 
 
 FEBRUARY, 1846. 
 
 NEW BOOKS 
 
 IN THE COURSE OF PUBLICATION 
 
 BY 
 
 Messrs. RIVINGTON, 
 
 5ST. PAUL’S CHURCH YARD, AND WATERLOO PLACE, 
 
 
 
 I 
 
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 CHRISTIAN CHURCH, and Mr. NEWMAN’S ESSAY on DE- 
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 Il. 
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 111. 
 
 A MANUAL of COUNCILS of the HOLY CATHOLIC 
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 IV. 
 
 SERMONS preached in LENT, 1845, and on several former 
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 Lately published, by the same Author, 
 
 1, An ANALYSIS of BISHOP PEARSON’S EXPOSITION of the 
 CREED. 5s. 
 
 2. FIVE SERMONS on OUR LORD’S TEMPTATION. 6s. 6d. 
 
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 VIIi. 
 
 || LECTURES upon the COLLECTS of the CHURCH of 
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 IX. 
 
 RECANTATION;; or, the CONFESSIONS of a CONVERT 
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 ΧΙ. 
 
 The SAYINGS of the GREAT FORTY DAYS between the 
 RESURRECIION and ASCENSION, regarded as the Outlines of the 
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 SERMONS, published at the request of many of his late Parish- 
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 PRACTICAL RELIGION Exemplified by LETTERS and 
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Tetsd bL lily 
 
 Ly a ae ee Ae 
 We eS BES > 
 

 
THE 
 
 SAYINGS OF THE GREAT FORTY DAYS, 
 
 BETWEEN THE 
 
 RESURRECTION AND ASCENSION, 
 
 REGARDED AS THE OUTLINES OF THE KINGDOM OF GOD: 
 
 FIVE DISCOURSES: 
 
 WITH AN EXAMINATION 
 
 OF 
 
 MR. NEWMAN’S THEORY OF DEVELOPMENTS. 
 
 BY 
 
 GEORGE’ MOBERLY, D. Cc. 
 
 HEAD MASTER OF WINCHESTER COLLEGE. 
 
 Ta περὶ τῆς βασιλείας τοῦ Θεοῦ. Act. SS. Arvost. i. 3. 
 
 Ταῦτα δὲ γέγραπται, ἵνα πιστεύσητε ὅτι ὁ ᾿Ιησοῦς ἐστιν ὁ Χριστὸς, ὃ 
 Σ γ ; = Z 
 Yids τοῦ Θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ. 
 S. Joan, xx. 31. 
 
 Fratres, pro magno audiri solent verba novissima parentis ituri in sepulcrum, et 
 contemnuntur Domini verba novissima ascendentis in celum? Existimemus Domi- 
 num nostrum testamentum scripsisse, et in testamento suo novissima verba posuisse. 
 
 8. Aueustin. Serm, cclxv. de Ase. Dom. 
 
 Ad dies quadraginta remoratus est, ut de eo ad precepta vitalia instrui possent, et 
 discerent que docerent. S. Cyprian. de Idol. Van. 
 
 Second Evttton. 
 
 LONDON: 
 FRANCIS & JOHN RIVINGTON, 
 
 ST. PAUL’S CHURCH YARD, AND WATERLOO PLACE. 
 
 
 
 1846. 
 
xt 
 
 LONDON: 
 GILBERT & RIVINGTON, PRINTERS, 
 ST. JOHN’S SQUARE, 
 
PREFACE. 
 
 THE alterations which have been made in this 
 Edition have been principally expansions and en- 
 largements of the argument, which had before 
 been more shortly and summarily stated. These 
 I must leave to speak for themselves; only ex- 
 pressing my regret that still they are more sum+ 
 mary than I could wish them. But the greatness 
 of the subject, and my own continual and _press- 
 ing occupations, have made it impossible for me 
 to take so wide a range of argument and illus- 
 tration as the subject admits, and perhaps re- 
 quires. 
 
 In one point I have made an alteration of 
 arrangement; for whereas in the former Edition 
 Thad placed the Pastoral Commission before the 
 Commissions to baptize and to absolve, on the 
 ground of its appearing to be a larger and vaguer 
 Commission, capable of being, as it were, divided, 
 
 A2 
 
iv PREFACE. 
 
 or regarded more particularly in the other Com- 
 missions, 1 have now placed it after those Com- 
 missions. This has been done partly because the 
 solemnity with which the other two Commissions 
 were given appears to put them into a more emi- 
 nent and important rank than the Pastoral; and 
 partly because the Pastoral having been given, 
 although to all the Apostles in design, yet to one 
 only in word, I was unwilling to write or print any 
 thing which might, even mistakenly, lead to the 
 impression of my wishing to support that doctrine 
 which I cannot but regard as the source of corrup- 
 tion in the Church, the true cause and provocative 
 of all the manifold schisms of later years, the πρῶτον 
 ψεῦδος of debased Christianity, the doctrine of the 
 supremacy of the Pope, or the absolute need of 
 submission to him in order to membership of the 
 Church of Christ, and his consequent infallibility 
 in matters of doctrine. 
 
 This impression, which I would never have in- 
 curred willingly, it has now become most impor- 
 tant to render impossible. And I therefore trust 
 that I may not be doing what is faulty, in point 
 either of taste or duty, in expressing my deep con- 
 viction of the soundness of the ground taken by 
 the Church in England as against the See of 
 Rome. The equality of the Apostles, which is 
 capable of the most abundant proof, seems to 
 lead directly to the equality of Bishops, and of 
 Churches. Nor is it easy to conceive that what 
 
PREFACE. δ 
 
 was ἃ real and acknowledged equality in the 
 primitive ages, can have become a legitimate and 
 due dominion in later ones. When this claim of 
 dominion is found to involve an actual denial of 
 the full Episcopal power to all Bishops throughout 
 Christendom, except the single holder of the See 
 of St. Peter, from whom all other Bishops are 
 thought to hold only a delegated and vicarious 
 authority ; when this claim of dominion is used 
 to substantiate and accredit a body of doctrine 
 widely dissimilar from what the Holy Scriptures 
 teach, and the writings of the primitive Fathers 
 exhibit as believed in their times, it becomes a 
 matter of the very first and most momentous con- 
 sequence to ascertain whether that claim itself is 
 well-founded, or whether, in fact, it be an usurpa- 
 tion, and therefore to be resisted by those who 
 tender the true constitution of the Church of 
 Christ, and the integrity of the Faith once de- 
 livered to the Saints. It is no longer then a 
 question of peace, or of a meek spirit which can 
 yield itself even to illegitimate claims of supe- 
 riority; but it is a real, vital question. The Pope 
 is not an individual whom for honour’s sake, or 
 for the sake of the antiquity or apostolicity of 
 his See, we may inoffensively, and without evil 
 consequence, regard with even more respect and 
 submission than is his due; but he is the claimant 
 of an universal monarchy, the very symbol of a 
 theory of Church government unheard of for 
 
Vi PREFACE. 
 
 many centuries of the Church’s existence; the 
 representative and enforcer of a system of doc- 
 trine, uniform in spirit, but very various in de- 
 tails, which, be it true or be it false, is very far 
 from being identical with the system of doctrine 
 of the Holy Scriptures, or the Creeds, or the 
 primitive Church. 
 
 To a person bred within the bosom of the 
 Church of Rome it is probably extremely difficult 
 to gain the point of view from which the question 
 of the validity of this wonderful claim can be 
 rightly regarded, and adequately judged. His 
 entire Christian knowledge and training have 
 been so mixed up with the acknowledgment of 
 the monarchical constitution of the visible Church, 
 it so occupies the foreground of his view, that he 
 can hardly, by any exercise of mind and judgment, 
 disembarrass himself of it sufficiently to test the 
 real, historical grounds on which that monarchical 
 constitution claims to rest; and the comparative 
 withdrawal of the Holy Scripture from popular 
 use, and other like measures of keeping Christian 
 doctrine at a distance from popular examination 
 and study, greatly increase the difficulty. 
 
 But every legitimate claim must have assign- 
 able grounds. Even though some persons may 
 not be in a condition to see them, and though it 
 may not be desirable for them to be often brought 
 forward, or much talked of (as in the case of the 
 regal authority and others such), yet grounds it 
 
PREFACE. Vil 
 
 must have, or else it is groundless. And these 
 grounds must be such as can be produced, and 
 being produced, such as can be judged of. 
 Whatever these grounds be, a candid member 
 of the Church of England, living in this age, and 
 desirous above all things to assure himself that he 
 is a “very member incorporate in the mystical 
 Body of Christ, which is the blessed Company of 
 all faithful people,” would seem to be not unfa- 
 vourably situated to judge of it. The heats of 
 the Reformation are to him long since passed 
 away. He neither participates ,in the sins of 
 many of the individuals who contributed to place 
 the Church of England in her independent posi- 
 tion, nor in the angry feelings with which his 
 fathers regarded their long since dead antagonists 
 as merciless tyrants and persecutors, who only 
 lacked the power, not the will, to force them 
 either to recantation or the flames. If the Pope 
 be indeed the Vicar of Christ, so that his decisions 
 are indeed the present form of the Divine scheme 
 of mercy for the restoration of the world, then, in 
 the name of Him whom we desire to serve, let 
 the point be proved, and we are ready to yield. 
 If Christ be personally represented on earth by 
 one man, so that to be, even reluctantly, painfully, 
 and by compulsion out of communion with that 
 one man, is equivalent to not having the Spirit of 
 Christ, and so being none of His, then let the case 
 be cleared, the argument made good, and we will 
 
Vill PREFACE. 
 
 submit; yes, and ifhis priests declare it necessary, 
 undo our very baptisms, acknowledge ourselves to 
 have been no members of Christ, nor children of 
 God, nor inheritors of the kingdom of heaven, by 
 receiving re-baptism at the hand of his delegates. 
 
 But, alas! this very acknowledgment has been 
 made, this very re-baptism received, the point of 
 argument yielded, the Bishop of Rome’s power 
 submitted to as the true and legitimate ordinance 
 of God, by many, and those not of small name, 
 nor light esteem in the English Church, within 
 these few weeks. We lament their loss; we la- 
 ment it sore for ourselves, for we have lost their 
 zeal, their learning, their piety, their fraternal love; 
 still more do we lament it sore for them, for we 
 believe them to have incurred the guilt of schism, 
 to have contributed to strengthen a grievous usur- 
 pation and tyranny in God’s Church, and there- 
 with to have given their support to a mass of un- 
 authorized and unfounded “traditions of men,” to 
 the corruption of the true primitive Faith of 
 Christ. 
 
 But why have they done this? what grounds 
 do they state? what argument has told upon 
 them with weight unfelt before? what have they 
 seen, or read, or thought, which has caused them 
 to desert the place in which they found them- 
 selves, and yielding to the Roman submission, to 
 confess that every Church is essentially in schism 
 which does not maintain, by acknowledgment of 
 
PREFACE, ix 
 
 the claim of dominion and infallibility, the supre- 
 macy in all the Church of the Bishop of the See 
 of Rome ? 
 
 For, if they have done it, why do we not do it? 
 A few weeks, or months ago, they were at our 
 side; acting together with us, feeling together, 
 wishing together. They have changed, not we. 
 Why do we not follow them? If they are right, 
 we are wrong; if we are right, they are wrong. 
 We are in schism, or they are. Unity has re- 
 ceived a further rent, and which of us is guilty of 
 the sin ? 
 
 I know not whether we are to take the recently 
 published volume of Mr. Newman as containing 
 the answer to these questions. Certainly the pub- 
 lications of Mr. Ward and Mr. Oakeley were so far 
 from offering an adequate answer to them, that it 
 was nearly equally difficult to conclude from them, 
 why they stayed so long with us, or why they went 
 at last; what they thought upon the questions 
 which divide the Churches, or whether they thought 
 upon them at all. They “held all Roman doc- 
 trine,” not submitting to the Pope, which is the 
 heart of Roman doctrine: they submitted to the 
 Pope, and one at least of them acknowledged 
 that when he did so, he had not examined the 
 argument of the Supremacy. 
 
 It may well be believed that I should not ven- 
 ture to take notice of Mr. Newman’s volume, if I 
 
xX PREFACE. 
 
 did not feel myself imperatively called upon to do 
 so. It is too obviously impossible to need a dis- 
 claimer, that I should willingly put myself in any 
 position where I should provoke comparison with 
 the immense learning and extraordinary ability of 
 Mr. Newman. 
 
 But as his book has appeared while these sheets 
 are passing through the press, and as it happens 
 that the course of my argument in the Fourth 
 Discourse has actually carried me in some degree 
 over part of the subject of Developments in Chris- 
 tian Doctrine, which is the subject of his Essay, I 
 do not feel at liberty to shrink from considering 
 and stating how far his argument has appeared to 
 me to overthrow or confirm the views stated by 
 myself. 
 
 Mr. Newman then having before held, “what 
 there is not the shadow of a reason for saying 
 that the Fathers held, what has not the faintest 
 pretensions of being a Catholic truth, is this, that 
 St. Peter or his successors were and are universal 
 Bishops, that they have the whole of Christendom 
 for their one Diocese in a way in which other 
 Apostles and Bishops had and have not;” has 
 now submitted himself to this very claim, and 
 holds that Popes, with all their alleged powers, are 
 as fully implied in the Apostles, “as creation 
 argues continual governance.” And why so? 
 
 For these reasons. 
 
PREFACE. xi 
 
 “Christianity (after M. Guizot’s suggestion) 
 came into the world as an idea, rather than an 
 institution '.” 
 
 Every idea must of necessity admit of develop- 
 ment ἡ. 
 
 “Unless then some special ground of exception 
 can be assigned, it is as evident that Christianity, 
 as a doctrine and worship, will develop in the 
 minds of recipients, as that it conforms, in other 
 respects, to the general methods by which the 
 course of things is carried forward ’*.” “The idea 
 of Christianity, as originally revealed, cannot but 
 develop *.” 
 
 Christianity thus necessarily requiring develop- 
 ment, requires equally necessarily an infallible pre- 
 sent guide. 
 
 “The common sense of mankind feels that the 
 very idea of revelation implies a present informant 
 and guide, and that an infallible one’.” “If 
 Christianity is both social and dogmatic, and in- 
 tended for all ages, it must, humanly speaking, 
 have an infallible expounder °.” 
 
 Thus there is a strong antecedent probability 
 in favour of developments; and “if this proba- 
 bility is great, it almost supersedes evidence alto- 
 
 gether ’.” 
 The history of the three first centuries presents 
 ‘ Pages 116. 52. * Pp. 57. 94. 30—37. 
 P96. “P. 135. ΣΡ. Τρ: 
 
 ae. 128. 8 MG Ne 
 
ΧΙ PREFACE. 
 
 only “dim notices *” 
 
 of these developments ; 
 of some of them “ we are able to assign the date 
 of their formal establishment to the fourth or 
 fifth, or eighth or thirteenth century, as it may 
 happen, yet their substance may, for what appears, 
 be coeval with the Apostles, and be expressed or 
 implied in texts of Scripture’.” 
 
 The Roman Creed “ comes recommended to us 
 on strong antecedent grounds, and presents no 
 striking opposition to the sacred text’.” 
 
 There is nothing in the early history of the 
 Church to contradict the Papal supremacy ὅ. 
 
 In the fourth and fifth centuries there is “ clear 
 light®” upon these developments. 
 
 The particular development of the Papal supre- 
 macy is one of which there was “absolute need * :” 
 “no Church can do without its Pope’.” 
 
 “ The absolute need of a spiritual supremacy is 
 at present the strongest of arguments in favour 
 of its supply δ 
 
 “ As creation argues continual governance, so 
 are Apostles harbingers of Popes’.” 
 
 The developments of Rome form a single and 
 uniform body; of which “it is a solemn thing 
 to receive any part; for before you know where 
 you are, you may be carried on by a stern logical 
 
 necessity to accept the whole’*.” 
 
 * Page 179. ΞΡ. 1546. ΡΣ 9. 
 SR ate). ΒΡ 170. P70: 
 ΣΡ 70" ΠΡ die ΤΡ, 124. Pg 
 
PREFACE. xiii 
 
 “ No one has power over the issues of his prin- 
 ciples: we cannot manage an argument, and have 
 as much as we please of it and no more?®.” 
 
 “Nor is it more reasonable to express surprise 
 that at this time of day a theory is necessary, 
 granting for argument’s sake that the theory is 
 novel, than to have directed a similar wonder in 
 disparagement of the theory of gravitation, or the 
 Plutonian theory in geology’. 
 
 “T have called the doctrine of Infallibility an 
 hypothesis ; let it be so considered for the sake of 
 argument’.” 
 
 “The view on which it, ‘the Essay,’ is written, 
 has at all times perhaps been implicitly adopted 
 by theologians *.” 
 
 “ Already infidelity has its views and ideas on 
 which it arranges the facts of ecclesiastical 
 history; and it is sure to consider the absence of 
 any antagonist theory as an evidence of the 
 reality of its own*.” “An argument is needed, 
 unless Christianity is to abandon the province of 
 argument; and those who find fault with the ex- 
 planation here offered of its historical phenomena, 
 will find it their duty to provide one of their 
 own’.” 
 
 “The same philosophical elements, received 
 into a certain sensibility or insensibility to sin and 
 
 * Page 29. PA 28s 2) P29) 
 eh Ore +P. 29. rl AS) 
 
XIV PREFACE. 
 
 its consequences, leads one mind to the Chureh 
 of Rome; another to what, for want of a better 
 word, may be called Germanism®.” 
 
 “ Hence, too, men may pass from infidelity to 
 Rome, and from Rome to infidelity, from a con- 
 viction that there is no tangible intellectual posi- 
 tion between the two’.” 
 
 “ And if the very claim to infallible arbitration 
 in religious disputes is of so weighty importance 
 and interest in all ages of the world, much more 
 is it welcome at a time like the present, when the 
 human intellect is so busy, and thought so fertile, 
 and opinion so indefinitely divided. The absolute 
 need of a spiritual supremacy is at present the 
 strongest of arguments in favour of its supply®.” 
 
 It appears from these passages, and many 
 others like them, that the writer has, to say the 
 least, yielded to the Roman dominion on very 
 different grounds to those of Mr. Ward and Mr. 
 Oakeley. It is not because he has held all 
 Roman doctrine. If he now holds all Roman 
 doctrine, it is because he has submitted to the 
 Roman dominion. But again, why has he sub- 
 mitted to the Roman dominion ? 
 
 He used to hold, and no man has urged it with 
 stronger force than he, that the Roman supre- 
 macy was utterly devoid of all claim of being a 
 Catholic truth, that it had no shadow of adequate 
 
 ° Page 71. ΠΕ: 79. Paar 
 
PREFACE. XV 
 
 support in early ecclesiastical history, that it was 
 quite without scriptural basis or foundation. 
 
 Why has he changed his mind? Has he found 
 new evidence of consent in the early Church ? 
 Has he found new facts in the early history of the 
 Church? Has he lighted upon new Scripture, or 
 new principles of interpreting Scripture ? 
 
 None of these things. Those who go to Holy 
 Seripture, or to early Church History, or to con- 
 sent of primitive Doctors, cannot but come to 
 the same conclusion which he came to when he 
 wrote his book on the Prophetical Office of the 
 Church ; and which he has in that book main- 
 tained with a clearness of argument, and a force 
 of truth, which will be his own principal obstacle 
 in recommending his new views. 
 
 If then he has found nothing new in these 
 points, what has he found ? 
 
 A theory; an ἃ priort philosophical theory ; 
 a theory of which it is obvious to remark, that it 
 is so far from being certain and self-evident, that 
 Mr. Newman himself, after many years of deep 
 theological reading, has only recently adopted it, 
 and that it is, as far as can be known, absolutely 
 new in the present generation. 
 
 Mr. Newman, indeed, says, that “it has, perhaps, 
 been implicitly adopted by theologians of all 
 ages.” But are the theologians of the primitive 
 and medieval times, the very theologians of the 
 times of Luther and the Council of Trent, them- 
 
Xvl PREFACE. 
 
 selves to be understood to have held implicit 
 theories to defend implicit doctrines? Are they 
 to be thought to have believed what they did not 
 state, on grounds which they did not urge? Are 
 we to think that though they stated a belief, and 
 urged the grounds of it; and though both belief 
 and its grounds appear inconsistent, and even con- 
 tradictory to those which are now attributed to 
 them, yet it matters not; that the new develop- 
 ment conserves, interprets, illustrates the old; that 
 they neither believed what they said they be- 
 lieved, nor believed it on the grounds on which 
 they said that they believed it ? 
 
 And what has set Mr. Newman upon finding 
 this “ theory,” or “novel hypothesis,” as “for argu- 
 ment’s sake” he will allow it to be called? I do 
 not think it is possible to read through his book 
 without perceiving in every few pages, what is 
 the pressure under which he has acted. It is the 
 pressure of philosophy; the pressure of infidelity; 
 the pressure of the fertile thought, the many 
 theories of the present age °. 
 
 He seems to fear that there is no tangible in- 
 tellectual position between Rome and infidelity. 
 The same philosophical elements would lead in 
 either direction, and it is according toa man’s sen- 
 sibility or insensibility to sin that he adopts this 
 or that conclusion from them. 
 
 ° Page 127. 
 
PREFACE. XVil 
 
 A theory is become absolutely necessary; and 
 those who decline to receive the one which he has 
 adopted, will be bound to find a better. 
 
 Does he appear satisfied with his theory? Alas ! 
 not much. His opinion of the barrenness of Ante- 
 Nicene facts in support of it is not materially 
 changed. He seems to feel the “stern logical neces- 
 sity” of going all lengths. He thinks, that ‘ per- 
 haps his argument has been held ‘implicitly’ by 
 theologians of all ages, but for argument’s sake it 
 may be called ‘ novel,’ a ‘theory,’ an ‘ hypothesis.’ 
 He really speaks of Papal Infallibility', not as if 
 it were absolutely and proveably true, but as a 
 choice of difficulties; as if men made Rome in- 
 fallible by yielding to her’. He who formerly 
 argued, and with no slight force of logic, and, as 
 it seems, of reason, on the other side of these very 
 questions, has now deliberately put himself into 
 the position which he formerly described in these 
 weighty words. “A Romanist cannot really 
 argue in defence of the Roman doctrines; he 
 has too firm a confidence in their truth, if he is 
 sincere in his profession, to enable him critically 
 to adjust the due weight to be given to this or 
 that evidence. He assumes his Cliurch’s conclu- 
 sions as true; and the facts or witnesses he ad- 
 duces are rather brought to receive an interpreta- 
 tion, than to furnish a proof. His highest aim is 
 
 Pages 128, 129. 2, Pirie 
 a 
 
XVili PREFACE. 
 
 to show the mere consistency of his theory, its 
 possible adjustment with the records of anti- 
 quity *.” Alas! then, for the peace of mind of 
 him, who instead of having grown into this state 
 of blindness to evidence by the steady lifelong 
 convictions of a born Roman Catholic, has first 
 adopted a theory whose philosophical elements are 
 capable, by his own confession, of leading either 
 to Rome or infidelity, and then deliberately shuts 
 his eyes! deliberately resolves henceforward “to 
 have no higher aim than to show the mere con- 
 sistency of his theory, and its possible adjustment 
 with the records of antiquity.” 
 
 But can a man do this? Is it possible? Are the 
 eyes of the mind to be shut at pleasure? Is it 
 possible to gain artificially the state of one born 
 blind? Inexpressibly painful as this part of the 
 argument is, it must be spoken. [If infidelity, and 
 the pressure of its theories, have driven a man, 
 who thought and wrote as Mr. Newman thought 
 and wrote, to that other “intellectual position,” 
 the Church of Rome; and if he have reached that 
 position, not by changing, or finding the weakness 
 or insufficiency of his former views, but by adopt- 
 ing a philosophical, ἃ priori theory, the effect of 
 which is to transmute no-evidence into evidence, 
 silence into confirmation, a series of historical in- 
 dications such as those alleged in pp. 22 and 29, 
 
 * Page 186. 
 
PREFACE. XIX 
 
 (most of which are, when examined, really full 
 of force against his own argument, and the re- 
 mainder of no force in favour of it,) into “a body 
 of proof” of the authority of the Holy See, then 
 it is to be feared that we have not yet seen the 
 end; but that other changes, and deeper unhappi- 
 nesses may ensue, (at least to those who adopt his 
 argumentative grounds, without having the same 
 moral protection against the other dreadful alter- 
 native,) from the continued pressure of the same 
 miserable cause. An Anglican, learned and clear 
 of view, can hardly become a happy Roman Ca- 
 tholic by means of @ priori philosophy. Perfect 
 peace can hardly be expected for such as, unable 
 to relinquish their learning, or to annihilate their 
 own arguments, endeavour to repose on an infal- 
 libility of their own creation, founded upon philo- 
 sophical grounds of their own discovering. 
 
 But it is time to consider the theory itself 
 which has thus been wakened into life in order to 
 bridge over the whole of the first three, and great 
 part of the succeeding centuries of the Christian 
 Church, in order to be the swhstitute for history, 
 Creeds, Scripture, and consent of Doctors, in sub- 
 stantiating and supporting the Roman develop- 
 ments. 
 
 I. Christianity came into the world as an idea *. 
 
 In a certain sense, I presume, this position may 
 be granted. The vision of “all Truth” which was 
 
 * Page 116. 
 a2 
 
XxX PREFACE. 
 
 granted to the Apostles was not given in words, 
 but in the form, it is probable, of a mental illumi- 
 nation. To this divinely imparted conception 
 doubtless no words could be adequate. To them- 
 selves it transcended all words; being richer, 
 fuller, more various, and deeper than words could 
 have imparted to themselves or could convey to 
 others. By words it was immeasurable, inex- 
 haustible. No doubt they spoke of it with great 
 richness and variety of expression. In all their 
 preachings in all the world, they clothed, no 
 doubt, in much variety of language, and exhibited 
 in many aspects, the glorious and unfathomable 
 truth which God had revealed, by His Spirit, to 
 themselves. But not all together, nor yet any 
 multiplication of the vividest and justest words, or 
 ways of speaking or writing, could ever have 
 adequately spanned and measured, with full 
 equality of dimension, the wonderful vision of 
 truth which, it is probable, their eyes had seen, 
 and their hearts contemplated. 
 
 But in what form was the idea of Christian 
 Truth communicated from the inspired Apostles 
 to their uninspired converts? If it be granted 
 that in St. Paul the mental conception of the 
 real objective Christian Truth was beyond all 
 proportion greater and grander than the words in 
 which he taught it, in what form was it conceived 
 by the people whom he baptized or caused to be 
 baptized at Corinth, Philippi, or Ephesus? Did 
 
PREFACE. XXxi 
 
 not they conceive what they were told? We 
 never heard, nor supposed that they were sepa- 
 rately inspired. They heard a divine message of 
 good tidings, and, the Lord opening their hearts, 
 they believed it; but what ground is there for 
 supposing that the idea which words imparted, 
 over-passed, or was wider, or larger, or not 
 bounded by these words? As far as we know, 
 God implanted in their minds the idea of Chris- 
 tianity, no otherwise than by blessing the word of 
 preaching to be effectual to them, and their hearts 
 to be willing to receive it. How then should not 
 their conception of Christian truth be such as the 
 words employed would naturally produce, the con- 
 ception that corresponds to the words, and none 
 other ? 
 
 Of course it is not meant by such expressions 
 to deny that this conception, so produced in the 
 minds of uninspired converts, was itself capable of 
 very many varieties of expression, and statement, 
 and aspect, besides the one in which the actual 
 preaching of the Apostles presented it to them. 
 But all these varieties (and the range of them 
 will be considered presently) would limit them- 
 selves rigidly to the true and logical scope of 
 original Apostolic words. The original Apostolic 
 words struck the type of the idea, and every per- 
 missible variety of statement or thought on the 
 subject, must surely be strictly accordant with 
 
ΧΧΙΪ PREFACE. 
 
 that type, and subservient to it as derived from 
 it. 
 
 II. Christianity came into the world as an idea, 
 rather than an institution ὅ. 
 
 Granted that in some sense Christianity came 
 into the world as an idea, how is it to be granted 
 that it did not come as an institution? To the 
 Apostles, perhaps, it came only an idea, but they 
 left it an institution. They ordained the Dea- 
 cons, who forthwith did signs and wonders °, 
 “spoke with wisdom and the Holy Spirit’,” taught 
 of the alteration of the law of Moses’, preached 
 Christ °, and baptized’, for they were not minis- 
 ters of meats and drinks, but servants of the 
 Church of God’. They ordained Elders in every 
 city, who were thereby made overseers of the 
 flock of God by the Holy Ghost, and had autho- 
 rity to be united with the Apostles in council, 
 and in a divinely inspired decree. They left suc- 
 cessors in the cities’, with authority to reprove, 
 to govern, and to ordain. Such were “St. Timothy, 
 Bishop of Ephesus,” Titus, Bishop of Crete, and 
 others whom the history records in various towns, 
 so that “we are able to count,” says St. 
 Trenzeus‘*, “those who by the Apostles were ap- 
 
 ° Page 116. ° Acts vi. 8. 7 Ib. vi. 10. 
 
 5. Tb. vi. 14. GLb. vill. 5. 12: "Tb. viii. 12. 38. 40. 
 2 S. Ignat. ad Trall. cf. Beverg. in Can. Ap. 2. 
 
 ὄν, S. Clem. Rom. p. 154. * iii. 3. 
 
PREFACE. Xxili 
 
 pointed Bishops in the Churches, and their suc- 
 cessors to our own time.” How then can Mr. 
 Newman possibly say, as he repeatedly does’, 
 that “St. Ignatius established the doctrine of Epis- 
 copacy,” “applied the fitting remedy” to dissen- 
 sions, 2. 6. Episcopacy; and that, though he him- 
 self in the next page calls St. Timothy Bishop of 
 Ephesus? What can this mean? Alas! does it 
 mean that all is to be risked upon this “novel 
 theory,” and that the Episcopal constitution of 
 the Church, as well as the doctrine of the 
 Trinity, are to be absolutely given up, and pro- 
 nounced indefensible, unless they are defended 
 by an argument which is to prove the supre- 
 macy of the Pope, and the cultus of the 
 blessed Virgin also? Has Mr. Newman thus set 
 his life upon the hazard of this die, and does he 
 use all his wonderful stores of history and powers 
 of argument to prove that we must also set ours ? 
 God forbid. If any point of historical Christianity 
 is clear, it is that the Apostles left the Church 
 with its Creed, its triple constitution of Ministers, 
 its Sacraments, its Scriptures; left it an institu- 
 tion, a temple of Christ, in which He already 
 dwelt as fully as God dwelt in Him °, transfiguring 
 it by degrees from glory to glory’, making it fit to be 
 presented to Himself a holy and blameless Church, 
 not having spot or wrinkle, or any such thing ὃ. 
 
 * Pages 165. 167. 107. *Col. ii. 9, 10. 
 Cor. 11. 18. ° Eph. v. 27. 
 
XXiv PREFACE. 
 
 ΠῚ. But again, every idea must of necessity 
 admit of development’. 
 
 It is impossible, as far as I see, to deny it in the 
 abstract. Perhaps all ideas of every sort and kind 
 do admit of what may be called developments. 
 But it is surely most certain that they admit of 
 various sorts of development, according to their 
 various kinds. 
 
 For instance ', an idea of physical things, con- 
 ceived in a man’s mind, who is the first to con- 
 ceive it, is conceived in a seminal, imperfect, pos- 
 sibly very incorrect form. He tries it by ex- 
 periment; he applies it to many various cases. 
 He tests it by ascertaining how it harmonizes or 
 combines with other ideas which represent already 
 ascertained truth. He tries how well it accounts 
 for the phenomena which belong to it. Other 
 people hear of it, they vary it in statement, regard 
 it in different lights, use their own ways of think- 
 ing, and their own various knowledge, and modes 
 of experiment upon it, and by degrees the original 
 idea is developed into a full, accurate, and exact 
 conception. . 
 
 2. A social idea, again, admits of development. 
 Man has had in great measure to find out and 
 develope society for himself. His instincts of 
 natural affection lead him, to a certain extent, in 
 the direction of a formed society; but as he goes 
 
 ° Pages 30—37. 1 Chap. i. sec. 2. 
 
PREFACE. XXV 
 
 along, he thinks thoughts which are the germs of 
 further things. On these he makes rules, enacts 
 laws, sets on foot institutions. These things tend 
 to encourage and keep up the idea on which they 
 are themselves based, if it have any vitality in it ; 
 if not, it soon dies out. By degrees it grows, ex- 
 pands, developes into a state, a polity, a legisla- 
 tion. 
 
 3. Ideas of Religion, invented by man, may 
 develope. The portion of truth which they re- 
 present keeping them from instant or very 
 speedy decay, they will pass through changes, 
 according to the fancies or interests of the diffe- 
 rent persons who entertain them, or as different 
 obstacles impede them, or as different cireum- 
 stances require new applications of them. 
 
 4. Or a divine Religion, of prophetical or typi- 
 cal character, may develope, as the Jewish did. 
 The Prophets developed the law. The kingdom 
 developed the theocracy. But when the gover- 
 nors of that nation undertook to develope of them- 
 selves, as they did from the days of the great 
 Synagogue, then, in spite of the uniform character 
 and naturalness of the developments, and the 
 universality of their reception among the people, 
 they justly incurred those strong denunciations of 
 the Lord, “that they had made the word of God 
 of none effect by their traditions.” 
 
 But will any, or all of these cases, or any like 
 them, establish an analogy by which we can pro- 
 
XXvi PREFACE. 
 
 nounce that the idea of Christianity must of 
 necessity be liable to similar developments ? 
 
 Surely not; given once, given with inspiration ; 
 an inspiration, not, as far as we know, continued 
 to others besides the first preachers; given “in 
 the end of the world,” so that “the ends of the 
 world,” that is, the fulfilment of all types and 
 prophecies, “had come” on those who received it; 
 given so that though an apostle or an angel from 
 heaven should preach any other Gospel, he should 
 be accursed; given for the salvation of mankind, 
 and entirely adequate to effect that salvation to 
 the thousands and millions of men who died 
 before the first developments of Roman Catholic 
 doctrine were heard of in the world; how can we 
 possibly conceive that the analogy of physical, or 
 social ideas, or the ideas of Mahometanism or 
 Judaism establish the likelihood, much less the 
 certainty of developments of faith in it? What 
 perfection did the faith once delivered to the 
 Saints need from development, if it were already 
 Divine, if it were already so revealed as to be able 
 to save men’s souls? There was a reason why those 
 who received a good report through faith, in the 
 Jewish history, received not the promise, because 
 God had provided some better thing for His 
 Christian people. What likelihood can be sup- 
 posed to arise from that case to prove the imper- 
 fection of that “better thing’” itself? 
 
 > Heb. xi. 40. 
 

 
 
 
 PREFACE. XXVil 
 
 ITV. But is it then to be denied altogether 
 that the idea of Christianity, as imparted by the 
 first inspired teachers to the uninspired converts, 
 undergoes, or can undergo, development? Allow- 
 ing that it is guarded by appointed governors, 
 pillared and grounded on the Church, fenced by 
 Creeds and Scriptures, is it to be altogether de- 
 nied that the mentally conceived truth, that is, the 
 idea of Christianity, is capable of any of those 
 varieties of statement, applications, differences of 
 aspect, combinations of parts, exactnesses of iden- 
 tification, which Mr. Newman calls developments, 
 confounding them thereby, as I think, with those 
 doctrinal novelties which he is maintaining ? 
 
 I have in the fourth of these discourses ven- 
 tured to offer a distinction, arising out of the ex- 
 amination of the three Creeds, which appears to 
 me, I know not how justly, to suggest the line of 
 difference between true ecclesiastical develop- 
 ments, and those which the modern Church of 
 Rome proposes to our submission. I have there 
 observed, that the Nicene and Athanasian Creeds, 
 in so far as they differ from the Apostles’ Creed 
 and add to it, add to it nothing of a strictly affirm- 
 ative kind, as a new matter of faith, but only 
 such things as may be properly accounted Jogical 
 or negative. It will perhaps be well to explain 
 my meaning more at length. 
 
 On the supposition, explained in the ensuing 
 discourses, that the name of the Father, the Son, 
 
XXVili PREFACE. 
 
 and the Holy Ghost, sacredly delivered to the 
 Apostles to baptize the world into, contains the 
 sum of all Christian Truth, all the three Creeds 
 may properly be called a development. The 
 doctrine contained in the Name is, the greater 
 part of it, only implicitly contained in it. This 
 doctrine is evolved, enlarged, exhibited, developed, 
 and the three Creeds contain what the Church in 
 England holds to be the sole authoritative dog- 
 matic developments of it. 
 
 Of this development, the first portion may be 
 called Apostolical; the second, ecclesiastical: the 
 first is contained in the Apostles’ Creed; the 
 second in those parts of the Nicene Creed, which 
 differ from the Apostles’ Creed, and in the Creed 
 of St. Athanasius. 
 
 When we examine the Apostolic develop- 
 ment, we find in respect of its nature, first, that 
 it unfolds new doctrine; doctrine, that is, which 
 could not have been discovered to be implicit in 
 the original terms of the baptismal institution by 
 human sight, or deduced from them by human 
 logic. Such are, for instance, the doctrines of the 
 resurrection of the body, the life everlasting, 
 the communion of saints, the session on the right 
 hand of God. 
 
 If we ask, secondly, on what ground of autho- 
 rity or knowledge it did so, the answer is obvious, 
 —because the Apostles, whose oral teaching it 
 contained, were inspired by the Holy Ghost. 
 
PREFACE. ΧΧΙΧ 
 
 Not only had they, as representing God’s Church, 
 the sacred presence of the Holy Ghost, the Com- 
 forter, whose ordinary graces should be the in- 
 heritance of God’s Church until the end of the 
 world, but also separately and individually they 
 had received that personal and extraordinary aid 
 of the same Spirit, who, dividing unto men seve- 
 rally as He would, enabled them to say, as St. 
 Paul said, that that which they had received of 
 the Lord, they also delivered unto the Churches ὅ. 
 
 But, thirdly, where are these developments 
 to be found, and what assurance have we that we 
 possess them, and possess them accurately ? 
 
 They are to be found in the Apostolic Epis- 
 tles, and they are to be found in the authentic 
 record of the Apostolic oral preaching, the Apostles’ 
 Creed. Hither might have sufficed, if it had been 
 God’s will; but He has given both. By God’s 
 good Providence, there is no portion of the record 
 of the oral teaching, which He has not caused 
 His penmen to substantiate by the less sophis- 
 ticable evidence of written letters. Are there 
 “gaps in the structure of the original Creed of 
 the Church *?” The written record fills up the 
 interstices, and shows us, not dogmatically, but 
 according as the various occasions and persons 
 addressed called for them, the general strain of 
 doctrine and teaching which the Apostles used. 
 
 * 1 Cor. xi. 23. * Page 102. 
 
XXX PREFACE. 
 
 Should we be at a loss, amid these undogmatic 
 and untechnical writings, to distinguish funda- 
 mentals, to know precisely the salient points of 
 the body of the faith once delivered to the saints ? 
 The Creed, duly testified and sanctioned by the 
 Church, as containing the great record of the 
 Apostles’ oral teaching, supplies the deficiency, 
 and sets forth “the word,” “the way,” “the faith,” 
 in a connected and dogmatic shape. 
 
 And fourthly, and most importantly, the 
 body of doctrine thus apostolically developed, 
 was sufficient for the salvation of men. Those 
 whom the Apostles baptized and taught, they 
 always spoke of as unquestionably in  pos- 
 session of the full Christian privileges. They are 
 sealed to the day of redemption ®. They are light 
 in the Lord*®. They are washed, they are sancti- 
 fied, they are justified, in the name of the Lord 
 Jesus, and by the Spirit of God’. They are come 
 to the heavenly Jerusalem *. They believe to the 
 saving of their souls °. 
 
 Such then was the development of Christian 
 doctrine which we call Apostolical; and we may 
 pause a moment before going on to consider what 
 we have called ecclesiastical developments, to 
 remark that herein is a full, complete, and suffi- 
 cient system established for the purpose of carry- 
 ing out the design of God, in the salvation of 
 
 ° Eph. iv. 30. ealibs V..8: "1 Cor. vie 1: 
 * Heb. xii- 22. ° Ib. x. 39. 
 
PREFACE. ΧΧΧΙ 
 
 mankind. Whatever more may be needful in 
 order to identify, guard, vindicate, save from mis- 
 construction, combine, apply this doctrine, nothing 
 further can possibly be needful in the way of new 
 doctrine. The faith once delivered to the saints, 
 as it saved them, so would undoubtedly suffice 
 to save all mankind even to the day of judgment. 
 No new objects of worship, no new principles of 
 duty, no new exhibitions of truth, can be con- 
 ceived to be introduced afterwards, except on one 
 of two equally inadmissible hypotheses, the imper- 
 fection of the explicit faith of the Churches 
 founded by the Apostles, or the design of God by 
 farther revelation, to make the Christian system 
 not final. 
 
 In examining the ecclesiastical developments, 
 that is, those further decisions which were made 
 in the Church, and acknowledged as duly and 
 rightly made by universal adoption and acceptance 
 in the Church, after the death of the first inspired 
 teachers of the faith, we may first regard them (as 
 was done in the case of the Apostolical develop- 
 ments), 
 
 1. In respect of their nature. 
 
 If the settlement of questions relating to 
 the authenticity of books, or other writings, pro- 
 fessing to be Apostolical, be rightly called a 
 development, it is a development which belongs 
 to this first head, and is one which plainly falls 
 within the province of the remaining Church. 
 
XXXli PREFACE. 
 
 The separate Churches to which Epistles were 
 written, “had those very authentic letters recited 
 among them, sounding the voice and representing 
 the face of each of the Apostolic writers'.”. And 
 the Gospels, which were the records of the acts 
 and words certainly believed in the Church, had 
 their own separate evidence of being written by 
 men whom the Church knew to be “ eye-witnesses 
 and ministers of the word,” and divinely inspired 
 to record what they had “seen and heard.” Of 
 the validity of all such separate evidence, it was 
 the Church’s province to judge; and when at last 
 the canon was established in the fourth century, 
 she sanctioned by her authority the consenting 
 voice of her own tradition of a matter of fact. 
 In so doing, however, she no more claimed autho- 
 rity over the writings, or exercised a power of 
 decreeing new articles of faith, than any person 
 in common life who authenticates a document 
 becomes by so doing lord of the document, or 
 authoritative over its contents. 
 
 2. The remaining Church possesses, most un- 
 questionably, the practical power of applying the 
 Christian institution, with its doctrines, and all 
 other things belonging to it, to the various emer- 
 gent circumstances of countries and times. There 
 are, no doubt, many points, much more various 
 and complicated than can be stated, in which the 
 alterations which have taken place in society and 
 
 1 Tertull. de Praescrip. Her. c. xxxvi. 
 
PREFACE. XXXill 
 
 government, in refinement of life and manners, 
 and in the tone of thought and mind of mankind, 
 make adaptations, and alterations, and, if it please 
 any person to call them so, developments of the 
 practical parts of Christianity necessary, as the 
 . Church grows older. Thus, no doubt, the entirely 
 new state of things produced in the Church by 
 the sudden transition from a state of habitual 
 persecution to one of acknowledgment and pre- 
 dominance, by the conversion of Constantine, as 
 it opened new circumstances of difficulty and 
 danger, and new opportunities of usefulness and 
 good, so necessitated new practical adaptations of 
 the Divine institution of Christianity, to meet 
 and direct them. And so, if it issaid, that “ when 
 the stream of the world was turned into the 
 Church,” monasticism naturally grew up, and 
 was adequately and authoritatively sanctioned by 
 the then Church, we may well acknowledge that 
 such an institution was natural, and we may well 
 believe that it was both wisely, and with adequate 
 authority established, and yet it would not follow 
 but that, upon abuse of the institution, or the 
 cessation of the need of it, the same authority 
 which established it, might again disallow it, 
 either universally, for the whole Church, or in 
 separate national Churches, for themselves. In 
 all such practical cases, the decision of the Thirty- 
 fourth Article appears to be most just and clear, 
 that traditions and ceremonies (by which we may 
 b 
 
XXXIV PREFACE. 
 
 understand all practical directions for the appli- 
 cation of the Christian institution to the various 
 circumstances of the world,) need not be in all 
 places one, and utterly like; for at all times they 
 have been diverse, and may be changed according 
 to the diversities of countries, times, and men’s 
 manners. Nor is the proviso added to this deci- 
 sion less unquestionably just and necessary, “so 
 that nothing be ordained against God’s word.” 
 Adaptations, or applications like these, must not 
 add to, nor contravene, nor otherwise supersede 
 or alter, the original revelation. It is a necessary 
 province of the living Church to apply the already 
 given revelation, with its essential institution, to 
 the varying occasions of the world ; but application 
 does, by the very force of the term, imply that 
 the original revelation, with its own proper insti- 
 tution, is scrupulously, exactly, and faithfully 
 (that is, without essential change or addition) 
 brought to bear upon those new occasions. 
 
 3. Let us then consider what power of develop- 
 ment in doctrine, strictly so called, the post-Apos- 
 tolic Church possesses. Granted that she is the 
 proper authority to settle the authenticity of 
 Christian writings, and to decree such practical 
 applications of the Christian institution, as the 
 alterations of society, and the state of the world 
 may render necessary; how far can she alter, 
 amend, or develope, the body of the doctrines 
 which the Apostles left behind in their writings, 
 
PREFACE. XXXV 
 
 and in the record of their oral teaching, the 
 Apostles’ Creed ? 
 
 First, it is surely zmpossible to conceive that 
 such developments, whatever, and however great 
 they may be found to be, can have any further 
 scope, intention, or purpose, than to defend. The 
 Christian doctrine, the engrafted word, was already 
 able to save men’s souls. What should it do 
 more? What other purpose has God declared in 
 sending a revelation on earth, containing a body 
 of Divine doctrine, than this,—to rescue man 
 from the bondage of sin and Satan, to enable him 
 to be born and grow in grace, and the knowledge 
 and love of God, to give him the means of glori- 
 fying God by bearing much fruit, to make him a 
 joint-heir with Christ of the kingdom of heaven ? 
 Then, surely, it is beyond a question, that the 
 powers of development of this body of doctrine, 
 which the Church, after the death of the original 
 inspired teachers, possesses, must be expected to 
 be confined to defensive developments ;—develop- 
 ments, if they are to be so called, which shall 
 effect that no injury be done to the original reve- 
 lation,—no injury either by addition, or subtrac- 
 tion, or yet by corruption, which shall cause the 
 whole unadulterated revelation of God to be 
 applied to the salvation of every succeeding gene- 
 ration of Christian people, as the original reve- 
 lation was applied to the salvation of those whom 
 
 b 2 
 
XXXvi PREFACE. 
 
 the Apostles themselves converted ; developments 
 strictly, absolutely, and exclusively defensive. 
 
 And as, ἃ priori, developments ecclesiastical 
 could not be conceived to be likely to be other 
 than defensive, so, ἃ posteriori, it is clear, that the 
 ecclesiastical developments of the later Creeds are 
 strictly of this kind. They ¢dentify, and they 
 combine ; and both identification and combination 
 are strictly defensive processes. The Nicene 
 Creed, in those parts of it in which it differs from 
 the Apostles’ Creed, identifies the Apostolic doc- 
 trine. It identifies it, because it had been de- 
 parted from, and in those points in which it had 
 been departed from. Heretics not only precede 
 such defensive decisions, but they also choose the 
 ground of them. The Church must follow to 
 make good, and secure whatever points they have 
 selected to assail. Heresy attempts to make a 
 breach in the original revelation, not by express 
 denial or unbelief of statements, unquestionably 
 contained within it, but by means of new theories, 
 by subtle distinctions, by evasions, by trying, as it 
 were, to turn the flank, rather than assault the main 
 strength of the truth; and the Church at that 
 challenge, cannot choose but identify, develope, 
 if it be so called by any, what is already her own. 
 For she is possessed, not of a mere form of sound 
 words, which, however wisely chosen, might admit 
 of all manner of evasions, and of being explained 
 
PREFACE. XXXVli 
 
 away, or nullified by theories, but of a real body 
 of truth, which has, in itself, an aspect or front 
 in every possible direction, but whose various 
 aspects and fronts are unseen and unidentified, 
 till the lurid light of heresy, αὖ ewtrd, has exhi- 
 bited the strength and completeness of its own 
 essential defences. 
 
 Thus is preceding heresy a necessary con- 
 dition of a due, defensive development of Chris- 
 tian doctrine in the way of identification. And 
 so, when the being and nature of our blessed 
 Lord came to be the subject on which the spirit 
 of heresy indulged in various imaginations and 
 theories, and those imaginations and _ theories 
 trenched so far upon the real vital body of the 
 truth which the Church possessed, as to deny, by 
 ultimate implication, the Divinity of the Son, she 
 met and overthrew them in the Nicene Creed. 
 In it she identified, for the purpose of defence, 
 that which she had implicitly held throughout. 
 "Eyvw νομίζουσα, she recognised her own, she 
 came to exactness of speech, because heretics had 
 made bad use of her former simpler, and less exact 
 expressions. The union and equality of the 
 Father and the Son, which she always knew and 
 held to be true and perfect, had been exhibited as 
 untrue and imperfect by means of distinctions of 
 “relations,” of “ will,” &e., and therefore must she 
 penetrate to the bottom of these distinctions, and 
 assert the truth and perfectness of the union and 
 
XXXViii PREFACE. 
 
 equality, in terms which should make these dis- 
 tinctions impossible. Her duty of defence was to 
 be discharged, not by making new doctrines to 
 serve as exterior lines, or redoubts to guard her 
 original tenets, but by re-adjusting the logical 
 terms in which her original tenets were expressed. 
 She must go deeper in philosophical expression, 
 she must admit into her creed the term of 
 “substance,” she must re-state her fundamental 
 truth, in the technical phrase which would make 
 it to be not only the old Catholic truth, but also 
 that truth protestant against error. 
 
 Thus was her development of the doctrine of 
 the Son of God in the Nicene Creed, in purpose 
 defensive, in direction negative, or protesting, in 
 manner of execution /ogical. She re-adjusted her 
 terms by the introduction of more and more phi- 
 losophical expressions, and she did so in order to 
 contradict and banish the insidious distinctions and 
 evasions of heresy, that thereby she might defend 
 and preserve in its integrity (neither less nor 
 greater than she had received it) the engrafted 
 word, able to save men’s souls, with which she was 
 entrusted. 
 
 The development of the doctrine of the Holy 
 Ghost in the Council of Constantinople, is a 
 second case of precisely the same kind. It had 
 the same necessary conditions. It was preceded 
 by heresy. It turned upon the exact choice of 
 expressions. It did not in any degree overstep 
 
PREFACE. ΧΧΧΙΧ 
 
 the explicit teaching of the Apostles, as recorded 
 in the Canonical Scriptures. 
 
 The case of the Athanasian Creed is so far dif- 
 ferent from the Nicene, as that it is to be regarded 
 as an instance, not so much of identification 
 (though it is that also in some degree) as of com- 
 bination. Now combination appears to be as 
 strictly within the defensive province of the living 
 Church as identification. It is not, indeed, so 
 directly controversial, nor need it be immediately 
 preceded by an express heresy. It ensues upon 
 several identifications. Hach identification has, 
 as it were, scattered its own immediate enemies, 
 and then, if I may so express myself, the separate 
 bands of God’s army concentrate themselves into a 
 mighty host of defenders of their inherited truth. 
 They have not, nor ever had, designs of conquest, 
 or extension of empire; enough for them if they 
 ean hand down unimpaired that which they them- 
 selves received. But with as little justice could 
 an aggressive, invading, ambitious conqueror de- 
 fend himself and his armies by the example of a 
 patriot predecessor who had summoned his native 
 troops to repel a foreign host landed on his shores, 
 as the aggressive and invading developments of 
 the Roman Catholic Church can find adequate 
 precedent in the logical, identifying, combining, 
 defensive developments of the ancient Creeds. 
 
 The Athanasian Creed plumbed still further 
 than the Nicene the depth of heresy, by the use 
 
xl PREFACE. 
 
 of philosophical terms, such as those of “ Person” 
 and “Trinity ;” but in the way of doctrinal de- 
 velopment it did nothing more than combine 
 into a connected statement the decisions which 
 had been separately made before. 
 
 It is much to be observed, that these ancient 
 ecclesiastical developments of doctrine, contained 
 in the two later creeds, are confined to a single 
 subject,—the nature of the Godhead. I have en- 
 deavoured to show, in the following discourses, 
 that the summary of truth, as far as it was con- 
 veyed in words to the Apostles by the Lord, after 
 His resurrection, was contained in the Name of 
 the Father, and of the Son, and of the Holy 
 Ghost. How far this view (the view of many 
 divines both of ancient and modern times) may 
 be approved, I cannot say; but it certainly seems 
 to coincide remarkably with the actual course of 
 the historical developments of doctrine subse- 
 quently made in the Church. The doctrines of 
 the Son and of the Holy Ghost being fully set- 
 tled, and the separate portions of the complex 
 doctrine having been combined into the full state- 
 ment of “One God in Trinity, and Trinity in 
 Unity,” the work of doctrinal development seemed 
 to be done. The Name of the Father, Son, and 
 Holy Ghost, was saved from open assault or in- 
 sidious evasion, and thenceforth the universal 
 Church knows no Creeds. Her work of deve- 
 lopment in doctrine in Creeds was finished. The 
 
PREFACE. xli 
 
 saving Name was vindicated, and thenceforth to 
 be applied, as from the first, so to the end, to the 
 salvation of all mankind. 
 
 Thus much then respecting the nature of eccle- 
 siastical developments. They may consist of de- 
 cisions respecting writings ; practical applications 
 of the Christian institution, as delivered by the 
 Apostles to the new circumstances of the world, 
 within the limits of its own true, essential prin- 
 ciples ; and defensive doctrinal decrees, identifying 
 or combining the already believed truth, in the 
 way of re-adjustment of expression, and for the 
 overthrow of previous heresy. 
 
 2. Such then seeming to be the nature of eccle- 
 siastical developments of the Christian system, 
 ' what is the authority on which they rest ? 
 
 Simply, on the authority of the Church. 
 
 Is it meant, on the authority of the Church in 
 necessary communication with the See of Rome? 
 I answer confidently, that St. Polycarp ἡ had never 
 
 2 Be it observed, that Mr. Newman’s expressions, ‘St. 
 Polycarp of Smyrna betakes himself to the Bishop of Rome 
 on the question of Easter,” give not only an inadequate but a 
 distinctly unfair impression of the fact as recorded by St. Ire- 
 nus: καὶ τοῦ μακαρίου Πολυκάρπου ἐπιδημήσαντος ἐν τῇ Ῥώμῃ 
 ἐπὶ᾿Ανικήτου, καὶ περὶ ἄλλων τινῶν μικρὰ σχόντες πρὸς ἀλλήλους 
 εὐθὺς εἰρήνευσαν, περὶ τούτου τοῦ κεφαλαίου μὴ φιλεριστήσαντες 
 εἰς ἑαυτούς. Οὔτε γὰρ ὁ ᾿Ανίκητος τὸν Πολύκαρπον πεῖσα;, 
 ἐδύνατο μὴ τηρεῖν, ἅτε μετὰ Ιωάννου τοῦ μαθητοῦ τοῦ Κυρίου 
 ἡμῶν, καὶ τῶν λοιπῶν ἀποστόλων οἷς συνδιέτριψεν, ἀεὶ τετη- 
 
 at Δ ” . , Ἐ ν , AS ᾽ν ~ 
 pnkora, οὔτε μὴν ὁ Πολύκαρπος τὸν ᾿Ανίκητον ἔπεισε τηρεῖν, 
 
xlii PREFACE. 
 
 heard of any such necessity, though the disciple 
 and friend of St. John the Apostle, nor Origen, 
 nor Tertullian, nor Polycrates, nor Firmilian, nor 
 St. Cyprian; and that although, in the following 
 centuries, passages are to be found in the writings 
 of many Fathers, which may bear such an inter- 
 pretation, yet that St. Augustine, St. Jerome, St. 
 Chrysostom, when duly interpreted, bear equal 
 witness against the same necessity. 
 
 Where then is the Church, if it be not thus 
 tied to a single see, and whence is its authority ? 
 
 The Church is in all the world; and its au- 
 thority is in the presence of the Lord. The essen- 
 tial Church is there, wheresoever two or three 
 are duly gathered into the Sacred Name. The 
 universal Church comprehends all these portions, 
 though they be scattered on the earth, and even, 
 if it so be, to their own great loss and diminution 
 of blessing and grace, be disunited externally, and 
 refuse mutual communion and the interchange of 
 Christian offices of love. 
 
 How then shall the voice of the Church be 
 known and recognised, if she be thus vast in size, 
 thus uncompacted into a single monarchy under 
 one see, thus incapable of speaking through the 
 lips of any single ruler ¢ 
 
 The rule of Vincentius of Lerins is the formula 
 λέγοντα τὴν συνήθειαν τῶν πρὸ αὐτοῦ πρεσβυτέρων ὀφείλειν 
 
 karéxewv.—Euseb. v. 24. iv. 14. of Massuet’s note on the 
 
 passage in St. Irenzeus. 
 
PREFACE. xiii 
 
 of her voice. Quod semper, quod ubique, quod ab 
 omnibus. Whatever can allege this amount of 
 consent, has the universal voice, and so the ple- 
 nary authority of the diffused Church of Christ. 
 
 This “ majestic evidence,” as it has been well 
 called, can only be alleged in its full array of 
 strength in favour of certain great outlines of doc- 
 trine, the great Apostolical developments, that is 
 to say, the doctrines of the Creed. ‘These are the 
 only matters of faith, affirmatively developed, and 
 necessary for salvation, which can adduce such 
 support of every age, and such total absence of 
 any adverse or contradictory teaching as to come 
 to us with what may be rightly regarded as the 
 absolute unanimity of the Church, her full and 
 plenary consent as to the truth of which she is 
 the ground and pillar. 
 
 Can then the canon of Vincentius be applied 
 directly to the ecclesiastical developments, as I 
 have called them, of the Nicene and the Athana- 
 sian Creeds, that is, to those portions of the two 
 later Creeds which are not contained in the Apos- 
 tle’ Creed? Let us consider. 
 
 If it was rightly said above, that heresy must 
 precede a due ecclesiastical identification of doc- 
 trine, then surely till that heresy has appeared, 
 the particular identification necessitated by it will 
 not have appeared ; 7. 6. if the Arian heresy caused 
 and necessitated the use of the phrase “of one 
 substance,” then, till the Arian heresy appeared, 
 
xliv PREFACE. 
 
 that phrase could not have been used, or if used, 
 must have been so casually, and not in the exact 
 and definite way in which it is used in the Nicene 
 Creed. Again, if combination of doctrines natu- 
 rally (though not necessarily) ensues upon various 
 separate identifications, then it is probable that 
 the complex and combined doctrine of the Atha- 
 nasian Creed will not be found stated with all 
 its parts complete in the writers of an earlier 
 period. 
 
 To say, therefore, that “ what we need is a suf- 
 ficient number of Ante-Nicene statements, each 
 distinctly anticipating the Athanasian Creed,” as 
 Mr. Newman says in his twelfth page, seems un- 
 reasonable on the face of it. If the Arian heresy 
 brought out, so to speak, into light, the “ unity of 
 substance,” how could the doctrine of the Holy 
 Trinity, comprising the unity of substance, and 
 the distinction of persons, be looked for before 
 the days of Arius ? 
 
 Not to say that such a demand altogether over- 
 looks that which it is my main purpose to esta- 
 blish, the difference between affirmative and 
 negative developments; between new doctrines 
 imposed and old doctrines identified, and com: 
 bined ; between doctrines aggressive and doctrines 
 defensive. 
 
 How then, to repeat the question, can the 
 Canon of Vincentius be applied to the case of 
 each due defensive development of the post-A pos- 
 
PREFACE. xlv 
 
 tolie Church? Differently, I apprehend, before 
 the decision and after it. 
 
 Before the decision there must be implicit con- 
 sent ; after the decision there must be explicit. 
 Before the decision there must be that amount of 
 substantial, equivalent, real, material agreement, 
 which shall reasonably show that the identifying 
 decree pronounces nothing else than the Church 
 has all along meant, though she has never been 
 called upon for that particular manner of state- 
 ment of it before. After the decision, there must 
 be the recognising, accepting, approving consent 
 of Christendom, ratifying the decree, and establish- 
 ing the fact, that the council which passed it was 
 a faithful and true exponent of the mind of the 
 universal Church in so doing. For we attribute 
 no infallibility to councils; nor are any signs 
 capable of being stated, before a council has met 
 and passed its decrees, by which it shall be certain 
 beforehand that its decisions will be right and 
 true. The question is, in each case, whether it 
 has or has not been a faithful exponent of the 
 mind of the Church; and that question can only 
 be settled subsequently to the decrees being 
 passed, and gradually, and often slowly. If a 
 council have spoken the Church’s mind, then the 
 authority on which the decree rests is the autho- 
 rity of the Church, not of the council. If it have 
 not, then it is the council which is devoid of 
 
xlvi PREFACE. 
 
 authority, deceivable, and deceived, and not the 
 Church. 
 
 But does, then, this manner of applying the 
 Canon of Vincentius to the Nicene and Atha- 
 nasian Creeds involve the admission of the Creed 
 of Pope Pius IV., and so of the whole body of 
 those awfully connected developments which Mr. 
 Newman has drawn out in his 154th page? Mr. 
 Newman thinks so. 
 
 “It is irresistible,” he says, “against Protest- 
 antism, and in one sense it is irresistible against 
 Rome also, but in the same sense it is irresistible 
 against England. It strikes at Rome through 
 England. It admits of being interpreted in two 
 ways; if it be narrowed for the purpose of dis- 
 proving the catholicity of the Creed of Pope Pius, 
 it becomes also an objection to the Athanasian ; 
 and if it be relaxed to admit the doctrines retained 
 by the English Church, it no longer excludes 
 certain doctrines of Rome which that Church 
 denies. It cannot at once condemn St. Thomas 
 and St. Bernard, and defend St. Athanasius and 
 St. Gregory Nazianzen °.” 
 
 Tam very far from thinking, that the distine- 
 tions which I have taken are the best, or the 
 truest, still less the only ones which can be made 
 to evade the force of this assertion of Mr. New- 
 
 * Page 9. 
 
PREFACE. xlvii 
 
 man’s, and vindicating the ancient and universal 
 Creeds, at the same time to disown the later and 
 particular creed of the Roman Catholic Church. 
 But I feel quite convinced that they are sufficient 
 for the purpose; that in truth there is essential 
 difference between the two cases, a difference so 
 essential and so great, that the former develop- 
 ments are due, legitimate, and authoritative, while 
 the latter ones, whereinsoever they add new mat- 
 ters of faith to the primitive Creed, are undue, 
 presumptuous, and usurping. The former deve- 
 lopments vindicated the Apostolic Creed, the 
 latter ones altered it. The former developments 
 proceeded upon the assumption of the complete- 
 ness of the Apostolic Faith. The latter ones have 
 no place nor intelligible meaning unless upon the 
 hypothesis of its incompleteness. The former 
 developments are grounded on the belief that 
 God has, once, in the end of the world, made a 
 revelation of Himself and His will for the salva- 
 tion of the world. The latter ones suppose con- 
 tinual accessions of revealed truth. 
 
 Take, for example, the development of the 
 doctrine respecting the blessed Virgin. When 
 Anastasius and Nestorius distinctly denied, and 
 Dorotheus anathematized the use of the title 
 Θεοτόκος, we hold that it was strictly in the pro- 
 vince of the Church to defend, as St. Cyril of 
 Alexandria did by the allegation of Holy Scerip- 
 ture, and nine great ancient Fathers, a designa- 
 
xlvili PREFACE. 
 
 tion of high importance to the integrity of the 
 doctrine of the Incarnation. But the Church de- 
 fended it, not as a novelty, not as a good new 
 name, not as a discovery, not as a development of 
 new truth, involving relations, and so duties, un- 
 known before, but as her ever-known, continual 
 possession of truth now decreed and identified, 
 because not till now denied. 
 
 But how should the duties, how the “ cultus,” 
 how should these have been unknown if they 
 were really a part of the office of Christian wor- 
 ship and doctrine? Doctrines may be implicit, 
 may be unidentified, may be comparatively unseen 
 till denied. But how can practices be implicit ? 
 If the blessed Virgin were worshipped in the 
 Primitive Church, where are her ancient Liturgies, 
 where the prayers that were paid her? If she 
 were not, how could it become a necessary part 
 of Christian devotion to worship her in later 
 years? If she were truly an object of worship, 
 how was she not worshipped by the Apostles ; 
 worshipped from the day of Pentecost? Why 
 are the traces of her worship not to be found in 
 the Acts of the Apostles, in the Epistles of St. 
 Paul, or the very late writings of St. John? If 
 she were not worshipped at first, how could she 
 rightly be so afterwards ? 
 
 But in Mr. Newman’s view of this development 
 it bears a very different aspect. “There was in 
 the first ages no public and ecclesiastical recogni- 
 
PREFACE. xlix 
 
 tion of the place which St. Mary holds in the 
 economy of grace: this was reserved for the fifth 
 century, as the definition of our Lord’s proper 
 divinity had been the work of the fourth*.” And 
 in another place he says, “ Here” (that is, in the 
 opening of the second part of Bishop Butler's 
 Analogy) “is a development of doctrine into 
 worship : in like manner the doctrine of the beati- 
 fication of the Saints has been developed into 
 their cultus; of the Θεοτόκος, or Mother of God, 
 into hyperdulia; and of the real Presence into 
 adoration of the Host’.” Here, then, we are 
 distinctly taught that the “ public and eccle- 
 siastical recognition” of the doctrine of the 
 Θεοτόκος introduced a new thing, a worship un- 
 known and unpaid before. This can only have 
 been because the doctrine was unknown before 
 (because, by the adopted argument of Bishop 
 Butler, the duty of religious worship immediately 
 arises out of the knowledge of the relations); and 
 therefore it will follow, that according to this 
 view, the Council of Ephesus discovered the doc- 
 trine, instead of pronouncing it (as we know they 
 did) to be the doctrine of the Holy Scriptures, 
 and their predecessors in the Church. He there- 
 fore distinctly claims to the Church the right of 
 adding to the primitive faith. 
 
 It is unfortunate for the parallel which he 
 
 * Page 407. TEAS δύ: 
 
] PREFACE. 
 
 draws between the doctrine developed at Nicea 
 and that at Ephesus, that the worship morally 
 obligatory upon man because of the doctrine of 
 the Son of God had been paid from the day of 
 Pentecost, whereas that which after some cen- 
 turies grounded itself upon the doctrine of the 
 blessed Virgin, was totally unknown to the pri- 
 mitive ages. 
 
 It is observable, too, that Mr. Newman speaks 
 of doctrines being implicit in two different senses ; 
 sometimes they are to be understood as doctrines 
 held all along, but unidentified®’. Then comes 
 heresy, and necessitates the true, legitimate, de- 
 fensive development of identification. But at 
 other times he speaks, as in the case of the doc- 
 trine of Ephesus, as if the development were a 
 discovery of something unknown, and of new 
 relations, on the ground of which there arise new 
 and unknown duties of homage and worship. In- 
 deed I believe, that his argument altogether con- 
 sists of a confusion of these two senses: that his 
 premises are in the first of them, and his conelu- 
 sions in the second. 
 
 But surely the claim of developments like this 
 involves, as a necessary consequence, the imper- 
 fection of the faith of the Apostles and _ first 
 Fathers, and the denial of honour and worship, 
 during hundreds of years, to one to whom, by the 
 
 * Page 96. 
 
PREFACE. li 
 
 supposition, it was really due. And if, on the 
 contrary, the faith of the Apostles and first Fathers 
 were really not imperfect, but perfect and sufli- 
 cient for salvation, and if the objects of worship 
 made known by the revelation of the Holy Ghost 
 on the day of Pentecost, were really those to 
 whom alone worship was due, then how can the 
 conclusion be avoided, that the worship paid to 
 the blessed Virgin is an offence against the first 
 commandment, and the authority which enjoins it 
 a presumptuous and usurping authority ? 
 
 Take again the instance of the supremacy of 
 the pope, as the supposed successor of St. Peter, 
 and inheritor thereby of privileges and superiorities 
 which it is beyond denial that St. Peter never 
 possessed himself. What possible common nature 
 is there between this case of supposed develop- 
 ment, and the identifying, combining develop- 
 ments of the Nicene and Athanasian Creeds ? 
 Unheard of by St. John and St. Paul, unmen- 
 tioned by any father of the three first centuries, 
 disowned by St. Polycarp, Polycrates, Firmilian, 
 and St. Cyprian, how can this power have grown 
 up, a new thing, a confessedly new thing, except 
 by usurpation ? 
 
 And what says Mr. Newman himself about it ? 
 He speaks of it as a power of which there were 
 but scanty notices in the ante-Nicene Church. 
 He says that “a Pope would not arise but in pro- 
 
 6 2 
 
ΠῚ PREFACE. 
 
 portion as the Church was consolidated ’;” that 
 his power was at first “necessarily dormant® ;” that 
 just as “the see of Canterbury has become the 
 natural centre of the operations of the English 
 Church, as her prospects have opened, and her 
 communion extended °,” so “no Church ean do 
 without its pope;” and “we see before our eyes 
 the centralizing process by which the see of St. 
 Peter became the head of Christendom ;” “ Chris- 
 tianity developed, as we have incidentally seen, 
 in the form, first of a catholic, then of a papal 
 Church '.” 
 
 Is this really argument? Can Mr. Newman 
 really mean, that the see of Canterbury has a 
 divine right of government, and pro tanto infalli- 
 bility, as the canonical superior of the sees of 
 Calcutta and New Zealand? Can he really mean 
 that the episcopal power of other bishops having 
 been in ante-Nicene times complete, did after- 
 wards become incomplete and derivative from 
 Rome, as by degrees a natural process of cen- 
 tralization caused the bishop of that see to gain, 
 rightly or wrongly, an authority over them? An 
 ordinary person would have supposed that this 
 account of the rise of the popedom was written 
 to prove it not to be divine; to prove it to be the 
 growth of human passions, and ordinary human 
 
 ” Page 145. *P. 169. 
 “Poe aol: 
 
PREFACE. lili 
 
 events. But is it conceivable that a man should 
 venture on such a portentous veductio ad absurdum 
 as this,—the popedom is divine; for if it is not 
 divine, it is an usurpation, and that being an 
 absurdity in terms, the point is proved, and it is 
 divine? And who could be prepared for the 
 further step,—being divine, it is of course infal- 
 lible? “The common sense of mankind feels that 
 the very idea of revelation implies ἃ present 
 informant and guide, and that an infallible one? ;” 
 “the absolute need of a spiritual supremacy is at 
 present the strongest of arguments for its supply? ;” 
 “Christianity being both social and dogmatic, and 
 intended for all ages, must, humanly speaking, 
 have an infallible expounder‘:” “in proportion as 
 the cases multiply in which we are obliged to 
 trust to her decision, do we approach in fact to 
 the belief that she is infallible *.” 
 
 And so the authority and the infallibility of 
 the popedom depend upon the supposed @ priori 
 necessity for them, and the fact of their being 
 claimed! The Scriptures, the early Church, the 
 completeness of early Christianity, go for nothing. 
 An “hypothesis,” “for argument’s sake,” “ novel,” 
 discovered in the nineteenth century, and a claim 
 set up in the seventh, are together sufficient to 
 prove the point. 
 
 How can any person, then, possibly suppose 
 
 * Page 125. ΡΘΗ: 
 ΕἸΣ 128. ΡΟ ΤΟΝ 
 
liv PREFACE. 
 
 that the developments of Christianity made in the 
 Creeds of Niczea, and St. Athanasius, give the 
 smallest support of precedent or analogy to such 
 baseless and extraordinary claims as these? They 
 identified and combined the doctrines already 
 held, and held from the first, by the universal 
 Church: these nullify primitive apostolically 
 descended authorities, claim for a process of late- 
 appearing centralization a divine sanction, and 
 proceed to endow the local see thus elevated to 
 a height not only unknown before, but actually 
 denounced by a former pope ° as unchristian and 
 unholy, with the sovereign and divine attribute of 
 infallibility ! 
 
 There is absolutely no likeness whatever be- 
 tween the cases. Identifying and combining 
 developments of already possessed truth, are 
 absolutely dissimilar to aggressive ones of new 
 
 5 Gregory the Great most vehemently inveighed against it, 
 calling the name he strove for (7. 6. that of universal bishop) 
 a foolish, frivolous, proud, new, profane, pestiferous, supersti- 
 tious, perverse, wicked, yea, a blasphemous name, a name 
 which he discoursing of breaks forth into this expression: 
 “But I confidently affirm, that whosoever calls himself, or 
 desires to be called, an universal priest or bishop, is in his 
 pride the forerunner of Antichrist, because he proudly prefers 
 himself before others ; a name which, as he saith, none of his 
 predecessors in the Bishopric of Rome would assume unto 
 themselves nor accept of from others.” —v. Bp. Beveridge on 
 the 37th Article, where all the passages are quoted at length 
 from S. Gregory’s Epistles. 
 
PREFACE. lv 
 
 doctrine, involving usages and worship before 
 unheard of; and the claim of Church authority, 
 exercised by independent bishops in all the world, 
 is entirely destructive of the subsequent claim 
 of a developed monarchy, in which the bishop of 
 Rome is represented as the single bishop of 
 the Church, the king of kings, Christ on the 
 earth. 
 
 It may be observed in conclusion, that the very 
 peculiar and extraordinary nature of Mr. New- 
 man’s theory seems to throw a still greater 
 shadow of mystery over the many secessions to 
 the Roman Catholic Church which we are lament- 
 ing, than lay upon them before. 
 
 It is as inconceivable that other minds have 
 been swayed to take the same step, on the same 
 argumentative grounds, as it is that the authorities 
 of the Roman Church should sanction and approve 
 those argumentative grounds. 
 
 The book is an idiosyncrasy. It contains Mr. 
 Newman’s intellectual confessions; but those 
 confessions cannot conceivably depict the state of 
 other minds, or at least not of many besides his 
 own. As well might you attempt to pursue the 
 exact track of a bird through the air, or through 
 a wood, as to find other minds to reach Rome 
 through the same devious intellectual course 
 which Mr. Newman has traversed. Earnestly 
 convinced, a few years since, that the Knglish 
 Church held a true, independent, Catholic posi- 
 
lvi PREFACE. 
 
 tion, he has been distressed and shaken by the 
 “fertility of thought,” the many theories, the 
 “more hopeful position of infidelity” in these days. 
 He has sighed for an infallible guide; he has 
 felt the absolute need of a living governor, from 
 whose lips he might receive the full detailed rule 
 of faith and practice, without doubt or question. 
 He has been disposed to hope that the absolute 
 necessity which he felt of such a spiritual supremacy 
 formed a good argument to prove that it was 
 actually given. And then a passage or phrase of 
 M. Guizot has fallen as a spark upon this prepared 
 state of mind and feeling, and produced this 
 melancholy explosion. No matter if the very 
 theory itself is unknown to the Romish contro- 
 versialists. The theory itself may be applied to 
 heal its own defects. Implicit tenets may well 
 have been defended by implicit arguments. 
 
 But where shall there be found another mind 
 which has known all this experience, and traversed 
 all this course? a mind, which, having originally 
 been attached to the low, or evangelical view of 
 doctrine, was afterwards so lucidly and learnedly 
 convinced of the soundness of the Anglican theory; 
 a mind so distressed and agitated in its intellectual 
 depths by the aggression of infidel dangers; a 
 mind so yearning for a position of spiritual slavery, 
 as the only intellectual dry land out of the flood 
 of unbelief; a mind ready to take up a hint from 
 a modern philosopher, and spin it into a bridge to 
 
PREFACE. lvii 
 
 pass the chasm that separates popery from primitive 
 Christianity ; a mind so stored with learning, able 
 to press to its purpose so vast a variety of illus- 
 trative matter, and to urge an argument with so 
 lucid and forcible a logic; a mind capable of 
 reading history all of a sudden with new eyes, 
 and representing facts and statements, distantly 
 relevant to its point, in the very light which it 
 has itself recognised and described as uncandid 
 and untrue before ? 
 
 And if this be so, then what is that other 
 secret, unexplained cause which has led so many 
 others—friends, colleagues, pupils, alas! many of 
 us do most sorrowfully recognise among their 
 number,—to take this bold, this fearfully bold 
 and dangerous step, and cut themselves off from 
 the unity of the Church in which they were bap- 
 tized and bred ? 
 
 I believe it to be, in many cases, a genuine 
 yearning after holiness; a genuine desire to be 
 good, to be devoted, to be self-denying; not an 
 intellectual, but a moral and devotional craving, 
 which has led to this melancholy consequence. 
 They have no sense of infidel pressure; they have 
 no deep intellectual struggles which must 
 find a bottom in papal infallibility, or be lost in 
 the ocean of scepticism. They were living in 
 peace of mind, and endeavouring to make their 
 heavenly calling and election sure, in the state of 
 life to which God had called them, till the report 
 
lviii PREFACE. 
 
 of greater helps to holiness in the Roman Com- 
 munion, and the example of one man whose life 
 had exhibited the picture of sacred devotion, led 
 them to forsake all they knew,—the Church of 
 their baptism, the hopes, the thoughts, the lessons, 
 the principles of their youth, and take this despe- 
 rate plunge. 
 
 Alas! for them, then, for they have been 
 deceived; and, alas! for those, if there be any, who, 
 in the same true, but unchastened love of God 
 and holiness, shall yet follow their steps! They 
 have left a position in which God placed them; 
 in which they had duties, and helps, and sacred 
 hopes of an eternal inheritance ; in which, if there 
 were corruptions of practice around them, and 
 imperfections in the full carrying out of the 
 primitive institution of the Church, yet these 
 things might have tried their simple dutifulness 
 of heart, have tested their patience, have given 
 them scope for being instruments of great blessing 
 to the Church of their baptism. But they have 
 chosen otherwise. They have fretted’ themselves 
 into impatience and undutifulness. They have 
 plunged desperately for what they will not find. 
 They have condemned the English Church with- 
 out sufficiently deliberate trial; they have taken 
 it for granted, without the possibility of trial, 
 
 ‘ Fret not thyself, else shalt thou be moved to do evil.— 
 
 Ps. xxxvii. 8. 
 
PREFACE. lix 
 
 that in Rome they shall find holiness, perfection, 
 and peace. 
 
 But who shall secure them against further 
 doubts? Who shall block up the access of all 
 those same repinings of spirit, and intellectual and 
 moral distresses of mind, to which they have so 
 far yielded? When they find that human frailty 
 pursues them even in their desperate flight, that 
 the practical corruptions of Rome are not less 
 shocking than the practical imperfections of Eng- 
 land, when they find themselves surrounded by 
 creature-worship, bound to pay respect to lying 
 wonders, such as the holy coat of 'Tréves, and the 
 liquefaction of St. Januarius’s blood, involved in 
 the long series of inconsistencies, usurpations, and 
 corruptions, to which the infallibility of Rome 
 stands pledged; when they find, that in order to 
 relieve their faith from the difficulties which it 
 was not manly enough to face at home, they have 
 been burthened with the thousand times greater 
 weight of the Romish doctrine of every successive 
 age, and that in order to quicken their devotion, 
 they have exchanged the sobriety of primitive 
 prayers for the blasphemous corruptions of the 
 Litany of Bonaventure, where will they then fly 
 for comfort, or what is the next and last stage in 
 the development of such unhappy restlessness and 
 impatience of spirit ? 
 
 Winchester College, 
 Dec. 29th, 1845. 
 
 
 
PREFACE 
 
 TO THE 
 
 FIRST EDITION. 
 
 In submitting these Discourses to the press, I am 
 not without some uneasiness, that they may seem, 
 at the first sight, to lie open to one of the heavi- 
 est charges that can be brought against Christian 
 doctrine, that of Novelty. I trust, however, most 
 earnestly, that any apparent novelty is confined to 
 the manner of the argument, and that the doc- 
 trine will be found to be, in every point, accordant 
 with the Holy Catholic Truth of God, as taught 
 in the Church of England. 
 
 The principles upon which the view taken in 
 these Sermons depends, are, I believe, very com- 
 monly, nay, universally, acknowledged among 
 theologians. It is allowed, as indeed it cannot 
 be denied, that the Crucifixion and Resurrection 
 of our Lord must needs have taken place as 
 events, before the Church, in its full constitution 
 
PREFACE TO THE FIRST EDITION. Ixi 
 
 and condition of privilege, could be founded. It 
 is allowed, both as a fact, and as a consequence of 
 the former position, that the teaching of our Lord 
 before the Crucifixion is mostly (at least that part 
 of it which refers to the Church) of a prospective 
 kind, not intended to take effect in Institutions 
 and Powers until after the events had taken place. 
 It is often shown in separate instances, that par- 
 ticular sayings of our Lord, subsequent to His 
 Resurrection, were the fulfilments, or, if I may so 
 eall them, the enactments of things promised in 
 His earlier teaching ; or, what is the same thing, 
 that words spoken in the earlier teaching of Christ 
 waited for the Resurrection before they gained 
 their full force and meaning. So it is usual to 
 regard the power imparted to the Apostles by the 
 Breath of Christ, as recorded in the twentieth 
 chapter of St. John, as fulfilling the promises of 
 the sixteenth and eighteenth chapters of St. Mat- 
 thew. So we are taught that the Institution of 
 Holy Baptism was reserved till after the Resur- 
 rection, that it might be understood that the grace 
 of Regeneration had been won in the Resurrec- 
 tion. 
 
 All, then, that I have done is to adopt the 
 principle assumed in these and other similar in- 
 stances, and apply it throughout. If there be this 
 essential difference between the Sayings of our 
 Lord before and after the Resurrection, then, no 
 doubt, it is important to trace it as far as we can. 
 
Ixii PREFACE TO THE FIRST EDITION. 
 
 If the Resurrection be the event of such signal 
 importance in our Lord’s history, that the Institu- 
 tion of Holy Baptism, and the gift of the remit- 
 ting and retaining of sins, owe their particular 
 force, as immediate and practical enactments, to 
 the fact that the words were spoken after it had 
 taken place, then it is surely interesting to inquire 
 whether the other sayings which were spoken 
 after the Resurrection may not have equally great 
 and important bearings, in their separate subjects, 
 for the same reason. 
 
 If this be granted, then it does not seem to be 
 too bold to observe, that the sayings of these great 
 days, when so regarded, do, in a remarkable way, 
 fall in with one another, and form something like 
 a complete whole. Though spoken, more or less, 
 as occasions seemed to lead to them, some to one 
 Apostle, some to all—now to convince the faith- 
 less, now to check the loving,—they nevertheless 
 do present the outlines or lineaments of something 
 like a complete system. 
 
 This system is, indeed, no other than the Church 
 system; which requires no other proof or support 
 than the fact, that it was established by the holy 
 Apostles, and has from them descended, with 
 unbroken constitution, to the Church of God in 
 every age. But it seems to me to be both inte- 
 resting and important, 7f it be true, to be able 
 to trace this system to something like a specific 
 foundation in clear and unquestionable words of 
 
PREFACE TO THE FIRST EDITION. Ixiii 
 
 Holy Writ. It is a great thing, if it be not alto- 
 gether imaginary, to be able to point, as it were, 
 to the original document, in which the outlines of 
 the Constitution and Powers of the Church were 
 laid down, not (as it would seem) without some- 
 thing of systematic completeness, by our holy 
 Lord Himself. 
 
 It seems to me that such a view affords a com- 
 pact and available answer for the satisfaction of 
 those who, bred within the Church, but unaccus- 
 tomed to hear her claims highly stated, (whereby 
 they are so unfortunate as not to feel the real 
 weight of the traditional argument,) desire in good 
 faith to know the grounds on which we assert that 
 the Divine provision for the salvation of mankind 
 in Christ is the planting of them by Holy Baptism 
 into the Church; that the power of so doing, and 
 of pronouncing absolution of sin, is entrusted to 
 the Apostles only, and those who derive from the 
 Apostles ; and that, therefore, men must, by the 
 ministry of God’s priests, be placed within the 
 Church, and continue in dutiful communion with 
 her during their lives, if they wish to inherit the 
 covenanted blessings. 
 
 It is true that these Sayings of our Lord may 
 be and constantly are urged in argument to this 
 effect, independently of any such view as that 
 taken in these Discourses; but then, they are 
 urged merely as independent texts, capable of 
 being balanced by other texts, occurring in any 
 
xiv PREFACE TO THE FIRST EDITION. 
 
 part of Holy Scripture, and thereby are shorn of 
 all the peculiar force and cogency which are seen 
 to belong to them, when the circumstances in 
 which they were spoken are fully remembered. 
 And this consideration suggests another not 
 unimportant consequence of such a view as is 
 here taken. It is not uncommon in _theologi- 
 cal discussion, to hear one side appeal to any 
 and every part of Holy Scripture, whether of 
 the Old or New Testament, claiming to apply 
 directly to the Church of Christ, to persons before 
 or after baptism, to penitents or obedient disci- 
 ples, without restriction of sense or consideration 
 of circumstances, the actual words spoken to 
 Patriarchs, to Jews under the Law, or to disciples 
 before the Crucifixion; and to hear their adversa- 
 ries simply protest against such a confusion, or 
 put in a caution against the dangerous effects of it, 
 without suggesting a rule by which the true analo- 
 gous application of various parts of Holy Scripture 
 is to be made: by which sort of arguments we 
 run the risk of abusing the authority of the older 
 Scriptures as applied to the Church on the one 
 hand, or of losing it altogether on the other. If, 
 therefore, these Sayings of our Lord do, in any 
 degree, answer to the account here given of them, 
 so as to be in any true sense “ outlines of the 
 kingdom of heaven,” they will, to the same extent, 
 serve for a rule of this kind. We shall know that 
 whatever was said in the older Scriptures is to be 
 
PREFACE TO THE FIRST EDITION. lxv 
 
 applied to the Church in such a manner as to fall 
 within, or at least to be consistent with, these 
 great principles ; that the whole subject, for in- 
 stance, however largely or fully spoken of in Pro- 
 phecy, of God’s presence on earth, must, as a 
 matter relating to the Church, be so interpreted 
 as to fall within and be consistent with the great 
 Sayings of the perpetual Presence of Christ in 
 the Church, and of the Holy Ghost in Christian 
 people; that the whole topic of forgiveness of 
 sins, however largely illustrated by God’s earlier 
 dealings with mankind, or proclaimed or prophe- 
 sied in earlier writings, is to be seen through (or, 
 at least, to be regarded not inconsistently with) 
 the two great Sayings whereby the Lord insti- 
 tuted Holy Baptism to be the means of immediate, 
 and the covenant of future, pardon, and breathed 
 the Holy Spirit upon His Apostles for the re- 
 mitting and retaining of sins; that all the pro- 
 mises of divine instruction and guidance into 
 truth, whether given in older times, or by our 
 holy Lord, find their fulfilment in the Sacred 
 Name of the Father, the Son, and the Holy 
 Ghost, as the summary revelation of doctrine, and 
 the descent of the Holy Ghost on the day of 
 Pentecost as the gift of light and understanding. 
 The older Scriptures will be, as far as regards the 
 Church, summed up into these great Sayings; 
 whilst the later Apostolic writings, usages, and 
 d 
 
xvi PREFACE TO THE FIRST EDITION. 
 
 institutions, will supply the genuine and inspired 
 commentary upon these Sayings themselves. 
 
 Above all, if this view be not entirely false and 
 unfounded, how strongly would it seem to exhibit 
 the melancholy error of those who endeavour to 
 strike, as it were, for themselves a religion and a 
 hope, as sparks, out of the multiform Scriptures 
 of God; who, careless of succession or inheritance, 
 forgetful of the manner in which promise and 
 privilege, blessing, comfort, life, joy, and glory, 
 are conveyed to mankind in and through the 
 Apostolic company, claim to read, interpret, and 
 apply to themselves, whoever they may be, with- 
 out stint or question, every word of Holy Writ, 
 whensoever it was written, and to whomsoever it 
 was addressed ! 
 
 It is necessary to observe, that in the following 
 Discourses, the Sayings of our Lord in these Forty 
 Days are arranged, not chronologically, but as the 
 subjects of them seemed to admit of being most 
 naturally and easily connected together. 
 
CONTENTS. 
 
 DISCOURSE I. 
 
 SAMINGSROER THE FORTY DAYS « «© «© « «© . ὦ ὁ 1 
 DISCOURSE II. 
 
 THE ROYALTY, DELEGATION, AND PRESENCE. . . . 30° 
 DISCOURSE III. 
 
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 DISCOURSE IV. 
 
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 DISCOURSE V. 
 
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DISCOURSE I. 
 
 Av ἡμερῶν τεσσαράκοντα ὀπτανόμενος αὐτοῖς, καὶ λέγων τὰ 
 
 περὶ τῆς βασιλείας τοῦ Θεοῦ. Act. SS. Apost. i. 3. 
 
 THE great events upon which the whole system of Christian- 
 the Christian religion rests, are the Crucifixion and aie ca 
 Resurrection of our Lord. From the very fall of pe eee 
 man, every thing of the nature of revelation of "ΕΣ 
 truth, or divine institution, bore reference to them. 
 
 With a view to them the whole course of the 
 
 world, in respect of God’s divine government, was 
 arranged and ordered. The patriarchal and Jew- 
 
 ish dispensations ; the prophecies, whether written 
 
 or spoken, permitted among heathen nations, or 
 imparted to the chosen people; the types, whether 
 scattered over the face of external nature, or 
 exhibited in the history of men; the knowledge 
 
 which God gave, and the ignorance which He 
 
 winked at; all the parts and portions of God’s 
 
 world, and His dealings with men, were framed 
 
 and fashioned so as to be, in their respective 
 
 B 
 
2 SAYINGS OF THE FORTY DAYS. [ Disc. 
 
 degrees, modes of preparing the way for the great 
 events of the history of our Lord Jesus Christ '. 
 These great events (prepared by the Incarnation, 
 and sacredly completed by the Ascension) are the 
 Crucifixion and the Resurrection from the dead. 
 To these events all things led; for these events 
 all things waited *. Until these events had hap- 
 pened in the country of Judea, and at a particular 
 point of time in the duration of the world, the 
 very foundation-stones of the Gospel were not 
 laid: The need of redemption had indeed existed 
 long. The promise had been long given. The 
 beginnings of the divine scheme of restoration had 
 been long preparing. Example of life, and much 
 preliminary doctrine had been delivered, first by 
 prophets, and afterwards by the holy Son of God 
 Himself; but until the sacrifice of the Cross be- 
 gan, and the resurrection from the dead com- 
 pleted the great victory over the evil spirits, and 
 the final reconciliation of God with man, Christi- 
 anity, properly speaking, had no existence. In 
 these events it was established, and on these it 
 depends. 
 
 The conquest over sin and death being thus 
 achieved, our Lord had only now, it might seem, 
 to rise to His Father’s right hand, in order to re- 
 sume the glory which He had before the worlds. 
 Leaving behind Him upon the earth as much 
 
 ' Acts xvul. 30. 2 Rom. vil. 22. 
 

 
 Fu] SAYINGS OF THE FORTY DAYS. 9 
 
 evidence of the fact of his glorious resurrection as 
 might suffice to confirm the faith of his disciples, 
 He had now, it might seem, only to go up on 
 high, leading captivity captive, and to receive 
 and give to men those good gifts*® of the Holy 
 Spirit, the promise of the Father, whereby the 
 Lord God should dwell for ever amid His re- 
 founded Church, making each member of it a 
 temple of the Holy Ghost, that the whole edifice 
 together might be a temple of the Lord ἡ. 
 But before He actually ascended, He passed Yet our 
 
 Lord re- 
 
 forty days upon the earth; seen occasionally, yet mutt” 
 Ν Ἂ , Jorty days 
 not constantly accompanied by His Apostles ; His on the 
 Pe earth, 
 glorified body no longer subject to the same laws 
 as those of common men; performing miracles, 
 and holding discourses, until the objects of this 
 tarrying upon the earth being accomplished, “ He 
 led them out as far as Bethany, and he lifted up 
 his hands and blessed them; and it came to pass 
 while he blessed them, he was parted from them, 
 ‘and carried up into heaven °.” 
 One object, it cannot be doubted, of this gra- 150, Togive 
 : proof of 
 cious delay of our Lord upon the earth, was to His resur- 
 rection. 
 
 establish, by ample testimony °, the fact of His 
 Resurrection. His glorified body was indeed not 
 
 * St. Matt. vii. 11, compared with St. Luke xi. 13. 
 
 * Compare 1 Cor. vi. 19, with 1 Cor. iii. 16. 2 Cor. vi. 16. 
 
 ° St. Luke xxiv. 50. 
 
 °Se reddidit oculis intuendum, manibus contrectandum, 
 wdificans fidem, exhibendo veritatem; quoniam parum fuit 
 
 B2 
 
4 SAYINGS OF THE FORTY DAYS. [ DISC. 
 
 made visible to any but “to witnesses chosen 
 before of God’ ;” but in the course of these holy 
 days, besides other ὃ appearances, He was seen of 
 Cephas, then of the twelve, after that He was 
 seen of above five hundred brethren at once; 
 after that He was seen of James, then of all the 
 Apostles. For this’ cause Apostles were permitted 
 to doubt, and disciples to be slow of heart, that 
 their hesitation and delay in believing might lay 
 more surely the foundations of our faith. And 
 the fact which they had thus fully known, they 
 boldly and continually asserted, so that the 
 preaching of the Gospel in the first few chapters 
 
 humane fragilitati et infirme trepidationi tam magnum mira- 
 culum uno die exhibere, et inde subtrahere, conversatus est 
 cum eis in terra quadraginta diebus, &«.—S. August., Serm. 
 eexlv. de Asc. Dom., vol. v. p. 1079. 
 
 Acts σ. 41. 1. ὉοΥ ἂν. Ὁ: 
 
 *Invenimus itaque apud quatuor Evangelistas decies com- 
 memoratum Dominum visum esse ab hominibus post resur- 
 rectionem. Semel, ad monumentum mulieribus. Iterum, 
 eisdem regredientibus ἃ monumento initinere. Tertio, Petro. 
 Quarto, duobus euntibus in castellum. Quinto, pluribus in 
 Jerusalem, ubi non erat Thomas. Sexto, ubi eum vidit Tho- 
 mas. Septimo, ad mare Tiberiadis. Octavo, in monte Gali- 
 lee, secundum Mattheum. Nono, quod dicit Marcus, novis- 
 simé recumbentibus. Decimo, in ipso die non jam in terra, 
 sed elevatum in nube, cum in ccelum ascenderat.—S. Aug. de 
 Consensu Evang. ili. 84. 
 
 * Ut dum a Domino in hoc spatium mora presentiz cor- 
 poralis extenditur, fides resurrectionis documentis necessariis 
 muniretur. Gratius agamus divine dispensationi, et sancto- 
 

 
 1] SAYINGS OF THE FORTY DAYS. 5) 
 
 of the Acts of the Apostles, is little else than a 
 witnessing of the resurrection. 
 
 But besides this great object, it cannot be 2ndly, to 
 doubted also that the sayings of our Lord, uttered Leah: 
 during these great days, are themselves also of Bene 
 signal and peculiar importance. They were spoken 
 in His glorified body—spoken, as it were, more 
 immediately from heaven. He seems, if we may 
 say so with reverence, to have delayed His ascen- 
 sion in order to speak them. They are the first 
 and great sayings of His new power given unto 
 Him both in heaven and earth. They are, as St. 
 
 Luke sums them up in the opening of the Acts 
 of the Apostles, “ the things of the kingdom of 
 God’.”. They are, in general subject, manner, 
 and circumstances, strikingly unlike to any say- 
 ings which He had ever uttered before. 
 For it is to be much observed, that the teach- The teach- 
 
 ing of the 
 
 ing of our blessed Lord before the crucifixion, in Gospels 
 
 so far forth as it respects the Church, and its hye” 
 
 privileges, powers, and blessings, is altogether of 
 
 a prospective or anticipatory kind. His moral I. The 
 δ ἐπ τ δ Ξ moral 
 
 teaching is indeed of immediate, because of essen- teaching. 
 
 tial and eterna! force. But even this portion of 
 
 His doctrine, it may be confidently said, is never 
 
 found alone. It is never found unaccompanied 
 
 rum Patrum necessariz tarditati. Dubitatum est ab illis, 
 ne dubitaretur 4 nobis.—S. Leo, Serm. de Asc. Dom., vol. i. 
 p- 190. 
 
 ’ Acts i. 8. 
 
6 SAYINGS OF THE FORTY DAYS. [ Disc. 
 
 with some reference to the Gospel, and Gospel 
 motives, and so to the events on which the Gospel 
 was to be founded. Thus the duty of humility is 
 urged by our Lord on the ground of His own 
 example, and the hope of becoming the greatest 
 in the kingdom of heaven; that of forgiveness on 
 the ground of our own hope of forgiveness in the 
 judgment; that of watchfulness on the ground of 
 the assured return of Him who was not yet gone 
 away. And thus, even in the Sermon on the 
 Mount, which may be taken as the chief instance 
 of moral teaching to be found in the Evangelists, 
 the form of the precepts, the motives by which 
 men are urged to comply with them, and the 
 words in which they are delivered, are all plainly 
 prospective. They belong to other times than 
 those in which they were spoken, and new cir- 
 cumstances. They presuppose an altered state 
 of things, the state of things which was afterwards 
 brought about by the Crucifixion and Resurrec- 
 tion and Ascension of our Lord*. What, for in- 
 stance, are the blessings of the possession of the 
 kingdom of heaven promised to the poor in spirit, 
 the comfort of the mourners, the inheritance of 
 the earth by the meek, the fulness of righteous- 
 ness of those who hunger and thirst for it, the 
 mercy to the merciful, the sight of God to the 
 
 ? St. Matt. xviii. 1; xi. 29; xviii. 24; xxiv. 42. 
 5 St. Matt. v. 2—10. 
 

 
 “J 
 
 ι.] SAYINGS OF THE FORTY DAYS. 
 
 pure, the estate of children of God to the peace- 
 makers, the possession of the kingdom of heaven 
 of those who are persecuted for righteousness’ 
 sake, but blessings which belong and are peculiar 
 to the full establishment and rich storehouse of 
 Christ’s Church? What, again, is the altar, what 
 the gift, who the brother, who the Judge, who the 
 officer, what the prison, what the uttermost far- 
 thing *, of the Christian exposition of the Sixth 
 Commandment, but the Christian altar, the offer- 
 torial gift, the brother in Christ, the Judge of 
 quick and dead, the angel of the Judgment, the 
 chains and darkness, the ten thousand talents of 
 the overwhelming debt of sin, made known to us 
 in the full revelation of Christ’s Church? Or 
 how could men call on their Father which is in 
 heaven, except as being children of God by being 
 made members of Christ? or how could they re- 
 ceive the good things of the Holy Spirit in 
 answer to prayer, until such time as the Holy 
 Ghost was given, after Jesus was glorified ° ? 
 
 And if this be true of such parts of our Lord’s 
 teaching as might be regarded almost as a re- 
 publication of the natural law of eternal Morality, 
 it is much more strikingly true of the vast body 
 of His teaching, as contained in His parables and 
 doctrinal discourses. 
 
 Of the parables, it is plain that they are, with- Π ‘The 
 
 Parables. 
 
 ont. Matt. v.23—26. *Tbid. vi. 9.11. Cf. St. Luke xi, 13. 
 
8 SAYINGS OF THE FORTY DAYS. [ DISC. 
 
 out exception, to be interpreted prospectively. 
 This is clear, not only because our Lord, when 
 speaking of His own teaching in parables, says of 
 them that at first they were intentionally dark 
 and obscure, having voice and signification only 
 for those who had spiritual understanding, but 
 also plainly declares that this secret method of 
 instruction was only intended to be temporary. 
 “Ts acandle brought to be put under a bushel, 
 or under a bed, and not to be set on a candle- 
 stick? For there is nothing hid which shall not 
 be manifested ; neither was any thing kept secret, 
 but that it should come abroad °.” So that we 
 should be justified in saying, that the very object 
 of the temporary concealment of truth under the 
 guise of parables was that after a time it should 
 be the better known. 
 
 It is also obvious to remark, that each separate 
 parable is professedly a likeness or illustration of 
 “the Kingdom of Heaven,” the Church of Christ. 
 They do not indeed illustrate the kingdom always 
 exactly in the same sense ; for some of them refer 
 to the militant, some to the triumphant kingdom ; 
 some to the kingdom in its ruler, some in its 
 subjects; some to the kingdom in all its subjects 
 together, some in its subjects separately ; some to 
 the kingdom as comprising its subjects; some to 
 the kingdom as possessed (that is, the rights and 
 
 6 St. Mark iv. 21. 
 

 
 Τὴ SAYINGS OF THE FORTY DAYS. 9 
 
 blessings of it) by its separate subjects. Still in 
 all alike, the one thing illustrated is the Kingdom 
 of God, the Church. The various parables are so 
 many mirrors or looking-glasses, each giving a 
 true image, in anticipation, of some part or por- 
 tion of the mystery of the kingdom hitherto un- 
 established. All together render a full and exact 
 likeness of all the kingdom; of its condition on 
 earth; the objects of its establishment; its King, 
 His absence and return ; its subjects, their variety, 
 their duties, their helps, their privileges, their 
 hopes, and their end. 
 
 In the doctrinal Discourses, the prospective III. The 
 character of our Lord’s personal teaching comes αν τὰ 
 out with equal clearness. This will be seen from 
 a slight inspection of the greater Discourses as 
 recorded by St. John. 
 
 The first of these Discourses is contained in 
 chapter iii. 53—21. The greater part of this dis- 
 course, referring to Holy Baptism and the Cru- 
 cifixion, plainly belongs to later times; and the 
 dangers of unbelief spoken of in the latter verses, 
 though partly incurred already, were, no doubt, 
 more fully applicable to the days in which the 
 Crucifixion had actually taken place, and the New 
 Birth of Water and the Holy Ghost was given. 
 
 The second Discourse (St. John iv. 7—38) is 
 upon the gift of the Holy Ghost, spiritual worship, 
 and the reward of preachers; all which subjects 
 belong, without question, to the times which suc- 
 
10 SAYINGS OF THE FORTY DAYS. [ DISC. 
 
 ceed to the Resurrection, the Ascension, and the 
 great Pentecost. 
 
 The third Discourse (St. John v. 17—47), open- 
 ing with the words, “ My Father worketh hitherto, 
 and I work,” has for its principal subject the iden- 
 tity of operation of the Son with the Father, and 
 the consequent equality of the Son, in honour 
 and life-giving power, with the Father, as testified 
 by St. John the Baptist, by the Father’s works, 
 and by the Old Testament Scriptures. In this 
 Discourse, our blessed Lord partially reveals the 
 doctrine of His own Divinity, to be afterwards 
 more fully declared, and refers to those particular 
 acts of His power, the resurrection of the dead, 
 and the universal judgment, to be afterwards 
 revealed, and believed in the Church. 
 
 The fourth Discourse (St. John vi. 26—63) 
 belongs altogether to the subject of the Holy 
 Communion not yet instituted, and refers ex- 
 pressly to the Ascension, as the time at which 
 the hardness of the sayings contained in it should 
 receive their true spiritual solution. 
 
 The fifth Discourse (St. John viii. 12—58), 
 upon Himself as the light of the world, and His 
 Divine Sonship, points equally clearly to the 
 Ascension as the time when all these words would 
 be established and certain, “ When ye have lifted 
 up the Son of Man, then shall ye know that I am 
 He.” 
 
 The sixth Discourse (St. John ix. 39; x. 38), 
 

 
 
 
 
 
 τὴ SAYINGS OF THE FORTY DAYS. 11 
 
 rising, apparently, out of the unbelief and hard- 
 heartedness of the Pharisees in the case of the 
 man who had been born blind, exhibits, under the 
 image of sheep, sheepfold, and shepherd, the 
 Church of Christ, the laying down of His own 
 life, and the calling in of the Gentiles. 
 
 The seventh Discourse (St. John xii. 23—36; 
 44—5(0) is a solemn anticipation of His approach- 
 ing death and resurrection, with the blessing of 
 those who should receive, and the judgment of 
 those who should refuse to believe in His words. 
 
 The eighth Discourse (St. John xiii. 12; xvii. 
 26) is wholly occupied with His own approach- 
 ing departure, and the state and prospects of His 
 Church, after He, in the flesh, should be gone 
 away. 
 
 In like manner itis probable that all the events 
 and acts of our Lord’s holy life are to be under- 
 stood as having, besides their immediate meaning, 
 prospective reference of important kinds to the 
 Church to be founded afterwards. Thus His 
 sacred Baptism, besides any other mysterious 
 meanings which it may have had, did, as we know 
 since the Resurrection, hallow for ever “the flood 
 Jordan’ and all other waters to the mystical 
 washing away of sin” in the Church. His myste- 
 rious temptation, immediately (εὐθὺς) following 
 on His baptism’, besides attesting His true 
 
 7 Baptismal Service, 1549. 
 
 * Dr. Mill’s five Sermons, particularly pp. 36—-51. 
 
 IV. The 
 Acts. 
 
12 SAYINGS OF THE FORTY DAYS. [ DISC. 
 
 humanity, (a doctrine neither doubted nor appre- 
 ciated till He was declared to be the Son of God 
 with power by the resurrection from the dead,) 
 also exhibited to the Church the great exemplar 
 of resistance to spiritual evil in the baptized. His® 
 washing of His Apostles’ feet, besides many other 
 lessons with which that sacred act was charged, 
 signified the perpetual remission of daily sins of 
 infirmity to those who had once been fully washed 
 in holy Baptism. 
 
 His Transfiguration’, besides exhibiting His 
 
 * Homo in sancto quidem baptismo totus abluitur, non 
 preter pedes, sed totus omnino: verumtamen cum in rebus 
 humanis postea vivitur, utique terra calcatur. Ipsi igitur 
 humani affectus, sine quibus in hac mortalitate non vivitur, 
 quasi pedes sunt, ubi ex humanis rebus afficimur, et sic affici- 
 mur, ut si dixerimus quia peccatum non habemus, nos ipsos 
 decipiamus et veritas in nobis non sit. Quotidie igitur pedes 
 lavat nobis qui interpellat pro nobis: et quotidie nos opus 
 habere ut pedes lavemus, id est, vias spiritualium gressuum 
 dirigamus, in ipsa oratione Dominica confitemur, cum dicimus, 
 Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus 
 nostris. Sienim confiteamur, sicut scriptum est, peccata nostra, 
 profecto ille qui Javit pedes discipulorum suorum fidelis est et 
 justus qui dimittat nobis peccata, et mundet nos ab omni ini- 
 quitate, id est, usque ad pedes quibus conversamur in terra. 
 —S. Aug. Tractat. lvi. et lvii. in 5. Johan. Ev. c. 13. (vol. iii. 
 p. 657. 
 
 ' Such as He is to be in the time of judgment, such was He 
 now seen of the Apostles. (S. Jerome.) The Transfiguration, 
 which is the sacrament of the second regeneration. (Gloss. ap 
 Anselm.) Aurea Catena, Oxf. 1841. 5. Augustine, inter- 
 preting more minutely, says: ‘‘ Quod illi ergo ad terram ceci- 
 

 
 1. | SAYINGS OF THE FORTY DAYS. 19 
 
 own glory, wherewith He shall return in judg- 
 ment, showed forth the glorified’ estate of those 
 who are by degrees attaining the second regenera- 
 tion, and so shall be Christ’s at His coming. 
 
 The Miracles, in the same way, of our Lord, V. The 
 
 have, for the most part, such clear and universally 
 acknowledged reference to the times of the 
 Church, that we should certainly understand them 
 very inadequately if we were not to read them 
 according to it. Such is the repeated miracle 
 of the draught of fishes, referring to the bringing 
 in of disciples into the Church, that great net cast 
 into the sea (which instance illustrates well the 
 way in which miracles and parables have a joint 
 doctrinal scope, and throw light on one another) ; 
 the equally repeated miracle of the loaves and 
 fishes (which equally illustrates, when compared 
 with St. John vi., the connexion of miracles and 
 discourses); and the various miracles of healing 
 and raising the dead; whether they be regarded 
 as signs of Divine Power never to depart from the 
 Church, as answers to prayer intended for the 
 
 derunt, hoc significaverunt, quod morimur ;—quando vero 
 eos Dominus erexit, Resurrectionem significavit. Post resur- 
 rectionem, ut quid tibi lex? ut quid tibi Prophet ? Ideo 
 non apparet Elias, non apparet Moyses. Remanet tibi In Prin- 
 cipio erat Verbum, et Verbum erat apud Deum, et Deus erat 
 Verbum.”—S. Aug. S. Ixxx. de verb. Evang. Matt. xvii. 
 (Vol. v. p. 426.) 
 * Cf. 2 Cor. iii. 18, μεταμορφούμεθα, with St. Mark ix. 2. 
 
14 SAYINGS OF THE FORTY DAYS. [ DISC. 
 
 perpetual encouragement of Christians praying, as 
 tokens of absolving power exercised by the Son of 
 Man, or as direct types of the restoration from 
 spiritual sickness and death, and. the coming re- 
 surrection of souls and bodies to be given in the 
 Church. 
 
 We may, therefore, confidently assign this cha- 
 racter, in general, to our Lord’s teaching, whether 
 delivered in precept or parable, miracle or signifi- 
 cant act, before the Crucifixion. It was not so 
 properly the actual preaching of the kingdom, as 
 the preaching of the approach of the kingdom. 
 It was not so properly the instituting’ of the 
 Christian Church, as the preliminary, and often 
 obscure and difficult announcement of the events 
 on which that Church was to be founded; of a 
 death to be undergone, a triumph to be achieved, 
 powers to be given, institutions to be established, 
 a Comforter to be sent. To such extent does this 
 anticipatory character belong to our Lord’s teach- 
 ing, that even the mere expressions sometimes 
 
 * The passages, St. Matt. xi. 12, 13; xii. 28. St. Luke 
 xvi. 16, may seem to bear against this conclusion ; but ef. St. 
 Matt. iv. 17, as explaining the sense in which the kingdom of 
 God was preached. Until John may probably mean till the 
 beginning of St. John’s preaching; for ἤγγικεν ἡ βασιλεία 
 is a different preaching from that of the Law and the Pro- 
 phets. St. John Baptist was certainly not in the kingdom: 
 St. Matt. xi. 11. Besides, the scribes still sat in Moses’ 
 seat, and had a right to the obedience of the people: St. 
 
 Matt. xxi. 2, ὃ. 
 
 —- 
 

 
 1. | SAYINGS OF THE FORTY DAYS. 15 
 
 partake of it; witness the phrase “ taking * up one’s 
 cross,” in the sense of following the example of 
 our Lord’s sufferings, used repeatedly before the 
 Crucifixion °. 
 
 But the case was altered when, having yielded The teach- 
 to the death upon the cross, and by yielding con- fay dass 
 quered the powers of sin and death, He stood Sg 
 
 and con- 
 
 before them in His glorified body, having received, veying 
 in some manner in which He had not received it?" 
 before, “all power in heaven and in earth.” The 
 kingdom of God, so long declared to be at hand, 
 was now come. What had before been promised, 
 was now to be given; that which was said in pre- 
 diction and anticipation before, was now to be 
 imparted in fact and reality. The candle ° which 
 hitherto had been, as it were, under a bushel or a 
 bed, was now to be set upon its candlestick, to 
 give light to all who were to be received into the 
 Lord’s refounded temple. Even yet, the fulness 
 of light and power was to be withheld for a few 
 days, until the full coming of the feast of Pente- 
 cost should bring the full effusion of the Holy Ghost 
 upon the Apostles: but in these sacred forty days 
 
 * Vide Grotium in S. Matt. x. 38. Metaphoricé: calami- 
 tates ob doctrine Christiane professionem inflictze, non sine 
 respectu ad mortem Christi, quam in cruce veritatis defensor 
 subit. Schleusner, in voce. 
 
 * St. Matt. x. 38; xvi. 24. St. Mark viii. 34. St. Luke 
 ie BET 
 
 “ Cf. Kuinoel in S. Joan. xvi. 22, 23. 
 
16 SAYINGS OF THE FORTY DAYS. [ DISC. 
 
 the words were spoken, the powers conveyed, the 
 
 promises ratified, the commission given, the dele- 
 
 gation completed, the visible ’ Church founded. 
 ἀπο It is thus that in the opening of the Acts, St. 
 
 tains the uke sums up the precious discourses of these 
 written 
 
 charter of great forty days, “telling them the things of the 
 kingdom of God’.” This description comprises all 
 He uttered. The written sayings are few, not 
 very various. some recorded by one; and some by 
 another of the Evangelists; but altogether they 
 contain that which the Lord saw fit to speak, and 
 the Holy Ghost to record, as “the things of the 
 kingdom.” Spoken as no other words were ever 
 spoken, in His royalty and glory,—spoken to con- 
 vey, and in the very form of expression obviously 
 conveying direct, immediate, actual commissions 
 and powers, they form the charter of the kingdom,— 
 of the kingdom which was to grow as a great tree 
 from a little seed, which was as a net to inclose 
 for a time both bad and good, which was, as 
 leaven, to affect, alter, and elevate by degrees the 
 whole character and course of the world. 
 
 Therelas | Regarded thus as the great outlines of the king- 
 
 Pee dom, these great sayings are immediately seen to 
 
 ae stand in an important relation, both to the earlier 
 
 1. Earlier. and later Scriptures. As respects the former, each 
 
 one of them gives, as it were, the sketch and 
 
 ’ Bp. Pearson on the Creed, Art. ix. (vol. i. pp. 506—512.) 
 *Alets 12.3: 
 
ΤῊ; SAYINGS OF THE FORTY DAYS. 17 
 
 general form of one portion of the kingdom, which 
 is supplied in its full detail, and, if I may so speak, 
 articulated by means of many a dark anticipatory 
 discourse of Christ, which could have been but 
 little understood at the time when it was spoken, 
 as well as by many a passage of the prophets, 
 uttered in other times, and addressed primarily to 
 other persons, but having undeniable reference to 
 the times of the kingdom of Christ. Thus these 
 sayings, illustrating and receiving illustration from 
 the whole mass of earlier Scriptures, furnish some- 
 thing like a rule by which we may ascertain the 
 applicability, or at least adjust the manner and 
 degree of the application of these writings and 
 | discourses to the case of Christians in the Church. 
 | And in like manner, the conduct and language of 2. Later. 
 the inspired Apostles, as recorded in the Acts and 
 Kpistles, furnish the true commentary of the 
 Spirit upon these sayings. Given to the Apostles, 
 with the gift of the Holy Ghost to supply the 
 wisdom and power requisite to carry them out into 
 operation, we must needs look to see how, and 
 with what institutions, manner of teaching, claims 
 of authority, &c., the Apostles, under the Holy 
 Spirit, executed them. Thus the structure of the 
 infant Church and the later Scriptures will be the 
 true practical inspired commentary upon these 
 sacred sayings, as they will themselves furnish the 
 outlines within which to arrange, and the rule by 
 
 C 
 
 
 
Sayings of 
 the great 
 forty days. 
 
 18 SAYINGS OF THE FORTY DAYS. [ DISC. 
 
 which to interpret, the earlier language of Holy 
 Scripture respecting the Church. 
 
 The words of our Lord during these forty days, 
 as recorded by St. Matthew, are as follows :— 
 “And as they went to tell his disciples, behold, 
 Jesus met them, saying, All hail! And they 
 came and held him by the feet, and worshipped 
 him. Then said Jesus unto them, Be not afraid: 
 go tell my brethren that they go into Galilee, and 
 there shall they see me’.” “Then the eleven 
 disciples went away into Galilee, into a mountain 
 where Jesus had appointed them. And when 
 they saw him, they worshipped him: but some 
 doubted. And Jesus came and spake unto them, 
 saying, All power is given unto me in heaven and 
 in earth. Go ye, therefore, and teach all nations, 
 baptizing them in the name of the Father, and of 
 the Son, and of the Holy Ghost; teaching them 
 to observe all things whatsoever I have com- 
 manded you: and, lo, I am with you alway, even 
 unto the end of the world. Amen'.” 
 
 The following words are recorded by St. Mark: 
 “ Afterward he appeared unto the eleven as they 
 sat at meat, and upbraided them with their unbe- 
 lief and hardness of heart, because they believed 
 not them which had seen him after he was risen. 
 And he said unto them, Go ye into all the world, 
 
 * St. Matt. xxviii. 9, 10. ᾿ Tbid, xxviii. 16—20. 
 

 
 
 
 1. | SAYINGS OF THE FORTY DAYS. 19 
 
 and preach the gospel to every creature. He that 
 believeth and is baptized shall be saved; but he 
 that believeth not shall be damned. And these 
 signs shall follow them that believe: In my name 
 shall they cast out devils; they shall speak with 
 new tongues; they shall take up serpents; and if 
 they drink any deadly thing, it shall not hurt 
 them ; they shall lay hands on the sick, and they 
 shall recover *.” 
 
 In St. Luke we read of His appearing to the 
 two disciples on their way to Emmaus; when 
 “He said unto them, What manner of communi- 
 cations are these that ye have one to another, as 
 ye walk and are sad?” And after that they had 
 explained the causes of their sorrow, “He said 
 unto them, O fools, and slow of heart to believe 
 all that the prophets have spoken: ought not 
 Christ to have suffered these things, and to enter 
 into his glory? And beginning at Moses, and 
 all the prophets, he expounded unto them in 
 all the Seriptures, the things concerning him- 
 self.” And after they had returned to Jerusalem, 
 and stated these things to the eleven, “Jesus 
 himself stood in the midst of them, and saith 
 unto them, Peace be unto you. But they 
 were terrified and affrighted, and supposed 
 that they had seen a spirit. And he said unto 
 them, Why are ye troubled ? and why do thoughts 
 
 2 St. Mark xvi. 14—18. 
 ον 
 
20 SAYINGS OF THE FORTY DAYS. _ [DISC. 
 
 arise in your hearts? Behold my hands and my 
 feet, that it is I myself: handle me, and see; for 
 a spirit hath not flesh and bones, as ye see me 
 have. And when he had thus spoken, he shewed 
 them his hands and his feet. And while they 
 yet believed not for joy, and wondered, he said 
 unto them, Have ye here any meat? And they 
 gave him a piece of a broiled fish, and of an 
 honeycomb. And he took it, and did eat before 
 them. And he said unto them, These are the 
 words which I spake unto you, while I was yet 
 with you, that all things must be fulfilled, which 
 were written in the Law of Moses, and in the 
 Prophets, and in the Psalms, concerning me. Then 
 opened he their understanding, that they might 
 understand the Scriptures, and said unto them, 
 Thus it is written, and thus it behoved Christ to 
 suffer, and to rise from the dead the third day; 
 and that repentance and remission of sins should 
 be preached in his name among all nations, 
 beginning at Jerusalem. And ye are witnesses of 
 these things. And, behold, I send the promise of 
 my Father upon you: but tarry ye in the city of 
 Jerusalem, until ye be endued with power from on 
 high *.” 
 
 The sayings of our Lord recorded by St. John 
 are longer and more numerous. ‘“ And when she 
 had thus said, she turned herself back, and saw 
 
 * St. Luke xxiv. 36—49. 
 

 
 1] SAYINGS OF THE FORTY DAYS. 21 
 
 Jesus standing, and knew not that it was Jesus. 
 Jesus saith unto her, Woman, why weepest thou ? 
 whom seekest thou? She, supposing him to be 
 the gardener, saith unto him, Sir, if thou have 
 borne him hence, tell me where thou hast laid 
 him, and I will take him away. Jesus saith unto 
 her, Mary. She turned herself, and saith unto 
 him, Rabboni; which is to say, Master. Jesus 
 saith unto her, Touch me not; for I am not yet 
 ascended to my Father: but go to my brethren, 
 and say unto them, I ascend unto my Father, and 
 your Father; and to my God, and your God. 
 Mary Magdalene came and told the disciples that 
 she had seen the Lord, and that he had spoken 
 these things unto her. Then the same day at 
 evening, being the first day of the week, when the 
 doors were shut where the disciples were assembled 
 for fear of the Jews, came Jesus and stood in the 
 midst, and saith unto them, Peace be unto you. 
 And when he had so said, he shewed unto them 
 his hands and his side. Then were the disciples 
 glad, when they saw the Lord. Then said Jesus 
 to them again, Peace be unto you: as my Father 
 hath sent me, even so send I you. And when he 
 had said this, he breathed on them, and saith unto 
 them, Receive ye the Holy Ghost: whose soever 
 sins ye remit, they are remitted unto them; and 
 whose soever sins ye retain, they are retained *.” 
 
 “St. John xx. 14—23. 
 
22 SAYINGS OF THE FORTY DAYS. _ [DISC. 
 
 “And after eight days again his disciples were 
 within, and Thomas with them: then came Jesus, 
 the doors being shut, and stood in the midst, and 
 said, Peace be unto you. Then saith He to 
 Thomas, Reach hither thy finger, and behold my 
 hands; and reach hither thy hand, and thrust it 
 into my side: and be not faithless, but believing. 
 And Thomas answered and said unto him, My 
 Lord and my God. Jesus saith unto him, Thomas, 
 because thou hast seen me, thou hast believed: 
 blessed are they that have not seen, and yet have 
 believed °.” 
 
 The next sayings are recorded by St. John in 
 the twenty-first chapter. “So when they had 
 dined, Jesus saith to Simon Peter, Simon, son of 
 Jonas, lovest thou me more than these? He 
 saith unto him, Yea, Lord; thou knowest that I 
 love thee. He saith unto him, Feed my lambs. 
 He saith to him again the second time, Simon, 
 son of Jonas, lovest thou me? He saith unto 
 him, Yea, Lord; thou knowest that I love thee. 
 He saith unto him, Feed my sheep. He saith 
 unto him the third time, Simon, son of Jonas, 
 lovest thou me? Peter was grieved because he 
 said unto him the third time, Lovest thou me? 
 And he said unto him, Lord, thou knowest all 
 things; thou knowest that I love thee. Jesus 
 saith unto him, Feed my sheep. Verily, verily, I 
 
 > St. John xx. 26—29. 
 
1. ] SAYINGS OF THE FORTY DAYS. 23 
 
 say unto thee, When thou wast young, thou 
 girdedst thyself, and walkedst whither thou would- 
 est: but when thou shalt be old, thou shalt stretch 
 forth thy hands, and another shall gird thee, and 
 carry thee whither thou wouldest not. This spake 
 he, signifying by what death he should glorify 
 God. And when he had spoken this, he saith 
 unto him, Follow me. Then Peter, turning about, 
 seeth the disciple whom Jesus loved following ; 
 which also leaned on his breast at supper, and 
 said, Lord, which is he that betrayeth thee? 
 Peter seeing him saith to Jesus, Lord, and what 
 shall this man do? Jesus saith unto him, If I 
 will that he tarry till I come, what is that to thee? 
 follow thou me °.” 
 
 These, then, are the sayings of the great forty 
 days, the things of the kingdom of God. In the 
 Gospels they are, as we have seen, variously 
 recorded, one evangelist supplying one saying, and 
 one another, and occasionally two or more evan- 
 gelists furnishing different portions of what may 
 probably have been said at one time, or somewhat 
 different versions of what may possibly have been 
 the same words. They are also mingled up with 
 acts, situations, and persons, all of which, no doubt, 
 being delivered to us by the Holy Ghost, have 
 some important bearing upon truth and practice 
 
 °St. John xxi. 15— 22. 
 
24 SAYINGS OF THE FORTY DAYS. [ Disc. 
 
 Thus the holy Resurrection blessing, “Peace be 
 unto you’,” itself anticipated in our Lord’s pro- 
 spective directions to His Apostles in former days, 
 and adopted in all the Church as her sacred inhe- 
 ritance of Christian salutation, and inter-com- 
 munion of love,—what is this but one of the first 
 outpourings of mercy from the Prince of Peace 
 upon His people, to be afterwards diffused and 
 dispersed by the Apostolic blessing of “grace and 
 peace from God the Father, and the Lord Jesus 
 Christ,” to the separate Churches? So, too, we 
 cannot doubt, that the expositions of the prophecies 
 made to the two disciples on the road to Emmaus, 
 and to the whole company of the Apostles after 
 their return to Jerusalem, though only recorded 
 in summary, not only confirmed the faith of the 
 Apostles at the time, but also furnished them 
 with the true model and example of prophetic 
 exposition, showing them how “the Seribe in- 
 structed unto the kingdom of heaven bringeth 
 forth, like an householder, out of his treasure 
 things old and πον δ. In like manner, the pro- 
 phecies of St. Peter’s death, and the tarrying of 
 St. John, besides their direct bearing upon the 
 immediate fortunes of the Church in the person 
 of those who “seemed to be pillars,” may not 
 
 7St. Luke xxiv. 36. St. John xx. 19. 21. Cf. St. Matt. 
 x. U2 s/Stelmkegxen5: 
 § St. Matt. xii. 52. 
 
1. ] SAYINGS OF THE FORTY DAYS. 25 
 
 improbably be understood to bear wider and more 
 lasting reference to the Church, to the dignity of 
 these great Apostles’, (whose thrones, with those 
 of their brethren, should be established in the 
 Regeneration,) to the greatness of martyrdom, 
 and various other points of high ecclesiastical con- 
 cern and importance. 
 
 These words and acts, however, although they 
 may thus have great and various meanings belong- 
 ing to the Church, the kingdom of God, are, in 
 their manner of statement, indirect, obscure, and 
 mneertain. They are sayings, no doubt, of the 
 great forty days, but, if I may so call them, 
 secondary sayings; not indeed to be neglected or 
 undervalued in respect of their own proper and 
 separate importance, but distinguishable in point 
 of clearness, directness, and certainty, from the 
 primary sayings of the same time. These great 
 primary sayings, as they stand out amongst the 
 discourses of these sacred days, seem to admit of 
 being classified as follows: 
 
 Ist. Our Lord’s own Royalty': “ All power is summary 
 given unto me in heaven and in earth.” aa a 
 
 2ndly. The commission of the Apostles’: “Go 
 ye therefore ;” “ As my Father hath sent me, even 
 so send I you.” 
 
 3rdly. His own perpetual Presence ὅ : “ And lo, 
 
 " Gal. ii. 9. St. Matt. xx. 23; xix. 28. St. Luke xxii. 30. 
 * Disc. 11. p. 30. ? Ibid. p. 46. 
 Ibid. p. 46. 
 
26 SAYINGS OF THE FORTY DAYS. __ [ DISC. 
 
 Iam with you alway, even unto the end of the 
 world.” 
 
 4thly. That He should not be touched? till 
 after His Ascension: “ Touch me not, for I am 
 not yet ascended to my Father.” 
 
 Sthly. The tradition of holy Baptism °, with the 
 law of obedience: “ Make disciples of all nations, 
 baptizing them into the name of the Father, and 
 of the Son, and of the Holy Ghost; teaching 
 them to observe all things whatsoever I have 
 commanded you.” 
 
 6thly. The Holy Ghost to remit 5 and retain 
 sins: “ He breathed on them and said, Whose 
 soever sins ye remit, they are remitted unto them ; 
 and whose soever sins ye retain, they are re- 
 tained.” 
 
 7thly. The Pastoral Commission’, addressed 
 directly to St. Peter, and made to rest upon love : 
 “ Simon, son of Jonas, lovest thou me more than 
 these? Feed my lambs. Simon, son of Jonas, 
 lovest thou me? Feed my sheep. Simon, son 
 of Jonas, lovest thou me? Feed my sheep.” 
 
 Sthly. The privileges of the baptized and faith- 
 ful. 1. Salvation®: “ He that believeth and is 
 baptized, shall be saved.” 2. Miraculous powers’: 
 “ And these signs shall follow them that believe. 
 In my name shall they cast out devils; they shall 
 
 * Disc; 1. Ρ. 81. * Dise. III. p. 100. Disc. IV. 
 * Disc. II. p. 124. - 7 Dise. III. p. 134. 
 * Dise. V. p. 230. 5 Ibid. p. 247. 
 

 
 1. ] SAYINGS OF THE FORTY DAYS. 27 
 
 speak with new tongues; they shall take up ser- 
 pents; and if they drink any deadly thing, it shall 
 not hurt them; they shall lay hands on the sick, 
 and they shall recover.” 3. The blessedness of 
 them that believe ' without seeing: “ Blessed are 
 they that have not seen, and yet have believed.” 
 
 9thly. The immediate promise of the Holy 
 Ghost: “And behold, I send the promise of my 
 Father upon you.” 
 
 Such, then, are the principal “things of the Dee 
 kingdom of God,” which the Lord is recorded to others: ὁ 
 have uttered during the great forty days in which are written. 
 He delayed His ascension into heaven. There 
 probably were many other sayings, as well as 
 deeds and signs, communicated to the Apostles 
 during the same sacred period’. But these are 
 written that we may believe, and believing, have 
 eternal life; these, whatever may have been the 
 others, the Holy Ghost has chosen to record in 
 writing, for the perpetual use and edification of 
 the Church. If there were others, the traces of 
 them will, no doubt, be found in the later teach- 
 ing and institutions of the Apostles; but of these 
 there can be no doubt: they are the Lord’s own 
 written, sacred words; words which, whatever be 
 the true meaning in which they are respectively 
 to be understood, cannot but be at the very foun- 
 
 ’ Disc. V. p. 249. * Cf. St. John xx. 30; xxi. 24. 
 
 
 
28 SAYINGS OF THE FORTY DAYS. [ Disc. 
 
 dation of the constitution and privileges of the 
 Christian Church. 
 
 Of these separate sayings, some short examina- 
 tion will be made in the following Discourses. 
 Each will be found to open a large field of Serip- 
 tural investigation. If the account now given of 
 their place in the Christian scheme be at all a just 
 one, each will be found to be, as it were, a prin- 
 ciple of the kingdom; to be, if we may so term it, 
 the actual enactment of that which had been often 
 spoken of, with various degrees of clearness and 
 obscurity, before. They do not, indeed, supersede 
 the earlier Scriptures. All, in their respective 
 places, exhibit the manifold wisdom of God, 
 dividing at different times, and to different per- 
 sons, severally as He would. But in a certain 
 sense, they stand before them. They lead them ; 
 they throw light upon them; they enable us to 
 read them rightly, and arrange them truly in their 
 application to the Church. Though all, no doubt, 
 speak the mind of the Spirit, and are full of the 
 truth of God, yet if, out of so many and so various 
 sayings, a question can arise as to the relative 
 meaning and importance of any of them, these, it 
 can hardly be doubted, are they by which the 
 darker, earlier, prospective sayings are to be in- 
 terpreted. 
 
 And therefore they are of high and sacred 
 value, and require to be most carefully and reve- 
 
1. | SAYINGS OF THE FORTY DAYS. 29 
 
 rently considered. They contain within them the 
 germ of every thing most precious to Christians in 
 knowledge, privilege, and comfort. Unless men 
 can trace a personal claim to havea share in them, 
 and the institutions founded on them, it is difficult 
 to say where they can look for well-founded peace 
 or hope. Feeling themselves, as baptized and 
 dutiful Churchmen may, rightful inheritors of 
 them by a title of clear and unquestionable 
 descent, they may look on them as their written 
 charter of privilege, the documentary evidence of 
 their Christian citizenship, with all its blessings of 
 present acceptance, strength, and peace, and future 
 welcome, recognition, and eternal joy. 
 
I. The 
 royalty of 
 Christ. 
 
 1. Given at 
 
 the Resur- 
 rection. 
 
 DISCOURSE II. 
 
 yw e ~ 
 Μὴ φοβοῦ, τὸ μικρὸν ποίμνιον" ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν 
 
 δοῦναι ὑμῖν τὴν βασιλείαν.---ἶ. Lue. xii. $2. 
 
 TuE first of the sayings of the great forty days, is 
 that which asserts the royalty of our blessed Lord 
 Himself. It is the first in place, for it occurs as 
 the first in the first of the Evangelists, and it is 
 the first also in its own proper order and mean- 
 ing; for from the Royalty of Christ the existence 
 of the Church, with all her powers, privileges, 
 and hopes, is directly derived. As a King, He 
 founded His kingdom; as a King, He commis- 
 sioned His ministers; as a King, He laid out the 
 limits and constitution of His kingdom, according 
 to His own will. 
 
 Let it, then, be first observed, that this royalty 
 is first fully given in the Resurrection: “ And 
 Jesus came and spake unto them, saying, All 
 power is given unto me in heaven and in 
 earth '.” 
 
 "St. Matt. xxvii. 18. 
 
ROYALTY OF CHRIST. 91 
 
 Was He not, then, it may be asked, a king 
 before? Was He not a king, when He said to 
 Pilate, “ Thou sayest that Iam aking’?” Was 
 He not a king who was one with the Father from 
 the beginning, who made all things, so that “ with- 
 out him was not any thing made that was made ὅ 2” 
 Doubtless He was in these senses a king, as He 
 was the Lord God omnipotent, who reigneth from 
 all eternity. But* His Royalty as Christ, His 
 kingly estate as that sacred Person, who being 
 from the beginning in the form of God took upon 
 Him the form of a servant *®, and was made in the 
 likeness of man; this more peculiar power and 
 
 2 St. John xviii. 37. 3 St. John i. 3. 
 
 * Συνελόντι οὖν φᾶναι, οὕτω νόει τὸ ἐδόθη μοι πᾶσα ἐξουσία. 
 εἰ μὲν ὡς ἀπὸ τοῦ Θεοῦ λόγου λεγόμενον ἐκλάβοις, ὅτι ἐδόθη 
 μοι ἣ πᾶσα ἐξουσία, καθὸ καὶ ἄκοντες καὶ ἑκόντες νῦν ἐπιγινώσ- 
 κουσί με Θεὸν, οἱ πρώην κατὰ τὸν τῆς ἀκουσίου ὑποταγῆς τρόπον 
 
 ͵ , = 5" §\ e > \ ~ ᾽ ΄ ᾿ς ΄ 
 δουλεύοντές prow’ εἰ δὲ ὡς ἀπὸ τῆς ἀνθρωπίνης φύσεως λεγόμε- 
 νον, οὕτω γόει" ὅτι ἐγὼ ἡ πρώην κατάκριτος φύσις, κατὰ δὲ 
 \ \ εν ~ ~ Oe a7 “ \ = 
 
 τὴν πρὸς τὸν Ὑἱὸν τοῦ Θεοῦ ἀσύγχυτον ἕνωσιν Θεὸς οὖσα 
 ” ‘ > ͵ : ΄, ΠΥ ~ «» 
 ἔλαβον τὴν ἐξουσίαν κατὰ πάντων᾽ ὥστε προσκυνεῖσθαι ix 
 ᾽ , , , oy teeing I ταὶ a IPA Ce Bi a ΄ 
 ἀγγέλων ἐν οὐμανῷ, καὶ ἐπὶ τῆς γῆς δοξάζεσθαι ὑπὸ τῶν περά- 
 των πάντων. 
 
 “ 5 ? / > \ > > ‘ li ~ 
 
 Εἰς τὴν ἐνανθρώπησιν οὖν, καὶ οὐκ εἰς τὴν θεότητα, ταῦτα 
 νοεῖν δεῖ.---, Basil. adv. Eunom. 
 
 “Constat quod Christus, qui ab zterno habebat regnum 
 mundi, ut Dei Filius, executionem accepit ex resurrectione, 
 quasi dicat, Jam sum in possessione. De istd habetur 
 Daniel vii. 26. Judicium sedebit, ut auferatur potentia, &c ”’ 
 —Thom. Aq. in S. Matt. xxviii. 18. 
 
 > Phils 15:6; 7. 
 
2. Predict- 
 ed in the 
 Old Testa- 
 ment. 
 
 32 ROYALTY OF CHRIST. [ DISC. 
 
 dignity of kingship (though inchoate from the 
 moment when first the Son of God took flesh, 
 and gleaming through the veil of humiliation with 
 which His face was covered in His ministry, in 
 many a word and deed of authority and power), 
 was only then established, when by yielding He 
 had conquered, by dying He had risen, by suffer- 
 ings° He had been made perfect. As He had 
 submitted to be born in the flesh as a little child, 
 and to pass, as an ordinary man, through the 
 gradual stages of growth and stature, and even of 
 wisdom and favour with God, so too did He bear 
 to attain by degrees to higher eminences of office 
 and dignity, even in respect of the sacred unction. 
 The prophetic office He had exercised, in great 
 part, while going in and out among His disciples 
 in His three years’ ministry. His sacred Priest- 
 hood He had then chiefly exhibited, when He 
 laid down His life for the sheep. His eternal 
 Royalty ’ is established at the Resurrection. 
 
 This sacred royalty of our blessed Lord, to be 
 thus afterwards given, is the continual topie of 
 the ancient prophetic Scriptures. There is no 
 other subject which is to be found pervading them 
 in nearly the same abundance or variety of state- 
 ment. 
 
 © Hebi rv. 8,9. 
 7 “Tn hae tertia dignitate Mattheeus librum finit, cum, ut 
 annotavimus, primum de prophetico, deinde de _ sacerdotali 
 
 ejus officio egisset.”’—Grotius in Matt. xxviii. 18. 
 

 
 1. | ROYALTY OF CHRIST. 33 
 
 The Psalms of David, for example, are replete 
 with predictions of the greatness, power, and 
 majesty of the Redeemer’s kingdom. It is diffi- 
 cult among so many Psalms to cite the most 
 striking passages of these prophecies. It may be 
 sufficient to refer to those Psalms in which the 
 subject is most prominently brought forward, and 
 in which the extent *, the eternal duration ὃ, the 
 holiness!, the awful power*, the merciful judg- 
 ment *, the Divinity *, the mightiness and glory °, 
 the worship’, the righteousness and awfulness ’, 
 the eternal Priestliness *, and the wisdom and good- 
 ness*, of the kingdom, and of the Messiah as the 
 predicted King, are celebrated in the loftiest and 
 most varied strains. 
 
 In like manner the book of the prophet Isaiah 
 is replete with predictions of the kingdom of Christ. 
 Some of these passages are short and striking, and 
 in their obvious meaning speak expressly to the 
 point. Such is that great prophecy of the ninth 
 chapter: “For unto us a child is born, unto us 
 a son is given: and the government shall be upon 
 his shoulder: and his name shall be called Won- 
 derful, Counsellor, The mighty God, The everlast- 
 ing Father, The Prince of Peace. Of the increase 
 
 ΒΕ, 11. 9 Ps. xxi. xlv. cxlv. 1 Ps. xlv. 
 
 ? Ps. xlvii. 3 Ps. Ixxii. exlv. “Ps. lxxxix 
 
 ° Ps, xciii. ° Ps. xevi. 7 Ps. χουν]. xcix. 
 * Ps. ex. ’ Ps, exlyv. exlvii. 
 
 D 
 
34 ROYALTY OF CHRIST. [ Disc. 
 
 of his government and peace there shall be no 
 end, upon the throne of David, and upon his 
 kingdom, to order it, and to establish it with 
 judgment and with justice, from henceforth even 
 for ever '®.” Such is that verse of the 24th chapter : 
 “Then the moon shall be confounded, and the 
 sun ashamed, when the Lord of hosts shall reign 
 in Mount Zion, and in Jerusalem, and before his 
 ancients gloriously ''.” Such is that propheey of 
 the 32nd chapter: “ Behold, a king shall reign in 
 righteousness, and princes shall rule in judg- 
 ment'.” Such are those of the 52nd and 55th 
 chapters: “ How beautiful upon the mountains 
 are the feet of him that bringeth good tidings, 
 that publisheth peace ; that bringeth good tidings 
 of good, that publisheth salvation ; that saith unto 
 Zion, Thy God reigneth ! 
 come unto me; hear, and your soul shall live ; and 
 
 39 
 
 “Incline your ear, and 
 
 T will make an everlasting covenant with you, 
 even the sure mercies of David. Behold, I have 
 given him for a witness to the people, a leader 
 and commander to the people’.” But besides 
 these, and others which might be quoted like 
 them, the whole book is full of the same subject 
 in a less direct and obvious form. The kingdom 
 is often described, without express mention of the 
 
 king. (chaps, xi. xii. xxxv. ΧΙ]: ΧΙ χς κ᾿ ΠΧ ὅτου 
 
 ΤΡ σας κι Ὁ, ἡ: I Ἐ0τ6. xxiv. Zoe 
 1 Tbid. xxxii. 1. ? Ibid. li. 7; Iv. 3, 4. 
 
πε} ROYALTY OF CHRIST. 3D 
 
 The king is typified under the likeness of Kliakim, 
 the son of Hilkiah. (xxii. 20—25.) Prophecies* 
 which in their first and directest meaning seem to 
 refer to other subjects, yet run up at last to this, 
 the great and universal object of all the prophet’s 
 inspirations. We should not speak beyond the 
 truth if we should say that the kingdom of the 
 Messiah is, more or less directly, present in all 
 the Evangelical Prophecies with which this won- 
 derful book abounds. 
 
 The prophecies of the same kind in the books 
 of Jeremiah and Ezekiel are less numerous, but 
 equally forcible. “In those days, and at that 
 time, will I cause the Branch of righteousness to 
 grow up unto David; and he shall execute judg- 
 ment and righteousness in the land. In those 
 days shall Judah be saved, and Jerusalem shall 
 dwell safely: and this is the name wherewith he 
 
 5 Vitring. in Isaiam, cap. xxii. (Vol. i. p. 659.) 
 
 Prophetiz hujus generis eum in modum accipiende sunt, ut 
 in magna latitudine complectantur ceconomiam status populi 
 Dei post reditum ex exilio, que perficeretur in ceconomia 
 Ecclesize N. T.—Non sane hoc sensu acsi Messias mox post 
 reditum ex exilio expectandus esset, sed quod Deus hoc tem- 
 pore inciperet sua gratia statum ecclesia eo modo componere 
 ut manifesté preepararetur ad ceconomiam spiritualem ἃ Mes- 
 sia instituendam—donec tandem illucesceret Tempus Gratiz, 
 quo Filius Dei, abolitis aliis omnibus Potestatibus, regimen 
 ecclesiz ipse et solus capesseret, ipse se ecclesize suze imme- 
 diaté uniret,—ipse agnosceretur esse unicus populi sui Rex, 
 Pontifex Unicus, solus Doctor, Legislator, Judex, &c.— 
 Vitringa in cap, xxviii. 5. 
 
 jo we 
 
90 ROYALTY OF CHRIST. [ DISC. 
 
 shall be called, The Lord our Righteousness. For 
 thus saith the Lord, David shall never want a 
 man to sit upon the throne of the house of Israel *.” 
 “ And I will make them one nation in the land 
 upon the mountains of Israel; and one king shall 
 be king to them all.... And David my servant 
 shall be king over them; and they shall all have 
 one shepherd: they shall also walk in my judg- 
 ments, and observe my statutes, and do them °.” 
 
 The prophet Daniel® saw in vision the ac- 
 tual investiture of the kingdom. “TI saw in the 
 night visions, and, behold, one like the Son of 
 man came with the clouds of heaven, and came 
 to the Ancient of days, and they brought him 
 near before him. And there was given him domi- 
 nion, and glory, and a kingdom, that all people, 
 nations, and languages, should serve him. His 
 dominion is an everlasting dominion, which shall 
 not pass away, and his kingdom that which shall 
 not be destroyed ’.” 
 
 Great are also the prophecies of Micah to the 
 same effect: “But thou, Bethlehem Ephratah, 
 though thou be little among the thousands of 
 Judah, yet out of thee shall he come forth unto 
 me that is to be ruler in Israel; whose goings 
 forth have been from of old, from everlasting. . . . 
 And he shall stand and feed in the name of the 
 
 4 Jer. xxxill. 15—17 ; xxii. 5. 
 5 Ezek. xxxvil. 22. 24. ‘Dan. vil. 18: 15. 
 
 7 Vide Appendix, passage from St. Cyprian. 
 
»- 
 
 ΤῊΣ] ROYALTY OF CHRIST. 37 
 
 Lord, in the majesty of the name of the Lord his 
 God; and they shall abide: for now shall he be 
 great unto the ends of the earth δ." And of Zecha- 
 riah: “ Thus speaketh the Lord of hosts, saying, 
 Behold the man whose name is the Branch; and 
 he shall grow up out of his place, and he shall 
 build the Temple of the Lord. Even he shall 
 build the Temple of the Lord: and he shall bear 
 the glory, and shall sit and rule upon his throne ; 
 and he shall be a priest upon his throne: and the 
 counsel of peace shall be between them both °.” 
 
 Besides written predictions, we also know that 
 the throne of David himself, and its assured suc- 
 cession for ever in his house, are to be understood 
 as a type and assurance of the establishment of 
 the throne of his Divine Son. As such it is 
 often spoken of by the Prophets. These are 
 “the sure’ mercies” of David, the assured and 
 certain fulfilment, by the Resurrection from the 
 dead, of the promise of an eternal kingdom in 
 his house to be established in his Son. 
 
 Such, in general, were the prophecies of the 
 Old Testament respecting the kingdom of the 
 Messias, to be founded at some future time upon 
 the earth. Indeed, so fully do the ancient Serip- 
 tures speak of the kingdom of Christ, its extent, 
 power, and eternity, that they say but little in 
 comparison of the humiliation and suffering by 
 
 * Micah v. 2. 4. ® Zech. vi. 12, 18. 
 
 ’ Acts xiii. 34. Isa. lv. 3. 
 
38 ROYALTY OF CHRIST. [ Disc. 
 
 which it was to be preceded. Yet there are not 
 wanting passages in which the two subjects are 
 closely connected, according to those words of 
 our Lord Himself on the road to Emmaus: “ O 
 fools, and slow of heart to believe all that the 
 prophets have spoken! ought not Christ to have 
 suffered these things, and to enter into his 
 glory??? Witness the sayings of that great Evan- 
 gelical Prophecy, the second Psalm: “ The kings 
 of the earth stood up, and their rulers took coun- 
 sel together, against the Lord, and against his 
 anointed *:” for in truth, against the anointed 
 Jesus both Herod and Pontius Pilate, with the 
 Gentiles and the people of Israel, were gathered 
 together, to do whatsoever the hand and counsel 
 of God determined before to be done. And yet 
 did God, who sitteth in heaven, laugh their de- 
 signs to scorn, and set His king, that day begotten 
 in the Resurrection, upon His holy hill of Sion’. 
 In like manner, the two passages of all the Old 
 Testament which speak most fully of the humilia- 
 tion of Christ (the 22nd Psalm and the 53rd chap. 
 of Isaiah), both end with the announcement of 
 His glory. ‘“ Therefore will I divide him a por- 
 tion with the great, and he shall divide the spoil 
 with the strong’.” “ The kingdom is the Lord’s, 
 
 and he is the governor among the people °.” 
 
 * St. Luke xxiv. 25, 26. 
 SPs als οἰ οί αν. 9. 4 Acts xii. 98. 
 = Wsal limon ®° Ps. xxil. 28. 
 
11. | ROYALTY OF CHRIST. 39 
 
 In like manner, when the Baptist came to be 3. Antici- 
 
 pated in 
 
 the forerunner of Christ, the announcement which the Gos- 
 he made was of the immediate approach of a king- ae 
 dom: “ Repent ye, for the kingdom of heaven 
 is at hand’;” and when he made his public re- 
 cognition of Christ, he said, “This is he of whom 
 I spake * ;” the king, that is, whose kingdom it had 
 been the great object of his commission to an- 
 nounce and prepare. So, too, when the Lord 
 Himself came, He also preached the approach of 
 the kingdom. “The kingdom of heaven” also 
 was that which He unfolded and explained in all 
 His parables ; and to the kingdom of heaven His 
 disciples were taught to look continually forward 
 in their prayers and anticipations, even though 
 they mistook the nature of it. His kingdom was 
 not yet " of this world, when just before His final 
 submission He replied to Pilate’, asking Him if 
 He were a king. 
 
 And then’, having thus lived the due time 
 
 ™St. Matt. iii. 2. * St. John i. 15. 
 
 * I have followed Bp. Pearson in using this expression, ‘‘ was 
 not yet of this world,” as though after the Resurrection the 
 kingdom became of this world. I confess, however, that the 
 repeated use of the words ἐκ τοῦ κόσμου in the 17th chap. of St. 
 John, verses 14—16, inclines me to believe that our Lord 
 means rather to say, that His kingdom is not derived from the 
 world, nor of the world’s kind, but opposite and antagonist 
 to the world. 
 
 ‘St. John xviii. 36. 
 
 * The third office belonging to the Messias was the regal, as 
 
40 ROYALTY OF CHRIST. [ Disc. 
 
 upon the earth, and exhibited in His life many 
 signs of His divine nature and majesty, He sub- 
 mitted at length to the painful and ignominious 
 death upon the cross. Therein He yielded once 
 to the power of Satan, and received upon Him- 
 self the punishment due to our sins. But having 
 thus submitted, He was, after three days, greatly 
 exalted. After three days’ sojourn in the heart of 
 
 appeareth by the most ancient tradition of the Jews, and by 
 the express predictions of the Prophets. The solemn inaugu- 
 ration into this office was at His ascension into Heaven, and 
 His session at the right hand of God: not but that He was by 
 right a king before, but the full and public execution was de- 
 ferred till then, when God raised Him from the dead, and set 
 Him at His own right hand in the heavenly places, far above 
 all principality, and power, and might, and dominion.—Bp. 
 Pearson on the Creed, Art. 11. 
 
 This dominion, thus given unto Christ in His human nature, 
 was a direct and plenary power over all things ; but this was 
 not actually given Him at once, but part while He lived on 
 earth, part after His death and resurrection. For to this end 
 Christ both died, rose, and revived, that He might be Lord 
 both of the dead and living. After His resurrection He said 
 to His disciples, ‘‘ All power is given unto Me in heaven and 
 in earth,” &c.—Ibid. p. 241. 
 
 Christ was born king of the Jews; and the conjunction of 
 His human nature with His divine in the union of His person, 
 was a sufficient unction to the regal office; yet as the Son of 
 Man he exercised no such dominion, professing that His 
 kingdom was not of this world; but after that He rose from 
 the dead, then as it were in Hebron with His own tribe, He 
 tells the Apostles, “" 4/l power is given unto Him ;” and by 
 
 virtue thereof gives them injunctions. —Ibid. Art. vi. p. 422. 
 
IL. | ROYALTY OF CHRIST. 41 
 
 the earth, He was raised from the dead by the 
 glory of the Father, and thereby declared to be 
 the Son of God with power. Then His long-pre- 
 dicted kingdom was established. It was founded 
 in Zion. It was the due succession and antitype 
 of the throne of David. The Priest was upon 
 His throne. All power was given unto Him in 
 heaven and in earth. The kingdom was set up in 
 righteousness, power, and majesty. It began to 
 go forth from Zion, to the furthest parts of the 
 earth; and it was established to endure unto the 
 end of the world. 
 
 And thus, in the later Scriptures, we find the aoa 
 Apostles, in terms hardly less glowing and forcible Epistles. 
 than those of the ancient prophets, celebrating the 
 kingdom of the Messias, now established for ever 
 in heaven and earth. As before, too, the glory of 
 the kingdom is represented as following immedi- 
 ately after, and as won by the humiliation and 
 suffering of the Lord. Such is that great passage 
 of the Kpistle to the Philippians: “ And being 
 found in fashion as a man, he humbled himself, 
 and became obedient unto death, even the death 
 of the cross. Wherefore God also hath highly 
 exalted him, and given him a name which is 
 above every name: that at the name of Jesus 
 every knee should bow, of things in heaven, and 
 things in earth, and things under the earth; and 
 that every tongue should confess that Jesus Christ 
 
42 ROYALTY OF CHRIST. [ DISC. 
 
 is Lord, to the glory of God the Father ’.” Such 
 are those sayings of St. Peter in the Acts of the 
 Apostles, and in his first Epistle: “ The God of 
 our fathers raised up Jesus, whom ye slew and 
 hanged on a tree. Him hath God exalted with 
 his right hand to be a Prince and a Saviour, for to 
 give repentance to Israel, and forgiveness of sins *.” 
 “ Therefore let all the house of Israel know 
 assuredly, that God hath made that same Jesus, 
 whom ye have crucified, both Lord and Christ *.” 
 “Who is gone into heaven, and is on the right 
 hand of God, angels and authorities and powers 
 being made subject unto him®.” So St. Paul 
 writes to the Hebrews: “ Who for the joy that 
 was set before him, endured the cross, despising 
 the shame, and is set down at the right hand of 
 the throne of God’.” To the Ephesians: “ His 
 mighty power, which he wrought in Christ, when 
 he raised him from the dead, and set him far 
 above all principality, and power, and might, and 
 dominion, and every name that is named, not only 
 in this world, but also in that which is to come °.” 
 And to Timothy: “ Until the appearing of our 
 Lord Jesus Christ, which in his times he shall 
 shew, who is the blessed and only potentate, the 
 King of kings, and Lord of lords; who only hath 
 
 3 Phil. ii. 8S—11. 4 Actsive 80, 81 
 5. Ibid. 11. 36. Sl sPet.anen 22: 
 ’ Heb. xii. 2, * Eph. i. 20, 21. 
 
11. | ROYALTY OF CHRIST. 43 
 
 immortality, dwelling in the light which no man 
 can approach unto; whom no man hath seen, or 
 can see: to whom be honour and power everlast- 
 ing. Amen’.” And such is that glorious ascrip- 
 tion of royal praise and worship in the Book of the 
 Revelation of St. John: “1 beheld, and I heard 
 the voice of many angels round about the throne, 
 and the beasts, and the elders: and the number of 
 them was ten thousand times ten thousand, and 
 thousands of thousands ; saying, with a loud voice, 
 Worthy is the Lamb that was slain to receive 
 power, and riches, and wisdom, and strength, and 
 honour, and glory, and blessing. And every crea- 
 ture which is in heaven, and on the earth, and 
 under the earth, and such as are in the sea, and 
 all that are in them, heard I saying, Blessing, and 
 honour, and glory, and power, be unto him that 
 sitteth on the throne, and unto the Lamb for ever 
 and ever'. Amen.” 
 
 There is one’ passage, indeed, in the first 
 
 51 Tim. vi. 14—16. ’ Rev. v. 11—13. 
 
 * The regal power of Christ, as a branch of the Mediatorship, 
 is to continue till all those enemies be subdued. When all 
 the enemies of Christ shall be subdued, when all the chosen of 
 God shall be actually brought into His kingdom, when those 
 which refused Him to rule over them shall be slain, that is, 
 when the whole office of the Mediator shall be completed and 
 fulfilled, then every branch of the execution shall cease. Now, 
 though the Mediatorship of Christ be then resigned, because 
 the end thereof will then be performed , though the regal 
 office, as part of that Mediatorship, be also resigned with the 
 
44 ROYALTY OF CHRIST. [ DISC. 
 
 Epistle to the Corinthians, which seems to speak 
 of the kingdom of Christ coming to an end. 
 “Then cometh the end, when he shall have de- 
 livered up the kingdom to God, even the Father: 
 when he shall have put down all rule, and all 
 authority, and power. For he must reign till he 
 hath put all enemies under his feet.... And 
 when all things shall be subdued unto him, then 
 shall the Son also himself be subject unto him 
 that put all things under him, that God may be 
 all in all.” This passage, however, is to be in- 
 terpreted, not of the eternal kingdom of the 
 Messiah, of which, according to ancient prophecy, 
 
 whole, yet we must not think that Christ shall cease to be a 
 king, or lose any of the power and honour which before He 
 had. The dominion which He hath was given Him as a 
 reward for what He suffered ; and certainly the reward shall 
 not cease when the work is done. He hath promised to make 
 us kings and priests, which honour we expect in heaven, be- 
 lieving we shall reign with Him for ever, and therefore for 
 ever must believe Him king.—Bp. Pearson on the Creed, 
 Art. vi. p. 428; Art. il. p. 242. Vide the notes on these pas- 
 sages. 
 
 Μὴ τοίνυν, φησὶν, ἀκούσας ὅτι πᾶσαν ἀρχὴν, Kat ἐξουσίαν 
 καταργήσει, φοβηθῆς Ore ἀτονήσει, καὶ οὐ μὴ ποιήσει ταῦται. 
 ποιήσει γὰρ πάντα, βασιλεύων καὶ διοικῶν τὸν πόλεμον, ἕως 
 οὗ ὑποτάξῃη πάντας. ὋὉρᾷς ὅτι τὸ, ἄχρις, οὐ πρὸς ἀναίρεσιν 
 τοῦ, μετὰ ταῦτα, κεῖται" ἀλλὰ CL ἣν εἴρηται αἰτίαν. κρατεῖ γὰρ, 
 φησὶν, αὐτοῦ ἡ βασιλεία, καὶ οὐκ ἀτονεῖ ἕως οὗ πάντα κατορθώσει" 
 μεθ᾽ ὃ δὲ κατορθώσει, πολλῷ μᾶλλον" τῆς γὰρ βασιλείας αὐτοῦ 
 οὐκ ἔσται τέλος.--- ΓΠΟΟρΠν] οί. Comm. in 1 Ep. ad Cor, 
 
 cap. xv.; v. S. Chrysost. in loco, 
 
II. | ROYALTY OF CHRIST. 45 
 
 and the words of the angel to the Blessed Virgin 
 Mary, “there shall be no end,” but of that present 
 condition or estate of the Church, which is econo- 
 mical, as aiming at a particular end; militant, as 
 being occupied in battling against the spirits of 
 evil; and protective of His people, still exposed to 
 risk and danger of loss, and still needing the ever- 
 present help of grace to make good their inherit- 
 ance. When these objects are attained,—the ene- 
 mies subdued under Christ’s footstool; His own 
 finally and for ever rescued ; Death, the last enemy, 
 destroyed,—thus much of the Royalty, the con- 
 quering and terrible Royalty, shall cease, and God 
 be owned to be the Eternal King, the acknow- 
 ledged Lord, the source and aim of all in all. 
 “ For his kingdom lasteth, and groweth not faint 
 until he hath accomplished all things; and when 
 he hath accomplished all things, then it lasteth 
 much more: for of his kingdom there is no end.” 
 In that eternal kingdom, the due and covenanted 
 reward for what He suffered, we believe that we 
 too shall reign with Him, being joint heirs in Him 
 of His everlasting inheritance, Kings and Priests 
 in Him. 
 
 Of this royal power, thus given at the Resurrec- 
 tion from the dead, our Lord makes a twofold 
 division. “ All power is given unto me, both in 
 heaven and earth.” Of these, the heavenly king- 
 dom He exerciseth Himself with undelegated 
 sovereignty, sitting at His Father’s right hand, 
 
 5. Twofold. 
 
 i. Heaven- 
 ly. 
 
ii. Earthly. 
 
 Il. The 
 Delegation 
 of the 
 Church. 
 
 Ill. His 
 own perpe- 
 tual Pre- 
 sence. 
 
 46 DELEGATION OF THE CHURCH. [ DISC. 
 
 waiting till all enemies shall be subdued under 
 His feet. Thither He went up in His glorified 
 body at the Ascension; there He was seen of St. 
 Stephen and St. Paul; thence He shall return, 
 in like manner as He was seen to go up, at the 
 Judgment; there He reigneth as king, and 
 offereth for ever His Church’s prayers, and the 
 eternal oblation of His own precious sacrifice as 
 Priest. 
 
 The earthly kingdom, meanwhile, He delegated 
 to His Apostles in that second saying of these 
 great days: “Go ye, therefore.” “As my Father 
 hath sent me, even so send I you®.” “ Even so!” 
 with no visible or declared inferiority of power, 
 commission, or authority : “ send I you *,” you all, 
 you together, not thee, and thee, and thee singly, 
 but you. “ Even so send I you,” to occupy My 
 place, to stand as My vicegerents, to speak in My 
 name, to do upon earth that in My behalf which I 
 will assuredly ratify in heaven °. 
 
 But are we then, indeed, to speak as if to weak, 
 fallible, and passionate men (even united in one 
 
 ὁ Κεχειροτόνηκε μὲν ἐν τούτοις ὁ Kupwog ἡμῶν Ἰησοῦς ὃ 
 Χριστὸς τοὺς τῆς οἱκουμένης καθηγητάς τε καὶ διδασκάλους, 
 καὶ τῶν θείων αὐτοῦ μυστηρίων οἰκονόμους. ---ὔ. Cyril. Alex. 
 
 in 5. Joan. (ed. Auber. iv. 1094.) 
 
 4S. Clem. Rom. ad Cor. xlii. 
 
 5 Glorificatus Dominus resurgendo, commendat ecclesiam ; 
 glorificandus ascendendo, commendat ecclesiam ; Spiritum 
 Sanctum mittens de coelis commendat ecclesiam.—S. August. 
 Serm. cclxv. In die Ascens. Dom. 
 
II. | PERPETUAL PRESENCE OF CHRIST. 47 
 
 body, and acting with joint authority and wisdom) 
 were committed powers not less on earth than were 
 given by God to His holy Son? May we not 
 fear lest, while we thus magnify the position and 
 authority of the Church of God, we may una- 
 wares be putting her into her Maker's place, and 
 usurping for her prerogatives and powers which 
 belong only to God ? 
 
 Our Lord, at the very same time that He 
 uttered these sacred words, conveying so great 
 and wonderful powers, added the secret of their 
 greatness: “And, behold, I am with you.” It 
 was to be no sanctity or separate authority of 
 their own which they were to exercise. It was 
 not that they were to be the delegates of an 
 absent, but the visible representatives of an in- 
 visibly present Lord. He was not to go away 
 altogether, though He left them in the flesh ; but 
 He was to be Himself the present, unseen King, 
 even in the long and toilsome days of sorrow and 
 fasting, when the Bridegroom should seem to be 
 taken away from them, and the Church should 
 wait in patience and earnest desire for His re- 
 appearing. 
 
 And “ lest, when the inspired Apostles died, 
 
 ° Nam illis loquebatur, et nos significabat, cum diceret, Ecce 
 ego vobiscum sum, omnibus diebus, usque ad consummationem 
 seculi., Numquid illi hie futuri erant usque in consumma- 
 tionem seeculi? Item dicit, Non pro his rogo tantum, sed pro 
 
48 THE DELEGATION AND PRESENCE. _ [ DISC. 
 
 their imperfect and uninspired successors should, 
 in the midst of the strife of worldly tongues, and 
 the abundance of sin, be tempted to doubt 
 whether the mysterious delegation, with all its 
 sacred powers, were continued to them, the 
 Lord goes on to add, “ And, behold, 1 am with you 
 always, even unto the end of the world.” The 
 Apostles, as we know, all soon died; the pro- 
 mise conveyed in these words could not therefore 
 possibly be limited to themselves. They were 
 not to remain on earth till the end of the world. 
 Therefore these words belong to the Apostles as 
 to a perpetual corporation, to themselves and their 
 successors: to themselves in the first place, then 
 to all whom they “added to the Church’;” to 
 Titus and Timothy, to Epaphroditus, Clemens, 
 Hermas, Polycarp, Irenzeus; to those whom they 
 left behind them in possession of the Christian 
 promises and hopes, to the end of the world. 
 Such a succession of faith and blessing our Lord 
 Himself had acknowledged in the prayer of the 
 seventeenth of St. John*, “Neither pray I for 
 his qui credituri sunt per verbum illorum in Me.—S. August. 
 Enarr. in Ps. xlvii. 
 
 ov μετ᾽ ἐκείνων δὲ μόνον εἶπεν ἔσεσθαι, ἀλλὰ καὶ μετὰ πάν- 
 των τῶν μετ᾽ ἐκείνους πιστευόντων" Ov γὰρ δὴ ἕως τῆς συντε- 
 λείας τοῦ αἰῶνος οἱ ἀπόστολοι μένειν ἔμελλον" ἀλλ᾽ ὡς ἑνὶ 
 σώματι διαλέγεται τοῖς πιστοῖς. -- ὃ. Chrysost., Hom. xe. in 
 
 Matt. 
 
 7 Acts 1. 47. 5 St. John xvii. 20. 
 
Ir. | THE DELEGATION AND PRESENCE. 49 
 
 these alone, but for them also which shall believe 
 on me through their word;” and St. Peter, in the 
 Acts, speaks of the promise also as inherited by 
 others after the Apostles: “ For the promise is 
 unto you and to your children, and to all that are 
 afar off’.” 
 
 The second and third Sayings, then, of the 
 great forty days, are of necessity to be regarded 
 in connexion with each other. The Apostolic 
 company was no otherwise delegated to occupy 
 the place of their Lord, than inasmuch as He was 
 to be ever present with them: the Lord was to 
 be no otherwise ordinarily present upon the earth 
 than as present in His body, that is, the Church. 
 
 The predictions of these great doctrines con- 1. Predict- 
 tained in the ancient Scriptures are by no means Old Testa. 
 so numerous or direct as those which prophesy ie. 
 the royalty of our Lord Himself. Nor is this 
 surprising. The Prophets are rather occupied 
 with the great vision of the Kingdom, of its 
 might, majesty, and eternity, than with delivering 
 the stages of its progress, or the details of its 
 administration. In the same manner, our Lord’s 
 life, His humiliation, death, and ascension, are 
 rare topics of prophecy, in comparison of His 
 greatness and supreme majesty. 
 
 Still there are many passages of the Old Testa- 
 ment which bear unquestionable reference to these 
 great Sayings. 
 
 ® Acts ii. 39. 
 
i. Prophe- 
 cies of a 
 Temple. 
 
 ii. The 
 Temple it- 
 self a type. 
 
 50 THE DELEGATION AND PRESENCE. _ [ DISC. 
 
 Such are those repeated prophecies of the new 
 temple of God, which was to take the place of 
 the Jewish temple, the corner-stone of which, 
 rejected of the Jewish builders, and a stone of 
 stumbling, and rock of offence to the Jewish 
 nation, was to be set in Zion. These’ prophecies 
 are numerous; and among them the following is 
 made the more remarkable, by being spoken in 
 the same words by the Prophets Isaiah and Micah : 
 “ And it shall come to pass in the last days, that 
 the mountain of the Lord’s house shall be esta- 
 blished in the top of the mountains, and shall be 
 exalted above the hills; and all nations shall flow 
 unto it. And many people shall go and say, 
 Come ye, and let us go up to the mountain of the 
 Lord, to the house of the God of Jacob; and he 
 will teach us of his ways, and we will walk in his 
 paths: for out of Zion shall go forth the law, and 
 the word of the Lord from Jerusalem ’.” For the 
 Lord Himself hath identified the new temple with 
 His body : “ Destroy this temple, and in three days 
 Τ will raise it again: but he spake of the temple 
 of his body’.” 
 
 These passages, again, show that the Jewish 
 temple itself is to be regarded as a type and 
 significant likeness of the Christian Church of 
 God. But of that temple it was the most signal 
 
 1Cf, Ps. exvil. 22. St. Matt. xxii. 42. Acts iv. 11. Rom. 
 ix, 23. Eph. ii. 20, 1 Pet. 11. 6—8. 
 2 Tsa. ii. 2—5. Micah iv. 1—3. 5 St. John ii. 19. 
 
IT. | THE DELEGATION AND PRESENCE. 5] 
 
 characteristic, that the Most High, “who dwelleth 
 not in temples made with hands,” abode in it in 
 the glory of the Shechinah. The Omnipresent 
 God, incomprehensible by place, yet condescended 
 to “pitch his tent” among men, and exhibit a 
 local presence in the midst of His chosen people. 
 The second temple, the emblem of the lower 
 estate to which long continued sin had reduced 
 the people, lost this precious Presence. During 
 its continuance, the Jewish Church was in the 
 position of a sinner, not yet wholly cast out of the 
 presence of God, not yet wholly lost, but living on 
 with reduced privileges, and more stinted_bless- 
 ings ;— capable indeed of restoration and full 
 recovery, but for the present suffering for former 
 sin, in diminished comfort and help. To this 
 temple the Lord Himself came, making‘ its glory 
 greater than that of the former one. And then, 
 when the Jews had destroyed, as they supposed, 
 that which was the true temple, that which the 
 earlier temples of wood and stone had only typi- 
 fied and emblemed, namely, His body, He built 
 it again, in the Resurrection from the dead, a 
 glorious and immortal temple, of which He was 
 Himself the Shechinah, Himself the corner-stone, 
 Himself the God of worship, Himself the sacri- 
 fice, Himself the glory, Himself, invisibly but 
 most truly, possibly more’ truly even than when 
 
 * Hag. ii. 3—9. 
 
 * Nec a Patre descendendo abfuerat, nec a discipulis ascen- 
 
 ἘΣ 2 
 
52 THE DELEGATION AND PRESENCE.  [ DISC. 
 
 visibly, the present source and fountain of all 
 that could be good or holy in it. Of this new 
 and diviner temple, Apostles and Prophets *® are 
 stones of the foundation, and every faithful bap- 
 tized man a lively stone. Christ’s preachers 
 edify, the Holy Ghost binds together, the separate 
 stones are instinct with spiritual life, and all the 
 building fitly framed together groweth unto an 
 holy temple in the Lord. 
 
 ii. APre- With this subject those passages also are con- 
 
 inised. nected, which (alluding to the Presence of God 
 in the Jewish Temple) promise another Temple, 
 Tent, or Tabernacle of God to be set up on the 
 earth, as a defence and refuge for His people. 
 Such are those sayings in the Psalms; “In the 
 time of my trouble, he shall hide me in his 
 pavilion ; in the secret of his tabernacle shall he 
 hide me.” “Thou shalt hide them in the secret 
 of thy presence from the pride of man.” “Thou 
 art my hiding-place ’.” 
 
 av eat There are also passages, which, not making this 
 
 His Spirit direct reference to the temple, speak of God dwell- 
 
 amongthe , οὶ : 
 
 Jews. ing in the chosen nation of the Jews in a manner 
 which remarkably illustrates the doctrine of which 
 dendo discesserat. unc igitur, dilectissimi, Filius hominis, 
 Dei Filius, excellentius sacratiusque innotuit, cum in paterne 
 majestatis gloriam se recepit: et ineffabili modo ccepit esse 
 divinitate presentior, quifactus est humanitate longinquior.— 
 S. Leo, Serm. de Ascens. Dom. ii. 
 
 5 Eph. ii. 20. 1 Pet. ii. 5. 
 
 > Ps. xxv pees 20 5 XXX al 
 
1. | THE DELEGATION AND PRESENCE. 53 
 
 we are treating. In the 29th chapter of Exodus, 
 in which the ceremonies of consecrating the 
 Priests, and the order of the continual burnt- 
 offering are delivered, we read, “ And I will dwell 
 among the children of Israel, and will be their 
 God: and they shall know that I am the Lord 
 their God, that brought them forth out of the 
 land of Egypt, that I may dwell among them: I 
 am the Lord their God*.” This passage, com- 
 pared with Exod. xxv. 8, and Levit. xxvi. 12, 
 might seem to have exclusive reference to the 
 presence of God in His temple. But when we 
 remember how the Prophet Haggai speaks (and 
 that at the very time when the absence of the 
 visible glory made the temple to be ‘in the eyes’ 
 of the people ‘as nothing’ in comparison of the 
 house which they remembered in her first glory.) 
 “Yet now be strong, Ὁ Zerubbabel, saith the 
 Lord; and be strong, O Joshua, son of Josedech, 
 the high priest; and be strong, all ye people of 
 the land: for I am with you, saith the Lord of 
 Hosts: according to the word that 1 covenanted 
 with you when ye came out of Egypt, so my 
 Spirit remaineth among you: fear ye not’;” we 
 cannot doubt that besides the visible presence of 
 the Divine Shechinah, the Holy Spirit of God did 
 really dwell in the people of the Jews, so as not 
 to be wholly lost even in the darker times of the 
 
 * Exod. xxix. 45, 46. Vag, 11. 4, ὅ. 
 
54 THE DELEGATION AND PRESENCE. _ [DISC. 
 
 second temple. This is the gift of the Holy 
 Spirit of which the Prophet Isaiah speaks as 
 belonging to the nation in its wanderings in the 
 wilderness: “In all their affliction he was afflicted, 
 and the angel of his presence saved them: in 
 his love and in his pity he redeemed them; 
 and he bare them, and carried them all the days 
 of old. But they rebelled, and vexed his Holy 
 Spirit: therefore he was turned to be their 
 enemy, and he fought against them. Then he 
 remembered the days of old, Moses, and his people, 
 saying, Where is he that brought them up out of 
 the sea, with the shepherd of his flock? Where 
 is he that put his Holy Spirit within him! ?” 
 
 And this gift, like all other things in the his- 
 tory of that typical nation, prefigured the times 
 of the Church, and the precious gift of the Divine 
 indwelling presence. The Prophet Zechariah 
 thus speaks expressly of it: “Sing and rejoice, 
 O daughter of Zion: for, lo! I come, and I will 
 dwell in the midst of thee, saith the Lord. And 
 many nations shall be joined to the Lord in that 
 day, and shall be my people: and I will dwell in 
 the midst of thee, and thou shalt know that the 
 Lord of Hosts hath sent me unto thee*’.” And 
 David in still more precise terms, attaches this 
 peculiar blessing of the Divine Presence, exactly 
 as it is afterwards done by the Lord Himself and 
 
 ‘Is. xi, G==aeilix: 21; ? Zech. ii. 10, 11. 
 
1. | THE DELEGATION AND PRESENCE. DD 
 
 His Apostles, to the departure of Christ, making 
 it dependent on the Ascension: “Thou hast 
 ascended on high, thou hast led captivity cap- 
 tive: thou hast received gifts for men; yea, for 
 the rebellious also, that the Lord God might 
 dwell among them *.” 
 
 Again, among the many predictions of the v. Other 
 kingdom, particularly those of the Prophet Isaiah, es 
 there are many expressions, which read by the 
 light of the fulfilment in the Gospel, declare the 
 sacred but invisible presence of Christ with His 
 Church. Such is that prophecy of the 24th 
 chapter, “Then the moon shall be confounded, 
 and the sun ashamed, when the Lord of Hosts 
 shall reign in Mount Zion, and in Jerusalem, and 
 before his ancients gloriously ;” on which passage 
 the best modern Commentator on Isaiah writes 
 thus: “Postquam enim Regnum Christi Jesu 
 ab ipso fundatum esset inter adversarios ejus * 
 et post ipsum in coelos evectum, sedem capessivit 
 montem Tsionis et Hierosolymam, sub Regimine 
 Apostolorum, Doctorumque et Rectorum Kecle- 
 sie, qui, ipsis Apostolis non exceptis, πρεσβύτεροι 
 Seniores dicebantur’ a Christo Jesu in consilium 
 suum veluti adsciti, tanquam per quos Eccle- 
 siam suam, que Regnum ejus est, ordinaret 
 et gubernaret °,” &c. Such, again, are the ex- 
 pressions of many of the later chapters, as of the 
 
 > Ps. Ixviii. 18. PSs cx. 2. 5. Petsavsull: 
 
 * Vitringa in Isaiam, c. xxiv. (vol. ii. p. 24.) 
 
56 THE DELEGATION AND PRESENCE.  [DISC. 
 
 60th’: “The sun shall be no more thy light by 
 day; neither for brightness shall the moon give 
 light unto thee: but the Lord shall be unto thee 
 an everlasting light, and thy God thy glory. Thy 
 sun shall no more go down; neither shall thy 
 moon withdraw itself: for the Lord shall be thine 
 everlasting light, and the days of thy mourning 
 shall be ended. Thy people also shall be all 
 righteous ὃ: they shall inherit the land for ever, 
 the branch of my planting, the work of my 
 hands, that I may be glorified’.” So again, in 
 the 54th chapter’, “Sing, O barren, thou that 
 didst not bear, break forth into singing, and ery 
 aloud, thou that didst not travail with child: 
 for more are the children of the desolate than the 
 children of the married wife, saith the Lord. 
 Enlarge the place of thy tent, and let them 
 stretch forth the curtains of thine habitations: 
 spare not, lengthen thy cords, and strengthen thy 
 stakes. For thou shalt break forth on thy right 
 hand, and on thy left; and thy seed shall ‘inherit 
 the Gentiles, and make the desolate cities to be 
 inhabited. Fear not; for thou shalt not be 
 ashamed: neither be thou confounded ; for thou 
 shalt not be put to shame: for thou shalt forget 
 the shame of thy youth, and shalt not remember 
 the reproach of thy widowhood any more. For 
 thy Maker is thine husband’; the Lord of Hosts 
 
 7 Compare with the 21st and 22nd Revelations. 
 * Cf. 1 St. Pet. ii. 5: 9. 5.15. Ix. 19—21. 
 ‘Is, liv. 1—5. 7 Cf. Col. v. 283—32. 
 
IL. | THE DELEGATION AND PRESENCE. o7 
 
 is his name; and thy Redeemer, the Holy One 
 of Israel; the God of the whole earth shall he 
 be called.” 
 The doctrine thus darkly shadowed in ancient 2. Antici- 
 
 ; : _ pated in 
 type and prophecy was abundantly stated, in anti- the Gos- 
 
 cipation, by our Lord in the Gospels. The pas- oa 
 sages to this effect are too numerous to be quoted. 
 It will suffice to notice a few of the most promi- 
 nent of them. 
 
 First, then, we may observe that the greater 
 part of the parables which we have already re- 
 ferred to generally as giving descriptions of the 
 kingdom of Heaven, describe it specifically as a 
 kingdom whose king is in some manner absent 
 from it. This is the case particularly with the 
 parables of the king taking account with his ser- 
 vants *, the labourers in the vineyard *, the house- 
 holder which planted a vineyard and went into 
 a far country’, the ten virgins ὅ, the man travel- 
 ling into a far country’ who called his own 
 servants and delivered unto them his goods, the 
 lord returning from the wedding ὃ, and the parable 
 of the talents. In these, as in other parables, the 
 king is described as already having rightful autho- 
 rity, but as being also about to receive a kingdom ; 
 as being absent, but about to return; represented 
 by authorities whom he has left behind him, but 
 apt to be forgotten, and his laws neglected in his 
 
 * St. Matt. xviii. * Ibid. xx. > Ibid. xxi. 33. 
 ® Ibid. xxv. 1. 7 Tbid. xxv. 14. § St. Luke xii. 37. 
 
58 THE DELEGATION AND PRESENCE. _ [ DISC. 
 
 absence. His subjects and servants are described 
 as left for a time to enjoy or trade with what is 
 of right His, and are taught to watch for his sud- 
 den return to take account with them, and to 
 punish or reward them according to their faithful- 
 ness. 
 
 The following passages are among the most 
 express anticipations of the doctrine of those two 
 great Sayings of the Forty Days contained in the 
 Gospels. 
 
 St. Matt. x. 1—42. This chapter contains 
 the mission of the twelve Apostles during our 
 Lord’s life. It is clear®, however, to any person 
 reading it, that the directions and predictions of 
 it are by no means confined to that mission, but 
 belong also, and principally, to the days in which 
 the Apostles should have their fuller mission after 
 the Lord’s ascension. In this chapter, then, we 
 read that the substance of the Apostles’ preaching 
 was to be the approach of the kingdom, and such 
 other sayings of Christ, as whispered by Him in 
 darkness in their ears, should by them be preached 
 publicly and taught in the light; that they were 
 to be empowered to perform miracles; that their 
 authority should be so high, that any city refusing 
 
 5 This commission extended beyond the brief period of its 
 first imperfect exercise, as is apparent from many of the direc- 
 tions then given to them by our Lord, directions which would 
 not have any scope or place until the great work of redemp- 
 tion should have been accomplished.—Bp. of Exeter’s Ordi- 
 
 nation Sermon, 1843, p. 1. 
 
IL. | THE DELEGATION AND PRESENCE. 59 
 
 their words, refused the words of Christ Himself 
 present in them, and so should be in a worse con- 
 dition in the judgment than Sodom and Go- 
 morrah; that they should be liable to persecu- 
 tion by the heathen authorities and by their own 
 kinsmen, and to the hatred of all mankind; but 
 that the Holy Spirit of God should speak for 
 them in their defence, and that salvation was 
 assured to them if they endured to the end; that 
 the Son of Man, absent during the main of their 
 preaching, should come before they had gone 
 through the cities of Israel. Here then we plainly 
 read the anticipation of these great doctrines; the 
 absence of Christ visible, the high commission of 
 the Apostles to speak and teach in His place, His 
 presence in them, so that neglect of them was 
 neglect of Him, and the certainty of His return. 
 St. Matt. xi. 11. “ Verily 1 say unto thee, 
 Among them that are born of women there hath 
 not risen a greater (prophet, St. Luke vii. 28,) 
 than John the Baptist: notwithstanding he that 
 is least in the kingdom of heaven is greater than 
 
 he!” It would seemas if these words bore re- 
 
 1 Modern commentators commonly interpret this passage to 
 signify that the least of the Apostles (so Dr. Hammond), or the 
 least minister (so Bp. Hall, Grotius, &c.), is greater than the 
 Baptist. The principal ancient commentators (5. August., δ᾽, 
 Chrysost., Theophylact, &c.) suppose the contrast to be between 
 St. John the Baptist and our Lord, who was younger in years, 
 μικρότερος. But see the excellent commentary of Maldo- 
 
 natus on the verse. 
 
60 THE DELEGATION AND PRESENCE. _ [DISC. 
 
 ference to the greatness of the gift which should 
 be shared even by the smallest of those admitted 
 into the kingdom of heaven, that is, the indwell- 
 ing Presence of the Holy Ghost, and therein the 
 Communion of the Holy Son, present at once and 
 absent in the Church. 
 
 St. Matt. xvi. 13—20. In this passage it is 
 plain that a kingdom is foretold, the keys of 
 which ἢ being of right Christ’s, are to be delivered 
 in His absence to the authoritative custody of 
 others. 
 
 St. Matt. xviii. 15—20. The first four verses 
 of this passage contain the same doctrine as the 
 place last quoted, namely, that the Church was 
 awhile to be put, in the apparent absence of its 
 real king, under the authoritative government of 
 the Apostles. The next two verses anticipate 
 these doctrines in a very remarkable way. They 
 teach us that the mysterious and invisible Pre- 
 sence of Christ is truly there wherever two or 
 three persons have been duly gathered into the 
 name of Christ, and that the right of praying, and 
 the promise of an answer to prayers follow upon 
 this presence. If the preceding four verses, then, 
 are clear as to the delegation of the Church to 
 occupy the place of Christ, these are not less so as 
 to the continued presence of Him, whose place the 
 Church is to occupy. 
 
 2\Cilsa, xxi. 22. Reve iin ἢ. 
 
Ir. | THE DELEGATION AND PRESENCE. 61 
 
 St. Matt. xix. 27, 28. The “regeneration” of 
 this passage * no doubt refers to both those events 
 which are called, in various parts of the New 
 Testament, by the kindred names of “ regenera- 
 tion” and “ resurrection :” the one, the regenera- 
 tion of souls, purchased by the regeneration or 
 resurrection of Christ *, and begun at the baptism 
 of the three thousand on the great Pentecost ; 
 the other, the regeneration of bodies, also won at 
 the resurrection *, to take effect at the return of 
 the Son of Man in judgment®. Therefore it 
 declares the delegated royalty of the Apostles, 
 _ which in the first stage of the kingdom is to be 
 exercised without the visible presence of the True 
 King, but afterwards is to be continued in heaven 
 in the actual sight of Him who shall reign glori- 
 ously among His ancients. 
 
 St. Luke x. 1—22. In this chapter our Lord 
 sends out His seventy disciples. There are many 
 points in which this commission is similar to that 
 given to the Twelve in the tenth of St. Matthew. 
 It is further observable, that the power to tread 
 on serpents and scorpions, and exemption from 
 the power of the enemy, is promised to them after 
 their return, and therefore plainly belongs to 
 
 ° Cf. Tit. iii. 5, the only other place where the word 
 παλιγγενεσία occurs in the New Testament. 
 
 “Cf. Acts xiii. 38. > Cf. 1 Cor.-xv. 20. 
 
 ° Cf. 2 Cor. v. 1—10. 
 
62 THE DELEGATION AND PRESENCE. _ [DISC. 
 
 something further than their mission by two and 
 two as recorded in the beginning of the chapter. 
 
 St. Luke xii. 1—12. In this passage, as in St. 
 Matt. x., the Lord forewarns His Apostles of 
 coming sufferings, of the temptation of denying 
 Him before men (He, no doubt, being absent), 
 and the Holy Ghost inspiring them with whatever 
 was necessary for their defence. 
 
 St. Luke xii. 32—40. Here the Lord ex- 
 pressly promises the kingdom to His little flock ; 
 but adds, that they are to preserve the attitude of 
 servants waiting for a lord returning from a wed- 
 ding; for that the Son of Man cometh in an hour 
 that they think not. 
 
 In the discourse of the seventeenth of St. 
 Luke, the Lord seems to refer to the same sub- 
 ject; when replying to the Pharisees, which de- 
 manded when the kingdom of God should come, 
 He answered and said, “The kingdom of God 
 cometh not with observation; neither shall they 
 say, Lo, here! or, Lo, there! for behold, the king- 
 dom of God is within you.” 
 
 St. Luke xxii. 24—34. In this signal passage, 
 the Lord, at the very time that He is reproving 
 the Apostles for striving among themselves which 
 of them should be accounted the greatest, adds, 
 “And I appoint unto you a kingdom, as my 
 Father hath appointed unto me; that ye may eat 
 and drink at my table, in my kingdom, and sit on 
 
iL. | THE DELEGATION AND PRESENCE. 09 
 
 thrones, judging the twelve tribes of Israel.” 
 There is hardly any passage in the Scriptures, in 
 which the high and glorious estate of the Church, 
 the personal feebleness and insufficiency of those 
 who are called its pillars, and the true secret of its 
 strength and glory, are more strikingly exhibited 
 than in these verses. 
 
 St. John x. 1—18. In these words there is a 
 slight embarrassment in the interpretation, owing 
 to the “shepherd” in the first verses signifying 
 the Apostle, or Apostolical minister of Christ, and 
 in the eleventh verse our Lord Himself. How 
 consistent this apparent obscurity is with the 
 great Sayings of the forty days, will become clear 
 when we reach a subsequent Discourse’. At pre- 
 sent it is sufficient to observe, that in this passage 
 our Lord speaks of Himself as about to lay down 
 His life for the sheep of which He is the true 
 Shepherd, and as designing to bring other sheep 
 into His one fold; but whilst He is alone the good 
 Shepherd, and the door of the fold, others also 
 are spoken of as being true shepherds, in their 
 degree, of those sheep for whom the good Shep- 
 herd has laid down His life, as admitted by the 
 porter, and as listened to by the sheep, whom 
 they call by their names, and who know their 
 voice. y 
 
 In the twelfth chapter of St. John, our Lord, 
 
 7 Cf. p. 138. 
 
64 THE DELEGATION AND PRESENCE. — [ DISC. 
 
 in answer to Andrew and Philip, used these 
 words: “The hour is come, that the Son of man 
 should be glorified. Verily, verily, I say unto 
 you, Except a corn of wheat fall into the ground, 
 it abideth alone; but if it die, it bringeth forth 
 much fruit ;” which solemn saying signifies, as we 
 well know, that He was Himself about to die, 
 but that by dying, and being buried, He should 
 give life to many others, as the single corn sown 
 produces much fruit in the field. 
 
 As we draw towards the close of the Gospel of 
 St. John, the discourses of our Lord begin to 
 bear more and more decidedly and constantly 
 upon the subjects of these great Sayings ; His own 
 approaching departure, the delegation of the 
 Apostles to occupy His place, and His own myste- 
 rious presence with them in all the world. “Jesus 
 knew that his hour was come that he should de- 
 part out of the world unto the Father ; and having 
 loved his own which were in the world, he loved 
 them unto the end.” 
 
 In the thirteenth chapter He speaks of His 
 own going away, and of the disciples being known 
 as His by their love to one another, and says 
 solemnly, as often before, that He will still be 
 with them. “Verily, verily, I say unto you, he 
 that receiveth whomsoever I send, receiveth me; 
 and he that reeeiveth me, receiveth him that sent 
 me.” 
 
 With the fourteenth chapter the same subjects 
 
Ir. | THE DELEGATION AND PRESENCE. 65 
 
 begin to occupy the whole discourse. THe declares 
 that He is going away; but to prepare a place for 
 them; that He will return again, and take them 
 to Himself. In answer to Thomas, He says, that 
 “Tle is the way, the truth, and the life,’ so that 
 none can come to the Father but by Him; and in 
 answer to Philip, that whosoever hath seen Him 
 hath seen the Father. And having thus declared 
 His own greatness, His love for them, His approach- 
 ing departure, and His return, He goes on to pro- 
 mise the Comforter, (that Holy Ghost whose very 
 title, ἄλλον παράκλητον, ef. 1 John iii. 1, reminds 
 us of His identity of operation with Himself,) 
 whom they should “know, for he dwelleth with 
 you, and shall be in you.” He then adds, in 
 terms most remarkable as bearing on our present 
 subject, “1 will not leave you orphans; I will come 
 unto you: yet a little while and the world seeth 
 me no more, but ye see me: because I live, ye 
 shall live also. At that day ye shall know that 
 Tam in my Father, and ye in me, and I in you. 
 He that hath my commandments, and keepeth 
 them, he itis that loveth me: and he that loveth 
 me, shall be loved of my Father, and I will love 
 him, and will manifest myself unto him.” Herein 
 He promises to be present with His Apostles even 
 in His apparent absence ; present invisibly indeed 
 to the world, but to themselves so assuredly and 
 unequivocally, that they might be said to see Him; 
 present, not only to their assurance, as if to their 
 = 
 
66 THE DELEGATION AND PRESENCE. _ [DISC. 
 
 sight, but to give them life, a life like His own 
 life. At that day, (that is, in that great day of 
 the Regeneration, that great day of the Church, 
 dawning at the Resurrection, reaching its noon at 
 the Ascension, and then shedding perpetual rains 
 of grace, from the early rain of the great Pente- 
 cost to the latter rain of the latest ages of the 
 world,) they should know that His presence with 
 themselves was after the manner of His presence 
 and union with the Father. On the inquiry of 
 Judas, not Iscariot, as to the manner of His mani- 
 festing Himself to the Church and not to the 
 world, He further declares the indwelling of the 
 Father and the Son, by the Holy Ghost, in those 
 who love Him, and keep His words; and speaking 
 as expressly as possible of a state of things shortly 
 to exist, but hitherto not existing, adds, “These 
 things have I spoken unto you, being yet present 
 with you.” ‘ And now I have told you before it 
 come to pass, that when it is come to pass, ye 
 might believe.” 
 
 The fifteenth chapter opens with what is, per- 
 haps, the clearest exposition of the Church, its 
 condition of union with Christ, and strength and 
 faculty of good works depending upon that union, 
 which is to be found in Holy Scripture. The 
 Lord then proceeds to speak of the Apostles’ 
 commission, their privilege of prayer, their duty of 
 love, their prospect of persecution, and the pre- 
 senee of the Comforter with them, by whose in- 
 
Ir. | THE DELEGATION AND PRESENCE. 67 
 
 spiration they should offer to the world their testi- 
 mony of Himself. 
 
 In the sixteenth chapter He enlarges on these 
 solemn subjects still more fully. He warns them 
 of their approaching sufferings, and adds: “These 
 things have I told you, that when the time comes, 
 ye may remember that I told you of them. And 
 these things I said not unto you at the beginning, 
 because I was with you. But now I go away to 
 him that sent me.” In the seventh verse He says, 
 more mysteriously and solemnly than before, that 
 the Presence thus often promised to them could 
 not take place until He had Himself gone away 
 from them ; and after explaining the office of the 
 Holy Spirit as the Teacher of the Church, adds 
 of His own mysterious Presence: “ A little while 
 and ye shall not see me; and again a little while 
 and ye shall see me, because I go to the Father.” 
 And, “ Ye now therefore have sorrow: but I will 
 see you again, and your heart shall rejoice, and 
 your joy no man taketh from you.” Then, re- 
 peating more strongly than before the promise of 
 the privilege of prayer which they were to obtain 
 in that day, He adds, speaking plainly and in no 
 proverb, “I came forth from the Father, and am 
 come into the world; again I leave the world, and 
 go unto the Father.” 
 
 In the seventeenth chapter, the holy Lord offers 
 a sacred prayer to the Father for those blessings 
 which have been the subject of the previous dis- 
 
 F 2 
 
68 THE DELEGATION AND PRESENCE. _ [ DISC. 
 
 course. He speaks of His own hour of glorifica- 
 tion as come. He speaks of a power given to 
 Him over all flesh, whereby He should give life, 
 the life of knowing the only true God, and Jesus 
 Christ sent by Him, to all whom God had given 
 Him. He speaks of God’s Name manifested to 
 those chosen men, for whom He prays, and in 
 whom He desires to be glorified. He is Himself 
 no more in the world, but they are in the world. 
 He prays for them that they may be one; and 
 He speaks these words in the world, that they 
 may have His joy, the joy of His love, help, and 
 presence, fulfilled, that is, entirely possessed, in 
 themselves. As He is Himself sent by the Father 
 into the world, so has He sent them. And then 
 He prays “ for them also which shall believe on 
 him through their word ;” that as is the union be- 
 tween the Father and the Son, so may be. the 
 unity of the Church through all succeeding times. 
 He speaks of their unity, as being a sign to the 
 world of His mission. He speaks of having given 
 them His glory, with a view to their unity; and 
 prays that they (proceeding thus from glory to 
 glory, from the glory of the Church militant to 
 the glory of the Church triumphant) may be with 
 Him where He is, and behold His glory which 
 the Father has given Him. 
 
 Thus this solemn discourse, the last and longest 
 held by our Lord upon the earth, appears to be 
 entirely a sacred anticipation of these two great 
 
Ir. | THE DELEGATION AND PRESENCE. 69 
 
 Sayings of the Forty Days. In it our holy Lord 
 repeatedly warns His Apostles of His own depar- 
 ture, and of His presence even after His depar- 
 ture: a presence so true, that they might be said 
 to see Him; a presence imparting life and glory. 
 The manner of this presence should be the coming 
 of the other Comforter; but this could not be 
 until He in the flesh had departed. He speaks of 
 His Apostles as sent, even as He was Himself 
 sent by the Father, into the world, to be instructed, 
 inspired, comforted by the Holy Ghost: to suc- 
 ceed to His own glory, to Himself no more in the 
 world, to teach others to believe: to be united 
 with each other, and with Himself, even as He is 
 one with the Father. 
 
 The great truths, then, which these various 
 sayings of the holy Lord, uttered during the time 
 of His ministry, had thus foreshown and antici- 
 pated, were at last solemnly promulgated, and the 
 powers belonging to them imparted, when after 
 the Resurrection from the dead, now clothed in 
 His immortal and glorious Royalty, He said to 
 the company of the Apostles, “As my Father 
 hath sent me, even so send I you;” “and behold, 
 Iam with you always, even unto the end of the 
 world.” Herein He gave to the Church of the 
 Apostles the kingdom promised in St. Luke xii. 
 32, xxii. 29; gave to it His own glory, as de- 
 clared in St. John xvii. 22, the similar commission 
 to that which He had Himself received of the 
 
3. Recog- 
 nized in 
 the Epis- 
 tles. 
 
 70 THE DELEGATION AND PRESENCE. _ [DISC. 
 
 Father, as promised in the eighteenth verse of the 
 same chapter; appointed thrones of judgment 
 over the tribes of Israel, according to St. Luke 
 xxii. 30. St. Matt. xix. 28; left behind Him 
 the keys of His kingdom for binding and loosing, 
 according to St. Matt. xvi. 16; xviii. 18. Again, 
 herein He authoritatively declared that presence 
 of Himself by the Holy Ghost, never to be with- 
 drawn from the Church, which in St. Matt. xviii. 
 20, He had promised to belong to two or three 
 duly gathered in His name ; which He had often 
 declared ὃ would render the neglect of His teachers, 
 or His poor and afflicted people, or His children, 
 the neglect of Himself; which would make His 
 people to be fruit-bearing branches in Himself, 
 the Vine ὅ, and cause the kingdom (the kingdom of 
 His glory, set up in the Regeneration’) to be 
 within them, according to St. Luke xvii. 21, which 
 would supply them with words for their defence 
 against persecuting kings*, with all truth *, all in- 
 struction, all memory of Christ’s words, all comfort, 
 and all peace ἡ. 
 
 When we turn to the Apostolical Epistles, in 
 order to learn from them in what manner the in- 
 
 ® St. Matt. x. 40; xvill. 5; xxv. 40. St. Luke ix. 48; 
 x. 16. St. John xiii. 20. 
 
 9. St. John xv. 1. 1 St. Matt. xix. 28. 
 
 ?St. Luke xi. 12; xxi. 15. St. Matt. x. 19. St. Mark 
 xiii. 11. 
 
 3 St. John xvi. 18. *Tbid. xiv. 18. 26, 27. 
 
11. | THE DELEGATION AND PRESENCE. 71 
 
 spired Apostles, to whom these great Sayings were 
 spoken, understood and acted upon them, and 
 thence to derive the true inspired commentary 
 upon them, we find a certain number of clear un- 
 equivocal passages, in which the doctrines of the 
 delegation of the Church to occupy the Lord’s 
 place upon the earth, and His perpetual Presence 
 even during the time of His apparent absence, are 
 plainly taught. But more forcible by far than 
 any of these passages, is the manner in which 
 these doctrines are continually assumed as being 
 the very principles of the condition of Christ’s 
 Church upon the earth; principles not needing 
 express statement (because involved in every 
 claim she made, and in the very fact of her taking 
 the place she took upon the earth), but continually 
 taken for granted, alluded to, and argued on; 
 principles all the more fully testified to in these 
 writings by being so rarely stated in an express 
 and dogmatic way. ‘This indirectness of state- 
 ment makes it difficult to exhibit the force of the 
 Apostolic confirmation of these doctrines by means 
 of quotation; for not only are the separate pas- 
 sages, in which the doctrines are stated in so many 
 words, rare, and, as it were, casual, but by ad- 
 ducing these alone, or chiefly, we are apt to lose 
 sight of the much greater mass of indirect and 
 less producible evidence which is to be found in 
 
 the whole structure of these writings, and the 
 
i. In the 
 structure 
 of the 
 Epistle 
 to the 
 Romans. 
 
 72 THE DELEGATION AND PRESENCE. _ [ DISC. 
 
 position of the Church in the world as assumed in 
 them. 
 
 The nature of this indirect evidence may be 
 illustrated from a hasty survey of one or two 
 Epistles. 
 
 For example, the Epistle to the Romans hardly 
 contains a single passage capable of being quoted 
 with much effect in this argument. Nevertheless, 
 any person opening that Epistle, and attempting 
 to gather from it the state and claims of the 
 Church, will readily see how much these doctrines 
 are assumed, and made, as it were, the basis of 
 argument throughout it. 
 
 In the opening of that Epistle, St. Paul speaks 
 of himself as an Apostle, having received grace and 
 apostleship from God, in order to bring all nations 
 to the obedience of the faith of Christ, who by the 
 Resurrection has been declared to be the Son of 
 God with power. He longs to see them, that he 
 may impart to them some spiritual gift; he is 
 debtor to Greeks and to barbarians, to preach to 
 them the Gospel of Christ. He warns them of 
 the day of wrath, the revelation of the righteous 
 judgment of God, who will render to every man 
 according to his deeds. He preaches a righteous- 
 ness, promised to Abraham, purchased by Christ, 
 to be given to faith; of which he is an authorized 
 preacher and apostle; in the possession of which 
 righteousness men may exult and be hopeful in 
 
11. | THE DELEGATION AND PRESENCE. 73 
 
 tribulations, conscious of the Holy Ghost given 
 unto them. He argues, that if God gave Christ 
 to die for men while ungodly, much more, having 
 received this reconciliation, they will be saved by 
 His Divine life, begun in the Resurrection. He 
 urges with much force, that in baptism they have 
 all been baptized into His death *, and that they 
 are now partakers of His life, alive unto God 
 through Jesus Christ our Lord’, and therefore 
 bound to.be holy before Him. ΤῸ those who are 
 in this state, “to them which are in Christ Jesus,” 
 there is no condemnation. Theyare taken out of 
 the world; they “are not in the flesh, but in the 
 Spirit, if so be the Spirit of God dwell in them.” 
 “ Now if any man have not the Spirit of Christ, 
 he is none of his. And if Christ be in you, the 
 body is dead because of sin, but the Spirit is life, 
 because of righteousness.” This indwelling Spirit 
 (whereby Christ also is indwelling) mortifies the 
 deeds of the body, gives filial love, and the assur- 
 ance of sons, hope, patience, and the gift of 
 prayer. 
 
 In this passage, which, extending over the first 
 eight chapters, contains the first atl main argu- 
 ment of the Epistle, the Church, now deprived of 
 the visible presence of the Lord, is represented as 
 waiting for His return; meanwhile, Apostles have 
 the duty and burthen of preaching the faith, and 
 
 “Cf Cols 11. 12; 20: Cf; Col. 1. 1. St vohnive2G: 
 
ii. Of the 
 Epistle to 
 the Colos- 
 sians, 
 
 74 THE DELEGATION AND PRESENCE. _ [DISC. 
 
 bringing the nations into it, and of imparting 
 spiritual gifts: persons admitted into their com- 
 pany by baptism, are admitted into a mysterious 
 participation in the death and life of Christ; into 
 His death by being buried in the water of bap- 
 tism, and into His life by being raised out of it: 
 they are in Christ, by having the gift of the 
 Spirit. 
 
 The same doctrines are taught in the later 
 chapters. The members of the Church “ being 
 many are one body in Christ, and every one 
 members one of another.” “Christ has received 
 them to the glory of God.” St. Paul is “the 
 minister of Jesus Christ to the Gentiles, minister- 
 ing the gospel of God ;” and “ Christ hath wrought” 
 “mighty signs and wonders” by him, “by the 
 power of the Spirit of God, to make the Gentiles 
 obedient.” 
 
 In the Epistle to the Colossians also, these 
 doctrines are very fully taught, so as to form 
 the entire basis and groundwork of the Apostle’s 
 argument. 
 
 St. Paul begins by acknowledging the faith of 
 the Colossians, their love and hope, telling them 
 how he prays for their perfection, and continual 
 increase of strength; and thanks God for having 
 made them and him “ meet to be partakers of the 
 inheritance of the saints in light*;” “who hath 
 
 ®° Cf. Acts xxvi. 18. 
 
11. | THE DELEGATION AND PRESENCE. 75 
 
 delivered us from the power of darkness, and 
 translated us into the kingdom of his dear Son,” 
 “who is the head of the body, the Church.” He 
 tells them how Christ hath reconciled them in 
 the body of His flesh through death, and that he 
 himself rejoices to suffer, and fill up that which is 
 behind of the afflictions of Christ in his flesh, for 
 His body’s sake, which is the Church; and he 
 professes to preach, and warn, and teach every 
 man, in order to present every man perfect in 
 Christ Jesus, according to His working, working 
 mightily in him. 
 
 Then, warning them of the dangers of false 
 philosophy, he teaches them that in Christ dwell- 
 eth all the fulness of the Godhead bodily (πᾶν ro 
 πλήρωμα τῆς θεότητος σωματικῶς), and that they in 
 like manner are complete (fully filled) in Him’ 
 (ore πεπλήρωμένοι) ; that in Him they are spiritually 
 circumcised, and by baptism made partakers of 
 His death and resurrection from the dead. Being 
 then dead, he exhorts them to emancipate them- 
 selves from the thraldom of ordinances; and being 
 alive, risen with Christ, their life hid with Christ 
 in God, and Christ their life, he urges them to 
 have their hearts set and fixed on heaven. He 
 urges them to holiness on the ground that Christ 
 is “all and in all,” and reminds them that they 
 are called to “the peace of God” “in one body.” 
 
 τ Cf. St. John xvu. 
 
iii. In 
 many sepa- 
 rate pas- 
 sages, 
 
 76 THE DELEGATION AND PRESENCE. _ [DISC. 
 
 Thus, in this Epistle too, we find it very fully 
 taught, that as God is in Christ, so Christ, absent 
 as He is in the flesh, is in His Chureh; so that 
 men baptized therein are already admitted to 
 share His Divine life. The Apostle speaks of the 
 Church as a single body, the inheritance of saints, 
 divinely alive with the presence of Christ, and of 
 himself in his zealous preaching as working in the 
 power of Christ, and in his sufferings as bearing 
 part of that which is behind of the sufferings of 
 Christ. 
 
 It is not possible that the great doctrines of the 
 sacred delegation of the Church, and the Divine 
 invisible presence of her Lord, could be more fully 
 or emphatically taught than they are by being 
 thus made the basis, groundwork, and substance 
 of an entire Epistle. 
 
 But besides this universal prevalence of these 
 doctrines in the framework and texture of the 
 Apostolical Epistles, there are also separate pas- 
 sages in which they are strongly and distinctly 
 taught. 
 
 Such are those which speak of the Church as 
 the body of Christ, and of separate Christians as 
 the members of that body, Christ Himself, in His 
 Holy Spirit, being the life, and bond of union in 
 them all*®; the former of which passages is the 
 more remarkable, because in it “Christ °,” is the 
 
 * 1 Cor. xii. 12—30. Eph. iv. 4—16. 
 
 ° Ergo ipse Dominus Jesus Christus caput et corpus: voluit 
 
» 
 
 11. | THE DELEGATION AND PRESENCE. 77 
 
 name, not of the Head of the body only, but of 
 the whole body. 
 
 Such again are those passages in which sepa- 
 rate Christians are spoken of as temples of the 
 Holy Ghost, whilst Christians, when together, are 
 said to be the temple of Christ '. 
 
 The following are single passages of importance 
 to the same effect :— 
 
 Gal. 11. In this remarkable chapter St. Paul 
 is occupied in proving to the Galatians that the 
 
 enim loqui in nobis, qui dignatus est mori pro nobis: 
 membra sua nos fecit,—Apostolus dicit, ut suppleam que 
 desunt pressurarum Christi, in carne med.—Patitur, inquit, 
 adhuc Christus pressuram, non in carne sua in qua ascendit in 
 coelum, sed in carne mea que adhuc laborat in terra. Christus, 
 inquit, pressuram patitur in carne mea: Vivo enim non jam 
 ego, vivit vero inme Christus. Nisi enim Christus et in mem- 
 bris suis, hoc est, fidelibus suis pressuram ipse pateretur, Saulus 
 in terra Christum in ccelo sedentem non persequeretur. Denique 
 aperté hoc exponens quodam loco: Sicut enim corpus unum 
 est, inquit, et membra multa habet, omnia autem membra 
 corporis, cum sint multa, unum est corpus; ita et Christus. 
 Non ait, Ita et Christus, et corpus ; sed, Corpus unum multa 
 membra, ita et Christus. Totum ergo Christus. Et quia 
 totum Christus, ideo caput de coelo, Saule, inquit, Saule, quid 
 me persequeris? οποία hoc, et fixum omnino commendate 
 memoriz, ut agnoscatis Christum caput et corpus, eundemque 
 Christum Verbum Dei unigenitum, equalem Patri; et inde 
 videatis quanta gratia pertingatis ad Deum, ut ipse voluerit 
 esse nobiscum unus, qui est cum Patre unus.—S. Augustin. 
 Enarr. in Psalm. exlii. (vol. iv. p. 1590.) 
 
 SP Gorevi. 19; ii. 16. Cf. 2 Cor. vi. 16. Eph, i. 21, 
 22. Heb. iii. 16. 1 St. Pet. ii. 5. 
 
78 THE DELEGATION AND PRESENCE. — [DISC. 
 
 hope of Christians is all derived from the great 
 evangelical promise made to the patriarch Abra- 
 ham; and that therefore, as Abraham won the 
 promise by faith, so faith is still the condition on 
 which those who claim under his promise will be 
 accepted of God. This, I say, is the main object 
 and drift of the argument of the chapter; but the 
 manner in which the Apostle conducts the argu- 
 ment furnishes a remarkable confirmation of the 
 doctrine which we are now considering. “ Now 
 to Abraham and his seed were the promises made. 
 He saith not, And to seeds, as of many; but as of 
 one, And to thy seed, which is Christ.” Thus far 
 then we learn that the promise made to Abraham 
 was to be inherited by one, and one only, that is 
 Christ. Not all Abraham’s sons were inheritors. 
 “Think not to say within yourselves, We have 
 Abraham to our father;” “neither because they 
 are the seed of Abraham, are they all children ';” 
 but one, and one only, was designated to be the 
 heir of the promise. 
 
 The argument, after some parenthetical matters, 
 thus continues at verse 27. “As many of you as 
 have been baptized into Christ, have put on 
 Christ :—for ye are all one in Christ Jesus. And 
 if ye be Christ’s, then are ye Abraham’s seed, and 
 heirs according to the promise.” Christ, then, we 
 are taught, comprises His baptized. He inherits 
 as the sole heir of the promise; but every baptized 
 
 1 St. Matt. iii. 9. ‘Rom. ix. 7. 
 
11. | THE DELEGATION AND PRESENCE. 79 
 
 person having in his baptism “put on Christ,” 
 inherits in Christ. As the vine comprises its 
 branches, the body its members, so Christ com- 
 prises His baptized. Therefore all Christians are 
 in Christ, sacredly present in them, though absent 
 in the flesh. Therefore in Christ they are all one. 
 Being one in Christ, they are jointly the one heir 
 of Abraham; jointly, in Him, the visible repre- 
 sentative of Him; jointly, in Him, they are 
 even called by the sacred Name itself, Christ. 
 
 One other passage may be quoted to the same 
 effect :— 
 
 1 St. Peter ii. 4—10. Here it is plain that 
 Christians altogether are spoken of as a single 
 body, a temple of Christ, built up with separate 
 spiritual stones, but altogether forming one Divine 
 edifice, replete with the presence of their Lord, 
 in whose acceptableness they may offer acceptable 
 sacrifice, and show forth to the world the praises 
 of Him who hath called them. 
 
 These passages may be taken as specimens of 
 the teaching of the Apostles after the Resurrection, 
 in respect of these two great Sayings of the Forty 
 Days. They are not by any means all, they can 
 hardly be called more than some of the principal 
 places in which the same doctrines occur, either 
 distinctly stated, or still more forcibly assumed. 
 But they suffice to show that which it is our 
 present purpose to illustrate, namely, that through- 
 out the later Scriptures, the doctrines of the 
 
80 THE DELEGATION AND PRESENCE. _ [DISC. 
 
 Lord’s absence in the flesh, but presence in the 
 Spirit, and the consequent delegation of the 
 Church to be as Himself upon the earth, instinct 
 with His life, partaking of His Resurrection, full 
 of His grace, His power in her authority, His 
 holiness in her sanctification, His sufferings in her 
 sufferings, His word in her teaching, are every 
 where supposed and taught. Ifthe Lord touched 
 the heart of those whom He would save, they were 
 “added to the Church’.” If the condition of 
 privilege, or blessing of Christians, were ever 
 spoken of, it was as they were “in Christ.” It 
 was * matter of high rejoicing and triumph to be 
 “in Christ.” Christians while alive are “in 
 Christ *” “who is their life;” when dead, they 
 sleep “in Jesus,” and “them which sleep in Jesus 
 will God bring with him ὁ.) “ In Christ,” Christians 
 are already partakers® of glory. “In Christ” 
 they are risen from the dead’; they sit with Him 
 in heavenly places, their citizenship* is in heaven ; 
 they are “come unto mount Zion ὅ, and unto the 
 city of the living God, the heavenly Jerusalem, 
 and to an innumerable company of angels, to the 
 
 ? Acts ii. 47. * 2 Cor. i. 14. ῬΈΠΕΙ αν ἢ 
 
 * Col. ii. 4. 51 Thess. iv. 14. 
 
 ° Cf. Col.i. 27. 2 Cor. ii. 8.18; iv. 4. Rom. viii. 30, on 
 which last passage St. Chrysostom writes, ἐδικαίωσε διὰ τῆς 
 τοῦ λουτροῦ παλιγγενεσίας---ἐδόξασε διὰ τῆς χάριτος, διὰ τῆς 
 vioJeciac.—Hom. in Rom. So too Theophylact. 
 
 ” Col. iii. 1. Eph. 11. 6. 
 
 * Phil: i020; ° Heb. xii. 22. 
 
Ir. | NO TOUCHING TILL THE ASCENSION. 8] 
 
 general assembly and church of the firstborn, 
 which are written in Heaven, and to God the 
 Judge of all, and to the spirits of just men made 
 perfect, and to Jesus the Mediator of the new 
 covenant, and to the blood of sprinkling, that 
 speaketh better things than that of Abel.” 
 
 There is another Saying of the great Forty ἵν. No 
 Days which properly belongs to this part of the all afte 
 subject, as attaching the peculiar blessing of the eee 
 Presence of Christ in His Church to His Ascen- 
 sion in the flesh. “ Jesus saith unto Mary, Touch 
 me not, for [am not yet ascended to my Father '.” 
 
 Whatever may be the true explanation to be 
 given of the difference made by our Lord between 
 Mary, as stated in this passage, and St. Thomas, 
 the Apostles, and the women, coming from the 
 sepulchre,—for Mary was forbidden to touch the 
 Lord, while the others were either permitted ? or 
 commanded to do so,—thus much seems clear and 
 undeniable, that the touching which Mary desired 
 might not be till the Ascension. And thus far 
 interpreters, both ancient and modern, would seem 
 to be agreed. Whether the loving Mary was 
 more honoured and privileged in the refusal (as 
 would seem to be the opinion of S. Augustine), or 
 less so (according to the interpretation of S. Cyril * 
 
 *St. John xx. 17. 
 *St. Matt. xxviii. 9. St. John xx. 27. Cf. 1St. John i. 1, 
 *S. Cyril. Alex. Comm. in Joan. Evang. lib. xii. (vol. iv. 
 Ρ. 1084. ed. Auber.) 
 G 
 
82 NO TOUCHING TILL THE ASCENSION. [ DISC. 
 
 of Alexandria), than the others in the permission 
 which they received, may perhaps be doubtful ; 
 but at least it is clear, that her peculiar touch of 
 loving faith could not take place yet; that that 
 particular nearness of Christ to His people here 
 represented in the phrase of touching Him, needed, 
 for some mysterious reason, His Ascension in the 
 flesh to be passed first, before it could take 
 place. 
 
 Herein, then, is the doctrine, which, detached * 
 from the particular case and character of Mary, 
 who herein stood in the place of the Church, 
 seems to fill up the great doctrine of Christ’s Pre- 
 sence in the Church. It could not be until, in 
 the flesh, He had ascended to the Father. 
 
 How immediately, upon reading this myste- 
 rious saying, we are reminded of those dark words 
 uttered in our Lord’s last discourse! ‘“ Never- 
 theless, I tell you the truth; it is expedient for 
 you that I go away: for if I go not away, the 
 Comforter will not come unto you; but if I de- 
 part, I will send him unto you’.” [{ isas though 
 He had said to Mary, “Touch me not, for I am 
 not yet gone away from you; but when I go 
 
 * Prorsus quod audivit Maria, audiat Ecclesia cujus figu- 
 ram Maria gerebat.—-Tangamus omnes si credamus.—Quando 
 ergo credunt, Maria tangit Christum. S. Aug. Serm. in dieb. 
 Pasch. cexlv. 
 
 5 St. John xvi. 7. 
 
1.| NO TOUCHING TILL THE ASCENSION. 89 
 
 away, | willsend the Comforter to you, and then 
 thou shalt touch me.” 
 
 And such, there is no doubt, is the general im- 
 port of the doctrine conveyed in this passage. 
 That doctrine had been already sufficiently indi- 
 eated both by ancient prophecy and evangelical 
 anticipation: by ancient prophecy, when, as al- 
 ready quoted, David exclaimed, “ Thou art gone 
 up on high, thou hast led captivity captive; thou 
 hast received gifts for men, yea, even for thine 
 enemies, that the Lord God might dwell among 
 them°;” showing that it was upon the Lord’s 
 “going up on high,” ascending, that is, into 
 heaven, that the gift of the Presence of the Lord 
 God in the Church should depend; by evange- 
 lical anticipation, when the Evangelist, comment- 
 ing upon our Lord’s words spoken at the Feast of 
 Tabernacles, says, “ This spake he of the Spirit, 
 which they that believe on him should receive : 
 for the Holy Ghost was not yet given, because 
 that Jesus was not yet glorified ’.” 
 
 It is true that this passage, like the one above 
 quoted from the sixteenth of St. John, speaks, in 
 terms, of the coming of the Holy Ghost, and not 
 of the Presence of the Lord Himself as depen- 
 dent upon the Ascension. 
 
 But the mysterious question which here opens 
 upon us it is impossible to fathom ; how, that is, 
 
 °Ps, Ixvili. 18. 7St. John vil. 39. 
 
 1. Pre- 
 dicted in 
 the Old 
 Testament. 
 
 2. Antici- 
 pated in the 
 Gospels, 
 
84 NO TOUCHING TILL THE ASCENSION. [DISC. 
 
 the sacred local Presences, if I may venture to 
 speak so, of the Second and Third Persons of the 
 ever-blessed Trinity are dependent, and how in- 
 dependent of one another. Suffice it to say, that 
 the Sacred Presence of Christ is by the Holy 
 Spirit, so that if any man have not the Spirit of 
 Christ, he is none of His*. Suffice it to say, that 
 the Lord Himself, in the great discourse in St. 
 John, exhibits, but does not explain, the same 
 difficulty ; for He says, not only that unless He 
 departs, the Comforter will not come to the 
 Church, but also that He will not leave® them 
 orphans, but will come Himself to them; and that 
 if any man love Him, the Father will love him, 
 and the Father and the Son will come to him, 
 and make their abode with him. 
 
 Thus much only (as has been indicated in the 
 earlier part of this discourse) the Scriptures seem 
 to unfold respecting these two sacred Presences: 
 that the Holy Ghost dwells in the hearts of sepa- 
 rate baptized Christians, that Christ dwells in the 
 community of the Church; that the bodies of 
 Christians are, one by one, temples of the Holy 
 Ghost, but that all together are the temple of 
 Christ; that each Christian is a separate stone, 
 instinct with the Holy Spirit, but that all together 
 make up Christ’s temple; that where several have 
 been duly gathered into the Sacred Name (not 
 
 δ Rom. vill. 9. 2St. Φοῃπ Συ ἢ; τῖν. 18. 
 
if | NO TOUCHING TILL THE ASCENSION. 85 
 
 without the water and the renewing of the Holy 
 Ghost), there is Christ in the midst of them. 
 
 This doctrine of the necessity of the Ascension 
 of Christ in the flesh, as preparatory to the full 
 imparting to mankind of the precious blessings of 
 His Presence in the Church, is to be found taught, 
 more or less obscurely, in other parts of the New 
 Testament. For instance, in the discourse of the 
 sixteenth of St. John, and in immediate connex- 
 ion with the remarkable saying lately quoted of 
 the necessity of His own departure in order that 
 the Holy Spirit might come to the Church, He 
 uses these striking and somewhat obscure words 
 respecting the office of the Holy Spirit as the 
 Teacher of the world. “And when he is come, 
 he will reprove (ἐλέγξει) the world of sin, of 
 righteousness, and of judgment: of sin, because 
 they believe not in me; of righteousness, because 
 I go to the Father, and ye see me no more; of 
 judgment, because the prince of this world is 
 judged'.” Here are plainly three doctrines, and 
 three reasons for them. The doctrines, if they 
 stood alone, would not seem to be difficult to un- 
 derstand ; it is the reasons which are attached to 
 them which give them their apparent difficulty. 
 
 It seems hardly possible to doubt that the 
 three doctrines, Sin, Righteousness, and Judg- 
 ment, are consecutive, and connected with one 
 
 1St. John xvi. 8—11. 
 
86 NO TOUCHING TILL THE ASCENSION. [ DISC, 
 
 another. However easy or difficult it may prove 
 to interpret the reasons of the Holy Ghost, the 
 three doctrines themselves, when regarded alone, 
 seem to form so plain and intelligible a series as 
 to require to be interpreted connectedly. When 
 so regarded, they appear to comprise the history 
 of man from his fall to his glory. Sin, then, in 
 this view, is human sin, the sin of mankind; 
 righteousness is the state or condition of being 
 restored out of sin, in Christ; judgment is the 
 final retribution, in which God will reward those 
 who, in Christ, obey His law, and punish those 
 who are impenitent. This, I say, would seem to 
 be the natural manner, according to the usual 
 mode of expression in the Holy Scriptures, of in- 
 terpreting the three subjects of Sin, Righteousness, 
 and Judgment, when found occurring in series. 
 Nor should we doubt that this was the true and 
 almost necessary interpretation of them, unless 
 some other difficulty arose to stand in the way 
 of it. 
 
 In like manner to these three, which are the 
 doctrines of the Holy Spirit, seem to answer the 
 three Reasons of the Spirit. These three Reasons 
 appear to be, the visible manifestation of Christ in 
 the flesh, the mysterious manifestation of Christ to 
 His Church in the Spirit, and His resurrection 
 from the dead. “ Because they believe not in 
 Christ ;” this can hardly mean any thing else than 
 that the world saw Christ, and did not believe 
 
11.] NO TOUCHING TILL THE ASCENSION. 87 
 
 Him. It does not seem to be any wresting of the 
 words to refer them to His coming in the flesh. 
 “ Because I go to the Father, and ye see me no 
 more; these words, no doubt, refer to His ab- 
 sence, and inasmuch as His absence is also His 
 presence, the very token and symbol of His mys- 
 terious presence, then to His mysterious presence 
 also. “ Because the prince of this world is judged.” 
 The prince of the world is, no doubt, judged, and 
 east out in the crucifixion and resurrection of 
 Christ °. 
 
 The Holy Ghost, then, should convince man- 
 kind of its sin; and His great and comprehensive 
 proof of sin should be, that they believe not in 
 Christ. This is precisely what we are taught in 
 other places. “If I had not come and spoken 
 unto them, they had not had sin; but now they 
 have no cloke for their sin’.” “ He that be- 
 lieveth on him is not condemned; but he that 
 believeth not is condemned already, because he 
 hath not believed in the name of the only-begotten 
 Son of God. And this is the condemnation, that 
 light is come into the world, and men loved dark- 
 ness rather than light, because their deeds were 
 evil *.”. Thus sin should be the first great topic of 
 the Holy Spirit’s teaching of the world ;—sin, 
 proved, exhibited, and completed in the unbelief 
 with which the Lord was received in His first, 
 
 2 Cf. St. John xii. 31, 32. 
 *Tbid. xv. 22. 4 Ibid. iii. 18, 19. 
 
88 NO TOUCHING TILL THE ASCENSION. [DISC. 
 
 that is, His earthly and visible, manifestation in 
 the flesh amongst men. 
 
 The second topic, if we may so speak, of the 
 Holy Ghost, should be Righteousness, human 
 righteousness in Christ, the forgiven and beloved 
 condition of men restored in Christ; and this 
 doctrine He should teach on the ground of Christ’s 
 having gone to the Father, and His disciples 
 seeing Him no more. The departure of Christ in 
 the flesh should be the proof and evidence of 
 human righteousness. Connecting this saying, 
 then, with the immediately preceding words, 
 “that it was expedient for them that he should 
 go away, for if he went not away, the Comforter 
 would not come to them,” we perceive how and 
 why His departure in the flesh became the proof 
 and evidence of human righteousness. On His 
 departure depended the coming of the Holy 
 Ghost. On His departure depended the receiving 
 and the giving of those good gifts of the Holy 
 Ghost to man, whereby the Lord God should 
 dwell inthe Church. On His departure depended 
 His mysterious presence’. And in that mysterious 
 presence by the Holy Ghost, men placed “in 
 
 * Compare particularly the 10th and 16th verses of this 
 chapter, ‘‘ because I go to the Father and ye see me nomore;” 
 “And ye shall see me, because I go to the Father.” Thus 
 because He went to His Father, they should both see Him, 
 and not see Him. They should not see Him in the flesh, but 
 they should see Him in the Spirit. 
 
Il.] ΝῸ TOUCHING TILL THE ASCENSION. 89 
 
 Christ,” members of the vital Body, grafts of the 
 living Vine, having faith in Him whom they be- 
 lieve though they see Him not, should in Him, 
 who is their righteousness, be righteous. 
 
 The third topic of the Holy Ghost as Teacher 
 of the world, should be Judgment, Judgment to 
 come; the righteous and final doom of the just 
 and unjust; and of this doctrine the full and 
 unanswerable proof should be the victory over the 
 devil, achieved in the death and resurrection of 
 Christ. For the prince of this world was judged 
 or condemned when Christ, by raising Himself 
 from the dead, “spoiled principalities and powers, 
 and made a show of them openly, triumphing 
 over them’®;” and this victory over the evil spi- 
 rits, thus won in the resurrection, is the proof 
 which the Holy Ghost should give of judgment to 
 come. This is entirely correspondent with the 
 words of St. Paul at Athens: “He hath appointed 
 a day in which he will judge the world in right- 
 eousness, by that man whom he hath ordained ; 
 whereof he hath given assurance unto all men, 
 in that he hath raised him from the dead °.” 
 
 Exactly accordant with the doctrine of this 
 passage is that difficult verse of the Epistle to the 
 Romans, “ Who was delivered for our offences, 
 and was raised again for our justification’.” Here 
 
 3) 
 
 the expressions “ was delivered,” and “was raised 
 
 "Cola. 15: § Acts xvii. 31. ’ Rom. iv. 25. 
 
1. ‘Ihe 
 touch of 
 Faith. 
 
 90 NO TOUCHING TILL THE ASCENSION. [ DISC. 
 
 again,” seem to be intended to comprise all the 
 last great acts of the Lord in a short summary, 
 and to be equivalent to “His humiliation,” and 
 “Tis exaltation.” So that the passage altogether 
 may be understood as attributing to the humi- 
 liation of Christ, the bearing of the sins of men, 
 according to numberless other passages of Holy 
 Writ; and to the exaltation of Christ, that justi- 
 fication or righteousness of man which in the 
 former passage was attributed specifically to His 
 departure. 
 
 Whereinsoever then man may touch Christ, 
 present mysteriously and ineffably by the Spirit in 
 His Church, the Ascension needed to be past 
 first before he could touch Him really. Is it by 
 faith §, the faith which believes without seeing, 
 
 * Quid est ergo, Noli me tangere ? Tactus fidem significat. 
 Tangendo enim acceditur ad eum qui tangitur. Mulierem 
 illam videte quze fluxum sanguinis patiebatur. Dixit in corde 
 suo, Sanabor si tetigero fimbriam vestimenti ejus: accessit, et 
 tetigit, sanata est. Quid est, accessit et tetigit ἢ Propinquavit 
 et credidit.—S. August. Serm. cexliv. (vol. v. p. 1018.) 
 
 Fide tangimus Christum: et melius est manu non tangere, 
 et fide tangere, quam manu palpare, et fide non tangere. Non 
 magnum fuit manu Christum tangere. Judai tetigerunt 
 quando comprehenderunt, tetigerunt quando ligaverunt, teti- 
 gerunt quando suspenderunt: tetigerunt, et malé tangendo, 
 quod tetigerunt perdiderunt. Tangendo fide, Ὁ Ecclesia 
 Catholica, fides te salvam fecit. Tu tantum fide tange, id est, 
 fideliter accede, et firmiter crede. Si Christum tantummodo 
 hominem putaveris in terra, tetigisti. Si Christum Deum 
 credideris eequalem Patri, tune tetigist quando ascendit ad 
 
I.] ΝῸ TOUCHING TILL THE ASCENSION. 91 
 
 which realizes things hoped for, and gives evidence 
 to things not seen? Faith hath indeed a blessed 
 faculty of touch, an inward, secret, heart touch ; 
 as we learn from that remarkable narrative, which 
 three of the evangelists record, of the miracle per- 
 formed on the way to the house of Jairus*. The 
 multitude thronged upon Christ, and pressed 
 Him, but only one poor sick woman touched Him. 
 The rest seemed to touch Him, they surrounded, 
 crowded, held Him; but theirs was outward, 
 bodily, untrue touching. The woman only touched 
 in faith,—that touch which would reach to heaven ; 
 and so He turned and said, to the surprise of 
 the Apostles who saw the throng and _ press, 
 “ Somebody hath touched me!” So the Church, 
 typified in the faithful woman, touches her 
 ascended Lord, touches in faith; believes and 
 touches; touches and receives the blessing of the 
 Divine touch, the cleansing, the restoration, the 
 life, the making whole of whatever disease she 
 laboured ' with. 
 Is it by love?? Mary Magdalene loved much, ne 
 
 Love. 
 
 Patrem.—S. August. Serm. cexlviii. In dieb. Pasch. (vol. v. 
 p- 1023.) S. Leo, Serm. de Asc. Dom. ii. (p. 295, vol. i.) 
 
 °St. Luke viii. 43. St. Matt. ix. 20. St. Mark v. 30. 
 
 1St. Luke vii. 47. 
 
 * Post Resurrectionem, et devictee gloriam mortis,—fideli 
 foeminee, ex dilectione, non ex curiositate, nee ex incredulitate 
 Thome tangere eum ageressex, Ne, inquit, contigeris Me, &c. 
 —Tertull. adv. Praxeam, p. 515. 
 
ii. The 
 touch of 
 the holy 
 Eucharist. 
 
 92 NO TOUCHING TILL THE ASCENSION. [DISC. 
 
 and she might not touch Him unascended. St. 
 Thomas believed not, and he, for his own convic- 
 tion, and that of mankind, was bid to reach hither 
 his finger and behold his Lord’s hands, and to 
 reach hither his hand, and thrust it into His side *: 
 the Apostles, too, who were terrified and affrighted, 
 and thought that they had seen a spirit *, were 
 desired to handle Him and see, for that a spirit 
 hath not flesh and bones as they saw Him have: 
 these, for various purposes of mercy and compas- 
 sion, might touch, but the touch of a true loving 
 heart might not be while He remained in the 
 flesh. And so the Church, the Spouse of Christ, 
 loveth Him much. Not having seen, she loveth ; 
 and therein being made partaker of the true touch 
 of her Divine Lord, rejoiceth with joy unspeak- 
 able, and full of glory. 
 
 But, as has been observed above, the blessed 
 Presence of Christ is not so much an individual as 
 a collective privilege: it belongs not so properly 
 to separate Christians as to the Church ; it adheres 
 not so peculiarly, if one may so speak, to persons 
 as to communities; it is promised not to single 
 hearts, or isolated acts of worship, but to exercises 
 of joint prayer, to duly gathered congregations, to 
 offices of communion and united devotion. 
 
 And amongst these, most eminently and pecu- 
 liarly to the Holy Communion of the Body and 
 
 = St; σΌΠη κὰν Ὁ: 4 St. Luke xxiv. 39. 
 
Il.] ΝῸ TOUCHING TILL THE ASCENSION. 93 
 
 Blood of Christ. In that Divine feast, the Body 
 and Blood ° of Christ are verily and indeed taken 
 and received by the faithful in communion. In 
 no other ordinance is the blessed Presence so 
 nigh, so assured, and so awful. And it is most 
 remarkable, that among the (not many) passages 
 which, in the whole Scriptures, attach the myste- 
 rious Presence of Christ in His Church to the 
 Ascension, there is one, and that among the most 
 signal of them, which particularly combines the 
 sacred Presence in the Eucharist with the same 
 event. For when the disciples, after the great 
 Communion discourse recorded in the sixth of St. 
 John, said, “ This is a hard saying: who can hear 
 
 ° Christ Himself touched upon this point (in the sixth 
 chapter, at the 62nd verse) when at Capernaum they stum- 
 bled at the speech of eating His flesh. ‘‘ What,” saith He, 
 “find you this strange now? How will you find it then, 
 when you shall see the Son of Man ascend up where He was 
 before? How, then? and yet, then you must eat, or else 
 there is nolife in you.” So it is a plain item to her, that there 
 may be a sensual touching of Him here ;_ but that is not it: not 
 the right ; it avails little. It was her error, this: she was all 
 for the corporeal presence ; for the touch with the fingers. So 
 were His disciples, all of them too much addicted to it, from 
 which they were now to be weaned ; that if they had before 
 known Christ, or touched Him after the flesh, yet now from 
 henceforth they were to do so no more, but to learn a new 
 touch, to touch Him, being now ascended. Such a touching 
 there is, or else His reason holds not; and best touching Him 
 so, better far than this of hers, she was so eager on.—Bishop 
 
 Andrewes, Serm. xv. of the Resurrection (apud finem). 
 
94 NO TOUCHING TILL THE ASCENSION. [ DISC. 
 
 it? When Jesus knew in himself that his dis- 
 ciples murmured at it, he said unto them, Doth 
 this offend you? If, then, ye shall see the Son of 
 man ascend up where he was before? It is the 
 spirit that quickeneth ; the flesh profiteth nothing: 
 the words that I speak unto you, they are spirit, 
 and they are life ὁ Herein He points directly to 
 the Ascension, as “ that day” in which they should 
 no longer find the saying hard in which they had 
 been taught the vital need of eating His flesh, 
 and drinking His blood. Thus even the spiritual 
 food of the Body and Blood of Christ, the very 
 aliment of the union which is betwixt Christ and 
 His Church, waited for the ascension of the flesh, 
 before it was fully offered to the sacred touch of 
 the faithful in communion. Then, indeed, the 
 Chureh should touch; touch and be touched ; 
 touch the true body and blood of her ascended 
 Lord, to strengthen her indwelling grace, to con- 
 firm her unity in the Lord, to be assured of grace 
 and good-will of God, to receive cleansing, holi- 
 ness, and immortality both of body and soul. The 
 feast, indeed, was instituted, and eleven had par- 
 taken of it, while the Sacrifice’ was in the midst; 
 
 ° St. John vi. 60—63. 
 yh ae , « , > , YQ e ΄ ‘ ~ 
 τῇ πέμπτῃ ἑσπέρας ἐποίησε τὸ δεῖπνον ὁ Κύριος, καὶ τοῖς 
 - wv ΄ ~ εἰ 
 μαθηταῖς ἔλεγε, Λάβετε, φάγετε τὸ σῶμώ μου" ὥστε ἐπεὶ ἐξου- 
 , wv 9 ~ ~ ‘ ~ ~ 
 σίαν ἔχει ἀφ᾽ Eavrod θεῖναι τὴν ψυχὴν αὐτοῦ, δῆλον ὅτι ἐκ 
 
 , . , ε Ν τ > -΄ - - 
 τότε ἀπέσφαξεν ἑαυτὸν, dy’ οὗ διεδίδου τοῖς οἰκείοις μαθηταῖς 
 
““- 
 — 
 δι 
 
 11. | NO TOUCHING TILL THE ASCENSION. 
 
 but thenceforth He drank ὃ no more of that fruit 
 of the vine, till He drank it new with them in 
 His Father’s kingdom. 
 
 τὸ σῶμα" οὐδεὶς γὰρ ἐσθίει τι, ἐὰν μὴ πρότερον ἐσφαγμένον 
 etn. —Theophylact. Comm. in S, Matt. c. xxviil. 
 *St. Matt. xxvi. 39. 
 
DISCOURSE III. 
 
 , > \ e ‘ . 
 Tic dpa ἐστὶν ὁ πιστὸς οἰκονόμος Kal φρόνιμος, ὃν καταστήσει 
 , > ~ ΄, Ω - - ὃ - 
 ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ, τοῦ διδόναι ἐν καιρῷ τὸ 
 
 σιτομέτριον ; Luke xii. 42. 
 
 Some of THE Sayings of our Lord which we have hitherto 
 
 eee considered, fulfilling many predictions and pro- 
 
 ledge g0- mises of former times, first announced His own 
 
 theChureh- oternal Royalty, and then put His Church, re- 
 presented in the Apostles, into His own place 
 upon the earth. With her, and in her, He pro- 
 mised to be ever present; and the completion of 
 this holy delegation by the fulfilment of His pro- 
 mised presence, was to take place when He had 
 ascended in the flesh to heaven. 
 
 Thus far the sacred commission, office, and de- 
 legation, seem to have been entrusted to the 
 whole Church as one body in Christ. All the 
 faithful, baptized into one body, and having 
 drunk of one Spirit, constitute that single Vine, 
 that single Spouse, that single Church, which alto- 
 gether, each member discharging its own separate 
 duty and ministry, is sent into the world by 
 
THE BAPTISMAL COMMISSION. 97 
 
 Christ, even as He was sent by the Father. As 
 one in Christ, the Church is the heir of Abraham’s 
 promise. As one in Christ, she is royal, priestly, 
 and prophetic. As one, she has the indwelling 
 Presence, the truth, the grace, the hope, and the 
 salvation. As one, she is the Temple of the 
 living God', from within which sacred enclosure, 
 “what prayer or supplication soever be made by 
 any man, or by all his people, God will hear in 
 heaven his dwelling place, and forgive, and do, 
 and give to every man according to his ways ’.” 
 
 But though in the Apostles the whole Church 
 was thus completely represented in all its estates 
 and degrees, so that the humblest of lay Chris- 
 tians, in his own single person, truly and unques- 
 tionably inherits many of the great blessings and 
 privileges pronounced upon the Apostolic Com- 
 pany alone, we nevertheless perceive, on a very 
 cursory survey of the remaining Sayings of the 
 great Forty Days, that some of them are spoken 
 to the Apostles as governors, teachers, pastors of 
 the Church, and belong to them and their suc- 
 cessors in these capacities to the end of the 
 world. 
 
 This distinction is fully recognized in the an- 
 ticipatory discourses of Christ which have been 
 already noticed. In the twelfth chapter of St. 
 Luke, of which we have already cited the passage 
 
 ¥2 Cor. vi. 16. 51 Kings viii. 38, 39. 
 
 I 
 
98 THE BAPTISMAL COMMISSION. [ DIsc. 
 
 from ver. 32 to ver. 40, as containing a very signal 
 promise of the kingdom to the Church, St. Peter 
 is recorded to have asked, exactly to our present 
 point, “ Lord, speakest thou this parable unto us, 
 or even unto all*?’ Our Lord, in His reply, not 
 denying, perhaps affirming, the application of His 
 recently uttered words “ unto all,” that is, to the 
 whole Church, thus confirms the particular ap- 
 plication of them to the Apostles themselves. 
 “ Who then is that faithful and wise steward, 
 whom his lord shall make ruler over his house- 
 hold, to give them their portion of meat in due 
 season? Blessed is that servant, whom his lord, 
 when he cometh, shall find so doing. Of a truth 
 I say unto you, that he will make him ruler over 
 all that he hath. But and if that servant say in 
 his heart, My lord delayeth his coming; and shall 
 begin to beat the menservants and maidens, and 
 to eat and drink and to be drunken; the lord of 
 that servant will come in a day when he looketh 
 not for him, and at an hour when he is not aware, 
 and will cut him in sunder, and will appoint him 
 his portion with the unbelievers.” Stewards, 
 therefore, there are, who are rulers over God’s 
 household, having authority over their fellow- 
 servants, appointed to give them their respective 
 portions of “ meat in due season,” who are charged 
 with a separate responsibility, and encouraged 
 with a higher reward. 
 ὁ St. Luke xii. 41. 
 
Il. | THE BAPTISMAL COMMISSION 99 
 
 Perhaps the truest way of regarding these sacred 
 Sayings in this respect, is to look upon them all as 
 having this double application. In this view they 
 do refer “to all,” and yet they do refer also, more 
 especially, to the Apostles; that is, they may be 
 taken as said to the Apostles, partly as the repre- 
 sentatives, and partly as the rulers of the Church, 
 or, more exactly, as the representatives, and there- 
 fore the rulers of the Church. It is in this man- 
 ner that St. Augustine says, that “it is confessed 
 that the strong things which are said to St. Peter 
 are said to him, inasmuch as he bears the figure 
 of the Church *;” and, interpreting the passage in 
 which our Lord breathes on the Apostles and im- 
 parts to them the power of absolution, alleges that 
 “the Apostles bore the character of the Church, 
 and so these things were said to them as if they 
 were said to the Church; so that it is the peace of 
 the Church which forgiveth sins*.” Thus it is 
 because the Church is royal, that the Apostles 
 rule on thrones; because the Church is priestly, 
 that the Apostles absolve; because the Church is 
 prophetic, that the Apostles are the teachers of 
 the world. The gift which is diffused in all is 
 concentrated in them. It is in all, because it 
 inheres essentially in the Body of Christ, which all 
 together are; it is in them, because they have the 
 
 *S. Augustin. Enarr. in Ps. eviii. (4. 1215.) 
 *S. Augustin. de Bapt. adv. Donat. lib. iii. ὁ. xviii. (9. 
 117.) 
 H 2 
 
 hol 
 
V. The 
 Baptismal 
 Commis- 
 sion. 
 
 100 THE BAPTISMAL COMMISSION. [ DIsc. 
 
 separate duty of ordained shepherds, and overseers 
 of the flock. As Christ is both the Head and the 
 Body, both the Door and the Shepherd, both 
 the Sacrifice and the God of the Sacrifice; so are 
 His people, too, kings and subjects, priests and 
 penitents, trusted with the oracles of God and 
 disciples ; so are His Apostles and their successors 
 sheep as well as shepherds, sinners and subjects as 
 well as guides and comforters of their brethren. 
 
 However, there are three of the Sayings of 
 these great days which do most clearly impart 
 authority within the Church. The first of these 
 is thus recorded by St. Matthew: “ Make disci- 
 ples of all nations, baptizing them into the name 
 of the Father, and of the Son, and of the Holy 
 Ghost ; teaching them to observe all things what- 
 soever 1 have commanded you’.” And again by 
 St. Mark: “ Go ye into all the world, and preach 
 the gospel to every creature’.” And it is thus 
 referred to in the words recorded by St. Luke: 
 “ Thus it is written, and thus it behoved Christ 
 to suffer, and to rise from the dead the third day, 
 and that repentance and remission of sins should 
 be preached in his name among all nations, be- 
 ginning at Jerusalem °*.” 
 
 When we combine these Sayings into one, we 
 find that the Apostles were directed to go forth 
 to all the world, to all nations, to every creature ; 
 
 6 St. Matt. xxviii. 19. 7 St. Mark xvi. 15. 
 ® St. Luke xxiv. 46. 
 
Il. | THE BAPTISMAL COMMISSION. 101 
 
 to preach to them the Gospel, the glad tidings of 
 repentance and remission of sins, and to make dis- 
 ciples of them. This was to be done by baptizing, 
 or dipping them in water, into the name of the 
 Father, and of the Son, and of the Holy Ghost, 
 teaching them at the same time to observe all the 
 Christian laws of righteousness delivered by our 
 Lord to His disciples while remaining on the 
 earth. 
 
 The great Baptismal Commission! comprising 
 the tradition of Christian doctrine, the charge to 
 enlarge the kingdom of heaven, the rule for saving 
 souls, the mode of making others believe through 
 their word, the secret of becoming fishers of 
 men ! 
 
 On this mighty subject, containing as it does so 
 much and various matter of the deepest interest 
 and consequence, it is impossible to enter fully. 
 One portion of it, the peculiar form of Holy 
 Baptism, into “the name of the Father, and of 
 the Son, and of the Holy Ghost,” regarded as 
 containing the tradition of Christian doctrine and 
 the essential being of the Church, will be treated 
 in the ensuing discourse. 
 
 The remaining part of this great Saying may 
 be considered, 1. As conveying authority to teach 
 all nations the truth of God, and His gracious 
 forgiveness in Christ; and, 2. As containing the 
 institution of Holy Baptism, by means of which 
 that gracious forgiveness, and all other sacred 
 
1. A com- 
 mission to 
 teach all 
 nations 
 predicted 
 in the Old 
 Testament 
 and antici- 
 pated in 
 the Gos- 
 pels. 
 
 102 THE BAPTISMAL COMMISSION. [ DISC. 
 
 privileges of the membership of Christ’s Church, 
 are imparted; and, 3. As enacting the law of 
 obedience to the moral commandments of Christ. 
 
 Of these three points, the first (that is, the uni- 
 versality of the offer of blessing in Christ) needs 
 but small illustration. For it is quite clear, upon 
 the face of the ancient Scriptures, that it had 
 throughout been the declared design of God that 
 no portion of mankind should be excluded from 
 participating in the mercy which He would bring 
 to pass in Christ. Such a purpose was indicated 
 in the original promise given to console our first 
 parents at the fall. Such a purpose was expressly 
 declared in the great evangelical promise made to 
 Abraham ° (and repeated to Isaac and Jacob), that 
 in his seed all nations and families of the earth 
 —seed as numberless as the dust of the earth, or 
 the stars of heaven, or the sand of the sea-shore,— 
 should be blessed. 
 
 The Psalms’ are full to the same point, and 
 declare in numberless places the spreading of the 
 Messiah’s kingdom over the whole earth. The 
 same is the case with the prophets’, who abun- 
 dantly predict the flowing in of all nations, the 
 conversion of the abundance of the sea, and the 
 coming in of the forces of the Gentiles to Christ 
 
 9 Gen. xii. 3; xvill. 18; xxii. 18; xxvi. 4; xxviii. 14. 
 1 Ps. il. 8; xxii. 27, 28; lii. 8, &c. 
 
 Is. lx: = xin, ὅσο: 
 
m1. | THE BAPTISMAL COMMISSION. 109 
 
 in His Church. The Lord also spoke of the 
 “other sheep *” which He had, which were not of 
 the Jewish fold, and how He must bring them 
 too, and they should hear His voice, so that there 
 should be one fold, and one shepherd. 
 
 The universality, therefore, of the mission of 
 the Apostles, was plainly in accordance with the 
 whole stream of ancient prophecy, and of the 
 promises of the Church delivered by our Lord in 
 His life. 
 
 The earlier Scriptures also give abundant pro- 2.) A conn 
 mise that in the fulness of time, a full and free Ea Ie 
 forgiveness of sins should form a principal part of giveness of 
 the blessings prepared for the world. This point, sien 
 like the last, is almost too obvious and common ia 
 upon every page of the ancient prophetic writings δ ἀν 
 to admit of being completely exhibited by quota- 
 tions. The Psalms and the Prophets are full of 
 it. Every denunciation of woe and judgment 
 ends in hope and mercy; every declaration of 
 mercy to a sinful and guilty people takes the 
 form of forgiveness and remission of sins. So 
 the prophet Isaiah writes, in one out of number- 
 less other passages to the same effect: “There- 
 fore will the Lord wait, that he may be gracious 
 unto you, and therefore will he be exalted, that 
 he may have mercy upon you; for the Lord is a 
 
 God of judgment: blessed are all they that wait 
 
 3 St. John x. 16. 
 
104 THE BAPTISMAL COMMISSION. [ DISC. 
 
 for him. For the people shall dwell in Zion at 
 Jerusalem: thou shalt weep no more. He will 
 be very gracious unto thee at the voice of thy 
 ery: when he shall hear it, he shall answer it *.” 
 So the prophets Jeremiah and Ezekiel* tell us of 
 the new and everlasting covenant which God will 
 make with Israel and Judah, the covenant of His 
 law in their inward parts, written in their hearts, 
 when He should be their God, and they should 
 be His people; when He would forgive their 
 iniquity, and remember their sin no more; when 
 He should be pacified toward them for all that 
 they had done. 
 
 They, also, speaking of this coming forgiveness, 
 repeatedly connect it with the mention of a wash- 
 ing, a making clean by water, a sprinkling. “In 
 that day, there shall be a fountain opened to the 
 house of David, and to the inhabitants of Jeru- 
 salem, for sin and uncleanness °.” “ Wash you, 
 make you clean, put away the evil of your doings 
 from before mine eyes’.”. “O Jerusalem, wash 
 thine heart from wickedness, that thou mayest 
 be saved ®.” “Then will I sprinkle clean water 
 upon you, and ye shall be clean: from all your 
 filthiness, and from all your idols, will I cleanse 
 you. A new heart also will I give you, and a new 
 
 4158: σαν 18.109. 
 > Jer. χχχῖι. 90. Ezek. xvi. 60. © Zech. xiii. 1. 
 7 158. i. 16. ἀπὸ τῶν ψυχῶν ὑμῶν, LXX. 
 
 ® Jer. iv. 14. 
 
111. | THE BAPTISMAL COMMISSION. 105 
 
 spirit will I put within you. And I will take 
 away the stony heart out of your flesh, and I will 
 give youan heart of flesh. And 1 will put my spirit 
 within you, and cause you to walk in my statutes, 
 and ye shall keep my judgments, and do them ’.” 
 The ancient history had also contained more 
 than one most signal type of this deliverance by 
 water, which God designed to bring to pass in 
 Christ for mankind. The first of these was the 
 deliverance of Noah and his family in the ark, 
 “wherein few, that is, eight souls, were saved by 
 water; the like figure whereunto, even baptism, 
 doth now save us'.” For the flood was “the 
 baptism of the world, whereby its former iniquity 
 was purged®’,” and “the little ship exhibited a 
 figure of the Church, which in the sea (that is, in 
 the world) is tossed about by the waves (that is, 
 by persecutions and trials).” “For as the waters 
 of the flood drowned the ungodly, as a heap of 
 filthiness washed them away, them and their sin 
 together as one being inseparable; and upon the 
 same waters the ark floating preserved Noah; 
 thus the waters of baptism are intended as a 
 deluge to drown sin, and save the believer, who 
 by faith is separated both from the world and 
 from his sin : so it sinks, and he is saved 3. 
 Another most eminent type of the deliverance 
 * Ezek. xxxvi. 25—27. '1 St. Pet, in: 20: 
 
 ἢ Tertullian de Baptismo, c. 8. 
 * Abp. Leighton on St. Peter, vol. ii. p. 256. 
 
106 THE BAPTISMAL COMMISSION. [ DISC. 
 
 of the Church from sin in baptism was the passage 
 of the Red Sea, and as such it is spoken of by 
 St. Paul in the Ist Epistle to the Corinthians *. 
 “Who is wise,” says St. Basil, “and will under- 
 stand these things? As the sea is, typically, 
 baptism, separating the Israelites from the power 
 of Pharaoh, so this laver separates men from the 
 tyranny of the devil. The sea killed the enemy 
 in itself, and in baptism also our enmity against 
 God dies. The people issued from the sea unin- 
 jured, and we come up from the water as living 
 from dead, having been saved by the grace of 
 Him that called us°’.” And St. Augustine, 
 “That people is freed from the Egyptians by 
 Moses; this people is freed from their former life 
 of sins by our Lord Jesus Christ. That people 
 passed through the Red Sea; this through bap- 
 tism. In the Red Sea die all the enemies of 
 that people; all our sins die in baptism °.” 
 
 Such, indeed, was the fulness and clearness of 
 the ancient Scripture and typical history in respect 
 of the promise, that the peculiar blessing of the 
 Gospel was to be imparted by means of water 
 and washing, that the Pharisees, when they 
 received the answer of John the Baptist to the 
 enquiries which they had made of him, asked in 
 surprise, “ Why baptizest thou then, if thou be 
 
 ἐΤ ον. ὥς lee 50. Basil de Sp. 5. 6. xiv. 
 
 ’ St. August. Enarr. in Psalm, Ixxii. (vol. iv. p. 756.) 
 
1. | THE BAPTISMAL COMMISSION. 107 
 
 not that Christ, nor Elias, neither that prophet ’ ?” 
 plainly showing by this question, that if any one 
 of these three persons had baptized, he would 
 only have acted as the predictions of the earlier 
 Scriptures had led them to expect. 
 
 These same good tidings, repentance for the ii. Antici- 
 remission of sins, was the matter of the Baptist’s ee 
 teaching, as it was also of the early teaching of 
 the Lord Himself; and the water baptism admi- 
 nistered to the people by John in the Jordan, 
 the baptism of present repentance unto a coming 
 remission, was the last of all those prophecies and 
 types of the deliverance about to be given by 
 Christ in His Church by means of water’®. 
 
 The baptism of our Lord in the river Jordan 
 was no longer a type, it was rather the significant 
 institution, the preliminary and still unexplained 
 consecration of the rite of Holy Baptism. “For 
 this cause,” says St. Clement of Alexandria, 
 “He submitted to be baptized °, that He might 
 sanctify all water to those who receive regenera- 
 tion.” “Why was the perfect baptized? It 
 was necessary, He says, to fulfil the human 
 precept'. Well, I say so too. Did He then, 
 together with the baptism by John, become per- 
 fect? Certainly. Did He then learn nothing 
 from him? No. Is He then perfected by the 
 
 7 St. John i. 25. 
 δ St. Matt. 111. 2; iv. 17. St. Mark i. 4. 
 ” S. Clem. Alex. Fragm. sec. 7. ' ἐπάγγελμα. 
 
108 THE BAPTISMAL COMMISSION. [ Disc. 
 
 bath only, and sanctified by the descent of the 
 Spirit? Itis so. This same thing then happens 
 to us also, of whom the Lord has been made the 
 model. Baptized, we are enlightened; enlight- 
 ened, we are made sons; made sons, we are 
 perfected ; perfected, we are made immortal. ‘I 
 have said, it says, ‘ye are gods, and all sons of 
 the highest. So this work is often called ‘the 
 gift, ‘the enlightening, ‘the perfection, ‘the 
 bath*’” “Jordan had more need to come to 
 Him, than He to Jordan. ‘Lavit aquas Ipse, 
 non aque Ipsum.’ The waters were baptized by 
 Him; they baptized Him not. He went into 
 them, (ut aque nos purgaturee prius per Ipsum 
 purgarentur,—it is Epiphanius,) that they which 
 should cleanse us might by Him first be cleansed. 
 It is certain. So He received no cleanness, no 
 virtue; but virtue He gave to Jordan, to the 
 waters, to the Sacrament itself*.” “Christ, who 
 is our Creator and Redeemer in the new birth, 
 opened the fountain, and hallowed the stream. 
 Christ, who is our life, went down into the waters 
 of baptism, and we who descend thither find the 
 effects of life *.” 
 
 With the commencement of our Lord’s own 
 teaching, the anticipation of this great doctrine 
 of deliverance by water becomes more particular, 
 
 7S. Clem. Alex. Pzedag. c. vi. 
 ° Bp. Andrewes, Serm. vill. On the Holy Ghost. 
 * Bp. Taylor, Life of Christ, vol. ii. p. 235. 
 
IIT. | THE BAPTISMAL COMMISSION. 109 
 
 and points more exactly to the nature of the 
 blessing about to be given. The Baptist had 
 begun, in some degree, to exhibit it, when he 
 repeatedly contrasted his own baptism with that 
 of his Lord. “I indeed baptize you with water 
 unto repentance; but he that cometh after me is 
 mightier than I, whose shoes I am not worthy to 
 bear. He shall baptize you with the Holy Ghost 
 and with fire’.” But the full statement was 
 made, in anticipation and promise of the coming 
 blessing, by the Lord Himself, in the first dis- 
 course He is recorded to have spoken in His 
 ministry, the discourse of His first Passover, 
 addressed to Nicodemus. 
 
 In that discourse, the reference of which to 
 the subject of Holy Baptism is attested by the 
 unanimous voice of Catholic antiquity °, the Lord 
 no longer speaks only of a “ forgiveness” by means 
 of water, but unfolding more exactly the nature 
 of the blessing about to be given, speaks of a 
 new birth, to be given by water and the Holy 
 Ghost. “Verily, verily, I say unto you, Except 
 aman be born again, he cannot see the kingdom 
 of God’.” “Except a man be born of water and 
 the Spirit, he cannot enter into the kingdom of 
 God.” “Forgiveness of sins” is comprised within, 
 
 St. Matt, mi. 11. St. Mark 1. 8, &c. Acts1. 5; xi. 16. 
 
 ° Vide this point proved beyond possibility of question in 
 Dr. Pusey’s Tract on Baptism, pp. 29—41, 2nd edit. 
 
 7 St. John tii. 35. 
 
110 THE BAPTISMAL COMMISSION. [ DISC. 
 
 and is a property of this sacred new birth of the 
 Holy Ghost, for man receives “remission of sins 
 
 8»? 
 
 by spiritual regeneration *;” and water is, accord- 
 ing to the earlier prophecies, still the external 
 instrument and means whereby this precious gift 
 is conveyed to man. This further revelation of 
 the nature of the gift about to be given, throws 
 light, retrospectively, on expressions of the older 
 Scriptures like those quoted above from the 
 prophet Ezekiel. “I will sprinkle clean water 
 upon you: ...a new heart will I give you, and a 
 new spirit will I put within you. And I will 
 take away the stony heart out of your flesh, and I 
 will give you an heart of flesh °.” 
 
 Won then by the death of the cross, and assured 
 by the Resurrection from the dead’, in this great 
 
 5. Collect in the Baptismal Service. ° Ezek. xxxvi. 25—27. 
 
 Ad cujus rei confirmationem plurimum valet, quod ipse 
 Dominus Jesus Christus posteaquam resurrexit a mortuis, 
 discipulis suis, in quibus omnes Ecclesiarum Praesules doce- 
 bantur, et formam et potestaiem tradidit baptizandi, dicens, 
 Euntes docete, &c. De quo utique eos etiam ante passionem 
 posset instruere, nisi proprié voluisset intelligi, regenerationis 
 gratiam ex sua resurrectione ccepisse.—S. Leo, Ep. xvi. 
 c. ill. 
 
 Itaque tingebant discipuli ejus ut ministri, ut Joannes ante 
 precursor, eodem baptismo Joannis, ne qui alio putet, quia 
 nec extat alius, nisi postea Christi, qui hunc utique a discenti- 
 bus dari non poterat, utpote nondum adimpleta gloria Domini, 
 nec instructa efficacia lavacri per passionem et resurrectionem ; 
 quia nec mors nostra dissolvi posset nisi Domini passione, nec 
 
 vita restitui sine resurrectione ipsius.—Tertull. de Bapt. xi. 
 
m1. ] THE BAPTISMAL COMMISSION. 111 
 
 Saying of the Forty Days, the ancient and re- 
 peated prophecies of God’s mercy and forgiveness 
 by means of water, receive their full accomplish- 
 ment. Henceforth, repentance for the remission 
 of sins, the Gospel to all creatures, the disciple- 
 ship and regeneration of all nations in holy bap- 
 tism, is authoritatively instituted and proclaimed 
 to the end of the world. 
 
 And so do Apostles, and Apostolic men in the ii. Recos: 
 later Scriptures, fully bear out, as by a Divine λας Serip- 
 commentary, the meaning set upon this great 
 Saying. From the day of the descent of the 
 Holy Ghost to give the power to those to whom 
 these sacred words had given the right of bap- 
 tizing in the name of the Father, and of the 
 Son, and of the Holy Ghost, when these were 
 added unto them’ by baptism about three thousand 
 souls, to this sacred washing is attributed the 
 forgiveness of sin, the partaking of the death and 
 resurrection of Christ, the new birth, the salva- 
 tion, the sanctification of Christian people. “ And 
 now, why tarriest thou? Arise, and be baptized, 
 and wash away thy sins, calling upon the name of 
 the Lord’.” “Repent, and be baptized, every 
 one of you, Parthians, and Medes, and Elamites, 
 and dwellers in all parts of the earth, in the name 
 of Jesus Christ, for the remission of sins, and ye 
 shall receive the gift of the Holy Ghost. For 
 
 ? Acts ii. 41. * Ibid. xxi. 16. 
 
Comment. 
 of S. Au- 
 gustine on 
 St. John 
 Ioes 
 
 112 THE BAPTISMAL COMMISSION. [ DISC. 
 
 the promise is unto you, and to your children, 
 and to all that are afar off, even as many as the 
 Lord our God shall call‘.” “Know ye not, that 
 so many of us as were baptized into Jesus Christ 
 were baptized into his death? Therefore we are 
 buried with him by baptism into death *.” “ Buried 
 with him in baptism, wherein also ye are risen 
 with him®.” “ Baptism doth now save us, by the 
 resurrection of Jesus Christ’.” “Christ loved the 
 Church, and gave himself for it, that he might 
 sanctify and cleanse it with the washing of water 
 by the word *.” “Let us draw near with a true 
 heart, in full assurance of faith, having our hearts 
 sprinkled from an evil conscience, and our bodies 
 washed with pure water’.” “ According to his 
 mercy he saved us, by the washing of regenera- 
 tion, and renewing of the Holy Ghost '.” 
 
 Before we leave this part of the subject, it will 
 be well to notice a particular point in the narra- 
 tive of the baptism of our Lord in the river 
 Jordan, which, as unfolded and explained by St. 
 Augustine, seems to be important in completing 
 the view of the doctrine of Holy Baptism. In 
 St. John’s Gospel we read as follows: “ And John 
 bare record, saying, I saw the Spirit descending 
 from heaven like a dove, and it abode upon him. 
 And I knew him not; but he that sent me to 
 
 * Acts ii. 38, 39. > Rom. vi. 3, 4. Οὐ: 1.5: 
 ΤῊ Pet. mete 5 Eph. v. 26. 
 "δ; exe 22) I ieee 
 
110. | THE BAPTISMAL COMMISSION. 113 
 
 baptize with water, the same said unto me, Upon 
 whom thou shalt see the Spirit descending and 
 remaining on him, the same is he which bap- 
 tizeth with the Holy Ghost ’*.” What, then, asks 
 St. Augustine, was it that the Baptist did not 
 know? Did he not know Jesus? did he not 
 know Him to be the Lord, to be the Son of God, 
 to be the Christ? did he not know that He was 
 about to baptize with the Holy Ghost? Yes: 
 all these things he assuredly knew; for he had 
 long been teaching the people that the Person 
 who was to come after him should baptize with 
 the Holy Ghost; and he had endeavoured to 
 forbid the baptism of the Lord by saying, “I have 
 need to be baptized of thee, and comest thou to 
 me?” These things therefore he knew. What 
 then could he yet be ignorant of? The point 
 which he had not known before, and which by 
 the descent of the dove he learned, according to 
 St. Augustine, was this—that Christ should retain 
 in Himself, and not part with, or bestow on others, 
 the original power of baptizing with the Holy 
 Ghost. He, in all the world, whosoever might 
 be the instrument, should alone be the true 
 Baptizer with the Holy Ghost. Being ever pre- 
 sent with the Church, He alone should keep the 
 authority, and bestow the grace of Holy Baptism. 
 Apostles, priests, and deacons, might baptize as 
 °St. John i. 32. 
 
114 THE BAPTISMAL COMMISSION. [ DISC. 
 
 ministers; but He, in them all, should be for ever 
 the sole and true Baptizer with the Holy Ghost. 
 This was the secret, the lesson, the doctrine which 
 the Baptist learned from the dove. Thus, then, 
 when, in the first instance, the Holy Ghost 
 descended to designate and make our Lord the 
 sole and authoritative Baptizer of the world, He 
 descended in One, and on One. Amid the fullest 
 and clearest manifestation of the Holy Trinity, 
 (the Father in the voice, the Son in the man, the 
 Spirit in the dove,) Christ was declared to be the 
 single and true giver, in all the world, of the 
 baptism of the Holy Ghost. 
 
 When, however, the Apostles, already charged 
 to go teach all nations, and baptize them into the 
 sacred Name of the Holy Trinity, received their 
 ministerial “power from above,” to enable them 
 to execute this office of baptizing for Christ, the 
 Holy Ghost descended no longer in one, and on 
 one, but in many, and on many. He was no 
 longer in the form of the dove, but divided in 
 tongues, and sat upon the head of each. Thus 
 then the single dove declares that there is one 
 baptism, and one Baptizer; the many tongues 
 declare the multitude and diversity of the minis- 
 ters. Baptism is one and many: one in Christ, 
 many in the Apostles; one in the source and 
 origin of power, many in the instruments of im- 
 parting it; one in the gift, many in the languages, 
 
I. | THE BAPTISMAL COMMISSION. 115 
 
 countries, ages of the world; one in the dove, 
 many in the tongues. 
 
 Such is, I believe, a fair representation of St. 
 Augustine’s remarkable and most valuable com- 
 mentary upon this passage: and it admirably 
 illustrates, in the case of Holy Baptism, the case 
 and condition of Christ’s Church in respect of all 
 its constitution and privileges. One she is in 
 Christ, many in the Apostles; one in the spring 
 and source of life, power, grace, and salvation, 
 many in those who, succeeding to the Apostles, 
 administer that grace and life in many lands, 
 languages, and ages of the world. The Church 
 knows no single source of power, no single head 
 of authority, no single spring of grace, but 
 Christ,—the one Baptizer with the Holy Ghost, 
 her ever-present life, and strength, and Lord *. 
 
 The remaining point, that is, the law of moral iii. A com- 
 
 ‘ F ; mission to 
 obedience delivered to the Apostles in this great deliver the 
 
 Saying, requires no particular illustration either ronal obs 
 from the earlier or the later Seriptures. The Ἔν 
 Lord had, in His own teaching, amply sanctioned 
 and enlarged the law of the Decalogue, and had 
 told His disciples, that “except their righteousness 
 should exceed the righteousness of the Scribes 
 and Pharisees, they should in no case enter into 
 the kingdom of heaven *;” and this was the very 
 
 *S. August. Tract. in Joh. iv. v. vi. (vol. iii. p. 2. 
 312—341.) 
 
 * St. Matt. v. 20. 
 
116 POWER TO REMIT [ DISC. 
 
 end and purpose for which He “gave himself for 
 us, that he might redeem us from all iniquity, 
 and purify unto himself a peculiar people, zealous 
 of good works *.” It is to be observed, that this 
 law of obedience is not a separate and indepen- 
 dent law, but one which belongs to, and forms 
 part of, the general commission of Holy Baptism. 
 For Holy Baptism is not merely a means of the 
 forgiveness of our sins, but also a new birth unto 
 righteousness ; and “therefore we are buried 
 with Christ by baptism into death; that like as 
 he was raised up from the dead, by the glory of 
 the Father, even so we also should walk in new- 
 ness of life °.” 
 
 os It is not, however, to be supposed that the 
 
 Sed various declarations of God’s design of mercy and 
 
 tismal sin. forgiveness of sinners, scattered in such profusion 
 over the books of the Old Testament, all found 
 their final and complete fulfilment in the plenary 
 remission of sins given in the sacred font of holy 
 baptism. To this forgiveness they refer, no doubt, 
 and principally. For this is the one great for- 
 giveness on the earth, which promises and assures 
 the other great forgiveness in the day of Judg- 
 ment, if men, placed in a state of salvation in 
 baptism, bring forth much fruit in their life, and 
 make, by God’s grace, their calling and election 
 sure’. This is the great fountain opened for sin 
 
 > Titus ἢ. 14. 6 Rom. vi. 4. του ΒΕ. 1410) 
 
1IL. | AND RETAIN SINS. 117 
 
 and uncleanness ὃ, in which Christians are washed, 
 are sanctified, are justified’ in the name of the 
 Lord Jesus, and by the Spirit of God. But for 
 those who, early baptized into the one Christian 
 body, have to live many years in the discharge of 
 the duty of members of that body, who having 
 been early grafted into the life-giving vine, live 
 on and long enjoy on earth the spiritual strength 
 and vitality that circulates among the branches, 
 there needeth a further accompanying grace of 
 remission, a rock', as it were, to follow them, 
 which shall relieve, and comfort, and restore them 
 in many fallings off, in many weaknesses, in many 
 human frailties, it may be in many heavier sins 
 and sorrows. And if there were none such—if 
 the plenary grace and forgiveness of baptism were 
 the last and only forgiveness with which God had 
 furnished His Church on earth, then dark indeed, 
 darker than those of Jews or heathens, would be 
 the prospect of baptized Christians living on in 
 the flesh, and sterner the law of the life-giving 
 font than those heavy laws of works under which 
 every mouth was stopped’, and the whole world 
 became guilty in the sight of God. Then, indeed, 
 it were well to die’ on rising from the laver of 
 
 ® Zech. xiii. 1. eli Corsavieel 1 
 
 που, x, 4. 2 Rom. ii. 19. 
 
 * And without these reserves of the Divine Grace, and after- 
 emanations from the mercy seat, no man could be saved, and 
 the death of Christ would become inconsiderable to most of 
 
1. Access 
 to the 
 Father in 
 Christ. 
 
 118 POWER TO REMIT [ DISC. 
 
 regeneration, and to carry, as it were, the pure 
 lustre of the hardly recovered metal at once to 
 heaven, which every touch of the world’s air 
 would surely throw back, hopelessly and for ever, 
 into that earthy state from which it had been once 
 and for a moment rescued. 
 
 But, praised be God, such is not the condition 
 in which we are left, who have been early bap- 
 tized into His blessed Church, and have received 
 long ago the initiatory remission wherewith our 
 Christian life began. 
 
 To each member of the life-giving body there 
 belongs, from the very force of his position in the 
 body, a blessed privilege of drawing near to God 
 in Christ, whereby he may bewail his sins, and 
 receive comfort to his secret soul. As the whole 
 body* is royal, priestly, and prophetic, so do all 
 the separate members of the body share these 
 
 His greatest purposes ; for none should have received advan- 
 tages but newly baptized persons, whose albs of baptism 
 served them also for a winding-sheet.—Bp. Taylor on Re- 
 pentance, vol. 11. p. 405. 
 
 * Quod autem cum dixisset, Jn istis secunda mors non habet 
 potestatem, adjunxit atque ait, Sed erunt sacerdotes Dei atque 
 Christi, et regnabunt cum eo mille annos: non utique de solis 
 Episcopis et Presbyteris dictum est, qui proprié jam vocantur 
 in Ecclesia Sacerdotes: sed sicut omnes Christianos dicimus 
 propter mysticum Chrisma, sic omnes sacerdotes, quoniam 
 membra sunt unius Sacerdotis. De quibus apostolus Petrus, 
 Plebs, inquit, sancta, regale sacerdotium.—S. August. de Civ. 
 Dei, lib: x. cha 
 
111. | AND RETAIN SINS. 119 
 
 same glorious titles; so are they, though less 
 than the least in rank, station, ability, or know- 
 ledge, a chosen generation, a royal priesthood, a 
 holy nation, a peculiar people ’, who, in Christ, have 
 access to His Father, and their Father—their 
 Father which is in heaven. It is impossible that 
 we can be wrong in applying to this personal 
 privilege of prayer those many and most affecting 
 words of David in the Spirit, whereby he gave 
 utterance to his own grief and penitence, and gave 
 utterance also, prophetically, to the grief and 
 penitence of the Church in after-times, and of 
 separate penitents in Christ. None can doubt, 
 who reads the fifty-first Psalm, for instance, and 
 remembers that it was written “ when Nathan 
 the prophet came unto him” with the sentence of 
 God’s absolution, and also how it has been adopted, 
 with the other Psalms, by the universal Church of 
 Christ as her expression of religious feeling, that 
 it declares in prophecy, that besides the adminis- 
 tration of an external sentence, God will have 
 mercy according to His loving-kindness, and ac- 
 cording unto the multitude of His tender mercies 
 will blot out the transgressions’ of those who, in 
 Christ, acknowledge their transgressions, and ever 
 keep their sin before them. This blessed privi- 
 lege of prayer, too, is repeatedly promised by our 
 i StaPet, 11, 9. 
 
 * The title of the 51st Psalm, cf. 2 Sam. xii. 1—13. 
 "Ps: ti. 10 ὁ. 
 
120 POWER TO REMIT [ DISC, 
 
 Lord in His own life. It is promised in the com- 
 mand to pray, “ Watch and pray, lest ye enter 
 into temptation ;” in the parable spoken “ unto 
 them to this end, that men ought always to pray, 
 and not to faint *;” in the gift of a model of prayer, 
 in the very address of that prayer, “ Our Father, 
 which art in heaven” (for He is our Father, as we 
 are members of His beloved Son; and what man 
 is there of us, whom if his son ask bread, will he 
 give him a stone?); in the petition, “ Forgive us 
 our trespasses,” of which St. Augustine does not 
 scruple to say that it is, as it were, a daily bap- 
 tism” for the forgiveness of daily sins, and which 
 our Lord Himself, by His manner of discoursing 
 on His prayer, seems to put forward as if it were 
 the most special and important petition of all. 
 For as soon as the prayer is given, He goes on to 
 say, “ For if ye forgive men their trespasses, your 
 heavenly Father will also forgive you; but if ye 
 forgive not men their trespasses, neither will your 
 
 1» 
 
 Father forgive your trespasses'.” It is promised 
 
 * St. Luke xviii. 1. 
 
 ° Sed quoniam victuri sumus in isto sezeculo, ubi quis non 
 vivit sine peccato, ideo remissio peccatorum non est in sola 
 ablutione sacri baptismatis, sed etiam in oratione Dominica 
 et quotidiana, quam post octo dies accepturi estis. In illa 
 inyenietis quasi quotidianum baptisma vestrum, ut agatis Deo 
 gratias, qui donavit hoe munus Ecclesiz sua, quod confitemur 
 in Symbolo: ut cum diximus, Sanctam Ecclesiam, adjungamus 
 Remissionem peccatorum.—Serm. cexiii. In Tradit. Symboli, 
 Vil. 
 
 1 St. Matt. vi. 14. 
 
111. | AND RETAIN SINS. 121 
 
 in several distinct and express sayings: “ Ask, and 
 it shall be given you; seek, and ye shall find ; 
 knock, and it shall be opened unto you’.” “ What 
 things soever ye desire when ye pray, believe that 
 ye receive them, and ye shall have them.” It is 
 still more expressly promised as a privilege of the 
 coming kingdom, as dependent upon the presence 
 of the Lord in the Holy Ghost, and therefore 
 as about to be given “ in that day,” the day of the 
 Church, which fully shone on the world at the 
 great Pentecost. “ And whatsoever ye shall ask 
 in my name, that will I do, that the Father may 
 be glorified in the Son*.” “If ye abide in me, 
 and my words abide in you, ye shall ask what ye 
 will and it shall be done unto you.” “TI have 
 chosen you, and ordained you, that whatsoever ye 
 shall ask of the Father in my name, he may give 
 it you.” “ In that day, ye shall ask me nothing. 
 Verily, verily I say unto you, Whatsoever ye shall 
 ask the Father in my name, he will give it you.” 
 “Tf two of you shall agree on earth as touching 
 any thing that they shall ask, it shall be done for 
 them of my Father which is in heaven; for where 
 two or three are gathered together in my name, 
 there am I in the midst of them.” 
 
 Thus, then, on the most assured word of God 
 
 “St. Matt. vii. 7. St. Mark xi. 24. Cf. St. Matt. xxi. 
 22. St. Luke xi. 9. 
 
 * St. John xiv. 13; xv. 7.16; xvi. 23. St. Matt. xviii. 
 19, 20. 
 
9° 
 oO 
 in 
 
 Fae 
 
 Means 
 growth 
 grace. 
 
 122 POWER TO REMIT [ Disc. 
 
 may every baptized man pray; may come in the 
 reverent and sorrowful attitude of an offending 
 child to a merciful Father; may confess, and 
 weep, and ask for pardon, and may feel no doubt 
 but earnestly believe, that He who loves to be 
 ealled his Father will look on him with a Fa- 
 ther’s eyes of loving and tender forgiveness. 
 
 And again: not only the prayers which are di- 
 rectly offered for forgiveness of sin, but every 
 other means also of spiritual help and growth in 
 grace is, in its own proper force and nature, a 
 means of pardon’. From the earliest germ of 
 spiritual life within us, when we were first put into 
 the state of grace and received “ remission of sins 
 by spiritual regeneration °,” to the final perfection 
 of the saints, every accession of spiritual growth, 
 as it cannot be unless accompanied by repentance 
 and loathing of our sins, is an accession of favour 
 
 * Fifthly : that baptism does not only pardon our sins, but 
 puts us into a state of pardon for the time to come. For bap- 
 tism is the beginning of the new life, and an admission of us 
 into the evangelical covenant. So that by baptism we are 
 consigned to the mercies of God and the graces of the Gospel ; 
 that is, that our pardon be continued, and our piety be a state 
 of repentance—Bp. Taylor, vol. ii. pp. 245—247. 279, 280. 
 
 As the habit lessens, so does the guilt; as our virtues are 
 imperfect, so is the pardon; and because our piety may be 
 interrupted, our state is uncertain, till our possibilities of sin 
 are ceased, till our fight is finished, and the victory therefore 
 made sure, because there is no more fight.—lIbid. p. 400. 
 
 " Baptismal Service. 
 
111. | AND RETAIN SINS. 123 
 
 and goodwill of God; and favour and goodwill of 
 God are in themselves, to those who are imperfectly 
 holy, forgiveness and pardon. It is not that spi- 
 ritual indwelling is one gift, and pardon another, 
 except as far as we ourselves make distinctions, or 
 regard the same thing in different points of view. 
 It is, that where God dwelleth, there is holiness ; 
 that where He dwelleth more abundantly, there is 
 more holiness. As, in the natural body, the force 
 of indwelling vitality and health, if it be vigorous 
 and increasing, suffices to throw off peccant hu- 
 mours, and to restore the animal functions, not 
 wholly disarranged and morbid, to healthful action, 
 so if, in the soul of man, the Holy Spirit of God 
 be increasingly present, its sins are, by the mere 
 force of Divine presence and favour, forgiven and 
 obliterated. Thus the increase of love, the growth 
 of faith, the strengthening of any Divine virtue, 
 under grace, in the heart of man, is in its degree 
 efficient in bringing him into closer union, nearer 
 likeness, and greater favour with his Lord. But 
 among all the means of grace, there is none so 
 peculiarly powerful to indicate and bring the 
 6 
 
 mercy and forgiving “ love of God upon His 
 
 5 Manducavi panem meum cum melle meo. Vides quod in 
 hoe pane nulla sit amaritudo, sed omnis suavitas sit? Bibi 
 vinum meum cum lacte meo. Vides hujusmodi esse letitiam 
 que nullius peccati sordibus polluatur? Quotiescunque enim 
 
 bibis, remissionem accipis peccatorum, et inebriaris in spiritu. 
 - 8. Ambros. de Sacram. c. v. c. 3. (p. 376. vol. ii.) 
 
124 POWER TO REMIT [ DISC. 
 
 people, as the Holy Communion of the Body and 
 Blood of Christ. Thereby He particularly assureth 
 us “of His favour and goodness towards us, and 
 that we are very members incorporate in the 
 mystical Body of His Son, which is the blessed 
 company of all faithful people, and are also 
 heirs through hope of His everlasting kingdom ’.” 
 Thereby, according to His own most true promise, 
 men have eternal life 5, resurrection, and indwell- 
 ing of Christ, and how can sin, which God abhor- 
 reth, remain unforgiven where these are found ? 
 VI. The These, however, are means of forgiveness of sin 
 Holy Ghost ; . 
 toremit after baptism, which result from doctrines already 
 ius." considered ;—from the efficacy of Holy Baptism, 
 duly administered under the Apostolic commis- 
 sion, planting men into the life-giving body, to 
 which the Presence of the Lord of the Church is 
 promised even unto the end of the world. But 
 our sacred Lord left His Church still more com- 
 fort in this respect than is to be derived from these 
 doctrines only. “ And when he had said this, 
 he breathed on them, and said unto them, Receive 
 ye the Holy Ghost: whose soever sins ye remit, 
 they are remitted unto them; and whose soever 
 sins ye retain, they are retained °.” 
 In these sacred words, and by the spirit-giving 
 breath, the Lord conveyed a very great and signal 
 power, which, as we learn from the Gospels, was 
 
 ” Second prayer of the Post-Communion Service. 
 8. St. John vi. 54. 56. ® St. John xx. 22, 98. 
 
111. | AND RETAIN SINS. 125 
 
 peculiarly His own, as He was the Son of Man. 
 For when certain of the Scribes, taking offence at 
 His saying to the sick of the palsy, “Son, be of 
 good cheer; thy sins be forgiven thee,” said within 
 themselves, “This man blasphemeth :” “ who can 
 forgive sins but God alone?” our Lord, not think- 
 ing at that time well to announce His Divine 
 right '° of forgiveness, but in order that they might 
 know that the Son of Man hath power (ἐξουσίαν, 
 delegated power) upon the earth (ἐπὶ τῆς γῆς) to 
 forgive sins, then said to the sick of the palsy, 
 “ Arise, take up thy bed, and go into thine house !.” 
 Thus the power of forgiveness on the earth was 
 delegated to Christ as the Son of Man, as that 
 Son of Man to whom the Spirit was given without 
 measure, that Son of Man who was sacredly and 
 for ever united in one Person with the Son of 
 God’. This power He now gave to the Apostles, 
 the successors of the Son of Man upon the earth, 
 
 * The power of remitting sin 15 originally in God, and in 
 God alone ; and in Christ our Saviour, by means of the union 
 of the Godhead and manhood into one Person, by virtue 
 whereof the Son of Man hath power to forgive sins upon earth. 
 This of the Apostles is nothing else but a branch out of His, 
 which He Himself (as man) had here upon earth. For as 
 man He Himself was sent, and was anointed with the Spirit, 
 and proceeded by commission.—Bp. Andrewes, Of the Power 
 of Absolution. 
 
 *St. Matt. ix. 2. St. Luke v. 21. 
 
 * Vide Appendix on the Son of Man. 
 
126 POWER TO REMIT [ DISC. 
 
 by the gift of the same Holy Ghost, by whom it 
 was in Himself. 
 
 This power the Apostles exercised in two prin- 
 cipal ways *:—first, by admitting persons, or re- 
 fusing them admission to Holy Baptism, which is 
 the one great means of immediate, and covenant 
 of future remission; and afterwards, by express 
 and particular absolutions, publicly or privately 
 administered, of post-baptismal sin. Either sort 
 of forgiveness, duly pronounced by them upon the 
 earth as successors of the Son of Man, should be 
 ratified by Himself, the Son of God, in heaven ; 
 and thus should He be, on earth mediately, in 
 heaven immediately *, the dispenser of those two 
 pardons of which He repeatedly spoke, “ the par- 
 don in this world, and in the world to come,” 
 
 5 ἀφιᾶσι γεμὴν ἁμαρτίας, ἤτοι κατέχουσιν οἱ πνευματοφόροι 
 κατὰ δύο τρόπους κατά γε διάνοιαν ἐμήν ἢ γὰρ καλοῦσιν ἐπὶ 
 τὸ βάπτισμα,---(ἢ διακωλύουσί τινας) ἢ καὶ καθ᾽ ἕτερον τρόπον 
 ἀφιᾶσί τε καὶ κρατοῦσιν ἁμαρτίας, ἐπιτιμῶντες μὲν ἁμαρτανοῦσι 
 τοῖς τῆς ἐκκλησίας τέκνοις, μετανοοῦσι δὲ συγγιγνώσκοντες, 
 καθάπερ ἀμέλει 6 Παῦλος τὸν ἐν Κορίνθω πορνεύσαντα παρεδίδου 
 μὲν εὶς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῆ" προσίετο δὲ 
 αὖθις, ἵνα μὴ τῇ περισσοτέρᾳ λύπῃ καταποθῇ.---. Cyril. Alex. 
 vol. iv. p. 1101. 
 
 * Quamvis igitur magnum sit hominibus peccata dimittere, 
 (quis enim potest peccata dimittere nisi solus Deus, qui per 
 eos quoque dimittit quibus dimittendi tribuit potestatem?) &c. 
 —S. Ambros. Exp. Ev. S. Luc. lib. v. (p. 1358, ed. Be- 
 ned.) 
 
It. ] AND RETAIN SINS. 127 
 
 “the loosing on earth, and the loosing in hea- 
 ven.” 
 
 Hardly any prophecies of the Old Testament 1 Ered 
 can be adduced to bear directly on the present eee 
 point. The Prophets are full on the point of the anticipated 
 forgiveness which Christ should offer to His ΠΣ ᾿ς 
 Church; but the manner in which He should 
 exercise this office, whether by any immediate 
 sentence pronounced by Himself from heaven, or 
 through the intervention of authorized ministers, 
 they do not distinguish. There is, however, one 
 passage which ought to be cited in this regard, as 
 being very plainly referred to in one of the most 
 signal passages in which the Lord Himself antici- 
 pates His approaching gift to the Church. [0 
 occurs in the twenty-second chapter of Isaiah, 
 where Shebna and Eliakim are made respectively 
 the types of the Jewish priesthood and of Christ. 
 
 “ And it shall come to pass in that day, that I 
 will call my servant Eliakim, the son of Hilkiah ; 
 and 1 will clothe him with thy robe, and strengthen 
 
 him with thy girdle’, and I will commit thy 
 
 ° The commentary of Vitringa upon this passage is so im- 
 portant to the present argument, that I may be pardoned for 
 making a long extract from it. 
 
 “‘ Ex quibus inter se collatis certd collegimus, Sebnam— 
 gessisse figuram Procerum et Preefectorum Judeez gentis ;— 
 dum interea omnis dignitas, potestas, preerogativa regiminis 
 et imperii (clavis Domus Davidis) in Domo Dei que est 
 Ecclesia populi Dei (eddem figurata per Domum Davidis) 
 
128 POWER TO REMIT [ Isc. 
 
 government into his hand: and he shall be a 
 father to the inhabitants of Jerusalem and to the 
 house of Judah. And the key of the house of 
 David will I lay upon his shoulder; so he shall 
 open, and none shall shut; and he shall shut, and 
 none shall open °.” There is no doubt that “ the 
 house of David,” in this passage, is the Church of 
 
 devolveretur in Scheluntem Jacobi cui tradendum erat scep- 
 trum Judz, hoc est in verum Eliakimum jam ante suscitatum 
 potentia Patris, et evectum in coelos, solenniter inaugurandum 
 preefecturee Domus Dei ea potestate et auctoritate, ut abolita 
 omni potestate umbratili et typica, sub ceconomia vetere in- 
 stituta, in ipsum unum et solum omnis potestas Ecclesiastica 
 transferretur ; ipsius judicium et auctoritas in spiritualibus 
 omnis judicii norma esset ἢ omnis sarcina et supellectilia omnia 
 quz Domui Dei ornamento aut usui essent, ab Ipso tanquam 
 clavo suspenderentur, h. e. omne officium, dignitas, praero- 
 gativa, maxima, minima, ab ipso in Ecclesia penderet, &c. 
 (p. 660. ol. i.) 
 
 Unde factum, ut claves non tantum figuram gesserint cure 
 τῆς οἰκονομίας, sed et potestatis in ordinando gubernandoque 
 statu totius familiz. Sic Dominus manifesté utitur hoc em- 
 blemate, ubi ipse ad Petrum, Et dabo tibi claves Regni ccelo- 
 rum, h. 6. post meum in coelum recessum committam tibi 
 tuisque consortibus, ejusdem Apostolatus (muneris indivisi) 
 preerogativa insignibus, οἰκονομίαν sive potestatem summam 
 rerum in Ecclesia ordinandarum et constituendarum, mea vice 
 et loco, per spiritum meum vobiscum ubere mensura commu- 
 nicandum. (p. 656.) 
 
 Even Grotius, on Is, xxii. 22, says, ‘‘ Mysticus sensus in 
 Evangelio Matt. xvi. 19.” v. Forer. apud Crit. Sacr. and 
 Lowth. 
 
 Ts. xxtl, 20—22. 
 

 
 II. | AND RETAIN SINS. 129 
 
 Christ, that “the key” signifies all authority of 
 opening and shutting, of admitting and excluding 
 from the Church, and that the prophecy declares 
 that this key shall belong to the foretold Mes- 
 siah. Nor do commentators doubt that the ex- 
 pressions of this verse are to be interpreted in 
 connexion with Rev. iii. 7, (“ And to the angel of 
 the Church in Philadelphia write: These things 
 saith he that is holy, he that is true, he that hath 
 the key of David, he that openeth and no man 
 shutteth, and shutteth and no man _ openeth,”) 
 where that key is spoken of as still belonging to 
 none other than Christ, who still exerciseth the 
 authority attaching to it; and with St. Matthew 
 xvi. 19, where the Lord says to St. Peter, “ And 
 I say also unto thee, that thou art Peter, and upon 
 this rock I will build my church; and the gates 
 of hell shall not prevail against it. And I will 
 give unto thee the keys of the kingdom of heaven, 
 and whatsoever thou shalt bind on earth, shall be 
 bound in heaven; and whatsoever thou shalt loose 
 on earth, shall be loosed in heaven.” Thus, on 
 comparing these three distant, but much con- 
 nected passages, it becomes clear that the precise 
 authority signified by “the key of David” belongs 
 to none other than Christ. It was predicted to 
 be only His of old, and, subsequently to the 
 establishment of the Church, it is still revealed to 
 be only His. Meanwhile it is not the less His, 
 because He declared to St. Peter, in anticipation 
 K 
 
130 POWER TO REMIT [ DISC. 
 
 that He would give it to him and his brethren 
 (tibi, tuisque consortibus, ejusdem A postolatus, in- 
 divisi muneris, preerogativa insignibus), and after 
 the Resurrection imparted it to them by the Divine 
 Breath, and the words of this sacred Saying. 
 
 The words of our Lord, recorded in the eight- 
 eenth chapter of St. Matthew, are very like to 
 those just quoted from the sixteenth. “ Verily I 
 say unto you, Whatsoever ye shall bind on earth, 
 shall be bound in heaven ; and whatsoever ye shall 
 loose on earth, shall be loosed in heaven.” 
 
 In this great Saying, then, these mighty pro- 
 mises are fulfilled. What was before spoken of 
 as a thing future, as a power to be given, as an 
 authority at some unspecified time to be bestowed, 
 is here authoritatively and for ever instituted. 
 No longer with any priority, or reservation of 
 superiority for St. Peter, the sacred breath, con- 
 veying the heavenly delegation to forgive sins 
 upon the earth, is breathed alike on all. All’ 
 
 Τ "Ἔχουσι yap ἐξουσίαν ἀφιέναι καὶ δεσμεῖν, οἱ κατὰ Πέτρον 
 τῆς ἐπισκοπικῆς ἀξιωθέντες χάριτος" εἰ γὰρ καὶ πρὸς Πέτρον 
 μόνον εἴρηται τὸ, Δώσω σοι, ἀλλὰ καὶ πᾶσι τοῖς ἀποστόλοις 
 δέδοται πότε; Ore εἶπεν, ἄν τινων ἀφῆτε τὰς ἁμαρτίας, 
 ἀφίενται: καὶ γὰρ τὸ, δώσω, μέλλοντα χρόνον σημαίνει, 
 τουτέστι, τὸν μετὰ τὴν dvdoracty.—Theophylact. Comm. in 
 S. Matt. c. xvi. 
 
 From all which three thus compared, the general result is 
 this, that the power of binding and loosing is a solemn privi- 
 lege or prerogative of the Church of Christ, thrice insisted on 
 by our Saviour: first, by way of prediction, that He would 
 
Il. | AND RETAIN SINS. 131 
 
 alike are put into the sacred place of the Son of 
 Man, and made for Him, because in Him, the 
 dispensers of His audible sentences of condemna- 
 tion and pardon on the earth, to the end of the 
 world. 
 
 Nor did the Apostles hesitate to claim in its 
 fulness the power and authority thus given to 
 them. Witness the words of St. Paul, in which 
 he asserts, that in sentence of condemnation or 
 forgiveness he speaks * in the person and with the 
 power of Christ, that Christ speaketh in him 
 when he doth not spare’, that when he useth 
 sharpness of rebuke, he speaketh according to the 
 power which the Lord hath given him’. Witness 
 his delivery of Hymeneus and Alexander’ unto 
 Satan, that they might learn not to blaspheme; 
 and his Apostolic absolution *, sanctioning the sen- 
 tence of the local priesthood pronounced upon 
 
 confer it, Matt. xvi.; the second, by way of more particular 
 description of the manner, and direction for the end and use of 
 it, Matt. xvii. ; and thirdly, by a preparatory kind of in- 
 stating them in this power, an initial investing them with this 
 sacred ghostly authority, John xx. (immediately before His 
 final departure from the world), which seemeth to have been 
 thoroughly perfected and completed, when, after His Ascension, 
 the Holy Ghost did visibly descend upon those to whom these 
 words were by Christ then delivered.—Dr. Hammond, Tract 
 of Binding and Loosing, c. i. Comm. on St. John xx. 23. 
 Cf. Bp. Sparrow’s Rationale, on the Absolution. 
 
 51 Cor. ν. 4, 2 Cor. ii. 10. ° 2 Cor. xiii. 3. 
 
 " 2 Cor. xiii. 10. 21 Tim. 1.20. * 2 Cor. ii. 10. 
 
 K 2 
 
 2. Recog- 
 nized in the 
 Epistles. 
 
152 POWER TO REMIT [ DISC. 
 
 the incestuous Corinthian. Witness his injunc- 
 tions to Titus and Timothy in their respective 
 dioceses “ to rebuke sharply *,” “ to rebuke them 
 that sin before all,” “ to reprove and rebuke.” 
 
 Ever since this sacred Saying was pronounced, 
 and the holy breath of Christ gave the spirit of 
 power, the Apostles, and their successors*® in 
 every age of the Church, have exercised, with 
 more or less of faithfulness, but with no general 
 denial or question of its efficacy, this marvellous 
 privilege of Christian sovereignty and priesthood. 
 By general absolutions, ever accompanying her 
 regular public devotions, and by more particular 
 ones to meet the heavier repentances of deadly 
 or scandalous guilt, by sentences of penance or 
 excommunication in purer days executed, in 
 feebler ones threatened, or regretted in the want 
 of them, the Church has always claimed, even 
 though she has often with sad imperfection 
 neglected to carry out, the system of Divine dis- 
 cipline herein established. 
 
 + it. 113; 1 Tim.-v. 20, 2 -Tim.iv. 2: 
 
 * Qualis vero error sit—hinc intelligi potest, quod soli 
 Petro Christus dixerit, Quzcunque ligaveris, &c.—et iterum 
 in Evangelio quando in solos Apostolos insufflavit Christus 
 dicens, Accipite Spiritum sanctum; si cujus remiseritis peccata, 
 remittentur illi; et si cujus tenueritis, tenebuntur. Potestas 
 ergo peccatorum remittendorum Apostolis data est, et Eccle- 
 siis quas illi a Christo missi constituerunt, et Episcopis qui 
 eis ordinatione vicaria successerunt.—Firmilianus apud S. 
 
 Cyprian. (Ep. p. 225, ed. Fell.) 
 
111. | AND RETAIN SINS. 199 
 
 That we ourselves, in the English branch of 
 the Church, have lost a great portion of this 
 sacred discipline, is, alas! too evident; and that 
 the loss is a great and melancholy one, none can 
 doubt who knows what the weight of sin is, how 
 grievous and difficult to be borne, the uncertainty 
 of pardon, the comfort and benefit of contrite and 
 humbling confession, or what must needs be the 
 efficacy of so gracious and express an institution of 
 Divine forgiveness when fully used. Our Church 
 herself mourns over her sad deficiency. She la- 
 ments her want of the godly discipline of primitive 
 times ©; and lamenting, does she not bid us, her 
 dutiful and attached children, pray for its restora- 
 tion among us, and use whatever means our posi- 
 tion in life may give us to bring about its re- 
 establishment ? 
 
 But let us not doubt, even though the lack be 
 great and sore, that the weight of post-baptismal 
 sin may yet be forgiven! forgiven to the comfort 
 of sorrowing penitents, and the restoration of 
 God’s goodwill and favour. We will not, indeed, 
 undervalue the gift which we so negligently and 
 imperfectly administer; we will not undervalue 
 the blessed and Divine consolation and means of 
 assured recovery of penitents, which we so lightly 
 and with so much confidence disuse. Yet we 
 have still our blessed means of Divine grace in 
 
 5 Commination Service. 
 
134 PASTORAL COMMISSION. [ DISC. 
 
 the Holy Communion. We have still our own 
 separate access to the Father in Christ the well- 
 beloved. We have still the joint prayers and 
 general absolutions of our public services. We 
 have still the offer (oh! that we would think of 
 it more readily, and use it oftener) of the benefit of 
 private absolution, together with ghostly counsel 
 and advice, to the quieting of conscience. The 
 remaining privileges of the Church may have been 
 withdrawn from us for our sins. It will certainly 
 be by humbly and carefully using those which we 
 possess, that we may hope for their restoration 
 to us. 
 
 vil. The There is another Saying, of very high impor- 
 
 Pastoral 
 Commis- tanee, which properly belongs to this part of the 
 
 we: subject, as conveying, without question, power 77 
 the Church, and therefore belonging to the 
 Apostles as rulers, and not merely as representa- 
 tives of all their brethren. This is the thrice- 
 repeated charge to St. Peter to feed the flock of 
 Christ. “ Simon, son of Jonas, lovest thou me 
 more than these?” (more than these thine ancient 
 occupations, thy nets, thy boat, thy sea? more 
 than these thy brethren love me?) “ Feed my 
 lambs. Simon, son of Jonas, lovest thou me? 
 Feed my sheep. Simon, son of Jonas, lovest thou 
 me? Feed my sheep’.” In this affecting com- 
 mission we do not doubt that a power is given 
 
 7St. John xxi. 15—17. 
 
IIL. ] PASTORAL COMMISSION. 135 
 
 over the flock of Christ; a power in which the 
 sheep of the flock can of course have no share; a 
 power to tend, to feed, to lead forth into pasture, 
 to keep within the fold, to guard from dangers 
 within and without ; to check, to teach, to govern. 
 The sheep or lambs of the flock are the ordinary 
 lay members of the Church both old and young. 
 They are called a flock from their tenderness, their 
 defencelessness, their liability to wander, their 
 obedience, and the gentle loving care with which 
 they are regarded by their Shepherd. The pas- 
 tors, or shepherds, ‘are they who hold under the 
 great Shepherd His delegated power ; His under- 
 shepherds, who tend by His authority; so that 
 He tends in them, and is obeyed or disobeyed in 
 them. 
 
 The old Testament Scriptures are replete with 1. Predict 
 promises and types of the Lord in the character Old Testa- 
 of the good Shepherd, and of His Christian people ai 
 as His sheep. So numerous, indeed, are the 
 places in which this sort of language is used, as 
 to be quite beyond exhausting by quotation. In 
 the descent of Jacob into Egypt, Joseph was the 
 type of the true Shepherd ; for he “nourished his 
 father and his brethren, and all his father’s house- 
 hold, with bread according to their families °,” and 
 to him belongs, in some unexplained way, the 
 name of “the Shepherd.” In the wandering in 
 
 * Gen. xlvii, 12; xlv. 10. Cf. xlix. 24. Ps. Ixxx. 1. 
 
136 PASTORAL COMMISSION. [ Disc. 
 
 the wilderness, between the passage of the Red 
 Sea and the reaching of the land of Canaan (a 
 wandering typical of the life of Christians between 
 Baptism and Paradise), God was again His people's 
 Shepherd, and Moses and Aaron His typical 
 under-shepherds. “ He made his own people to 
 go forth like sheep, and guided them in the wil- 
 derness like a flock ". “ He led his people like a 
 flock by the hand of Moses and Aaron’.” In the 
 constant government of the chosen nation, He 
 was the Shepherd of Israel, tending by under- 
 shepherds. He sought those who went “astray 
 like lost sheep *;” He made His flock “ not want, 
 but made them to lie down in green pastures, and 
 led them forth beside the waters of comfort.” 
 
 In several passages, again, in which there can 
 be no question that the language used is strictly 
 prophetical, and not metaphorical only, we read of 
 the coming Messiah, that “ He shall feed his flock 
 like a shepherd: he shall gather the lambs with 
 his arm, and carry them in his bosom, and shall 
 gently lead those that are with young ’.” In the 
 same way the Prophet Ezekiel, after denouncing 
 the displeasure of God against the neglectful 
 under-shepherds of Israel, goes on to prophesy the 
 coming of a truer and better shepherd. “ For 
 thus saith the Lord God: Behold I, even I, will 
 both search my sheep, and seek them out. As a 
 
 ° Ps, Ixxviii. 52. ? Ibid. Ixxvii. 20. 
 2 Ibid. cxix. 176; xxii. 2. Sis cexls 2s 
 
ul. ] PASTORAL COMMISSION. 137 
 
 shepherd seeketh out his flock in the day that he is 
 among his sheep that are scattered; so will I seek 
 out my sheep, and will deliver them out of all 
 places where they have been scattered in the 
 cloudy and dark day. And I will bring them out 
 from the people, and gather them from the 
 countries, and will bring them to their own land, 
 and feed them upon the mountains of Israel by 
 the rivers, and in all the inhabited places of the 
 country. I will feed them in a good pasture, and 
 upon the high mountains of Israel shall their fold 
 be: there shall they lie in a good fold, and ina 
 fat pasture shall they feed upon the mountains of 
 Israel. I will feed my flock, and I will cause 
 them to lie down, saith the Lord God. .... And 
 I will set up one shepherd over them, and he 
 shall feed them, even my servant David: he shall 
 feed them, and he shall be their shepherd *.” The 
 Prophet Jeremiah speaks of many shepherds. 
 “ And I will give you pastors according to mine 
 heart, which shall feed you with knowledge and 
 understanding.” “I will gather the remnant of 
 my flock out of all countries whither I have 
 driven them, and will bring them again to their 
 folds: and they shall be fruitful and increase. 
 And I will set up shepherds over them which 
 shall feed them: and they shall fear no more, nor 
 
 4 Ezek. xxxiv. 11—23; xxxvii. 24, 
 
138 PASTORAL COMMISSION. [ DISC. 
 
 be dismayed, neither shall they be lacking, saith 
 the Lord °.” 
 
 md 3 In our Lord’s own teaching in the Gospels, the 
 
 Gospels. parable of the lost sheep ° (introduced in St. Mat- 
 thew in connexion with the Son of Man being 
 come to save that which was lost) plainly connects 
 itself, in the way of more immediate anticipation, 
 with the language of the passages just cited from 
 the Old Testament. 
 
 But by far the most remarkable passage of the 
 Gospels bearing upon this point is the discourse of 
 the tenth chapter of St. John. 
 
 This discourse opens, apparently, in connexion 
 with the conversation and miracle of the pre- 
 ceding chapter. The Pharisees, still sitting’ in 
 Moses’ seat, asked the Lord if they also were 
 blind ; blind, that is, as guides of the people. The 
 Lord answers, that if they were really blind, 
 blind without the means or power of sight, and 
 without professing to see, they would be guiltless ; 
 but, claiming to see, pretending to be guides, 
 whilst in reality they were blind leaders of the 
 blind, and so pronouncing, as if authoritatively, 
 against His mission and teaching, their sin re- 
 mained. He then goes on to distinguish a true 
 guide from a false one; or (introducing with the 
 
 * Jer. in. Lbs xxii. 3, 4. 
 6 St. Matt. xviii. 11, 12. St. Luke xv. 4. 
 7 St. Matt. xxiii. 2. 
 
11. | PASTORAL COMMISSION. 139 
 
 beginning of the tenth chapter the old scriptural 
 language of a shepherd and sheep), a shepherd 
 from a robber. In the first five verses of the 
 chapter He describes a shepherd *. A shepherd 
 differs from a robber, because he enters into the 
 fold by the door. So entering, he obtains several 
 other marks of his being a true shepherd: the 
 porter opens; the sheep hear his voice; he calls 
 his own sheep by name; he leads them out; he 
 goes before them; the sheep follow him because 
 they know his voice. “ Tecta sunt hee,” says St. 
 Augustine, “ plena quzestionibus, gravida sacra- 
 mentis °.” 
 
 Of whom then does our Lord speak this para- 
 ble? Of Himself, personally and alone, or of 
 Himself and others? There cannot be a doubt 
 that He speaks, at least in part, of Himself. For, 
 to all appearance, His very purpose is to distin- 
 guish His own guidance from the blind guidance 
 of the Pharisees, and to declare that whereas all 
 before Him were thieves and robbers, He is a 
 true guide and areal shepherd. If, then, these 
 verses are to be interpreted of Himself alone, and 
 interpreted by themselves, without reference to 
 what follows, then perhaps (according to St. 
 Augustine, St. Chrysostom, and Theophylact'), 
 
 * ποιμὴν, not ὁ ποιμήν. 
 
 * S. August. Tract. in S. Joan. 
 
 "S. August. Tract. xlv. xlvi. xlvii. in Joh. Ev. Theophyl. 
 S. Chrys. in loco. v. Maldonati Comm. in Joan. c. x. 
 
140 PASTORAL COMMISSION. [ Disc. 
 
 the Door is the Old Testament, the Porter the 
 Holy Ghost who inspired it, or Moses, (for had 
 they believed Moses, they would have believed 
 Christ *,) and the sheep those true Israelites who 
 received Him, and believed on Him. 
 
 But if these verses are to be interpreted with 
 respect to what follows (and indeed their own 
 structure appears to suggest this interpretation), 
 then our Lord is probably not speaking exclusively 
 of Himself, or of the pastoral office as confined to 
 a single holder. To that subject He seems to 
 proceed in the ΤΠ verse. Hitherto He seems 
 rather to be giving the marks of a good shepherd, 
 and the marks appear capable of designating, in a 
 subordinate way, others besides Himself. Any 
 who enter by the Door possess the first great 
 characteristic of a shepherd. 
 
 But in the next verse He says, “ Verily, verily, 
 I say unto you, I am the Door of the sheep.” 
 
 How *, then, it occurs to ask, can Christ Him- 
 
 2 St. John v. 46. 
 
 ὁ Numquidnam ipse venit ad semetipsum? An ita est, quia 
 in Evangelio ipse testatur, dicens: Qui non intrat per ostium 
 in ovile ovium, sed ascendit aliunde, ille fur est et latro? Qui 
 autem intrat per ostium, pastor est ovium. Et paulo post 
 dicit, Ego sum ostium. Atque iterum subjungit, Ego sum 
 pastor bonus. Si ergo pastor intrat per ostium, et ipse est 
 ostium, ipse pastor: ipse proculdubid intrat per semetipsum. 
 Ecce, dum Ezechielis sensum enodare cupimus, de Evangelio 
 etiam questionem ligamus. Querendum nobis itaque est 
 qualiter et ipse intret: et per semetipsum intret. Dominus 
 
1. | PASTORAL COMMISSION. 141 
 
 self be the Door by which He, singly, and in His 
 own separate Person, hath entered? This also 
 seems capable of a satisfactory answer. Because 
 He entereth of His ownauthority. As He layeth 
 down His own life, and taketh it again; as He is 
 the Way, as well as the Guide; as He is the 
 author and the finisher, the beginning and end, 
 the source and the perfection of all power and 
 blessing to His people; as He opened the way to 
 Heaven, trod it first, and became it to His followers, 
 so He is the door into the fold, by which He 
 Himself entered. 
 
 Or again, when Christ entereth in by Himself, 
 the door, the word Christ may stand, as often in 
 other parts of Scripture, for His Church, and 
 specifically for His under-shepherds. This is the 
 interpretation of St. Gregory. 
 
 Or if all these verses be, as is above suggested, 
 rightly interpreted of other shepherds, in a subor- 
 dinate way, besides Himself, then the passage 
 signifies that all who enter by Him‘, enter duly 
 
 enim ac Redemtor noster, cum sancta Ecclesia quam redemit, 
 secundum carnem una substantia est, Paulo attestante, qui ait, 
 Adimpleo ea que desunt passionum Christi in carne med pro 
 corpore ejus, quod est Ecclesia. Cum ergo electi quique ad 
 vitam perveniunt, quia membra ejus per eam intrant ad eum, 
 ipse per se intrat ad se. Ipse enim in suis membris est qui 
 intrat, ipse caput ad quod intrantia membra_perveniunt.— 
 S. Gregor. Magn. Hom. iii. lib. ii. in Ezech. (cf. Hom. i.) 
 
 ὁ Καλοὶ καὶ οἱ ἱερεῖς" κρεῖσσον δὲ ὁ ἀρχιερεὺς ὁ πεπιστευ- 
 
 ΄ s of ~ ΄ , ‘ ‘ ~ 
 μένος τὰ ἄγια τῶν ἁγίων, ὃς μόνος πεπίστευται τὰ κρυπτὰ τοῦ 
 
142 PASTORAL COMMISSION. [ DISC. 
 
 into the fold, and are true and good shepherds. 
 He enters first and chiefly (whether by the door 
 of ancient Scripture, or by Himself, need not for 
 our present purpose be discussed) ; others by Him, 
 the door. 
 
 But in the eleventh verse He adds another 
 most important particular to the pastoral doctrine, 
 “Tam the good Shepherd.” In these words there 
 can be no doubt that He speaks of a single shep- 
 herd. Whatever other persons may have of other 
 or derived pastoral powers, He says of Himself, 
 that He is the good Shepherd.” Others enter by 
 Him, the door; but they only enter by Himself 
 into Himself; for He is both Door and Shepherd ; 
 each alone, and each perfectly; the only door, 
 and the only shepherd of original, plenary, un- 
 derived, power, whose own the sheep are, and in 
 whom all the signs of a shepherd do fully and 
 perfectly meet. 
 
 There is a further obscurity about these im- 
 portant verses, which it is well to notice, though 
 it does not bear directly on the present argument. 
 In the first verses, entering in by the door is said 
 of shepherds; in the ninth verse it seems rather 
 to be said of the sheep. It is the shepherds who, 
 in the beginning of the passage, are contradistin- 
 
 Θεοῦ: αὐτὸς ὧν θύρα τοῦ πατρὸς, δι᾿ ἧς εἰσέρχονται ᾿Αβραὰμ 
 καὶ Ἰσαὰκ καὶ Ἰακὼβ, καὶ οἱ προφῆται, καὶ οἱ ἀπόστολοι, καὶ ἧ 
 ἐκκλησία' πάντα ταῦτα εἰς ἑνότητα Oeov.—S. Ignat. ad Phil. 
 
 ΙΧ. 
 
11. | PASTORAL COMMISSION. 143 
 
 guished from thieves and robbers, whereas the 
 going in and out and finding pasture of the later 
 verses appear to belong (according to the expres- 
 sions so common in the Old Testament) to the 
 sheep of Christ’s flock. 
 
 On the whole, then, this passage furnishes a 
 remarkable instance of our Lord’s frequent man- 
 ner of teaching in the Gospels. He begins by a 
 statement of a less precise and determinate kind,— 
 a statement which may seem in some cases meta- 
 phorical or figurative in expression, in others vague 
 or uncertain in application ;—when this statement 
 excites wonder or opposition, He does not with- 
 draw or modify it, but adds some striking, and, 
 as it were, more paradoxical point of doctrine, 
 which identifies, if I may so speak, and particu- 
 larizes the meaning of the earlier statements. 
 In some cases, as here and in the 6th of St. John, 
 He goes on to add a second particular of the same 
 kind, which has the effect of increasing the appa- 
 rent paradox, but meanwhile of perfecting the 
 statement of the mystery which He is revealing. 
 There can, therefore, be little doubt of the general 
 doctrine of this signal passage. Christ is the 
 single shepherd, whom ancient prophecy desig- 
 nated, and to whom the sheep of God are com- 
 mitted as His own. Others may enter into a 
 portion of the pastoral office (nay, He also enters) 
 by Himself, the door. Herein are the signs to be 
 found, which distinguish the true shepherds from 
 
144 PASTORAL COMMISSION. [ Disc, 
 
 the thieves and robbers. And perhaps it may be 
 stated generally, in the way of a rule of interpre- 
 tation, that those discourses ° of Christ which are 
 formed upon the model above described, are to be 
 doctrinally interpreted in the reverse direction. 
 The statements which He reaches last, are in each 
 case the first principles of the mysterious doc- 
 trine. 
 
 Some part of the great pastoral office to which 
 He was thus designated by ancient prophecy, and 
 His own Divine words, our Blessed Lord dis- 
 charged while He remained on the earth in the 
 flesh ; pitying, tending, feeding, loving those who 
 had been as sheep having no shepherd; and above 
 all, exhibiting that greatest token of the good 
 shepherd, the laying down of His life for the 
 sheep °. But when He had done this, and, having 
 now risen from the grave, was about to ascend 
 where He was before, He left behind Him in the 
 great Saying which we are now considering, the 
 institution of a pastoral succession to the end of 
 the world. Thus, ascended, He feeds His flock. 
 Thus, ascended, He feeds those who having never 
 seen Him in the flesh, “hear his voice” through 
 the voice of His priests; are called “by name” 
 by the commissioned calling of His priests; “ fol- 
 low and know Him ’,” because they see Him and 
 acknowledge Him in His appointed priests: not 
 
 S'Cf St: Johnie —o) > vi. 27. 85. 90. 1 ol oa 
 “St. John xe aie ἘΠ" xv 8, 4. 
 
I. ] PASTORAL COMMISSION. 145 
 
 relinquishing the care of them to hirelings whose 
 own the sheep are not, but bidding and empower- 
 ing St. Peter and the rest of the Apostles * to 
 feed and guide them for Him, with Him, and in 
 Him. 
 
 And so the inspired Apostles in later times do 3, Reeog- 
 comment upon this sacred Saying, nothing doubt- Dei 
 ing that though they held under the Chief 
 Shepherd and Bishop of souls’, yet to them also 
 is committed the true pastoral charge of tending 
 the flock of Christ. So speaks St. Peter, the 
 original receiver of the pastoral commission. “The 
 elders which are among you I exhort, who am 
 also an elder, and a witness of the sufferings of 
 Christ, and also a partaker of the glory that shall 
 be revealed: feed the flock of God which is 
 among you, taking the oversight thereof, not by 
 constraint, but willingly ; not for filthy lucre, but 
 of a ready mind ; neither as being lords over God’s 
 heritage, but being ensamples to the flock. And 
 when the Chief Shepherd shall appear, ye shall 
 receive a crown of glory that fadeth not away '.” 
 And St. Paul, addressing the Ephesian elders, 
 “Take heed, therefore, unto yourselves and to all 
 the flock, over the which the Holy Ghost hath 
 
 * Cum dicitur Petro, ad omnes dicitur, Pasce oves meas.— 
 S. Aug. de Agone Christi, 30 (quoted by Barrow on the 
 Pope’s Supremacy). 
 
 * Teste betait,.5. 1 Tbid. v. 1—4. 
 
 L 
 
4, Made to 
 rest on love 
 of Christ. 
 
 146 PASTORAL COMMISSION. [ DISC. 
 
 made you overseers, to feed the Church of God 
 which he hath purchased with his own blood *.” 
 
 Nor must it be forgotten °*, while we speak of 
 the pastoral commission as thus given by our 
 Lord, that it is made to rest wholly upon the love 
 of Him. Lovest thou me? Lovest thou me 
 more than these? more than these men love 
 me? more than the beloved Apostle? more than 
 thou lovest these things? more than thou lovest 
 the world, its occupations, pleasures, ambitions, 
 distinctions, honours? Then feed my sheep. Then 
 enter into the fold, a shepherd of the sheep, 
 through Me, who am the Door. Feed them which 
 are Mine, and love them because they are Mine. 
 Feed them in Me, and I will feed them in thee. 
 Hast thou true love of Christ, and, for His sake, 
 a heart enlarged *, an heart to live or lay down 
 thy life for the sheep? Then mayest thou not be 
 unfit to receive a portion in that apostolic inherit- 
 ance which, first given to St. Peter, has from him 
 and his brethren descended to God’s priests, by 
 the Holy Ghost, in every age of the Church, to be 
 in thy degree a shepherd of men’s souls. The 
 power of the keys had been given as the Divine 
 reward of a divinely implanted faith; the pastoral 
 power is attached as a sacred gift to love ὅ. 
 
 > Acts xx. 28. ἜΝ, Appendix, on the Pastoral Office. 
 
 4°2'Cors ν᾿ 11: νἱϊ. 9. 
 " Origen, Comm. in Ep. ad Rom. lib. vy. 
 
111. | PASTORAL COMMISSION. 147 
 
 This great Saying of the forty days was ad- The Pasto- 
 
 ral Com- 
 
 dressed individually to St. Peter, and as far as the bison 
 words declare, appears to be said to him alone. st. Peter. 
 For whereas the baptismal commission is expressed 
 
 in the plural, and the power of absolution is con- 
 
 ferred by the breath and words of Christ upon the 
 
 whole body of the Apostles, the words of this 
 
 Saying are conveyed in the singular number, and 
 
 appear therefore, at the first sight, to belong to 
 
 St. Peter alone. 
 
 Do they then convey the pastoral power to St. 
 Peter only? or to St. Peter above the other 
 Apostles? or to all the Apostles equally ? 
 
 This is a most important question: important 
 in itself, as involving some of the great principles 
 of the kingdom of heaven, and important in its 
 consequences, as containing the great point of the 
 difference which severs the west of Christendom ; 
 but on the principles of interpretation which 
 we have hitherto pursued, it is not a difficult 
 question. 
 
 In order to evade the pressure of the prima 
 facie argument of St. Peter’s pastoral supremacy, 
 derived from these words, it is sometimes main- 
 tained that they are to be explained as words 
 of exhortation merely, not of ordination. It is 
 thought that the Apostolic powers having been 
 fully given in other words and at other times, St. 
 Peter is here only admonished and exhorted by 
 the Lord to the earnest, pastoral exercise of them. 
 
 L 2 
 
148 PASTORAL COMMISSION. [ DIsc. 
 
 There is, no doubt, much force in this argument ; 
 for if the baptizing and absolving powers were 
 really given to all the Apostles alike, it is difficult 
 to understand how the pastoral ones can be given 
 to St. Peter alone, or above the others. What- 
 ever the precise powers designated by feeding the 
 sheep of Christ may be, they cannot be conceived 
 to exclude those which are unquestionably con- 
 veyed in the other Sayings, the making disciples, 
 the baptizing, the teaching, the teaching to obey 
 the precepts of Christ, the forgiving and retaining 
 of sins. Therefore, if the Apostles are equal in 
 the other powers, it seems impossible that they 
 can be unequal in this one: and it is to be ob- 
 served, that the argument for St. Peter’s superi- 
 ority in this one (the verbal argument) is identical 
 with that which proves their equality with him in 
 the others. 
 
 Further weight, however, than this it is diffi- 
 cult to assign to this answer. For not only are 
 the words of our Lord in these sacred days all 
 (as far as their form goes) apparently enacting, and 
 not only hortatory words (and even if this be 
 doubtful, it is at least very bold to pronounce 
 confidently that some are enacting and others not 
 so), but also, these particular words have, not 
 less, perhaps more than others, the appearance of 
 words of ordination. Thrice spoken, and spoken 
 even to grief of St. Peter, they certainly bear a 
 prima facie semblance of conveying powers, and 
 
It. | PASTORAL COMMISSION. 149 
 
 this prima facie semblance, particularly when 
 combined with the general character of the Say- 
 ings of these days, seems to be sufficient to put © 
 aside what cannot be more than a mere assump- 
 tion, that while the neighbouring words all con- 
 vey powers, these only contain an exhortation. 
 Add to which, that an exhortation is itself an 
 ordination, when uttered by One possessed of 
 plenary and original powers. 
 
 Τὸ cannot, then, be well denied, that the first 
 aspect of these famous words appears to put St. 
 Peter into a position of such eminence amongst 
 his brethren the Apostles, as to suggest the idea 
 that the Pastoral Office belongs, by the Lord’s gift, 
 to him alone, and is derived from him to the 
 others. 
 
 Why then do we come to the very opposite 
 conclusion, and hold that the Apostles are, in all 
 Apostolical powers whatever, and the Pastoral 
 among the rest, entirely equal and independent 
 of one another ? 
 
 Let the argument already stated stand for the 1. Beeaute 
 
 é he Apos- 
 first answer to this question. They who are tles ans 
 ny AE Ἂ equal in 
 equal in power to make disciples, to baptize, to other Apos- 
 
 tolie 
 
 teach obedience, to absolve from sin, and to re- powers. 
 tain sins, cannot be conceived to be unequal in 
 those other powers, if they be others, or whatever 
 precise ones they are supposed to be, which are 
 conveyed in the pastoral commission. 
 
 But the real answer to the question asked above 2. From 
 the com- 
 
150 PASTORAL COMMISSION. [ DISC. 
 
 mentary of is this. When we turn to the Apostolic commen- 
 Seriptures. tary upon these sacred Sayings contained in the 
 later Scriptures, a commentary from which (as has 
 been shown above) we derive the undeniable and 
 inspired record of the meaning in which the Lord 
 spake them, and the holy Apostles, under the 
 Spirit of knowledge and power, understood and 
 administered them, we find a complete and final 
 proof of the equality of the Apostles in all 
 Apostolic powers, and a disproof of any personal 
 superiority of St. Peter, even in any such peculiar 
 powers as may be esteemed specifically pastoral. 
 It is impossible that this argument can be stated 
 too strongly. There is not, from one end to the 
 other of the Apostolical Epistles, a verse or word 
 that can be (I might almost add, that has been) 
 tortured into proving or supporting the pastoral 
 supremacy of St. Peter. There are, meanwhile, 
 many words and passages, and recorded acts, 
 which do most distinctly disprove it. If, then, 
 the relation of the later to the earlier Scriptures, 
 and of both to these great Sayings, described in a 
 former discourse, (wherein the earlier Scriptures 
 are represented to stand as an anticipation of the 
 Church, these great Sayings as the enactment and 
 institution of it, and the later Apostolic writings 
 as the inspired commentary upon the Sayings, and 
 record of the manner in which, under the Holy 
 Spirit, they were acted out,) if this relation be in 
 any degree true and real, and if (as is now asserted) 
 
IIL. } PASTORAL COMMISSION. 151 
 
 the supposed pastoral supremacy of St. Peter is 
 not only absolutely unknown to that commentary 
 and record, but directly contradicted by it, it is 
 difficult to conceive that any other considerations 
 ean be adduced capable of balancing the weight of 
 an argument in its own nature so final and con- 
 vincing. And, in fact, every other consideration 
 does only strengthen and confirm the conclusion 
 to which the later Scriptures thus decisively 
 lead us. 
 
 For example, in the account of the council of }. 35 9n- 
 the Church held at Jerusalem, as recorded in the {πὸ Rae ak 
 fifteenth chapter of the Acts, “the Apostles and pce δδα 
 Klders” are repeatedly mentioned, without any 
 indication of a supremacy of pastoral power exer- 
 cised by one among them. St. Peter, indeed, 
 spoke, after there had been much disputing, with 
 the weight that belonged to so eminent an Apostle, 
 and alleged his claim to be heard among them, 
 not on the ground of supremacy of any kind, but 
 as having been the one by whose mouth God had 
 chosen that the Gentiles should hear the word of 
 the Gospel, and believe. Then, after the narra- 
 tive of St. Paul and St. Barnabas had been heard, 
 and they had held their peace, St. James ὃ (hold- 
 ing, as ancient tradition uniformly declares, the 
 office of Bishop of Jerusalem) answered’, and gave, 
 to all appearance, the sentence, in pursuance of 
 
 6 ’ , ΡΝ 
 Acts xv. 19. 1 ἀπεκρίθη----διὸ ἐγὼ κρίνω. 
 
152 PASTORAL COMMISSION. [ DISC. 
 
 which the letter was written, in the name of the 
 Apostles, and Elders, and Brethren, to all the 
 Churches. If any person wishes to judge of the 
 weight of this argument, let him imagine a council 
 held in the later ages of the Church, at which the 
 Pope and eleven Bishops should be present, and 
 among them the local Bishop of the city in which 
 the council was held, and consider how far the 
 papal claims would be satisfied by the modest and 
 equal demeanour of St. Peter in the council of 
 
 Jerusalem. 
 iiasexhi Again; to take the instance of St. Paul, it is 
 bited inthe hardly possible that any argument can be fuller, 
 plete δ Ρ . g 
 
 sae or more satisfactory than that which proves, from 
 
 St. Paul. the later Scriptures, his full Apostolical equality 
 with St. Peter ὃ. 
 
 A youthful Pharisee, exceedingly zealous of 
 
 God, and verily thinking with himself that he 
 
 ought to do many things contrary to the name of 
 
 Jesus of Nazareth, is suddenly, in the midst of a 
 
 journey of persecution, struck to the earth by the 
 
 light and voice of God. Blinded by the vision of 
 
 that Just One whom he had seen, and the voice 
 
 of whose mouth he had heard, he is led by the 
 
 hand of them that were with him, and brought 
 
 into Damascus. There he is restored to sight, 
 
 * Nec Paulus inferior Petro—cum primo quoque conferen- 
 dus, et nulli secundus.—S. Ambros. de Sp. S. ii. 12. 
 
 τί yap Πέτρου μεῖζον ; ri δὲ Παύλου ἴσον ; S. Chrys. t. v. 
 Or. 167 (quoted by Barrow on the Pope’s Supr. vii. 64). 
 
III. | PASTORAL COMMISSION. 153 
 
 and receives holy baptism, for the remission of his 
 sins, from the hands of Ananias; and with it an 
 announcement of his destination to be a witness 
 unto all men of what he had seen and heard. 
 Immediately he confers not with flesh and blood, 
 nor goes up to Jerusalem to those who were 
 Apostles before him, but goes into Arabia, and 
 thence returns unto Damascus. After three years 
 spent, apparently at Damascus, in preaching Christ 
 in the synagogues that He is the Son of God, he 
 goes up to Jerusalem to see Peter, and abides 
 with him fifteen days, but sees none other of the 
 Apostles save James the bishop, the Lord’s brother. 
 In this visit he has wonderful revelations of God 
 in the Temple, and again receives the promise of 
 a mission amongst the Gentiles ὃ. 
 
 Did St. Paul then, thus converted, baptized, 
 and designated as an Apostle, derive authority, or 
 in any manner hold under or by St. Peter his 
 pastoral office as an Apostle? Nay, we have his 
 own authority for saying, that he was “an Apostle, 
 not of men, neither by man, but by Jesus Christ, 
 
 and God the Father, who raised him from the 
 
 dead';” and he “ was separated from his mother’s 
 womb, and God had called him by his grace to 
 reveal his Son in him, that he might preach him 
 among the Gentiles.” Or did he, in his visit of — 
 fifteen days to Jerusalem to see Peter, receive the 
 
 "2 Cor. xii. 2. Acts xxii. 21. 0 Ά|: ἢ ἡ; 
 
154 PASTORAL COMMISSION. [ DISC. 
 
 pastoral powers of an Apostle, which he then pro- 
 ceeded to exercise in other lands? But not a 
 word to such effect is to be found in any part of 
 the Holy Scriptures. Add to which, that his 
 subsequent words and acts towards St. Peter 
 wholly disprove such a supposition; and that he 
 did receive a special outward call to that very 
 Apostolic office to which he had before been 
 designated by the Holy Ghost, but not either 
 mediately or immediately from St. Peter. For as 
 certain prophets” and teachers ministered to the 
 Lord and fasted, at Antioch, the Holy Ghost said, 
 “ Separate me Barnabas and Saul for the work 
 whereunto I have called them. And when they 
 had fasted and prayed, and laid their hands on 
 them, they sent them away.” 
 
 The very singularity, and, if it may be so called, 
 uniqueness of this consecration, disproves all idea 
 of authority derived from St. Peter, or subordinate 
 to him. An Apostle is consecrated, not by Apostles, 
 but by Prophets and Teachers. They who have 
 no ordinary commission to ordain even subordi- 
 nate ministers, much less Apostles, are by a special _ 
 commission of the Holy Ghost empowered to 
 separate by imposition of hands two men to the 
 Apostolic work and office. Did St. Paul by this 
 commission receive only those other Apostolic 
 powers (whatever they may be) without the Pas- 
 
 a Acts xii, 1, 2. 
 
III. | PASTORAL COMMISSION. 155 
 
 toral? Nay, but we find him ordaining® elders 
 in every city, and reminding those whom he has 
 himself ordained, of their pastoral duty of feeding 
 the flock of God, over which the Holy Ghost (no 
 doubt by the imposition of his hands) had made 
 them overseers. 
 
 However, fourteen years after his former visit 
 to Jerusalem, after having preached, ordained, and 
 exercised, as far as can be known, every office of 
 the Apostolate, he went up again to Jerusalem ; 
 and there he “communicated unto them that 
 Gospel which he preached among the Gentiles, 
 but privately to them which were of reputation, 
 lest by any means he should run, or had run, in 
 vain*.” Did St. Paul, then, in this “ communica- 
 tion,” made after so long exercise of the Apostolic 
 office, respecting which he expresses himself thus 
 humbly, did he then receive from St. Peter any 
 derivation of power, or authorization of the exer- 
 cise of it, such as would show that St. Peter was 
 the original and single holder, under Christ, of the 
 pastoral powers? The verses which follow in the 
 second chapter to the Galatians, finally disprove 
 any such supposition. He not only, even then, 
 maintained with much force the Gospel liberty 
 against certain false brethren, but speaks thus of 
 himself in respect of the position in which he 
 stood to St. Peter and the other Apostles. “ But 
 
 * Acts xx. 28; xiv. 23. * Gal, 1122 
 
156 PASTORAL COMMISSION. [ DISC. 
 
 of those who seemed to be somewhat, whatsoever 
 they were, it maketh no matter tome. God ac- 
 cepteth no man’s person: for they who seemed to 
 be somewhat, in conference added nothing to me. 
 But contrariwise, when they saw that the Gospel 
 of the uncircumcision was committed unto me, as 
 the Gospel of the circumcision was unto Peter 
 (for he that wrought effectually in Peter to the 
 Apostleship of the circumcision, the same was 
 mighty in me toward the Gentiles); and when 
 James, Cephas, and John, who seemed to be pil- 
 lars, perceived the grace that was given unto me, 
 they gave to me and Barnabas the right hands of 
 fellowship, that we should go unto the heathen, 
 and they unto the circumcision °.” Thus his equal 
 Apostleship with St. Peter was expressly recog- 
 nized ° by St. Peter and the other leading Apostles ; 
 and the right hands of fellowship signified their 
 acknowledgment that he was, even as they, one of 
 the equal and duly commissioned Apostolic wit- 
 nesses of the Lord’s resurrection. 
 
 Very shortly afterwards appears to have come 
 the visit of St. Peter to Antioch, when, as if to 
 leave on record to the last ages of the Church the 
 true independent Apostolicity of St. Paul, and to 
 fix the limits of St. Peter’s personal privileges, the 
 
 5 Gal. 11. 6—9. 
 
 δ καὶ δείκνυσιν αὐτοῖς ὁμότιμον ὄντα λοιπὸν, καὶ ov τοῖς 
 ἄλλοις, ἀλλὰ τῷ κορυφαίῳ συγκρίνει, δεικνὺς ὅτι τῆς αὐτῆς 
 
 ἕκαστος ἀπέλαυσεν «εἰξίας.----5., Chrysost. Hom. in Gal. 
 

 
 σι 
 SS 
 
 It. | PASTORAL COMMISSION. 1 
 
 Holy Ghost has written how St. Paul publicly 
 withstood him to the face, because he was to be 
 blamed. “But when Peter was come to Antioch, 
 I withstood him to the face, because he was to be 
 blamed. For before that certain came from 
 James, he did eat with the Gentiles: but when 
 they were come, he withdrew and separated him- 
 self, fearing them which were of the circumcision. 
 And the other Jews dissembled likewise with 
 him; insomuch that Barnabas also was carried 
 away with their dissimulation. But when I saw 
 that they walked not uprightly according to the 
 truth of the Gospel, I said unto Peter before them 
 all, If thou, being a Jew, livest after the manner 
 of Gentiles, and not as do the Jews, why com- 
 pellest thou the Gentiles to live as do the Jews 7?” 
 This narrative appears to put in the clearest pos- 
 sible light the complete Apostolic equality of 
 these two Apostles. It cannot be that St. Paul 
 was in any point inferior to St. Peter, if he was at 
 liberty to act and judge independently of him, 
 and in the holy confidence of that judgment to 
 rebuke him before all. And what powers that 
 St. Peter had not, can the successor of St. Peter 
 have derived from him? How should not a suc- 
 cessor of St. Paul, a Bishop duly consecrated to 
 his office by the successive laying on of Apostolic 
 hands from St. Paul, have like liberty to maintain 
 
 ” Gal. 11, 11—14. 
 
158 PASTORAL COMMISSION. | [ Disc. 
 
 the purity of Apostolic Truth? And if the sue- 
 cessor of St. Peter, unlike his meek and faithful 
 predecessor, should maintain himself in error, and 
 vindicate a claim of infallible truth and supreme 
 authority which he never inherited, how should 
 not the successor of St. Paul be guiltless, in sub- 
 mitting, with meek regret, and many prayers for 
 peace, even to be driven from his communion ? 
 
 It is hardly necessary to add further proof from 
 the Epistles of the entire Apostolic equality of 
 St. Paul with St. Peter. If further evidence be 
 needed, it is abundantly supplied in many state- 
 ments of St. Paul, speaking of himself, and mag- 
 nifying, not beyond the letter of the sacred war- 
 rant, his divine office: “ For I suppose I was not 
 a whit behind the very chiefest Apostles *” “For 
 in nothing am 1 behind the very chiefest Apostles, 
 though I be nothing ’.” 
 
 iiiasshown But again, the Churches founded by St. Paul, 
 
 in the in- 
 
 soyendotee though communicating in prayers, and alms, and 
 of the 
 
 Apostolic all kinds of Christian sympathy and love with 
 
 Churches. Ξ 
 ee other Christian Churches, appear, as far as Scrip- 
 tural evidence can be brought to bear upon the 
 point, to have been founded, governed, and ad- 
 
 dressed by this Apostle without the smallest re- 
 
 5. The metrical arrangement of this important verse may 
 cause it to be the better remembered : 
 λογίζομαι γὰρ μηδὲν ὑστερηκέναι 
 τῶν ὑπὲρ λίαν ἀποστόλων. 
 90 Cor, Χὶ oe ΚΠ, 19: 
 
ut. } PASTORAL COMMISSION. 159 
 
 ference to any personal claim of pastoral superi- 
 ority in St. Peter. It is difficult to establish a 
 negative point of this kind by quotations. But it 
 may be most strongly stated, without fear of con- 
 tradiction, that whether we examine, from the 
 evidence of the Epistles, the state of the Corin- 
 thian, Galatian, Ephesian, Thessalonian, Colossian, 
 or even the Roman Church, in respect of the 
 pastoral and Apostolic authority which they were 
 taught to acknowledge, there is not a word or 
 syllable which can, even in the most indirect way, 
 give countenance to the idea of their owing to St. 
 Peter personally any such submission as would 
 have been due from them, if he could have claimed 
 the pastoral superintendence of Christendom. 
 In the two Epistles to the Corinthians, particu- 
 larly, and the Epistle to the Galatians, the man- 
 ner in which St. Paul vindicates his own Apos- 
 tolic and equal authority completely negatives all 
 thought of their being taught to look, through 
 him, to another Apostle as the depository of pas- 
 toral authority’. “If he be not an Apostle to 
 others *” (the argument is strictly ad homines), he 
 is soto them. “They are the seal of his Apostle- 
 ship in the Lord.” If, again, some of them did 
 say, “I am of Paul; and I of Apollos; and I of 
 Cephas ; and 1 of Christ;” St. Paul rebuked this 
 unchristian spirit by replying, “ Who then is 
 
 ᾿ς Clem. Rom. ad Cor. xlvii. 21 Cornix2: 
 
160 PASTORAL COMMISSION. [ DISC. 
 
 Paul, and who Apollos, but ministers by whom 
 ye believed, even as the Lord gave to every man? 
 I have planted, Apollos watered; but God gave 
 the increase *.” And, then, giving the true ac- 
 count of the building * of the Christian Church, 
 how that “ other foundation can no man lay than 
 that which is laid, which is Jesus Christ,” he adds, 
 “Therefore let no man glory in man. For all 
 things are yours; whether Paul, or Apollos, or 
 Cephas, or the world, or life, or death, or things 
 present, or things to come; all are yours, and ye 
 are Christ’s, and Christ is God’s.” The Churches 
 founded by St. Paul are taught by him to look to 
 himself as their Apostle, and through him to 
 Christ. The notion of a further subjection due 
 from them to another See, another Bishop, or 
 another Apostle, is entirely absent from his Epis- 
 tles. On the contrary, he particularly states that 
 he has striven to preach the Gospel where Christ 
 was not named, “ lest he should build on another 
 man’s foundation °;” that “asa wise master-builder 
 he has laid the foundation ®;” that he does not 
 “ stretch himself beyond his measure,” “ to boast 
 in another man’s line of things made ready to his 
 hand 7.” 
 
 Planted by him, then, taught by him, baptized 
 
 5.1 (Cor, 11. ἢ ἢ: 
 
 * Compare St. Matt. xvi. 16, with 1 Cor. iii. 11, and Eph. 
 i. 20. 
 
 > Rom. xv. 20. δ Cor. 11. ΠΣ τὸ Com x 14 16. 
 
ΠΙ.] PASTORAL COMMISSION. 161 
 
 under his direction, ruled by him, receiving their 
 several bishops from him, addressed in long written 
 letters by him, which very letters form great part of 
 the commentary of the Spirit upon the powers and 
 constitution of the Church, how should it be con- 
 ceivable that these Churches owed to St. Peter 
 (earnest, faithful, and loving as he was, yet still 
 the Apostle of the circumcision, and openly re- 
 buked by St. Paul) a subjection unknown to the 
 Apostolic Epistles, and contradicted, directly or 
 indirectly, by many passages in them ζ 
 
 And so, if Churches founded by St. Peter had, 
 in the course of ages, and in consequence of that 
 frailty of man which led St. Peter himself astray 
 at Antioch, become involved in error of faith and 
 practice—an error in which they should persist 
 after remonstrance, and even drive the remon- 
 strants from their communion,—what would have 
 been the duty of the Apostolic Church of Corinth, 
 what of the Apostolic Church of Ephesus, what of 
 the Apostolic Church of Galatia, to which St. 
 Paul addressed those remarkable words—“ there 
 be some that trouble you, and would pervert the 
 Gospel of Christ. But though. we, or an angel 
 from heaven, preach any other Gospel unto you 
 than that which we have preached unto you, let 
 him be accursed * ;”—what, but to hope, in all 
 brotherliness of feeling, and earnest sorrow for the 
 
 8 Gal. 1. 8. 
 M 
 
162 PASTORAL COMMISSION. [ DISC. 
 
 disunion of Christendom, that the guilt of schism 
 did not lie at their door, that they at least had 
 not forfeited the inheritance of Apostolic truth, 
 or the succession of Divine grace, nor yet the en- 
 larged heart and desire of union which belong to 
 Apostolic love ? 
 3.Fromthe 3. Again; when we look into the Gospels, and 
 which the. €Xamine the passages which speak in anticipation 
 Be, othe of the Church and its constitution in these re- 
 ae spects, it is impossible to deny that there are 
 Church. several which seem to portend some kind of emi- 
 nency or superiority of St. Peter above the other 
 Apostles. These passages we believe to have 
 their fulfilment in that acknowledged eminency 
 of order which has at all times been accorded to 
 St. Peter; an eminency, wholly disjoined from 
 any superiority of Apostolic powers, or any head- 
 ship or primacy of authority in the Church, which 
 is exhibited in his having been the Apostle 
 selected of God to baptize the first Gentile con- 
 vert, in his being confessedly an eminent pillar of 
 the Church, in his being made, at different times, 
 the pattern of Faith and Love to all his brethren, 
 whom, after his own conversion, he should help to 
 strengthen. 
 
 There are other passages, however, bearing upon 
 the constitution of the Church, which appear to 
 be incompatible with the idea of any primacy of 
 authority or power to be exercised by one Apostle 
 over his brethren. Such is that passage, already 
 
ul. | PASTORAL COMMISSION. 163 
 
 referred to, from the 29th chapter of St. Matthew : 
 “And Jesus said unto them, Verily I say unto 
 you, That ye which have followed me, in the Re- 
 generation when the Son of Man shall sit on the 
 throne of his glory, ye also shall sit upon twelve 
 thrones, judging the twelve tribes of Israel ’.” 
 In this passage it is immaterial to the present 
 purpose how the phrase “the Regeneration” is 
 interpreted: whether it signifies the present con- 
 dition of things, the militant kingdom, in which 
 Regeneration of souls is given in the Church, or 
 the future and glorious kingdom, when the bodies 
 of men shall be raised from the graves, which is 
 more commonly called Resurrection. For in 
 either case, it is the equality of the Apostolic 
 Thrones which it is important to observe. There 
 is One Throne above all, and twelve below it. 
 We do not hear of one of these twelve raised 
 above the others. The twelve thrones are spoken 
 of as equal. The apex of the pyramid of Church 
 authority, if I may use such a figure, is out of 
 sight. Clouds and darkness surround it. It is 
 the Ascended Lord, invisible, but ever present, 
 the single source and summit of all power and 
 blessing. But where human eyes can reach, there 
 is no single summit. Where the cloud begins, 
 we see twelve; twelve of equal delegated power, 
 to whom certain words are said 7m one, that they 
 
 “St. Matt: xix. 28. cf. Rev. xxi. 14. v. Hammond on 
 St. Matt. xvi. 19. 
 
 M 2 
 
164 PASTORAL COMMISSION. [ pIsc. 
 
 may know that Christ designed them to be all one 
 in Him. 
 
 Again, in the signal passage, already more than 
 once referred to, of the 18th of St. Matthew, 
 where the Lord promises to the whole Church the 
 powers which in the 16th chapter had seemed to 
 be promised exclusively to St. Peter, He seems 
 (in pursuance of that method of discourse which 
 has been observed above) to lay down in the con- 
 cluding verses the principle of all those powers 
 and blessings in the Church which He had been 
 speaking of. Not only whatsoever they bound 
 on earth should be bound in Heaven, and what- 
 soever they loosed on earth should be loosed in 
 heaven, but also any prayer offered by more than 
 one of them, together, upon earth, should be done 
 for them by their Father in Heaven. And why? 
 What is the assigned principle, and, if I may so 
 call it, secret of these wonderful powers and pri- 
 vileges? It is this: that “wheresoever two or 
 three have been gathered (συνηγμένοι) in my name 
 (εἰς τὸ ἐμὸν ὄνομα), there am TI in the midst of 
 them'.” “ Duly gathered into His name, they have 
 the blessing of His presence, and “thereby,” says 
 Bishop Pearson, “they become a Church ’”.” 
 
 ‘St. Matt. xvii. 15—20. 
 
 * The latter of these promises giveth not only an assurance 
 of the continuance of the Church, but also the cause of that 
 continuance, which is the presence of Christ. Where two or 
 three are gathered together in the name of Christ, there He is 
 
ut. | PASTORAL COMMISSION. 165 
 
 Thus this passage seems to give the essential 
 constitution of a Church of God. It exists, and 
 has its being in the Presence of Christ with men. 
 This Presence is not properly with an indivi- 
 dual, who cannot alone be a Church, but with 
 several. When then several have been by Holy 
 Baptism (administered by those who under the 
 commission of Christ have been empowered to 
 administer it) gifted with the spiritual life, the 
 regeneration of the Holy Ghost, then Christ is 
 there, and there is the essential Church. If this 
 be so, then is the being of a Church, and its true 
 Apostolic character, not to be sought in its subjec- 
 tion to one Apostle or to one see, but in its pos- 
 session of that duly “ gathered many” upon which 
 depends the presence of the Lord, and with that 
 presence the Divine Gift of Prayer, and the Ab- 
 solving Power. 
 
 4. But’ it may be asked, How should our Lord * ΠΝ ον 
 
 Lord is to 
 
 in the midst of them, and thereby they become a Church; for 
 they are as a builded house, and the Son within that house.-— 
 Pearson on the Creed, Art. ix. 
 
 ὁ Dean Field on the Church, b. 5, c. 24. “ΟΥ̓ the pre- 
 eminence that Peter had amongst the Apostles, and the 
 reason why Christ directed His speeches specially to him. 
 
 “The reason why, more specially, notwithstanding this His 
 general intendment, He directed His speech to Peter, than to 
 any of the rest, was either that he was more ancient, and more 
 ardent in charity than the rest,—or lest he might seem to be 
 despised for his denial of Christ,—or else because he first 
 confessed Christ to be the Son of the living God,—because he 
 
be under- 
 stood in ad- 
 dressing 
 St. Peter 
 only. 
 
 i. The 
 words con- 
 tain no ex- 
 clusion of 
 others. 
 
 ii. The 
 words are 
 very pa- 
 rallel to St. 
 Matt. xvi. 
 16. 
 
 166 PASTORAL COMMISSION. [ DISC. 
 
 have said words like these to St. Peter, unless He 
 thereby did intend to impart peculiar, separate, 
 and so supreme pastoral power to him? 
 
 Let it be first observed, that the words them- 
 selves carry no exclusion of others. “ Pasce oves 
 meas” do in themselves not necessarily convey the 
 meaning “do so alone,” or “exclusively of others,” 
 or even “pre-eminently above others.” 
 
 Again, our Lord did, in the 16th of St. Mat- 
 thew, give, as it were, an exact model of His 
 present form of speech, when He said to St. 
 Peter, “Whatsoever thou shalt bind on earth shall 
 be bound in heaven, and whatsoever thou shalt 
 loose on earth shall be loosed in heaven.” These 
 words were at the time addressed to St. Peter 
 alone ; and yet we certainly know that they were 
 not intended for St. Peter * exclusively of the 
 
 was much conversant with Christ,—or, lastly, because Christ 
 meant there should be a certain order among the guides of 
 His Church, and some to whom the rest in all places should 
 resort in all matters of importance, as to such as are more 
 honourable than other of the same rank and degree, &c.”— 
 p- 486. 
 
 * Quod enim ad ipsum proprié pertinet, natura unus homo 
 erat, gratia unus Christianus, abundantiore gratia unus idem- 
 que primus Apostolus: sed quando ei dictum est, Tibi dabo 
 claves regni ccelorum, &c. universam significabat Eeclesiam— 
 quee fundata est super petram, unde Petrus nomen habuit. 
 Non enim a Petro petra, sed Petrus a petra—Ecclesia ergo 
 que fundatur in Christo, claves ab eo regni ccelorum accepit 
 in Petro.—S. Augustin. Tract. in Joh. Ev. exxiv. 
 
PASTORAL COMMISSION. 167 
 
 other Apostles; for in the 18th chapter of the 
 same Gospel they are repeated in a promise to 
 the Church; and in the 20th of St. John the 
 promised power is given to the Apostles without 
 distinction or difference. 
 
 St. Cyril of Alexandria suggests one answer iii. The in- 
 
 δ . . . . Ε terpreta- 
 to this question which is perfectly consistent with tion of st. 
 
 the whole analogy of Scriptural doctrine. “ Why,” ae 
 he asks, “does He ask Simon only, though the ba 
 other disciples are standing by? What can the 
 words, ‘Feed my lambs, and the like, mean to 
 signify? We say, then, that the divine Peter 
 had previously been appointed, together with the 
 other disciples, to the divine Apostleship; but 
 when the plot of the Jews was effected, and he 
 fell in some measure, (for the divine Peter being 
 seized with great fear, thrice denied the Lord,) 
 He heals the disorder, and by questions elicits the 
 triple confession, setting this as a compensation 
 against that, and fitting the restoration as a coun- 
 terpoise to the falls.” The writer proceeds, quot- 
 ing St. Paul as an instance of a shepherd devot- 
 ing himself to the well-being of the sheep, and 
 concludes the passage thus: “ Therefore by means 
 of the triple confession of the blessed Peter, the 
 triple offence of his denial was done away; and 
 through the words of the Lord, ‘ Feed my lambs,’ 
 arestoration of the previously given Apostleship is 
 understood to have been bestowed, which putteth 
 
iv. The in- 
 terpreta- 
 tion of St. 
 Cyprian. 
 
 168 PASTORAL COMMISSION. [ DISC. 
 
 away the reproach of the former falls, and extin- 
 guisheth the little-mindedness of human _infir- 
 mity °.” 
 
 St. Cyprian, in his treatise “de Unitate Ee- 
 clesie,” alleges another reason for the separate 
 address to St. Peter in this passage, and the 
 16th of St. Matthew. “The Lord saith unto 
 Peter, “1 say unto thee, That thou art Peter, 
 and upon this rock I will build my Church; 
 and the gates of hell shall not conquer it. 
 And I will give to thee the keys of the kingdom 
 of heaven; and whatsoever thou shalt bind on 
 earth shall be bound in heaven, and whatsoever 
 thou shalt loose on earth shall be loosed in 
 heaven.’ And again He saith to the same man 
 after the Resurrection, ‘Feed my sheep. He 
 builds His Church on one. And although He 
 giveth equal power to all the Apostles, and saith, 
 ‘Asmy Father hath sent me, sosend I you; ‘Re- 
 ceive the Holy Ghost: if ye shall forgive any 
 man’s sins, they shall be forgiven him; and if ye 
 retain the sins of any, they shall be retained; 
 nevertheless, to manifest unity, He by His own 
 authority arranged that the origin of that unity 
 should begin in one. The other Apostles were 
 what Peter was, endowed with an equal participa- 
 tion of honour and power, but the beginning pro- 
 
 ° S. Cyril. Alex. in 5. Joan. xxi. ed. Auber, vol. iv. pp. 
 1118. 1120. 
 
i. | PASTORAL COMMISSION. 169 
 
 ceeds from unity, that the Church may be shewn 
 
 to be one °.” 
 
 It may perhaps not be unsuitable to complete ne τ 
 the sketch of this argument by referring to a few fhe Apes: 
 passages of the writings of the Fathers of the first firmea 
 three centuries, in order to confirm the ancient rain of 
 
 he ear i 
 
 tradition of the entire equality in all powers and Fathers. 
 rights, not excluding the pastoral, of the whole 
 Apostolic College. 
 
 St. Clement of Rome has no passage ex-i. St. Cle- 
 
 : ment of 
 
 pressly to the point; but he speaks of the com- Rome. 
 mission of the Apostles from Christ, and their 
 ordaining successors, in a way which forms a 
 strong negative argument against any supremacy 
 of pastoral power in St. Peter. “Christ, there- 
 fore, was sent forth from God, and the Apostles 
 from Christ ’.”. “They therefore appointed those 
 before mentioned, and left a continuation of suc- 
 cession, in order that if they fell asleep, other 
 approved men might succeed to their office.” 
 He also refers to St. Paul’s expressions in 1 Cor. 
 i. 10, in language * which strongly corroborates 
 the inference already drawn from that passage ὃ. 
 
 °S. Cyprian, de Unit. Ecclesia, ed. Fell. p. 107. 
 
 7S. Clem. Rom. ad Cor. c. xlii. καὶ μεταξὺ ἐπινομὴν δεδώ- 
 κασι, 6. xliv.—v. Jacobson’s note. 
 
 © Gael vil. 
 
 * St. Clement of Rome, in a fragment of very doubtful 
 genuineness, calls St. Peter by the title of mpwroxopupaive. 
 
 The compound used seems to belong to a more recent date ; 
 
170 PASTORAL COMMISSION. [ DIsc. 
 
 it St. Igna- The argument from St. Ignatius is also nega- 
 tive, but more precise, for he is constantly urging 
 upon the Churches to which he writes, the duty 
 of unity, and yet subjection to St. Peter is an idea 
 wholly foreign to his genuine Epistles. “As then 
 the Lord did nothing without the Father, though 
 He were One with Him, neither by Himself, nor 
 by the Apostles, so do ye nothing without the 
 Bishop and the Elders.” “Be subject to the 
 Bishop, and to one another, as Jesus Christ ac- 
 cording to the flesh was subject to his Father’, 
 and the Apostles to Christ and to the Father, and 
 to the Spirit, that there may be unity both of the 
 flesh and of the spirit.” “ Let all respect the 
 elders’, as the council of God, and the company 
 of Apostles.” “The Apostles, as the Presbytery 
 of the Church °*.” 
 
 but the title of κορυφαῖος, and many similar titles, are often 
 given to the great Apostle by those of whom it is abundantly 
 clear from other passages that they did not intend to attribute 
 more than a precedency of honour by such designations. 
 
 1S. Ignatius, ad Magn. vu. xiil. 
 
 2 ὡς συνέδριον Θεοῦ, καὶ ὡς σύνδεσμον ᾿Αποστόλων. Trall. 
 ill. 
 
 5 Ad Phil. v. 
 
 The Epistles of St. Ignatius here cited are not of the num- 
 ber of those found in the Syriac version recently procured for 
 the British Museum, and edited by the Rev. W. Cureton. I 
 only notice this fact for the purpose of remarking, that for 
 my present purpose (that of establishing the ancient tradition 
 of the equality of the Apostles) they are even more valuable 
 for being, if they be, of more modern date; whether the 
 
III. | PASTORAL COMMISSION. 171 
 
 St. Polyearp furnishes similar negative evi- iii. St. Po- 
 dence. He nowhere hints at St. Peter’s pastoral a 
 supremacy. The same is the case with the nar- 
 rative of the martyrdom of St. Polycarp, in which 
 our Lord is called by a name, which in later ages 
 has been too often applied to His Apostle, “the 
 Shepherd of the Catholic Church throughout the 
 world *.” 
 
 Let it be observed that, on a point like this, 
 negative evidence in all these early writers is 
 really a strong affirmative argument. If St. Peter’s 
 pastoral supremacy (having, as it has, the prima 
 facie support of the words of our Lord) were a 
 point so universally acknowledged in the early 
 Church, as it must have been if it were true, no 
 hypothesis can be framed which will account for 
 the total absence of all mention of it from the 
 writings of the Apostles themselves and the Fathers 
 of the Apostolic times. But to the negative evi- 
 dence of the writings of St. Polycarp must be 
 added the affirmative evidence of his acts. For 
 on the great question of the celebration of Easter, 
 on which the Asiatic Churches differed from the 
 
 absence in them of any statement of the supremacy of St. 
 Peter be accounted for on the ground that that dogma had 
 not even then appeared in the Church, or that the writer 
 adapted his expressions with exact dexterity to the manner of 
 speaking in the age of St. Ignatius. 
 
 ὁ ποιμένα τῆς κατὰ τὴν οἰκουμένην καθολικῆς ἐκκλησίας.--- 
 
 S. Polyc. Mart. c. xix. 
 
172 PASTORAL COMMISSION. [ Disc. 
 
 European, he entirely refused to yield to the 
 authority or arguments of Anicetus, Bishop of 
 Rome. “ For neither could Anicetus persuade 
 Polycarp not to keep that day, inasmuch as he had 
 always kept it with John, the disciple of our Lord, 
 and the other Apostles with whom he had associ- 
 ated; nor could Polycarp persuade Anicetus to 
 keep it, for he said that he was bound to observe 
 the custom of the elders before ἔπη“. And 
 throughout that great controversy, which in the 
 days of St. Irenzeus had risen to such a height, 
 that Pope Victor endeavoured to cut off all the 
 Asiatic Churches from the unity of Christendom °, 
 the Eastern Bishops held the same sort of language 
 as St. Polycarp before them. “ For in Asia there 
 sleep great men, luminaries of the Church, who shall 
 rise in the day of the coming of the Lord, when He 
 cometh with glory from heaven, and shall raise all 
 the Saints, Philip one of the twelve Apostles, who 
 sleepeth in Hierapolis, and his two daughters, who 
 grew old as virgins. And besides, John who lay 
 on the bosom of the Lord, who was a Priest, and 
 bore the golden plate’, and was a martyr and 
 
 ° S. [renzeus apud Euseb. Hist. v. 24. 
 
 5 Ἐπὶ τούτοις ὁ μὲν τῆς Ῥωμαίων προεστὼς Βίκτωρ ἀθρόως 
 τῆς ᾿Ασίας πάσης ἅμα ταῖς ὁμόροις ἐκκλησίαις τὰς παροικίας 
 ἀποτέμνειν ὡς ἑτεροδοξούσας τῆς κοινῆς ἑνώσεως πειρᾶται" 
 καὶ στηλιτεύει γε διὰ γραμμάτων ἀκοινωνητοὺς πάντας ἄρδην 
 τοὺς ἐκεῖσε ἀνακηρύττων ἀδελφούς.--- 56}. Hist. v. 94. 
 
 7 V. Routh. not. in Polyeratem. Rel. Sacr. i. 381. 
 
IIT. | PASTORAL COMMISSION. 173 
 
 teacher. And also Polyearp in Smyrna, a bishop 
 and martyr. And Thraseas, bishop and martyr of 
 Eumenia, who sleepeth in Smyrna. These all 
 kept the day of the fourteenth of the Passover, 
 according to the Gospel, transgressing in nothing, 
 but following the canon of the faith *.” Thus did 
 the great Bishops of the Asiatic Churches trace 
 their independent descent to St. John, knowing 
 nothing nor dreaming of any submission due to 
 the chair of St. Peter, nor doubting that they, 
 holding fast by the faith and order which they had 
 inherited, were true and full Apostolical Bishops 
 of the Church of Christ. 
 
 Very little is to be found in the writings of 
 Justin Martyr to bear upon the present point. 
 What there is, however, is confirmatory of the 
 equality of the Apostles. “ After He was cru- 
 cified,” he writes in the first Apology, “all His 
 friends forsook Him, denying Him. But after- 
 wards, when He had risen from the dead, and had 
 been seen by them, and had taught them to study 
 the prophecies, in which it had been predicted 
 that all these things should come to pass, then 
 having seen Him go up into heaven, and having 
 believed, and having received power sent by Him 
 from thence, and having gone to the whole race 
 of mankind, they taught these things, and were 
 called Apostles °.” Again, in the Dialogue with 
 
 * Polycrates apud Euseb. Hist. 1. ο. 
 *'S. Justin. Mart. Apol. i. § 51, ed. Ben. p. 73. 
 
 iv. St. Jus- 
 tin Martyr. 
 
ν. Tertul- 
 lian. 
 
 174 PASTORAL COMMISSION. [ Disc. 
 
 Trypho, he says, “The tradition of twelve bells 
 having been hung from the long robe of the High 
 Priest, was a symbol of the twelve Apostles ap- 
 pointed by the power of Christ the eternal Priest, 
 by whose voice the whole earth was filled with 
 the glory and grace of God and of His Christ '.” 
 The book of Tertullian, de Praescriptione Here- 
 ticorum, is full of passages which indirectly con- 
 firm the tradition of the equality of the Apostles. 
 He speaks of “the Churches as receiving all doe- 
 trine and truth from the Apostles, the Apostles 
 from Christ, Christ from God ’*.” He says, “ There- 
 fore somany and great Churches are all that one 
 first Church of the Apostles, from which they all 
 descend. Thus all are first, and all Apostolic, 
 while all are one. Unity is proved by the com- 
 munication of peace, the name of brotherhood, the 
 interchange of hospitality ; rights which no other 
 principle governs, but the single tradition of the 
 same Sacrament *.” And even in the passage in 
 which he commemorates the happiness of the 
 Roman Church, “ where Peter was made equal to 
 the Lord’s passion, where Paul was crowned with 
 the martyrdom of John, where the Apostle John, 
 after suffering no evil from being plunged into the 
 fiery oil, was banished to the isle of Patmos,” he 
 speaks, indirectly indeed, but very clearly, of the 
 
 Dial. cum Tryphone Jud. § 42, p. 138. 
 2 Tertull. de Praesc. Heeret. cxxxvil. 
 
 M2 Or 
 
m1. } PASTORAL COMMISSION. 175 
 
 equality of the Apostolic Churches in respect of 
 truth and authority. “Come then, thou who 
 shalt desire to exercise thy curiosity still better in 
 the work of thy salvation. Run over the Apostolic 
 Churches, in which the chairs of the Apostles still 
 preside in their own places; in which their own 
 authentic letters are still read, uttering the voice 
 and representing the look of each one of them. 
 Is Achaia near you? you have Corinth. If you 
 are not far from Macedonia, you have Philippi, 
 you have the Thessalonians. If you are near to 
 Italy, you have Rome, whence we also are within 
 reach of authority *.” 
 
 The testimony of St. Irenzeus is in its general 
 spirit and effect remarkably like to that of Tertul- 
 lian. He uses these words respecting the thanks- 
 giving of the Church of Jerusalem on the release 
 of St. Peter and St. John, recorded in the fourth 
 chapter of the Acts: “These are the words of that 
 Church, from which every Church had its begin- 
 ning; these are the words of the metropolis of the 
 citizens of the new covenant; these are the words 
 of the Apostles; these are the words of the disciples 
 of the Lord ; of the truly perfect ; of those who after 
 the assumption of the Lord were perfected by the 
 Spirit’.” And again, in a chapter directed to prove 
 that St. Peter was not inferior to St. Paul, “ Peter 
 was an Apostle of the same God as Paul; and the 
 
 τς, XXXVi. 
 
 ° S. Irenzeus, c. Heer. lib. iii. 6. xii. 
 
 vi. St. Ire- 
 neeus. 
 
176 PASTORAL COMMISSION. [ DISC. 
 
 same God and Son of God whom Peter preached to 
 the Circumcision, Paul preached to the Gentiles. 
 For our Lord did not come to save Paul only ; nor 
 is God so poor as to have only one Apostle who 
 should know the dispensation of His Son.” And 
 in the famous passage of the third book, ce. Hzereses, 
 in which he magnifies the Roman Church, and 
 speaks of its “ potior® principalitas” (expressions 
 which are abundantly explained by the natural 
 respect due to the see of the capital city of the 
 Roman empire, “ founded by the two most glorious 
 Apostles Peter and Paul,” but entirely inadequate 
 to support the modern claims of supreme dominion 
 and infallibility), he plainly speaks of the tradition 
 of the Apostles as preserved by the succession of 
 Bishops in every city, and proceeds to trace that 
 successional tradition in the instances of Rome and 
 Smyrna. Thus this passage is precisely similar to 
 the last-quoted passage from Tertullian, and gives 
 the same testimony to the Apostolical descent of 
 many other churches besides the Roman, and 
 their true independent possession of the inherited 
 faith, Nor did St. Irenzeus’, when expostu- 
 lating, in a synodical letter, with Pope Victor 
 against the excommunication of Polycrates, Bishop 
 of Ephesus, and the other Asiatic prelates, on the 
 subject of the Easter Fast, seem to give the 
 
 δ, Iren. c. Hereses, ill. 3, 4. 
 7 Euseb. Hist. v. 24. v. Routh, Rel. Sacr. Concilium — 
 
 Lugdunense, vol. 1. p. 391. 
 

 
 IL. | PASTORAL COMMISSION. 177 
 
 smallest countenance, or even to allude to the 
 existence of any claim of supremacy in the suc- 
 cessors of St. Peter, to which other Bishops were 
 bound to yield. On the contrary, he distinctly 
 claims for the Churches the privilege of adhering 
 to the customs which they had inherited from 
 older Bishops, and maintains their right to com- 
 munion in so doing. And, it will be observed, he 
 claimed this privilege for them, even though on 
 the particular point at issue between the Roman 
 and Asiatic sees, he himself sided with Rome, 
 and presided ὃ at a council of French Bishops, in 
 which the practice of the Western Church was 
 approved. 
 
 In the writings of the Fathers of the third 
 century, passages occur which speak with much 
 more direct force to the present point. 
 
 “ But if you think,” says Origen, “ the whole vii. Origen 
 Church built upon Peter alone, what will you say 
 of John, the son of thunder, or each one of the 
 Apostles? And are we to dare to say that the 
 gates of hell shall not prevail against Peter only, 
 but that they shall prevail against the other Apos- 
 tles, and those who are perfect? Are not the 
 quoted words, ‘ the gates of hell shall not prevail 
 against it, and ‘upon this rock I will build my 
 Church,’ said of them all, and of each single one 
 of them? Are the keys of the kingdom of 
 
 ° Thid. y. 23. 
 
178 PASTORAL COMMISSION. [ Disc. 
 
 heaven given to Peter only, and shall no other 
 one of the blessed men receive them? And if the 
 words, ‘I will give to thee the keys of the king- 
 dom of heaven,’ are common to the others, how 
 are not all the words, said before and said after, 
 said, as they seem to be, to Peter, also common to 
 the others? For in that place the words, ‘ what- 
 soever thou shalt bind on earth shall be bound in 
 heaven, &c.’ seem as if they were spoken to Peter. 
 But in the Gospel of John, the Saviour giving the 
 Holy Spirit to the disciples by means of the 
 Breath ®, says, ‘Receive ye the Holy Ghost,’ 
 &ec.” 
 
 It isin no respect in discordancy, but rather in 
 striking and singular corroboration and illustration 
 of the doctrine of this passage, that we find the 
 same writer saying in other places, “ From Peter 
 himself’, when the supremacy in feeding the 
 sheep was delivered to him, and the Church was 
 founded on him as on the earth, the confession of 
 no other virtue was exacted but that of love.” 
 And again, commenting upon the eighteenth 
 chapter of St. Matthew: “But since it was neces- 
 sary, although some things are said in common of 
 Peter and those who give their brethren the three 
 
 ° Origen, Comm. in S. Matt. tom. xii. 
 
 Petro, cum summa rerum de pascendis ovibus traderetur, 
 et super ipsum, velut super terram fundaretur Ecclesia, nullius 
 alterius ab eo virtutis confessio, nisi caritatis exigitur.— 
 Comm. in Ep. ad Romanos, lib. v. 
 
III. | PASTORAL COMMISSION. 179 
 
 admonitions ", that Peter should have some special 
 prerogative beyond those who give the three ad- 
 monitions, the words, ‘I will give thee the keys of 
 the kingdom of the heavens,’ are said first of Peter, 
 and are separate from the words, ‘ whatsoever ye 
 shall bind on earth, &c.’ And yet if we should 
 attend diligently to the words of the Evangelist, 
 we should find even in them, and in respect of 
 these very things which seem to be common to 
 Peter and those who thrice admonish their bre- 
 thren, a great difference and superiority in the 
 things said to Peter above what is said to the 
 others. For it is no small difference, that Peter 
 should have received the keys not of one heaven, 
 but of several heavens, and that whatsoever he 
 should bind on earth should be bound not in one 
 heaven only, but in all the heavens, &c. *” 
 
 The claims of the Bishop of Rome as the suc- 
 cessor of St. Peter to the submission of Christen- 
 dom, must indeed have been unheard of and un- 
 known, when a writer like Or'gen, searching for 
 some point of superiority in St. Peter above the 
 other Apostles, finds it at last in the fact that in 
 the passage of St. Matthew xvi. 19, the word 
 οὐράνων occurs in the plural number, whereas in 
 xviii. 18, it is ovpavov in the singular ! 
 
 The following passage of Firmilian, Bishop of ea: 
 Czesarea, in Cappadocia, combines the statement of fa 
 
 * St. Matt. xviii, 15—17. 
 
 * Comm. in St. Matt. tom. xiii. 
 
 nN 2 
 
viii. St. Cy- 
 prian. 
 
 180 PASTORAL COMMISSION. [ DISC. 
 
 the true dignity of St. Peter with that of the 
 real independence and equality of the Apostles. 
 “ What, however, is the error, and how great the 
 blindness of him who says that remission of sins 
 can be given in the synagogue of heretics, and 
 who does not abide on the foundation of the one 
 Church which was founded on the Rock, may be 
 understood from hence, that Christ said to St. 
 Peter alone, ‘ Whatsoever thou shalt bind, &c., 
 and again in the Gospel, when Christ breathed on 
 the Apostles alone, saying, ‘ Receive ye the Holy 
 Ghost, &c. Therefore the power of remitting 
 sins was given to the Apostles, and to the Churches 
 which they, being sent by Christ, founded, and to 
 the Bishops who succeeded them by vicarious 
 ordination. And in this point I have a right to 
 be indignant at the open and manifest folly of 
 Stephen (this is Pope Stephen, the Bishop of 
 Rome), because he who boasts so highly of the 
 place of his Episcopate, and maintains that he is 
 the suecessor of St. Peter, on whom the founda- 
 tions of the Church were laid, introduces many 
 other Rocks, and establishes the fabric of many 
 other Churches *.” 
 
 The doctrine of St. Cyprian upon the point be- 
 fore us is extremely full and clear from many. 
 passages of his treatises and epistles. A remark- 
 able passage from the treatise “de Unitate Kecle- 
 
 1 Ep. Firmiliani apud S. Cypriani Epist. 
 
11. | PASTORAL COMMISSION, 181 
 
 siz,” has been quoted above, in which he says 
 plainly, that “Christ gave to all the Apostles 
 equal authority,” and that “all the other Apostles 
 were what Peter was, endowed with an equal 
 participation of honour and power.” 
 
 In other places he says, “There is one God, 
 and one Christ, and one Church, and one Chair 
 founded by the voice of the Lord on Peter *.” 
 This doctrine is thus repeated in the Epistle of 
 Cornelius to St. Cyprian: “ Nor are we ignorant 
 that there is one God, one Christ, the Lord whom 
 we have confessed, one Holy Ghost, that there 
 ought to be one Bishop in the Catholic Church °.” 
 This assertion, which at the first sight might seem 
 to favour the modern claims of the Roman see, 
 is thus interpreted in the treatise “de Unitate :” 
 “The Episcopate is one; of which every individual 
 (Bishop) participates possessing it entire ’.”. And 
 again, elsewhere: “ FromChrist there is one Church, 
 divided throughout the whole world into many 
 members; and one Episcopate, diffused by the 
 ‘ concordant numerosity of many Bishops *.” Thus 
 the Episcopate is “single and indivisible’”” but 
 
 5 Ep. xliii. S. Cypr. Plebi, ed. Fell. p. 83. 
 
 ° Ep. xlix. p. 93. Comelius Cypriano. 
 
 7 Episcopatus unus est, cujus a singulis in solidum pars 
 tenetur.—De Unit. Eccl. p. 107. 
 
 * Episcopatus unus, Episcoporum multorum concordi nume- 
 rositate diffusus. Ep. lv. Cyprianus Antoniano, p. 112. 
 
 5 Episcopatum—unum atque indivisum probemus.—De 
 Unit. Eccl. p. 108. 
 
ix. The 
 case of St. 
 Cyprian. 
 
 182 PASTORAL COMMISSION. [ DISC. 
 
 held in equal truth and fulness by many. All 
 alike hold under the promise made to St. Peter’?. 
 That promise was addressed to him personally, 
 “to manifest unity;” but in him, was addressed 
 alike to all. There are many shepherds, but the 
 flock is one’; in order that if any member of our 
 college (Bishops) endeavour to make heresy, and 
 tear the flock of Christ, the rest may assist, and, 
 like good shepherds, collect the Lord’s sheep into 
 the flock. All shepherds hold by no other right 
 than that of legitimate and successive ordination ὃ, 
 Yet St. Peter himself, whom the Lord chose first, 
 and on whom He built His Church, when after- 
 wards Paul disputed with him about circumcision, 
 did not claim any thing to himself so insolently or 
 arrogantly as to say that he held a primacy, or 
 that he ought rather to be obeyed by the present 
 and future generation. 
 
 The force of these passages of St. Cyprian and 
 Firmilian is greatly increased, when it is remem- 
 bered how they acted in respect of the successor 
 of St. Peter, the Bishop of the Roman see. Not 
 only did they differ with him, strongly and point- 
 edly, upon the subject of the rebaptism of persons 
 heretically baptized, but they persevered in this 
 difference to the length of incurring his excom- 
 
 1 Ep. xxxiil. p. 66. Ep. lxvi. p. 166. 
 5 Ep. Ixviil. p. 178. 
 ἡ Ep. lxix. p. 181, 182. 
 
It. | PASTORAL COMMISSION. 183 
 
 munication*. Nor even when excommunicated 
 did they seem to entertain any uneasiness or fear 
 lest separation from Rome should have cut them 
 
 * The fact of the excommunication of St. Cyprian is denied 
 by Baronius. It is thus asserted by Fleury: “Il rejettoit la 
 décision du concile d’Afrique ; et déclaroit qu’il ne communi- 
 queroit plus avec Cyprien et les autres évéques du méme 
 sentiment, s’ils ne quittoient leur opinion.” But there can be 
 no doubt of the fact. ‘The excommunication of Firmilian and 
 the Asiatic Bishops is proved by Dionysius of Alexandria 
 (Euseb. Hist. Eccl. vii. 5), and Firmilian’s Epistle ; and that 
 of St. Cyprian, though not absolutely proved by the Epistle of 
 St. Cyprian to Pompeius, is plainly asserted by Firmilian in 
 his Epistle to St. Cyprian in these passages: “Quod nunc 
 Stephanus ausus est facere, rumpens adversum vos pacem.” 
 ** Quid enim humilius aut lenius quam cum tot Episcopis per 
 totum mundum dissensisse: pacem cum singulis vario dis- 
 cordiz genere rumpentem, mod6 cum Orientalibus (quod nec 
 vos latere confidimus) modo vobiscum, qui in meridie estis,”’ 
 &c. “Et tamen non pudet Stephanum—fraternitatem 
 scindere : insuper et Cyprianum pseudochristum, et pseudo- 
 apostolum, et dolosum operarium dicere.”—The point is also 
 clear from the testimony of St. Augustine.—v. the passage 
 quoted in p. 186. 
 
 It has been similarly denied, that Polycrates, Bp. of Ephesus, 
 was excommunicated by Pope Victor (v. Routh. Annot. in 
 Concilium Lugdunense, vol. i. p. 895). It is, no doubt, im- 
 portant to the Romish argument that neither of these excom- 
 munications should have taken place; for, if they did, they 
 were certainly regarded as ineffectual to cut off from the Ca- 
 tholic body the Bishops against whom they were directed, and 
 such unquestionable want of power would go far towards dis- 
 proving the claims of the Roman Bishop. But, important or 
 no, there can be no real doubt of the historical facts. 
 
184 PASTORAL COMMISSION. [ DISC 
 
 off from the body of Christ, or disproved the 
 legitimacy of their succession from the Apostles. 
 On the contrary, they rely on the Scriptures of 
 God, and the Apostolic tradition of truth, and 
 reply to the sentence of Pope Stephen by saying, 
 “ He is the true schismatic, who has made him- 
 self an apostate from the communion of Ecclesi- 
 astical unity. For while thou thinkest that all 
 men can be excommunicated by thee, thou hast 
 only excommunicated thyself from all °.” Neither 
 of these Fathers ° seems to have recanted the doc- 
 trines which they held, and neither was received 
 into any formal reconciliation with the Church of 
 Rome. Each of them is esteemed, the one in the 
 Western, the other in the Eastern Church, a 
 Saint and Doctor of the highest eminence. It is 
 true, that the decision of the Church’ has pro- 
 
 * Lites enim et dissensiones quantas parasti per Ecclesias 
 totius mundi? Peccatum verd quam magnum tibi exaggerasti, 
 quando te ἃ tot gregibus scidisti ? Excidisti enim teipsum : 
 noli te fallere. Siquidem ille est veré schismaticus, qui se ἃ 
 communione Ecclesiasticze unitatis Apostatam fecerit. Dum 
 enim putas omnes a te abstineri posse, solum te ab omnibus 
 abstinuistii—Firmilianus Cypriano, p. 228. see Bp. Fell’s 
 note. 
 
 ° S. Augustin. de Baptismo, c. Donatistas, lib. 11. says on 
 this point: ‘‘ Uni verum dicenti et demonstranti posset facil- 
 limé consentire tam sancta anima, tam pacata: et fortasse 
 factum est, sed nescimus. Neque enim omnia que illo tem- 
 pore inter Episcopos gesta sunt memorize literisque mandari 
 potuerunt, aut omnia quee mandata sunt novimus.” 
 
 7 Cone. Arelat. I. (anno 314) can. viii. [De 
 
1. | PASTORAL COMMISSION. 185 
 
 nounced them to have been in the wrong in the 
 doctrine which they defended, but even those 
 who condemn their doctrine of rebaptization, 
 neither find fault with them for the mere fact of 
 withstanding the Roman see, nor doubt that they 
 were true and holy members and Bishops of the 
 Church of Christ. 
 
 Indeed, the manner in which St. Augustine 
 (who elaborately examines the controversy in his 
 treatise “de Baptismo contra Donatistas”) speaks 
 of St. Cyprian’s conduct in it, is very corroborative 
 of the doctrine of the independency of Churches 
 and their Bishops, and the non-existence of any 
 right on the part of the successor of St. Peter to 
 
 De Afris, quod propria lege sud utuntur ut rebaptizent, 
 placuit ut si ad ecclesiam aliquis de heresi venerit, interro- 
 gent eum symbolum ; et si perviderint eum in Patre et Filio 
 et Spiritu Sancto esse baptizatum, manus ei tantum imponatur 
 ut accipiat Spiritum Sanctum. Quod si interrogatus non 
 responderit hanc trinitatem, baptizetur. 
 
 Cf. Conc. Nicenum I. (anno 325) can. viii. xix.—St. 
 Augustin, who throughout the treatise de Bapt. ce. Donatistas, 
 speaks of the question as settled by the final authority of a 
 plenary council, may possibly refer to either of these councils. 
 The Benedictine editor supposes him to refer to the former, 
 which certainly speaks most expressly to the point, but the 
 manner in which St. Augustine describes the council in many 
 places (e. g. Hoc enim jam in ipsa totius orbis unitate discus- 
 sum, consideratum, perfectum atque firmatum est. c. Ep. 
 Parmeniani, lib. ii.), seems to suit much better with the latter ; 
 besides that the Donatists appealed from the Council of Arles 
 to Constantine. (v. S. Aug. c. Ep. Parmen. i. 6.) 
 
186 PASTORAL COMMISSION. [ Disc. 
 
 the submission of Christendom. For while he 
 clearly condemns St. Cyprian on the point of doc- 
 trine, and seems to think that he maintains rather 
 the side of St. Peter in the controversy of Antioch 
 than that of St. Paul, he does not scruple to 
 allege his authority, as drawn from this very dis- 
 pute, to condemn those who break unity ὅ, or 
 recede voluntarily from communion. Thus, while 
 on the point of doctrine he strongly sides with 
 Pope Stephen, on the point of fraternal love and 
 charity, he vindicates St. Cyprian. “ Submission 
 to Rome,” “subjection to the chair of St. Peter,” 
 or to Pope Stephen as the inheritor of any de- 
 rived supremacy from that Apostle, is an idea as 
 wholly alien to the treatise of St. Augustine as it 
 is to the treatises and epistles, and the conduct of 
 St. Cyprian: the necessity of fraternal love and 
 affectionate intercommunion of Churches is felt 
 by this great Father to be so imperative and 
 essential to the unity of the one Church of God, 
 that he rather justifies the errmg Cyprian, who 
 maintained it in meekness’, than the harsh and 
 
 * Stephanus autem etiam abstinendos putaverat, qui de sus- 
 cipiendis hereticis priseam consuetudinem convellere cona- 
 rentur: iste autem (sc. Cyprianus) questionis ipsius difficul- 
 tate permotus, et sanctis caritatis visceribus largissimé pree- 
 ditus, in unitate cum eis manendum, qui diversa sentirent.— 
 S. Aug. de Bapt. c. Don. lib. v. (ix. 158. 152.) Cf. 5. Aug. 
 ce. Cresc. Don. lib. ii. 6. 31—36. 
 
 ° The following passages, in which St. Augustine speaks of 
 St. Cyprian and his conduct in his compulsory separation from 
 
II. | PASTORAL COMMISSION. 187 
 
 imperious Stephen, who even in supporting the 
 truth offended against it. 
 
 communion, seem to bear with no slight weight on the position 
 of the English Church forcibly driven from communion with 
 Western Christendom, and regretting its unwilling isolation. 
 He is enumerating the points in which “the brightness of his 
 Christian charity shines forth.” 
 
 “Primo quia id quod sensit, non tacuit; deinde quia tam 
 mansueté et pacificé protulit, quia cum his qui aliud sentiebant 
 ecclesiasticam pacem tenuit, quia in unitatis vinculo tantam 
 salubritatem esse intellexit, quia eam tantum dilexit, et sobrié 
 custodivit, quia vidit et sensit etiam diversa sentientes posse 
 salva caritate sentire : neque enim cum malis tenere se diceret 
 divinam concordiam et Dominicam pacem; bonus quippe 
 habere erga malos pacem potest ; tenere autem cum eis pacem 
 non potest, quam ipsi non tenent: postremo quia nemini pree- 
 scribens neque prajudicans, quo minus unusquisque episco- 
 porum quod putat faciat habens arbitrii sui liberam potestatem, 
 etiam nobis qualibuscunque locum dedit pacificé secum ista 
 tractandi.”—v. 152. 
 
 ‘* Spiritales autem, sive ad hoc ipsum pio studio proficientes, 
 non eunt foras: quia et cum aliqua vel perversitate vel ne- 
 cessitate hominum videntur expelli, ibi magis probantur, quam 
 si intus permaneant, cum adversus Ecclesiam nullatenus eri- 
 guntur, sed in solid unitatis petra fortissimo caritatis robore 
 radicantur.”—i. 93. 
 
 For if St. Cyprian, holding a wrong opinion, and excom- 
 municated at a time when the Church of Christ was an un- 
 broken body, the ‘ orbis terrarum,’ could be so spoken of, how 
 cannot all this at least be said of a Church desirous of all 
 things to maintain the entire Primitive Faith, and driven, not 
 by its own act, from the Communion of a section of Christen- 
 dom bound together by subjection to a single Bishop, who 
 claims a divine supremacy and infallibility which neither St. 
 Cyprian nor St. Augustine had ever heard of ? 
 
188 PASTORAL COMMISSION. [ DISC. 
 
 The letters of Pope Stephen on this contro- 
 versy are lost. Fleury, in his History, speaks of 
 a defence of Pope Stephen, which he supposes to 
 have been written by a Bishop, and perhaps by 
 the Pope himself. This document is to be found 
 printed in the Appendix’ to St. Cyprian’s works. 
 There is not in it a single word to claim or prove 
 any right of superiority or supremacy in the see 
 of Rome. 
 
 Thus this great controversy, involving as it did 
 the Bishops of Italy, Asia, and Africa, conducted 
 by three of the most eminent prelates of the time, 
 carried to the length of causing the excommunica- 
 tion of the Asiatic and African by the Italian 
 Bishop, examined in detail and commented upon 
 by one of the greatest Fathers of the Western 
 Church, one hundred and fifty years after it had 
 ceased, was begun, argued, completed, and judged 
 of, without any claim of superiority in the Roman 
 see being set up, or resisted, or heard of, or 
 apparently conceived by any party in the dis- 
 cussion. 
 
 These passages may suffice for a specimen of 
 the teaching of the earliest Church respecting the 
 equality of the Apostles, and the supposed supre- 
 macy of St. Peter. If we were to proceed to the 
 writings of the next century, we should find an 
 
 * ἐς 'Tractatus ignoti auctoris, a Rigaltio, in notis ad Cypria- 
 num primum editus ; in quo suadetur, non debere denud bap- 
 tizari qui semel in nomine Domini nostri Jesu Christi sint 
 tincti.”’ 
 
IIT, } PASTORAL COMMISSION. 189 
 
 abundance of passages in which the same tradi- 
 tion is most clearly and fully testified. But for 
 these it must suffice to refer to those writers of 
 the Anglican Church who have addressed them- 
 selves to this controversy, and principally to Bishop 
 Jewell, in his Defence of the Apology, and Dr. 
 Barrow in his Treatise of the Pope’s Supremacy. 
 It is abundantly proved by these writers, that the 
 doctrines of St. Augustine, St. Ambrose, and St. 
 Jerome, as well as of the other principal Fathers 
 of that age, was in entire accordance with that 
 of the earlier times, and recognized a complete 
 equality of all Apostolic powers among the Apos- 
 tles themselves, and among those who had by due 
 succession, and imposition of Apostolic hands, in- 
 herited their place and order in the Church of 
 Christ. 
 
 But while we thus vindicate the equality of the τς 
 Apostles among themselves, and by consequence Peter. 
 the equality of those who cannot have inherited 
 from them more than they themselves possessed, 
 we should be most unfortunate if we were led to 
 conceive any thoughts disparaging to the great 
 Apostle of the circumcision, the Apostle whom 
 the Lord delighted to honour, and whom the 
 early Church ever designated by every title of 
 affectionate and reverential respect. It is impos- 
 sible to deny, that St. Peter occupies, in all the 
 Gospel history, a place of high eminence and dis- 
 tinction among his brethren. From his first call 
 
190 PASTORAL COMMISSION. [ Disc. 
 
 he was designated as Cephas, a great and noble 
 stone of the foundation of that Christian Temple 
 of which His Master, the Son of the Living God, 
 was the Head Stone in the corner. Throughout 
 his Master’s ministry he was the first in speech, 
 the first in act, the first in zeal. He was blessed 
 by the signal revelation of God’s truth. He was 
 blessed by being the one Apostle chosen to repre- 
 sent the whole college of the Apostles in receiving 
 the signal promise of the building of the Church, 
 and the keys of the kingdom. He was blessed 
 by being the one among his brethren to whom 
 many special words of love and mercy were ad- 
 dressed, and many loving words, too, of tender 
 rebuke and warning. He was blessed by being 
 the Apostle for whom particularly Christ prayed 
 that his faith should not fail, and who, when con- 
 verted, should have the duty of strengthening his 
 brethren. Though his fall was great, greater than 
 that of all who forsook their Lord and fled, yet 
 was his restoration great too, for he was again 
 chosen of them all to be the one to receive, as 
 representing all, the great pastoral commission. 
 Thus, as he had before been the model of faith to 
 the Apostles, so was he now of love; and as the 
 keys of the kingdom had been the sacred reward 
 of faith, so was the shepherd’s staff the blessed gift 
 to love. To him was given the special office of 
 bringing the first Gentile convert into the com- 
 munion of Christ’s Church. And his Lord pro- 
 
Il. | PASTORAL COMMISSION. 191 
 
 mised that he should glorify God by a death like 
 His own, when his forward impetuous spirit having 
 been curbed and tamed by the discipline of the 
 Holy Ghost, and his loving indiscretion brought 
 to the calm and gentle wisdom of a “fellow- 
 elder',” he at last stretched forth his hands’, and 
 another girded him, and carried him whither he 
 would not. 
 
 That glorious martyrdom bound him for ever 
 fast to the bright shore of love and joy. He 
 now, we doubt not, is with the Lord whom he 
 believed and loved, and in his death was per- 
 mitted to imitate. There he has high and sacred 
 communion with his Lord, and with every other 
 member of his Lord’s sacred and immortal body, 
 as every true member of that sacred body cannot 
 but have communion with him. 
 
 For he was made, on two most signal occasions 
 of his life, to be the very symbol of unity in God’s 
 Church. The symbol of unity is indeed not 
 identical with the head of unity, nor will we so 
 praise and magnify St. Peter as either to eclipse 
 the glory of his brethren the Apostles, or (which 
 God forbid!) to put him into the place of his 
 Lord. But as the symbol of unity he holds 
 eminent rank and station among the people of 
 God ;—such rank, and dignity, and station, and 
 claim of honour, that they who disregard and 
 
 11 St. Peter v. 1. 2 St. John xxi. 18. 
 
192 PASTORAL COMMISSION. 
 
 disown and care not for it, would seem to risk 
 putting themselves out of the unity of that body, 
 by whose oneness in Christ the world should be- 
 lieve that God had sent His Son ὅ. 
 
 3 St. John xvii. 
 
DISCOURSE IV. 
 
 Ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ τὰ περὶ τῆς 
 βασιλείας τοῦ Θεοῦ, καὶ τοῦ ὀνόματος τοῦ ᾿Ιησοῦ Χριστοῦ, 
 ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.---Αοί, SS. Apost. 
 vill. 12. 
 
 WHEN we look at the exact terms in which the 1. The 
 
 ai ak " 5 ., Baptismal 
 Baptismal Commission is given to the Apostles, it Commis- 
 
 ΩΣ F 3 sion re- 
 is impossible not to perceive that they are of ἃ sumed. 
 
 6 ἥν 25 Baptism in- 
 very remarkable kind : “Go ye, make disciples of ¢, ἜΣ ΚΕΣΙΣ 
 
 all nations, baptizing them into the Name of the ae ae of 
 Father, and of the Son, and of the Holy Ghost;” or, 45°? , 
 when the idiom of the original is duly represented ἔν 
 in the English, “make disciples, and baptize into 
 the Name.” For two things are to be done into 
 the Holy Name of the Trinity. The Apostles are 
 to make disciples into the Name, and they are to 
 baptize into the Name; or, more exactly still, they 
 are to make disciples into the Name by baptizing 
 into it. 
 
 It is plain, therefore, that the Holy Name of 
 God, the Name of the Father, the Son, and the 
 Holy Ghost, is made to hold a most remarkable 
 
 Oo 
 
194 THE SACRED NAME. | DISC. 
 
 and prominent place in the Charter of the Chris- 
 tian Church. And not only so, but it is also 
 somewhat difficult to understand what the pre- 
 cise place is which it does hold. For what is it 
 to make disciples into a Name? again, what is it 
 to baptize into a Name? or, conjointly, what is 
 it to make disciples into a Name, by baptizing 
 into it ? 
 
 These are the questions which it will be at- 
 tempted to answer in the present Discourse. 
 
 Three things appear to be clear: first, that the 
 Name of the Father, Son, and Holy Ghost, must 
 be not a Name only, but a Name containing Doc- 
 trine. For doctrines only can be made the sub- 
 ject of teaching, and they must needs be taught 
 who are to be made disciples. The Apostles, 
 then, being directed to go into all nations and 
 make disciples, are to find in this Name the mat- 
 ter of the teaching of the world. Secondly, that 
 the Name of the Father, the Son, and the Holy 
 Ghost, is given to be the name also of the Church. 
 For the Gentiles converted by the Apostles to the 
 truth of the doctrine of the Name, are to be re- 
 ceived into the Name; and to be received into a 
 name (whatever else it may mean) can hardly be 
 conceived to mean less than to be made partakers 
 of that name, so as, in some manner or degree, to 
 be called by it. And thirdly, that the Name of 
 the Father, Son, and Holy Ghost, is not only thus 
 a Doctrine and an Appellation, but is also some- 
 
Iv. | THE SACRED NAME. 195 
 
 thing to be admitted into; something within which 
 aman is not where he was before; something, 
 from being within which he comes to have a 
 claim to that appellation; a holy Precinct, as it 
 were,—a position of new relation, an estate of 
 new privilege, a condition of some kind of near- 
 ness, union, and reception with God. 
 
 To give a name’ at all to the great God must phe neme 
 
 needs far surpass all knowledge and power of verysacred 
 man. We may call Him the Creator, indeed, as aan 
 He created the world; our Father, as He loves 
 and protects us with fatherly love; our Lord and 
 King, as He rules over us with absolute dominion ; 
 but this is not so properly to name Him as to 
 name His deeds, or His relation to ourselves. 
 It is as though we identified and named a few of 
 the separate rays which issued from the primary 
 source of light, while we vainly endeavoured to 
 raise our eyes to the fountain and centre of all 
 brightness. For who could span with a name, a 
 true and adequate name, the incomprehensible 
 and unapproachable Being of God, whose throne 
 is set amidst clouds and darkness, unapproachable 
 to human sight and thought ? 
 
 *"Ovopa δὲ τῷ πάντων πατρὶ θετὸν, ἀγεννήτῳ ὄντι, οὐκ 
 ἔστιν" ᾧ γὰρ ἂν καὶ ὀνόματι προσαγορεύηται, πρεσβύτερον ἔχει 
 τὸν ϑέμενον τὸ ὄνομα" τὸ δὲ πατὴρ, καὶ Θεὸς, καὶ κτίστης, καὶ 
 κύριος, καὶ δεσπότης, οὐκ ὀνόματά ἐστιν, ἀλλ᾽ ἐκ τῶν εὐποιϊῶν, 
 καὶ τῶν ἔργων προσρήσεις.---ϑ. Justin Martyr, Apol. ii. 6.— 
 
 v. too Suicer’s Thesaurus, sub voce Θεός, I. f. 
 
 02 
 
196 THE SACRED NAME. [ DISC. 
 
 Accordingly in the ancient Scriptures, the 
 sacred Name of God is always spoken of with the 
 utmost reverence, solemnity, and awe’. It isa 
 secret name and wonderful, a name not to be 
 taken in vain, a name excellent in all the earth *; a 
 name to be praised and exalted above all blessing 
 and praise *, which they who know will put their 
 trust in Him’; a name which is a defence; a 
 name to be remembered, in which we are to set 
 up our banners; a name to which glory is due °; 
 a name through which we will tread them under 
 that rise up against us’; a name to be remem- 
 bered in all generations*; a name to be waited 
 on’; a name whereby He rideth on the heavens ' ; 
 a name to endure for ever’, to be continued as 
 long as the sun; a glorious name to be blessed for 
 ever; a name which is great and terrible, for it is 
 holy *; a holy name for men to glory in*; a name 
 to be praised from this time forth for evermore, 
 and from the rising of the sun unto the going 
 down of the same*; aglorious and fearful name ; 
 a name for the sake of which God will be en- 
 
 * Gen. xxxil. 29. Judges xiii. 18. * Ps.tviileaaee 
 
 4 Ps, vii. 17; xviil. 49; xxxiv. 3. Neh. ix. 5. 
 
 ΒΕ, τσ 10. δ Τριᾶ. xx. 1. πὴ: πεῖς 
 7 Thid. xliv. 5. 5. Ibid. xlv. 17. 
 
 ° 1018. lii. 9. * Tbid. Ixviii. 4. 
 
 * Ibid. Ixxii. 17. 19. *“Thidsxerx. 3: 
 
 * Tbid. cv. 3. 5 [bid. σι: 2, 3. 
 
Iv. | THE SACRED NAME. 197 
 
 treated for sin*®; a name to be called upon in sor- 
 row’; a name for the destruction of enemies *; a 
 name wherein is our help’; a name to be praised, 
 for it is lovely’, a name magnified above all 
 things’, a name to be praised by all created 
 things with joy ὃ. 
 But it is observable, that from very early times The name 
 
 of God a 
 gradual re- 
 
 revelation of truth‘. There is a very remarkable ον 
 passage to this effect in the Book of Exodus: 
 “And God spake unto Moses, and said unto 
 
 the name of God is spoken of as containing a 
 
 δ Deut. xxviii. 58. Jer. xiv. 7.21. Ps. xxv. 11; Ixxix. 9; 
 cixs 21. 
 
 DPsvexvis 4. 19. 15. 5 Tbid. exviii. 10. 12. 
 9 Tbid. exxiv. 7. 1 Tbid. cxxxv. 3. 
 2 Ibid. exxxviil. 2. 3 Ibid. cxl. 5. 
 
 * Ferunt virtutem hnjus sancti nominis primum innotuisse 
 Mosi. Observandum est hoc loco, notitiam hujus nominis 
 Dei habere sua incrementa, sicut hic manifeste dicitur, majo- 
 rem contigisse Mosi, quam Patribus. Quam Paulus adventu 
 Christi adeo auctam esse dicit, ut principum et potestatum 
 ceelestium de Deo cognitionem auxerit.—Clarius ad Exod. 
 vi. 3. (Critici Sacri.) 
 
 Kai τοῖς μὲν ἁγίοις αὐτοῦ ὁ Θεὸς, τῷ ’APpaap, καὶ τῷ ᾿Ισαὰκ, 
 καὶ τῷ ᾿Ιακὼβ, ὧν, διὰ τὸ εἰς πᾶσαν ἀρετὴν τελεῖν, καὶ ὁ Θεὸς 
 ὀνομάζεσθαι, ὥς τι ἐξαίρετον καὶ πρέπον τῇ ἑαυτοῦ μεγα- 
 λειότητι, προετίμησε,---τούτοις οὐδὲ τὸ ὄνομα ἑαυτοῦ ἐδήλωσεν ὁ 
 Θεὸς, ἤπου γε τὴν οὐσίαν ἥτις ἐστὶν ἀπεκάλυψεν' ᾿Εγὼ γὰρ, 
 φησὶ, Κύριος" καὶ ὥφθην πρὸς ᾿Αβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, 
 Θεὸς ὧν αὐτῶν, καὶ τὸ ὄνομά μου οὐκ ἐδήλωσα αὐτοῖς" ὡς 
 μεῖζον δηλονότι, ἢ ὥστε ἀνθρωπίνῃ ἀκοῇ χωρηθῆναι. ---ἶδ, Basil. 
 adv. Eunomium, lib. i. 13. 
 
198 THE SACRED NAME. | DISC. 
 
 him, I am the Lord: and I appeared unto Abra- 
 ham, unto Isaac, and unto Jacob, by the Name of 
 God Almighty, but by my name Jehovah, was I 
 not known unto them®.” That name, however, 
 of Jehovah, thus withheld from the patriarchs, 
 was solemnly given to Moses; for when God 
 appeared to him in the burning bush, and in 
 answer to his inquiry, what he should say unto 
 the children of Israel, and how he should name 
 Him by whose commission he spoke to them with 
 authority, He said unto him, “I am Tuat I am;” 
 and He said, “Thus shalt thou say unto the 
 children of Israel, 1 am hath sent me unto you.” 
 “ And God said moreover unto Moses, Thus shalt 
 thou say unto the children of Israel, The Lord 
 God of your fathers, the God of Abraham, the 
 God of Isaac, and the God of Jacob, hath sent 
 me unto you; this is my name for ever, and this 
 is my memorial unto all generations °.” 
 
 From these passages it is clear, that when 
 Moses was sent to speak with authority to the 
 children of Israel, and to assure them of de- 
 liverance from Egypt, he received as his cre- 
 dentials this sacred name of Jehovah; and that 
 he received it in some manner in which it had 
 never been given before. 
 
 The first impression produced on reading the 
 passage of Exodus vi. 3, is, no doubt, that the 
 
 5 Exod. vi. 3. 
 
 5 Exod. iii, 14, 15. Ps. exxxv. 13. Hosea xii. 5. 
 
Iv. | THE SACRED NAME. 199 
 
 name of Jehovah (regarded merely as a name or 
 appellation) was absolutely unknown to the nation 
 before the mission of Moses; and this impression 
 receives support from the authority of Josephus ’, 
 and various other Jewish and Christian writers. 
 But there are so many passages in the book of 
 Genesis, in which the name is used, that it is 
 difficult to feel sure that this impression is a 
 just one. In some, indeed, of these passages, 
 the name may be used historically, —that. is, 
 Moses, the writer of the book, knowing, by more 
 recent revelation, the new name of God, may 
 have introduced it in narrative places, and some- 
 times even substituted it where some other ap- 
 pellation was the one actually employed. But 
 there are some passages (such for instance as 
 Genesis xiv. 22; xv. 2. 7. 8; xvi. 11) in which 
 this explanation appears to be hardly admissible, 
 
 "Moire δὲ---ἠντιβόλει μηδὲ ὀνόματος αὐτῷ γνῶσιν τοῦ 
 ἰδίου φθονῆσαι, φωνῆς δὲ αὐτῷ μετεσχηκότι, καὶ ὄψεως ἔτι, καὶ 
 τὴν προσηγορίαν εἰπεῖν᾽----καὶ ὁ Θεὸς αὐτῷ σημαίνει τὴν ἑαυτοῦ 
 προσηγορίαν, οὐ πρότερον εἰς ἀνθρώπους παρελθοῦσαν, περὶ ἧς 
 οὔ μοι θέμις eireitv.—Josephus, Antiq. Jud. lib. ii. c. 12. (vol. i. 
 p- 106. Haverc.) 
 
 Theodoret, quest. xv. in Exod. τί ἐστιν, καὶ τὸ ὄνομά 
 μου Κύριος οὐκ ἐδήλωσα αὐτοῖς :---Διδάσκει πόσης τιμῆς καὶ 
 εὐμενείας αὐτὸν ἠξίωσεν" ὃ γὰρ τοῖς πατριάρχαις οὐκ ἐδήλωσεν 
 ὄνομα τοῦτο αὐτῷ δῆλον ἐποίησεν ἔφη γὰρ πρὸς αὐτὸν, ἐγώ 
 εἰμι ὁ Gv* τοῦτο δὲ παρ᾽ “Ἑβραίοις ἄφραστον ὀνομάζεται.----ν, 
 J. Drusii Tetragrammaton, c. 25. (Crit. Sacri, vol. ii. p. iii. 
 
 355.) 
 
200 THE SACRED NAME. [ DISC. 
 
 and which will rather lead to the conclusion that 
 the words of Exodus vi. 3, imply, that though 
 the name Jehovah, as a mere appellation, may 
 have been used before the time of Moses, its 
 significancy and truthfulness had never before 
 been made known to the people. Hitherto the 
 names of God and God Almighty had been those 
 by which He had been called, and of which the 
 patriarch, and older worshippers of God, had had 
 experimental knowledge. They had known Him 
 as their God, and they had witnessed in his care 
 and preservation ® of them his almighty power, 
 dominion, and all-sufficiency. But now He made 
 Himself known to his people by a new name; 
 and if the actual appellation were one not un- 
 known before, this fact only makes it the more 
 clear and certain, that it is the truth involved, 
 and the promise given, in this holy name, which 
 God now designed to impress with all solemnity 
 upon the nation. The name Jehovah then con- 
 tained a great revelation of God’s truth, and that 
 truth was the self-existent being, and high eternal 
 
 ® See the notes of Vatablus and Drusius on Exod. vi. 3, 
 among the Critici Sacri: ‘“‘God was known to Abraham by 
 the true importance of the title 4donai, as much as by the 
 name of Shaddai ; as much by his dominion and sovereignty 
 as by his power and all-sufficiency ; but by any experimen- 
 tal and personal sense of the fulfilling of his promises, his 
 name Jehovah was not known unto him.”—Bp. Pearson on 
 the Creed, art. 1]. 
 
Iv. | THE SACRED NAME. 201 
 
 perfectness of the God of Israel, and it contained 
 a strong comfort of promise; and that promise 
 assured the people in the moment of their afflic- 
 tion, and in the anticipation of the struggle of 
 their rescue from the bondage of Egypt, that this 
 eternal and self-existing God, whose name Jehovah 
 was his memorial to all coming generations, was 
 pledged to their continual, uniform, and ever- 
 present protection, and would forthwith make 
 good the promises which He had given, and to 
 which their faith looked forward. 
 
 And accordingly we find this sacred name 
 regarded in Jewish history as the peculiar pos- 
 session of the chosen people, the memorial of 
 God among them. So in the 68th Psalm, 
 “Sing unto God, sing praises to his name, extol 
 him that rideth on the heavens by his name Jan, 
 and rejoice before him®.” And in the 83rd, 
 “ Let them be confounded and troubled for ever ; 
 yea, let them be put to shame, and perish; that 
 men may know that thou, whose name alone is 
 JEHOVAH, art the most high over all the earth'.” 
 The 135th Psalm speaks of this name being the 
 enduring memorial of God: “Thy name, O Lord, 
 (JrHovaH) endureth for ever; and thy memorial, 
 O Lord, (Jenovan) throughout all generations *.” 
 And the prophet Hosea says, “The Lord God of 
 hosts; the Lord (JEHovan) is his memorial *.” 
 
 9 Ps. Ixviii. 4. 1 1014. Ixxxi. 18. 
 2 Ps. cxxxv. ‘13. 3 Hosea xii. 5. 
 
202 THE SACRED NAME. [ Disc, 
 
 The beginnings, though hitherto quite obscure 
 and shadowy, of a still further revelation of the 
 sacred name of God, are to be found in the 
 prophecies of Christ. Who should He be, and 
 what his nature,—how distinguishable from the 
 nature of God, or joined and united with it, 
 whose name should be called “wonderful, coun- 
 sellor, the mighty God, the everlasting Father, 
 the Prince of peace*?” If He be David’s son, 
 how could David in spirit call Him Lord’? If 
 the God of Israel be still one God, as He had so 
 solemnly declared Himself to the people, and his 
 sacred incommunicable name “TI am °,” how should 
 He inspire his prophets to give this wonderful 
 name so often to another’, or say to Him, “ Thy 
 throne, O God, is for ever and ever; a sceptre of 
 righteousness is the sceptre of thy kingdom; thou 
 hast loved righteousness, and hated iniquity; 
 therefore God, even thy God, hath anointed thee 
 with the oil of gladness above thy fellows *?” 
 
 With the holy nativity came fresh signs of a 
 
 ‘Isaiah ix. 6. cf. Jer. xxiii. 6. 
 
 “Ps: ex. 1. St. Matt. xxii. 43. 
 
 © Deut. vi. 4. 
 
 ” Lowth’s note on Jer. xxiii. 6. ‘The title of Jehovah is 
 elsewhere given to the Messiah by the prophets. See Is. xl. 
 10: πχῖνι. 17: Εἰσβ: 1. 7. Zech. τι. 10, 11: ΜΆ: τ||. ΤΟΝ 
 Vitringa in Is, vol. li. p. 574. S. August. 1 P. tom. iii. 
 Ῥ. 57. 
 
 * Ps. xlv. 6. Heb. 1. 8. 
 
Iv. | THE SACRED NAME. 203 
 
 further approaching revelation of God’s sacred 
 name. The blessed mother knew that the Holy 
 Ghost, whose being, divinity, and greatness, slie 
 could hardly yet have heard of, was to come upon 
 her, and that therefore the holy child born of her 
 should have the name of the Son of God. Yet 
 even she, and even then, though she pondered 
 deeply, and treasured in her heart the many 
 marks of Divine love and subjection of her dutiful 
 child, and felt her heart burn within her, no 
 doubt, at the sparks of unearthly wisdom which 
 fell from his lips, while even as a boy He was 
 bent upon his Father’s business, knew not yet the 
 full revelation of his greatness. Still less did the 
 Jews, and even the disciples, understand the great 
 truth that was about to burst upon them; so that 
 the mysterious words, “Before Abraham was, 
 I am,” “I and the Father are one,” and others 
 such as these, with all his words and deeds of 
 Divine power and Majesty, must have been like 
 glimmering lights in the Kast, foretelling an 
 approaching dawn of high and Divine truth. 
 In this great Saying, then, of the holy forty The name 
 
 A 0 : ‘ of God fully 
 days, the Saying which imparts the baptismal publishea™ 
 
 commission to the Apostles, the name of God is ΠΣ του 
 published to the Church, in its third and final “”” 
 revelation to be given upon the earth. He who 
 
 was “God Almighty” to the patriarchs, who was 
 “Jehovah” to Israel under the law, should now 
 
 be “ Father, Son, and Holy Ghost,” to the Church. 
 
The name 
 of Christ 
 includeth 
 that of the 
 Holy Tri- 
 nity. 
 
 204 THE SACRED NAME. [ DISC. 
 
 The various great and wonderful things said by 
 Christ and of Him, in the prophecies of old, and 
 in the Gospels, the scattered words of greatness 
 spoken of the Spirit, were gathered up into a 
 great truth. God, who had hitherto revealed 
 Himself as One, was henceforth not less one, but 
 in some mysterious manner Three. Within the 
 unity was to be worshipped a Trinity. A sacred 
 and most mysterious distinction of personality and 
 subsistence was made known amid the one eternal 
 substance of the most high God. To be seen, 
 but not seen through; to be heard, but not pene- 
 trated by hearing; to be believed, but not com- 
 prehended ; to be accepted as a truth, but not, 
 like human truths, to be seen all round, converted, 
 deduced into consequences, the great new Name 
 of God was given for ever to the Church to reveal 
 Himself and his nature, and the scheme of 
 Divine mercy for the restoration of the world. 
 For “this,” says the Creed of St. Athanasius, 
 speaking of none other than the doctrine of the 
 Holy Trinity, which is the name of God, “This is 
 the Catholic faith, which, except a man believe 
 faithfully, he cannot be saved.” 
 
 Nor must it be forgotten, that the later Scrip- 
 tures speak of the Name of the Lord Jesus Christ, 
 as it were, by Himself, as a great, mysterious, 
 and saving Name, which doth not exclude, but 
 rather includes, and in its own mysterious com- 
 prehensiveness, declares the entire Name of God. 
 
Iv. | THE SACRED NAME. 205 
 
 It is not only that the designation of Him as 
 Lord, used often by the prophets, and continually 
 by the Evangelists and Apostles, carries with it a 
 distinct and unquestionable implication of his 
 being the divine and self-existent Jehovah; for 
 the word Lord (or Κύριος ὅ, as derived from the 
 verb κύρω, to be) is the ordinary translation of the 
 Seventy, for the great incommunicable name, the 
 sacred tetragrammaton; nor only that the name 
 of Jesus, as given by Divine direction, and fulfil- 
 ling prophecy signifies, “God with us, saving us 
 from our sins';” nor only that the name of Christ, 
 according to the doctrine of many of the fathers, 
 is the confession of all the Trinity’, for it exhi- 
 biteth the Father the Anointer, the Son the 
 Anointed, and the Holy Ghost the Sacred Unction; 
 
 ὅν, Schleusner on the New Testament, in voc. κύριος, and 
 Bp. Pearson’s notes to the 2nd Art. of the Creed (vol. ii. 
 peiss):: 
 
 "St. Matt. i. 21. 23. Is. vii. 14. 
 
 * In Christi enim nomine, subauditur qui unxit, et ipse qui 
 unctus est, et ipsa unctio in qua unctus est. Et unxit quidem 
 Pater, unctus vero est Filius, in Spiritu qui est unctio : quem- 
 admodum per Esaiam ait Sermo, Spiritus Dei super me; 
 propter quod unxit me; significans et ungentem Patrem, et 
 unctum Filium, et unctionem, qui est Spiritus.—S. Irenzeus, 
 c. Heereses, lib. iii. c. xviii. 4. 
 
 Ἡ yap τοῦ Χριστοῦ προσηγορία τοῦ παντός ἐστιν ὁμολογία" 
 δηλοῖ γὰρ τόν τε χρίσαντα Θεὸν, καὶ τὸν χρισϑέντα Ὑἱὸν, καὶ 
 τὸ χρίσμα τὸ Πνεῦμα..---, Basil, de Sp. Sancto, c. xii. See 
 the whole section. 
 
206 THE SACRED NAME. [ Disc. 
 
 but beyond all this, there are many passages in 
 which the “name of the Lord,” and “the name of 
 the Lord Jesus,” must needs signify the name of 
 the Holy Trinity. Such are those many places 
 in the Acts of the Apostles, in which we read of 
 persons baptized in the name of the Lord Jesus *. 
 Akin to which are those very frequent expressions 
 of the Epistles, about “being in the Lord,” 
 “being in Christ,” “putting on Christ in baptism.” 
 These phrases, which have already been referred 
 to in connexion with other parts of the argument, 
 and which are too numerous to be all cited, bear 
 unquestionable reference to that new and glorious 
 estate of privilege and blessing, in which, having 
 had that sacred name of the Father, Son, and 
 Holy Ghost, called over us, and being called by 
 that sacred name, we have our fellowship by holy 
 baptism with the Father and the Son, by drinking 
 into one Spirit. So that being baptized into the 
 name of the Holy Trinity, we are shortly said to 
 be in Christ. His name, as it is on the one 
 hand, the name of the Church, so on the other, 
 is it the name of God; and the double name of 
 Jesus Christ contains within itself, in no doubtful 
 or distant implication, the whole mystery of God 
 and man; God incarnate, saving, reconciled, God 
 in three Persons; man saved from the power and 
 punishment of sins, made partaker of the Divine 
 
 * Vide Appendix, on Baptism in the Name of the Lord. 
 
Iv. | THE SACRED NAME. 207 
 
 nature, restored from the fall, and united, all in 
 one body of many members, in sacred mystery 
 with God. Thus is his sacred name made glo- 
 rious*. Thus is his name a name which is above 
 every name; a name at which every knee must 
 bow, of things in heaven, and things in earth, and 
 things under the earth, while every tongue con- 
 fesseth that Jesus Christ is Lord, to the glory of 
 God the Father’. Thus hath He by inheritance 
 obtained a more excellent name than the angels, 
 aname “far above all principality, and power, and 
 might, and dominion, and every name that is 
 named, not only in this world, but also in that 
 which is to come.” 
 
 Revealed, then, in this great Saying, the mighty This name 
 name of the Father, and of the Son, and of the stance of 
 Holy Ghost, the one name of three, the sacred an 
 three in one, is given to the Apostles, as the sum 
 and substance of Christian truth and doctrine °. 
 
 * Notandum, quod in primitiva Ecclesia baptizabatur in 
 nomine Christi, et hoc ut redderetur nomen venerabile. Sed 
 numquid modo sufficeret? Credo quod non, quia expressa 
 requiritur invocatio Trinitatis. In Christo continetur impli- 
 cité Trinitas.—Thom. Aquinas in 5. Matt. xxviii. 
 
 5 Phil. ii. 9. Heb. i. 4. Eph. i. 29. 
 
 * Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς 
 εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Yiov, καὶ τοῦ ἁγίου Πνεύματος, 
 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν. τὸ μὲν 
 περὶ δογμάτων, τὸ δὲ περὶ ἐντολῶν παραγγέλλων" Kai Ἰουδαίων 
 μὲν οὐδὲν μέμνηται, οὐδὲ εἰς μέσον φέρει τὰ γεγενημένα, οὐδὲ 
 
 3 - 
 ὀνειδίζει Πέτρῳ τὴν ἄρνησιν, οὐδὲ τῶν ἄλλων οὐδενὶ τὴν φυγήν" 
 
The doc- 
 trine of it 
 unexplain- 
 ed. 
 
 208 THE SACRED NAME. [ DISC. 
 
 It is the only word of doctrine delivered to them 
 in the course of the forty days, the only word of 
 doctrine contained in this great Church charter. 
 It is the only doctrine contained in it, no doubt 
 for this reason, because it comprises all doctrine. 
 There is no part nor portion of Divine truth 
 which does not fall under some one of its three 
 preat heads. It is not that the other parts, as 
 men might think them, of revelation, are omitted, 
 or overlooked, or disregarded in comparison of a 
 greater truth. It is rather that they are all con- 
 tained under it; so that while the sum is given, 
 all is given,—while the great comprehensive 
 truth is taught, nothing is omitted. 
 
 Be it observed, then, that it is given, compre- 
 hensive and vast as it is, in a short unexplained 
 summary—unexplained either at the time when 
 it was given, or in any recorded discourses before. 
 Much doctrine, indeed, had been delivered, which 
 would tend to fill up, illustrate, and confirm it, 
 and many things had been said on which it would 
 throw back the full and clear illustration of its 
 own bright light; but the doctrine in its com- 
 pleteness, the doctrine as herein revealed, was new 
 to the Apostles as well as to the world. Even 
 the separate portions of it were but scantily and 
 darkly indicated in previous discourses ; for even 
 κελεύει δὲ εἰς THY οἰκουμένην ἐκχυθῆναι πᾶσαν, σύντομον διδασ- 
 καλίαν ἐγχειρίσας, τὴν διὰ τοῦ βαπτίσματος.---, Chrysost. in 
 Matt. Hom. xe. 
 
Iv. | THE SACRED NAME. 209 
 
 in St. John’s Gospel the promises of “another 
 Comforter,” “a living water,” “a guide into all 
 truth,” gave but small doctrinal declaration of the 
 nature and person of the Divine Holy Ghost ; 
 but as a complex and full revelation of the God- 
 head, the doctrine of the sacred and _ indivisible 
 Trinity, of the one God in three Persons, was 
 absolutely undeclared until our Lord sent his 
 Apostles forth to make disciples of all nations, 
 baptizing them into the Name of the Father, and 
 of the Son, and of the Holy Ghost. But in this 
 official, sacred summary, it is given, conveyed, in- 
 trusted. As Moses was sent to deliver the Israel- 
 ites out of Egyptian captivity, and his commission 
 was the name I am, so the Apostles were sent to 
 all the world to turn them “ from darkness unto 
 light, and from the power of Satan unto God,” and 
 their credentials were the sacred Name of the 
 Father, and the Son, and the Holy Ghost. The 
 Name was given to them, and to them only, to 
 their keeping. It was their holy deposit, and 
 they knew not yet the treasures of wisdom and 
 knowledge, of grace and salvation, which were 
 hidden in it They were directed to baptize into 
 it; but the details, the mysteries, the distant and 
 various bearings of this great doctrine, were not 
 yet made known to them. The Holy Ghost, who 
 was about to descend on the day of Pentecost, 
 should bring all things to their knowledge and 
 
 remembrance, said darkly, summarily, or, as it 
 P 
 
Hence 
 came all 
 dogmatic 
 teaching in 
 
 the Church. 
 
 210 THE SACRED NAME. [ DISC. 
 
 were, cursorily, by their Master— He should 
 guide them into all truth, and enable them to fill 
 up and articulate those great outlines of doctrine 
 which were thus given to them by their Divine 
 Teacher. 
 
 Accordingly, it is probable that from this holy 
 name, thus given to the Apostles, came all dog- 
 matic teaching inthe Church. From this, as from 
 a fountain head, they derived all their streams of 
 sacred Christian doctrine. “From this sacred 
 form of Baptism ‘,” says Bishop Pearson, “ did the 
 Church derive the rule of faith, requiring the 
 profession of belief in the Father, Son, and Holy 
 Ghost, before they could be baptized in their 
 name. When the eunuch asked Philip, What 
 doth hinder me to be baptized? Philip said, Lf 
 thou believest with all thine heart, thou mayest ; and 
 when the eunuch replied, J believe that Jesus 
 Christ is the Son of God, he baptized him. And 
 before that, the Samaritans, when they believed 
 Philip preaching the things concerning the kingdom 
 of God, and the name of Jesus Christ, were bap- 
 tized, both men and women. For as in the Acts of 
 the Apostles there is no more expressed than that 
 they baptized in the name of Jesus Christ; so is 
 no more expressed of the faith required in them 
 who were to be baptized, than to believe in the 
 same name. But being the Father and the Holy 
 
 7 y. Bp. Pearson on the Creed, art. i. p. 55. ef. art. viii. 
 Ρ. 499, and art. ix. p. 512. 
 
Iv. ] THE SACRED NAME. 211 
 
 Ghost were likewise mentioned in the first in- 
 stitution, being the expressing of one doth not 
 exclude the other, being it is certain from the 
 Apostles’ times the names of all three were used ; 
 hence, upon the same ground, was required faith, 
 and a profession of belief in the Father, Son, and 
 Holy Ghost.” 
 
 Of the details, indeed, and particulars of the 
 dogmatic teaching of the Apostles, they have left 
 very small written record. We know that they 
 taught dogmatically; we know that the writings 
 of the New Testament are not their dogmatic 
 teaching. Those writings are without exception 
 addressed to persons already instructed, already 
 put in charge of the sacred deposit of Christian 
 truth by the sacrament of Baptism. It is true, 
 indeed, that they were so directed by the Holy 
 Spirit in writing these apparently casual and un- 
 connected pieces, that no portion of the mass of 
 divinely revealed truth lacks written proof or con- 
 firmation from some part or other of their writ- 
 ings. But that truth is nowhere exhibited entire, 
 nowhere systematically or theologically stated as 
 in a creed or catechism, nowhere so stated as it 
 was used for purposes of instruction or profession. 
 But very shortly after they were dead, their con- 
 temporaries and successors began to state and 
 write down in books the great outlines of their 
 systematic teaching, and the principal heads of 
 doctrine which they delivered, and required to be 
 
 Ρ2 
 
212 THE SACRED NAME. [ DISC. 
 
 professed by persons to be baptized ; and thus THE 
 APOSTLES CREED ὃ came to be acknowledged, all 
 the Church over, as the genuine summary of all 
 great and fundamental truths as taught by the 
 Apostles. 
 
 Be it observed, then, that the Apostles’ Creed 
 is the first doctrinal expansion made theologically 
 and with authority in the Church of the great 
 Name of God, the baptismal tradition. Just out- 
 side of the canon of actual Scripture, and not 
 claiming a literal inspiration like that of actual 
 Scripture, it is nevertheless the earliest historical 
 record of the systematic doctrine of the Apostles. 
 And it, according to the summary of it given in 
 the Church Catechism °, teaches the doctrine of ~ 
 (1) God the Father, who hath made me, and all 
 the world: (2) God the Son, who hath redeemed 
 me, and all mankind: (8) God the Holy Ghost, 
 who sanctifieth me, and all the elect people of 
 God. The Apostles’ Creed is the earliest, simplest, 
 
 * King’s Hist. of the Apostles’ Creed, ch. i. (pp. 34—44, 
 2nd ed. Lond. 1703.) Bingham’s Antiq., b. xi. ch. vii. 5. 8. 
 Bp. Pearson on the Creed, vol. i. p. 499. 512; ii. p. 6. 26. 
 
 * The person baptized acknowledges these three (the Holy 
 Persons), and by desiring baptism, makes profession of that 
 acknowledgment, which is, in effect, the sum of the whole 
 creed, which that catechism excellently abbreviates by saying 
 that the chief things learnt in these articles are, first, to be- 
 lieve in God the Father, &e.—Hammond, Practical Catechism, 
 
 be vavics 2: 
 
Iv. ] THE SACRED NAME. 219 
 
 and most Apostolical expansion or enlargement of 
 the sum of doctrine given by our Lord in the great 
 baptismal tradition. And the second ecclesiastical 
 development of the same great doctrine is the 
 Creed of Nica and Constantinople, the Nicene 
 Creed, and the third and last is the Creed of St. 
 Athanasius. Since then the universal Church 
 knows no Creed. 
 
 That the baptismal form was thus, as a matter 
 of fact, expanded or developed into the Creed, 
 seems to be very clear, for many reasons, and 
 not the least, because we find several instances in 
 which forms of Creed, very similar to it in general 
 construction, are expressly traced to that source. 
 Such !is the Creed of Arius and Euzoius, delivered 
 to Constantine: “This faith we have received 
 from the Holy Evangelists, the Lord having said 
 to his disciples, Go, make disciples of all nations, 
 baptizing them into the name of the Father, and 
 of the Son, and of the Holy Ghost ;” upon the 
 exhibition of which confession of faith they were 
 restored to the communion of the Church by the 
 Synod of Jerusalem. In the same manner, EKuse- 
 bius (of Czesarea) gave in a copy of the Creed, by 
 which he was catechized, baptized, and consecrated, 
 to the Council of Nice, concluding and deducing 
 it from the same text. “As our Lord, sending 
 
 ‘ This passage is taken from the notes to Bishop Pearson 
 on the Creed, art. i. (vol. ii. p. 55. cf. vol. 1. pp. 499. 512; 
 il. p. 26.) 
 
214 THE SACRED NAME. [ DISC. 
 
 forth his disciples to preach, said, Go, make 
 disciples of all nations,” &c. The same is also 
 alleged by the Council of Antioch, under the 
 emperor Constantius and pope Julius. So also 
 Vigilius Tapsensis makes Arius and Athanasius 
 jointly speak these words: “We believe in God 
 the Father Almighty, and in Jesus Christ his 
 Son our Lord, and in the Holy Ghost. This is 
 the rule of our faith, which the Lord, with 
 heavenly command, delivered to the Apostles, 
 saying, Go, baptize,” &c. 
 
 Thus is the great baptismal tradition’, the Name 
 of the Father, and of the Son, and of the Holy 
 Ghost, the sum of Creeds. Enlarged and un- 
 folded during four centuries, according to the 
 needs of the Church, and the various assaults of 
 heresy, the great baptismal tradition—the doc- 
 trine of the Father, and of the Son, and of the 
 Holy Ghost,—has been, throughout the history of 
 the Church, her possession, her sum of truth, her 
 sacred deposit; that which she hath maintained 
 against adversaries, rightly divided to her children; 
 that with which she hopes to meet her Lord when 
 He returns to judgment. 
 
 It is highly important, in tracing this great 
 
 principles and, as we believe, single development of the 
 
 Christian summary of truth into the form of an 
 extended dogmatic Creed, to observe the prin- 
 
 * V. Appendix. The Baptismal form the sum of Creeds. 
 
IV. | THE SACRED NAME. 215 
 
 ciples which appear to direct and limit the appli- 
 cation of the developing power; not only because 
 it much concerns the well-being of the Church 
 that her real authority to divide the word of 
 truth should not in any respect be injuriously 
 questioned or denied, but still more because it 
 is plain that any unduly allowed claim of de- 
 velopment would afford a ready and irresistible —F 
 defence to any sort of corruption of doctrine, 
 however far removed from the real matter of the 
 
 original Revelation. 
 
 Let it, then, be observed, that the development The de- 
 of the Creeds, though often spoken of as if it Aen at 
 were a simple and uniform one, is really a com- ee 
 plex or twofold one. The one portion is, (1) 
 Apostolic, (2) of truths, and (3) affirmative; the 
 other, (1) ecclesiastical, if I may so term it, (2) of 
 words, and (3) negative. 
 
 The Apostolic development is the Apostles’ i. Aposto- 
 Creed. This is the summary of what they taught ; truths, and 
 of what they held to be fundamental; of what akg 
 they catechized with; of what they required to be 
 professed in holy Baptism. Possessing this, men 
 possessed the word of truth; holding this, no 
 doubt the promises made to faith were assured to 
 them. With this they might pass from glory to 
 glory, and be gradually transfigured to some faint 
 shining of likeness to their Lord. 
 
 Here indeed is an affirmative development of 
 matters of faith. The name of God is expanded 
 
ii. Eccle- 
 siastical, of 
 words, and 
 negative. 
 
 216 THE SACRED NAME. [ DISC. 
 
 into three paragraphs. Each is replete with 
 Divine truth; each particular is vital; several 
 of the particulars (as, for instance, the doctrine of 
 the resurrection of the body,) are not directly or 
 obviously contained in the original form of the 
 deposit of truth. But all together constitute the 
 sum or body of the faith once delivered to the 
 saints. 
 
 Of this affirmative Apostolic development it 
 is of the utmost consequence to observe, that it 
 is in every particular supported, confirmed, and 
 filled up by the Apostolic Scriptures. That which 
 the Apostles taught orally, they also wrote. They 
 indeed did not write it formally, or dogmatically, 
 nor are the theological statements of the Apostles’ 
 Creed to be found all laid together, or set out for 
 statement or proof in any part of their letters. 
 But every particular of that Creed, by the good 
 providence of God, is also amply written; and as 
 in the case of the doctrine of the resurrection of 
 the body, just referred to, it pleased God that St. 
 Paul should write the 15th chapter of the First 
 Epistle to the Corinthians, so throughout do 
 the affirmative developments of the Apostles 
 rest on two columns, — the dogmatic column of 
 their Creed, and the epistolary column of their 
 letters. 
 
 But the other two Creeds, wherein they 
 differ from the Apostles’ Creed, differ from it 
 essentially. They no longerexpound new matters of 
 
Iv. | THE SACRED NAME. 217 
 
 faith; they no longer develope new truths; they 
 no longer map out, as it were, new regions of 
 the Church’s doctrinal empire; as, indeed, how 
 should they, if the engrafted word, able to save 
 men’s souls, were fully and faithfully delivered 
 already ? 
 
 On the contrary, the doctrinal decisions of the 
 Church, as made in the later Creeds, are, 
 
 1. Logical only ; consisting in words, and not 
 in truths. The Church rather adjusts language 
 in them than discovers truth. She is occupied 
 with the exact arrangement of expressions. She 
 decides that such and such modes of stating the 
 doctrine already held by her, are wrong and 
 inadequate to the truth which she believes, and 
 such and such other ones right and, as far as may 
 be, adequate. 
 
 2. And, secondly, negative. She is driven to 
 say all this, not so much for its own proper 
 affirmative force and importance, as because the 
 various incorrect methods of expression adopted 
 by other teachers, endanger the truth and sim- 
 plicity of the doctrines which she holds. She 
 finds, by degrees, the necessity of more precise 
 language ; but her precision is, if [ may so term it, 
 protestant,—protestant against error; negative,— 
 negative of heresy. And this is not the less true, 
 though the form of her decisions be dogmatic 
 and affirmative. She uses her penetrating exact- 
 nesses of speech in order to deny and repel. She 
 
218 THE SACRED NAME. [ DISC. 
 
 identifies and concentrates her already possessed 
 truth, in order to precipitate and expose error. 
 She teaches no more than she taught before, but 
 erroneous forms of thought and phrase compel 
 her to borrow the terms of philosophy, and to 
 select with delicacy, and almost subtlety of dis- 
 crimination, the exactly balanced words in which 
 she shall clothe her teaching. Thus the close 
 examination of the great original development, 
 appears to disclose a double law, (a law analogous 
 to many natural laws, in which a process is often 
 continued up to a certain point, and then appa- 
 rently reversed,) under which affirmative develop- 
 ment of matters of faith seems to be limited to 
 the Apostolic days, to the Apostles, and to such 
 dogmas, as by a divinely ordered coincidence, if 
 I may so express myself, are also fully written in 
 the inspired Scriptures: and negative develop- 
 ment is the perpetual defensive duty of the 
 Church of God. 
 
 ΤΟΥΣ This distinction between the two kinds οἵ de- 
 
 todevelope. velopment appears to suggest at once the nature 
 and the limits of the power which the continuing 
 Church possesses of developing. 
 
 i. not by Can she add to the original stock of affirmative, 
 
 ΠΣ ΕΝ Apostolical truth ? 
 
 Surely not. For in the first place such a power 
 supposes the continuance of Apostolic inspiration 
 in all ages of the Church subsequent to the death 
 of the Apostles, 
 
 
 
 a claim unheard of in any age 
 
Iv. | THE SACRED NAME. 219 
 
 of Christendom, and widely different from the 
 power of judging of truth which, in whatever 
 manner and with whatever limitations, has always 
 been accorded to the true Church of God. 
 
 Again; such a claim assumes the insufficiency, 
 for the salvation of future generations, of the 
 original revelation of truth as explicitly taught by 
 the Apostles, and believed in the Churches; and 
 the consequent necessity of further discoveries of 
 doctrine to supply the need. But not only is 
 such an idea to be entirely rejected as a fiction of 
 later ages, and a grievous disparagement of the 
 Divine truth originally given, but it is also ex- 
 pressly negatived by the various and often repeated 
 words of Holy Scripture, which in three different 
 ways seem to exclude all further developments 
 of this kind. 
 
 1. By denouncing them. For what can be 
 stronger, or more to the point, than St. Paul’s 
 language to the Galatians against those who should 
 preach another Gospel (which is not another, but 
 a perversion of the true) than that which he had 
 preached to the Galatians, and they had already 
 received ? “Though we, or an angel from heaven, 
 preach any other gospel unto you than that which 
 we have preached unto you, let him be accursed. 
 As we said before, so say I now again, If any man 
 preach any other gospel unto you than that ye 
 
 399 
 
 have received, let him be accursed °. 
 
 So (41:1: 85.9: 
 
220 THE SACRED NAME. [ DISC. 
 
 2. By pronouncing the Revelation, as already 
 given and received, final. St. Paul tells the un- 
 inspired Corinthian converts, that “the ends of 
 the world*” were come upon them, by which 
 phrase he means, that the old types and prophe- 
 cies were now all fulfilled, and that the “last days,” 
 the days, that is, of the final and long expected 
 realities were arrived. Again, he tells the He- 
 brews that the ancient patriarchs, though they 
 “obtained a good report through faith, yet re- 
 ceived not the promise,’—they lived under a pro- 
 gressive, developing dispensation, which ever 
 looked forward to a further end,—* God having 
 provided some better thing” for the Christians 
 even of the first generation, whereby they and the 
 ancients might “be made perfect” together,— 
 “looking unto Jesus, the Author and Finisher of 
 their faith °.” 
 
 3. By declaring, in every variety of phrase and 
 manner, the full sufficiency of the revelation, as 
 already given and received, for the salvation of 
 man. “The engrafted word, which is able to 
 save your souls.” “ Ye rejoice with joy unspeak- 
 able, and full of glory: receiving the end of your 
 faith, even the salvation of your souls.” “ Being 
 born again—by the word of God, which liveth and 
 abideth for ever®.” ‘The law was our school- 
 master to bring us unto Christ, that we might be 
 justified by faith. But after that faith is come, 
 
 leon acan lilt "Heb. xi. 39,405 ΧΙ Ὁ. 
 1 Pet. i. 8, 9. 23. 
 
Iv. | THE SACRED NAME. 221 
 
 we are no longer under a schoolmaster. For ye 
 are all the children of God by faith in Christ 
 Jesus. For as many as have been baptized into 
 Christ, have put on Christ’.”. “ Christ Jesus, 
 who of God is made unto us wisdom, and right- 
 eousness, and sanctification, and redemption.” 
 “ Ye are washed, ye are sanctified, ye are justified 
 in the name of the Lord Jesus, and by the Spirit 
 of our God *.” 
 
 Having then absolutely no power at all to add 
 to the matter of original revelation, as once de- 
 livered to the Saints, what authority does the 
 Church possess of judging of doctrine, of recog- 
 nizing her own perpetual inheritance, and defen- 
 sively defining the truth which she believes against 
 the errors and heresies of later times ? 
 
 It is plain, that the promise of being led into 
 all truth by the perpetual indwelling of the Holy 
 Ghost, was, after the death of the Apostles and 
 inspired Teachers of the New Testament, no longer 
 assured to any individuals specified by name or 
 station in the Church. It had been given to the 
 Church, and the Church possessed it. It had 
 been given to all, and all shared it alike. No sin- 
 gle person could be absolutely safe from error, but 
 the gates of hell should never prevail against the 
 universal Church. Error and heresy might creep 
 in or spread, but the promise was sure, that what 
 
 7 Gal. iiis 24—27. et Corsi. 90; ΟἹ lle 
 
 ii. but by 
 defining 
 old. 
 
222 THE SACRED NAME. [ DISC. 
 
 the universal Church, with one consenting voice, 
 held, should be true. The truth of God was in 
 such sort her gift and inheritance, that what all 
 the Church in all the world taught, should be un- 
 doubtedly that very faith of which she was con- 
 stituted the ground and pillar. 
 
 If it follows from this promise that the uni- 
 versal Church of God is infallible, it follows 
 equally that such a diffused infallibility can be 
 exercised only very seldom, and in defence. Very 
 many conditions are requisite before any such 
 decisions can be pronounced at all; when pro- 
 nounced, it must needs be long before the uni- 
 versal recognition of Christendom imparts to them 
 their full authority. The universal Church can- 
 not give away to one or more rulers her own 
 divine gift; she cannot alienate her own precious 
 possession. She may speak in her Bishops, but 
 she cannot abdicate her own authority of deciding 
 ultimately in herself. She may utter by her 
 Bishops in council the “ senatis consulta” of doc- 
 trine, but she retains in herself the inalienable 
 right of finally authorizing, by long continued ac- 
 ceptance and recognition, the decrees of divine 
 truth implicitly contained in her original charter 
 of faith. 
 
 In like manner the universal Church, possessed 
 of such a diffused infallibility, seems capable only 
 of speaking in defence. She must be moved to 
 speak. Doctrines do not need definition till they 
 
Iv. | THE SACRED NAME. 223 
 
 are denied. Her old simple inherited language is 
 enough, till new-invented heresy necessitates new 
 methods and depths of expression. 
 
 It seems therefore plain, that this power in the 
 Church of defining Christian doctrine, of develop- 
 ing, if it is to be so called, defensively, cannot be 
 fully exercised unless the Church is fully at unity 
 in herself. United in a single body, if she recog- 
 nizes and receives, as a faithful exposition of the 
 Divine mind that is in her, the decisions of any 
 eouncil, her voice is authoritative, and not to be 
 gainsaid. Divided, and rent into portions, she 
 loses authority as she loses universality. The 
 voice of a part of the Church is no longer the 
 glorious voice of the Church Catholic, the irresist- 
 ible words of the beloved Spouse of Christ. 
 
 Once, indeed, she spoke with such a voice, and 
 challenged and received the submission of Christ- 
 endom to her Nicene and Athanasian Creeds. 
 And by the good providence of God, the doctrine 
 of the Father, and the Son, and the Holy Ghost, 
 “the Catholic Faith,” was defensively established 
 before the deep and melancholy rent, which made 
 over the West of Christendom to usurpation, and 
 its dire effects in schism and disunion, took away 
 from her for ages the power of speaking with 
 united and authoritative accents. 
 
 But since that time she has felt, and felt in- 
 creasingly, the wounds of many divisions. [0 is, 
 no doubt, her duty still to defend, as she best 
 
The name 
 of God the 
 name of 
 the 
 Church. 
 
 224 THE SACRED NAME. [ DISC. 
 
 may, her inheritance. In the attempt to dis- 
 charge this duty she has, with her enfeebled 
 powers and essentially imperfect authority, put 
 forth in various lands articles, confessions, and 
 terms of communion. 
 
 Whereinsoever, then, such documents, issued in 
 days of division, add to the mass of affirm- 
 atively developed truth, there they would seem 
 presumptuously to usurp; whereinsoever they 
 endeavour to identify and fix the precisely accu- 
 rate statements of Apostolic truth, there they 
 endeavour to do that which is, essentially, 
 within the province of the successive and in- 
 heriting Church of God provided always that 
 they travel not beyond the original decrees 
 of Apostolically taught, and scripturally proved 
 doctrine, and claim no more than their propor- 
 tionate and scanty powers, as emanating from 
 a portion only of the holy Church of Christ. 
 
 The sacred name of God is also given to be the 
 holy name of the Church. Called “Christians,” 
 not without Divine direction’, at Antioch, as 
 partakers of the Divine name and nature, ad- 
 mitted into the fellowship and unity of the body 
 of Christ, we are become his people, and are 
 admitted into the holiest of all names, the name 
 of God'. As the Jews, in comparison of all the 
 
 9. Vide Hammond, Annot. on Heb. xii. 25; and Schleusner, 
 sub voc. χρηματίζω et χρηματισμός. 
 'Tsa, Ixv. 1; Ixili. 19. Nam omnis congregatio cujusque 
 
Iv. } THE SACRED NAME. 225 
 
 nations of the world, were called by His name, 
 who bore rule over them, so is there now a 
 heavenly name, the name of God, for them who 
 were no people, but in Christ have become a 
 sacred people. The holy name has been called 
 over us, and by that holy name we are called’. 
 To each separate Christian, his own Christian 
 name is the separate token of his belonging to 
 the body, whose name is thus the namé of God. 
 It was given to him when first he was planted 
 into the life-giving body. It denotes promise, 
 like the new names of Abram, Sarai, and Jacob ; 
 
 regionis nomen sibi vindicare consuevit, ut Agyptii, Aithiopes, 
 Syri, Judzi, Arabes provinciz suze terrarumque suarum vo- 
 cabulum preeferunt : nos de diversis populis congregati, voca- 
 bulum nobis unius gentis non possumus usurpare, et ideo quia 
 nomen non habebamus in terris, de coelo accepimus, ut Christi 
 populus diceremur.—S. Ambros. Enarr. in Ps. xxxvi. 7. 
 (vol. i. p. 780.) 
 
 Et exaltabit cornu Christi sui. Quomodo Christus exaltabit 
 cornu Christi sui? De quo enim supra dictum est, Dominus 
 ascendit in ccelos, et intellectus est Dominus Christus, ipse, 
 sicut hic dictum est, exaltabit cornu Christi sui. Quis ergd 
 est Christus Christi sui? An cornu exaltabit uniuscujusque 
 fidelis sui, sicut ista ipsa in principio hujus hymni ait, Ewalta- 
 tum est cornu meum in Deo meo? Omnes quippe unctos ejus 
 chrismate, recte christos possumus dicere, quod tamen totum 
 cum suo capite corpus, unus est Christus. —S. August. de Civ. 
 Dei, lib. xvii. 6. iv. 
 
 
 
 Omnes Christianos dicimus propter mysticum chrisma. 
 Ibid. lib. xx. ὁ. x. 
 
 * St. James ii. 7. cf. Acts xv. 17. 1 Cor. i. 2, and Ham- 
 mond’s Commentary. 
 
 Q 
 
The name 
 of God that 
 
 226 THE SACRED. NAME. [ DISC. 
 
 subjection, like the new names of the Jewish 
 kings; belief, like the new Christian names of 
 Simon, and Saul the persecutor. It denotes his 
 new estate, as a member of Christ, the child of 
 God, and an inheritor of the kingdom of heaven. 
 It is his earnest of that new name, which God 
 will give to him that overcometh, which no man 
 knoweth but he that receiveth it ὃ; the name of 
 God, and the name of the city of God; that name 
 of the Father of the Lamb, to be written on the 
 foreheads of the Saints. 
 
 But beyond and above the holiness of this 
 
 into which great name, regarded as the sum of Christian 
 
 we are re- 
 
 ceived at 
 Baptism. 
 
 truth, and the name of the Church, is its myste- 
 rious sanctity, when viewed as the sacred precinct 
 into which disciples are by holy Baptism received, 
 the presence of God Himself‘. Forthwith, on 
 passing through the mystical washing, we are 
 made disciples into the kingdom of heaven’. 
 We are in Christ®. Then all these great and 
 wonderful sayings become applicable to us, to 
 our bliss, or to our confusion, which are scattered 
 in such profusion throughout the Apostolical 
 epistles. We become partakers of the Divine 
 nature, escaping the corruption that is in the 
 
 2 Reve i. Liane xiv. 1. 
 4 Prov. xviii. 10. 
 > μαθητευθεὶς εἰς τὴν βασιλείων.---ὃι. Matt. xiii. 52. 
 
 *Rom. Xi. os) avila. Cor. ii ἢ ἵν. loses 
 
Iv. ] . THE SACRED NAME. 227 
 
 world through lust’; our citizenship is in heaven‘ ; 
 we have access by one Spirit unto the Father; we 
 are fellow-citizens with the Saints, and of the 
 household of God; we are made to sit together 
 in heavenly places in Christ Jesus; we “are come 
 unto the Mount Sion, and unto the city of the 
 living God,” that city “which the glory of God 
 doth lighten, and the Lamb is the light thereof,” 
 “the heavenly Jerusalem, and to an innumerable 
 company of angels, to the general assembly and 
 church of the first-born, which are written in 
 heaven, and to God, the Judge of all, and to the 
 spirits of just men made perfect, and to Jesus, the 
 Mediator of the new covenant’.” Then prayers 
 are heard, not only because in Christ we have our 
 separate access to the Father by the Spirit, but 
 still more, because wheresoever two or three 
 have been gathered into the name of Christ, there 
 is He, whom the Father always heareth, in the 
 midst of them'. Then Christians, all together, 
 become the true temple of the living God, as God 
 hath said, “ I will dwell in them, and walk in them ; 
 and I will be their God, and they shall be my 
 people’.” Then he that overcometh shall be made 
 a pillar in the temple of God, and he shall no 
 more go out’. 
 
 72 St. Peter i. 4. 
 * Phil. 90: Eph. ii. 18, 19. 6. 
 " Heb. xii. 2224. Rev. xxi. 23. ᾿ St. Matt. xviii. 20. 
 ? 2 Cor. vi. 16. 3. Reva π|. 12. 
 Q 2 
 
This great 
 name to be 
 hallowed. 
 
 228 THE SACRED NAME. [ DISC. 
 
 Thus, on every side of us, do we find the sacred 
 name of the Father, and of the Son, and of the 
 Holy Ghost. It is over us as a name and appella- 
 tion, it is in our mouths as our glorious confession 
 unto salvation, it encircles us as our Divine pro- 
 tection and defence. No hand of man, nor 
 power of evil spirit, can ever tear us from our 
 tower of strength, which is the name of God. 
 No grace, nor favour, nor help of God, can ever 
 be wanting to those who are called by His name, 
 who dwell for ever in His holy fellowship, whose 
 lips are permitted to turn every ascription of 
 Jewish praise of Jehovah into “glory to the 
 Father, and to the Son, and to the Holy Ghost ; 
 as it was in the beginning, is now, and ever shall 
 be, world without end. Amen.” 
 
 Only let us see, that in all our hearts and lives 
 ever hallowed be his name! Most holy it is in 
 itself; be it treated as holy; reverently, awfully, 
 devoutly hallowed by us. As a name, let us 
 hallow it, by using it with devout and sacred 
 frequency in prayer, by refraining with the most 
 anxious and conscientious diligence from all light, 
 or casual, or irreverent use of it at other times. 
 As a nature, let us hallow it by the most wary 
 and careful thoughts, conscious that He is in 
 heaven, and we upon earth, conscious that at the 
 most we see but the skirts of his adorable and 
 immortal Being; let us studiously and anxiously 
 keep within the words of holy Scripture and the 
 
Iv. | THE SACRED NAME. 229 
 
 Creeds, in expressing ourselves about it, nor ever 
 speak of it without the present consciousness of 
 his greatness, and nearness, and most awful ma- 
 jesty. As the presence of God on earth, let us 
 hallow it by duty to God in the Church, the body 
 of Christ ; by submission,—holy, active subjection ; 
 by seeing Him ever in His earthly ministers, 
 people, rites, ordinances, judgments, mercies ; by 
 feeling ourselves already living in His continual 
 sight and presence ; His eye upon our bodies and 
 our souls, upon our thoughts, our words, and 
 deeds ; His Spirit striving in our hearts with 
 increasing or decaying grace, according to our 
 increasing or decaying efforts to cherish it; His 
 holy Son not far from every one of us *, who are 
 planted into His body, buried into His death, risen 
 with His resurrection, fed with His sacred body 
 and blood, who are, unless we be _ reprobates, 
 living stones of the most holy temple, in which 
 He abideth for ever, even unto the end of the 
 
 * Severianus (apud Suicerum sub voce ὄνομα): ᾿Δγιασθήτω 
 \ ow , Witte of, « ‘ ~ 3 , - ~ > 14 A 
 TO ονομα σου ουχι οτι υπερ του ονοματος του Θεοῦ εὐχόμεθα, (τὸ 
 ᾿ξ wv ’ ~ c , ff ’ “5 . ‘ 7 7 ~ 
 γὰρ ὄνομα αὐτοῦ ἁγιάζει πάντα,) ἀλλ᾽ ἐπειδὰν τὸ ὄνομα αὐτοῦ 
 ἐπικέκληται ἡμῖν (Χριστιανοὶ γὰρ ἀπὸ Χριστοῦ καλούμεθα) λέγει, 
 Τὸ ὄνομά σου ἐφ᾽ ἡμῖν ἁγιασθήτω. Improbat Suicerus, sed adi 
 S. Cyprianum de Orat. Dom. ‘Sanctificetur nomen tuum, non 
 quod optemus Deo, ut sanctificetur orationibus nostris, sed 
 quod petamus ex eo, ut nomen ejus sanctificetur in nobis :— 
 id petimus et rogamus, ut qui in baptismo sanctificati sumus, 
 in eo quod esse coepimus perseveremus, et hoc quotidié de- 
 precamur.” 
 
230 THE SACRED NAME. 
 
 world. As a profession, let us hallow it, by 
 holding it fast, and never swerving, in liberal 
 word, or wavering thought, or inconsistent deed, 
 from its simple, sacred, divine firmness. It ad- 
 mitted us to the militant kingdom; kept whole 
 and undefiled from heretical taint, or falling away 
 of sin, it shall admit us to the triumphant. “ For 
 if baptism,” says the great St. Basil, speaking of 
 the holy baptismal tradition of the name of the 
 Father, and of the Son, and of the Holy Ghost, 
 “is the beginning of my life, and the day of my 
 regeneration to me the first of days; surely, 
 the words which were uttered when the grace of 
 sonship was given to me, are the most precious of 
 all words. Shall 1 then ever betray the tradition 
 which thus introduced me to the light, through 
 which I was declared the child of God, who before 
 that time had been his enemy through sin, be- 
 cause I am deceived by the specious arguments 
 of men? Nay, rather, I pray in my heart that I 
 may, with this confession on my lips, depart hence 
 unto the Lord °.” 
 
 > St. Basil de Sp. 8. Ὁ: x. 
 
DISCOURSE V. 
 
 Τῇ yap χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως" καὶ τοῦτο οὐκ 
 ἐξ ὑμῶν, Θεοῦ τὸ δῶρον. Eph. i. 8. 
 
 Besipes the general commission of the Church to ὙΠ. The 
 occupy the Lord’s place upon the earth, and the ἐπ tho bap: 
 particular offices and powers entrusted to the ek 
 Apostles as governors and teachers, our holy Lord 
 did also, in the great Forty Days of His remain- 
 ing upon earth in His glorified body, say very 
 gracious things of the privileges and_ blessings 
 which should belong to the separate individuals 
 who by Holy Baptism should be grafted rightly 
 into His Church. 
 
 The first of these is thus given by St. Mark : 
 “He that believeth, and is baptized, shall be 
 saved '.” 
 
 This saying, regarded in connexion with the 
 words that precede it in St. Mark’s Gospel, seems 
 
 'St. Mark xvi. 16. 
 
The Nature 
 of Faith, 
 
 232 PRIVILEGES OF THE BAPTIZED. [ DISC. 
 
 in the first place to point out who are the fit sub- 
 jects for Holy Baptism. Sent out into all the 
 world to make disciples of all nations, by what 
 rule were the Apostles to proceed in admitting 
 persons to the great Name with which they were 
 entrusted? What was to be the qualification for 
 baptism? what the attainment which should fit 
 persons to be taken out of heathenism, out of the 
 power of Satan, and admitted into the kingdom of 
 God, the mysterious and saving Name of the 
 Father, the Son, and the Holy Ghost? These 
 words supply the true answer to such a question. 
 “He that believeth” may be baptized. “ If thou 
 believest with all thine heart, thou mayest ’,” were 
 the express words of the deacon Philip to the 
 Ethiopian eunuch. “ He that believeth,” but 
 what? What is the truth, the message, the doc- 
 trine to be delivered by the Apostles, and be- 
 lieved in all the world? No doubt, as it has 
 been fully explained in the last discourse, the 
 Name of the Father, and of the Son, and of the 
 Holy Ghost. So in effect, and almost in words, 
 the eunuch confessed ; so Timothy doubtless pro- 
 fessed his good profession before many witnesses ° ; 
 so Christians have made profession at the holy 
 font of baptism in every age of the Church’s 
 history. 
 
 But there is no need to enter further than has 
 
 2 Acts viii. 37. oo him νῖ 10. 
 
v. PRIVILEGES OF THE BAPTIZED. 233 
 
 been done already into the illustration of this 
 point. We must now rather ask, What is it to 
 believe? What is the nature of that belief or 
 faith of which our Lord herein speaks? What is 
 that faith which qualifies for baptism, and which, 
 with baptism, gives salvation ? which may, and by 
 God’s help shall, perform miracles? which is 
 doubly blest when unaided by sight? What is, 
 as nearly as we may be able to ascertain it, the 
 exact nature of faith, that virtue which precedes 
 and follows baptism, the gift of God, whose early 
 beginnings fit a man for the justification of bap- 
 tism, whose later maturity perfects him for final 
 acceptance, the title, from the first to the last, of 
 the just man’s life ? 
 
 If ever there were a word which requires clear 
 definition, that word is faith, respecting which 
 there is apparently such deep and sore disagree- 
 ment amongst Christians; to which there are at- 
 tached so many meanings and shades of meaning ; 
 respecting which no man seems to doubt when he 
 uses it, that he understands fully what he means, 
 and is in no danger of being misunderstood by 
 others. 
 
 The word faith, then, appears to be used in Twoprinci- 
 Holy Scripture in several senses, differing, some of OF Faith i 
 them widely from one another. For instance, (1) aoe 
 in one place it means certainty of mind, or un- 
 doubtingness ; and in this use * it does not neces- 
 
 “ See Rom. xiv. 22, 23. 
 
234 PRIVILEGES .OF THE BAPTIZED. [ DISC. 
 
 sarily refer to Christian doctrine at all. In this 
 sense, to have faith is to be quite sure, to have no 
 doubt. Again, (2) faith, or the faith, is used to 
 signify the whole mass of Christian doctrines, as 
 in the expression, “ the faith once delivered to the 
 saints’.” Again, (3) faith is used in a sense akin to 
 the last, but not identical with it, for the Christian 
 system: not expressly as in the last instance, for 
 the objective doctrines of Christian revelation, but 
 for that system, or body of religion, in which men 
 are taught that salvation is obtained, not by their 
 own earnings, but by the sacrifice of the death of 
 Christ. This is the sense which seems to run 
 through the argumentative portions of the Epistle 
 to the Romans. Fourthly, (4) faith is used to 
 signify simple intellectual belief. This is the 
 sense in which St. James speaks of it in the pas- 
 sage of his Epistle in which he contra-distinguishes 
 it from works, and in which St. Paul speaks of it 
 when he distinguishes it from love, or from hope 
 and charity. Fifthly, (5) it is used ° to signify all 
 sorts of human virtue, grounded on the belief in 
 divinely revealed truth. This is the sense in 
 which, as will be presently explained, it is often 
 used by our Lord in the Gospels. There are also 
 two or three other subordinate senses of the word 
 faith, such as that in which it signifies (6) a pro- 
 mise’, or (7) faithful people *, (8) fidelity or 
 faithfulness °; but there are senses from which no 
 ἡ Jude ὃ, &e. ὄν, Appendix on Faith. 
 
 Cabin, ν 19. ἘΠ στη. 1.6. 9 Tata 10: 
 
v. | PRIVILEGES OF THE BAPTIZED. 239 
 
 doctrinal confusion is likely to arise, and which 
 may for the present purpose be wholly neglected. 
 Of these various senses, the greater number are 
 plainly irrelevant to the present subject. The 
 fourth and fifth are the only two which it is neces- 
 sary to consider. In the former of these senses 
 faith signifies mere simple belief. According to 
 the usual way of speaking upon these subjects, 
 mere belief is commonly called an act of the 
 purely intellectual, in opposition to the moral part 
 of the mind; and though this kind of expression 
 is so far dangerous, as it may lead us to think that 
 our minds are really made up of different parts or 
 portions capable of separate existence or action, 
 yet it is convenient, as it enables us to form a 
 clear conception of the nature of mere belief, 
 abstractedly regarded. This mere belief then may 
 be by us abstractedly regarded without any refer- 
 ence whatever to the state of will and affections 
 in the person believing. It may be found accom- 
 panied with love, gratitude, obedience ; it may co- 
 exist with hatred, fear, and misery. It is in itself 
 neither good nor bad; but it becomes either emi- 
 nently pleasing or displeasing to God, according 
 as it has its place in a good or an evil heart, and 
 is followed by growth of holy or unholy feelings. 
 In this abstract sense St. James uses the word 
 faith, when he says', that the devils also believe 
 
 St. James ii. 19. 
 
236 PRIVILEGES OF THE BAPTIZED. [ DISC. 
 
 and tremble. They believe, but not one feeling, 
 affection, or practical inclination proper to such 
 belief is theirs. They believe and hate; they be- 
 lieve and shun; they believe and tremble. 
 
 Yet it is not to be forgotten, indeed it is of the 
 first consequence to remember, that though in its 
 purely abstract nature mere belief has no quality 
 of goodness or acceptableness with God, yet, in 
 man, belief in the truths of Christian revelation 
 cannot but be acceptable with Him, inasmuch as 
 it cannot be admitted by the intellect except 
 through the medium of the will. If its evidence 
 were demonstrative, or if it were merely such as 
 the natural intellect of man could sufficiently 
 judge of, then, indeed, the presence of religious 
 belief would be no more acceptable with God 
 than that of mathematical or other natural know- 
 ledge. It might show dutiful assiduity, or laud- 
 able anxiety of improvement, but in itself it would 
 be disjoined from what is moral, and by conse- 
 quence from what is good. But being, as it is, of 
 a wholly different nature, being such as requires 
 humility and reverence of mind, consciousness of 
 sin and weakness, and love and fear of God, before 
 it can be adequately appreciated, even the mere 
 intellectual belief in Christian truth is a condition 
 to which a perverse and sinful human heart cannot 
 arrive. Faith, then, in the mere sense of belief, 
 must of necessity be the giftof God. To believe, 
 then, with the intellect, as it is, on the one hand, 
 
— 
 
 v.] PRIVILEGES OF THE BAPTIZED. 237 
 
 a token of a good heart opened by the Lord -to 
 believe, and gracious affections, so, on the other, it 
 lifts the heart and affections to address themselves 
 to higher objects, and gives them a more exalted 
 and diviner scope and range of action. 
 
 Still, however, though this be true, it does not 
 appear that intellectual belief in the truth of 
 divine doctrines is all that our Lord intends, when 
 He says to his Apostles, “ He that believeth and 
 is baptized, shall be saved.” It is no doubt a part 
 of saving faith; the first and fundamental part ; 
 but itis not all. Alone (if it could exist alone in 
 man, as it may by us be regarded alone) it would 
 certainly be insufficient, as we have the authority 
 of the Apostle St. James’ for asserting, to do 
 those great things for us which the Lord here 
 attributes to faith. It is the basis, the founda- 
 tion, the necessary beginning, insomuch that we 
 may truly say, that whosoever will be saved by 
 Holy Baptism, before all things it is necessary that 
 he thus hold and believe the sacred doctrine of 
 the Father, and of the Son, and of the Holy 
 Ghost. 
 
 But beyond this confined and more peculiar 
 sense of the word faith, there is another, of some- 
 what laxer and less strict kind, in which the word 
 is commonly used in Holy Scripture, particularly 
 by our blessed Lord Himself. In this sense it 
 
 2 St. James ii. 14. 
 
238 PRIVILEGES OF THE BAPTIZED. [ DISC. 
 
 means Christian virtue: the whole superstructure, 
 if I may so express myself, of acts inward and 
 outward, acts whether buried in the recesses of the 
 heart, or exhibiting themselves outwardly in visible 
 external deeds; of virtuous acts of every sort and 
 kind, done because of the belief in Christian 
 truth, and addressed to God by Christian truth 
 made known to us. These acts are sometimes, in 
 their own kind, acts of bravery (acts, that is, of 
 the noble habit which, helped by God’s grace, and 
 governed by a spiritually enlightened conscience, 
 makes a man act bravely in respect of his natural 
 emotion of fear), sometimes of humility, some- 
 times of modesty, sometimes of other separate 
 and distinguishable virtues; but inasmuch as in 
 every case the acts are done by reason of the be- 
 lief which a man reposes in revealed truth, and 
 are addressed to God, they go by the general name 
 of faith. Faith is in this large sense human virtue, 
 when it rises out of the belief in revealed truth; 
 Christian faith is all virtue proper to or rising out 
 of the belief in the Christian revelation of the 
 name of the Father, and of the Son, and of the 
 Holy Ghost. 
 
 But why, it may be asked, should acts like 
 these be called faith? Is not the nature of virtue 
 essentially dissimilar from that of faith? Does 
 not faith mean belief? and is not belief a different 
 thing in kind from virtuous action ? 
 
 No doubt, in strictness, belief is, as already 
 
v.] PRIVILEGES OF THE BAPTIZED. 239 
 
 explained, a different thing from virtue. But by 
 a very natural, and common laxity of speech, the 
 word belief, or faith, is taken, in a larger way, to 
 comprehend within the scope of its meaning those 
 things which are proper consequences and fruits of 
 belief. And such virtue may not improperly be 
 called faith or belief, partly because it is founded 
 upon faith or belief, strictly so called, as upon a 
 necessary basis; and partly because (this belief 
 making known the invisible God, the invisible 
 world, the invisible rewards) its essential and cha- 
 racteristic nature is a faithful resignation or con- 
 signation of a man’s whole self, in soul and body, 
 into the hands and government of that invisible 
 God, a living even while in the flesh with the 
 ever-conscious nearness of that invisible world, an 
 addressing of every thought of the heart, every 
 word of the lips, every secret and every public act, 
 to those distant and invisible rewards. 
 
 It is not one virtue among virtues, one grace 
 among graces, one flower of the garland of good- 
 ness, one human excellence selected from amongst, 
 or holding rank with or above others. Faith is 
 not one virtue, and courage, modesty, temperance, 
 compassion, other virtues. Each and all of these 
 are Christian faith in the larger sense, in so far 
 forth as the deeds proper to them are’ done be- 
 cause of Christian belief, and are addressed to the 
 invisible God, and the invisible rewards. He who 
 
 is brave, loving, just, modest, earnest in prayer, 
 
240 PRIVILEGES OF THE BAPTIZED. _ [DISC. 
 
 holy, self-denying, because of Christian belief and 
 the invisible God, is therein faithful. Every act 
 of Christian bravery, of Christian modesty, of each 
 Christian virtue, is not only such, but it is also a 
 venture, a venture on the strength of believed 
 truth, a venture for God, a venture in order to 
 please Him, and win his favour. It is faith ; and 
 faith is virtue venturing. Belief gives eyes to 
 virtue, and then virtue ventures: and faith, as in 
 its stricter sense it is confined to the sight-giving 
 belief, so in its more comprehensive use it includes 
 this noble venturing virtue. 
 
 Nor, again, is it proper to say that faith is the 
 inward principle or secret feeling of trust and re- 
 liance upon God, and all those habitual virtues the 
 fruits or consequences of it. Each virtue springeth 
 in its own feelings. Each virtue secretly germi- 
 nates in unseen and secret movements, deep in 
 the heart. Each virtue doth root itself directly 
 upon the revealed truths. There needeth not, 
 nor is there any intermediate fiduciary state of 
 mind between belief and virtues, to be, as it were, 
 a moral soil of virtue, metaphysically distinguish- 
 able from virtue, and of different acceptableness 
 from virtue in the eyes of God. 
 
 The first voluntary feelings of love, reliance, 
 humility, self-denial,—the first moral energies 
 which spring towards God when in a good heart 
 belief begins to germinate into virtue, are virtue. 
 Are they feelings of faith? No doubt they are; 
 
v.] PRIVILEGES OF THE BAPTIZED. 241 
 
 for they have an unseen scope, they deal with 
 things hoped for as substantial *, and things not 
 seen as evident. But they are also feelings of 
 love and gratitude, of modesty or courage, or 
 whatever other be the specific name belonging to 
 them according to their kind. Are they feelings 
 of love and gratitude, or of the other virtues? No 
 doubt they are; but they are also feelings of faith ; 
 for they spring from belief, and their province and 
 objects are the things of the invisible world. 
 
 In this sense of the word faith it comprehends 
 and includes the former and narrower sense. The 
 intellectual and moral parts, distinguishable as we 
 regard them, are practically one. Each is, in some 
 degree, cause and consequence of the other; and 
 though we may rightly speak of belief as being, 
 in the natural order of things, the basis and 
 ground of virtue, yet does virtue in many ways 
 strengthen, confirm, introduce, and prepare belief; 
 just as in many plants the living shoots or leaves, 
 when divided from the parent stock, will of them- 
 selves put forth roots, and reverse the natural 
 process of growth; and many a beautiful race of 
 exotic flowers blooms, without root or soil, 
 wreathing itself lightly from bough to bough of 
 South American forests. 
 
 It is in this second sense of the word, as was 
 before observed, that our blessed Lord speaks 
 
 * Heb. xi. 1. 
 
242 PRIVILEGES OF THE BAPTIZED. [ DISC. 
 
 more commonly of faith as a thing of the heart, 
 a virtue, or as comprising virtues. Thus, when 
 of the ten lepers, the Samaritan alone returned to 
 give glory to God‘, our Lord calls his gratitude 
 (for gratitude alone the narrative exhibits) by the 
 name of faith. In the case of the poor woman 
 who was a sinner, the many tears, showing 
 “much love *,” are by the Lord called faith. In 
 the case of the father of the demoniac boy, tears, 
 and the prayer to “help his unbelief ®,” receive 
 the blessing expressly said to belong to Faith. 
 In the case of the poor superstitious woman’, who 
 hoped to steal, as it were, a cure by touching the 
 hem of His garment in the press of people that 
 followed to the house of Jairus, her anxious search 
 of bodily restoration from Christ is by Himself 
 ealled faith. In the poor Syrophcenician wo- 
 man ὃ, whose daughter was grievously vexed with 
 a devil, her obstinate undiscouraged prayers are 
 called great faith. 
 
 Nor is the way in which St. Paul enumerates 
 the great instances of faith® in the worthies of 
 the Old Testament at all different from that in 
 which our Lord speaks in these passages. ΑἹ] of 
 them believed that God is, and that He is a re- 
 warder of them that diligently seek Him. All of 
 them regarded these rewards which they did not 
 
 * St. Luke xvu. 19. ° Tbid. vii. 50. 
 ®° St. Mark ix. 22. 7 St. Mark v. 4. 
 * St. Matt. xv. 28. ΕΓΒ τι. 1. 98. 
 
V.]  ο PRIVILEGES OF THE BAPTIZED. 243 
 
 see, but hoped for, as evident and substantial. 
 All of them died thus in faith, not having received 
 the promises, but having seen them afar off, and 
 having been persuaded of them, and having em- 
 braced them and confessed that they were strangers 
 and pilgrims on the earth; and so faithful Abel 
 offered his more excellent sacrifice, faithful Enoch 
 was translated, faithful Noah prepared his ark, 
 faithful Abraham obeyed the command of God to 
 leave his country, sojourned in the land of promise 
 as in a strange country, and when he was tried, 
 offered up Isaac; faithful Isaac blessed Jacob, 
 faithful Jacob when he was dying blessed both 
 the sons of Joseph, faithful Joseph when he 
 died made mention of the departing of the 
 children of Israel, faithful Moses when he was 
 born was hidden of his parents, when he came 
 to years refused to be called the son of Pharaoh’s 
 daughter, forsook Egypt, kept the Passover; for 
 all of them alike, in all these faithful acts, had 
 respect unto the recompense of the reward. Thus 
 speaks St. Paul of the faithful obedience of the 
 patriarchs; nor are his expressions in any way to 
 be understood differently from those of Matta- 
 thias to his sons as recorded in the first book of 
 the Maccabees : “ Call to remembrance what acts 
 our fathers did in their time; so shall ye receive 
 great honour and an everlasting name. Was not 
 Abraham found faithful in temptation, and it was 
 imputed unto him for righteousness? Joseph in 
 R 2 
 
244 PRIVILEGES OF THE BAPTIZED. __ [ DISC. 
 
 the time of his distress kept the commandment, 
 and was made lord of Egypt. Phinees, our father, 
 in being zealous and fervent, obtained the cove- 
 nant of an everlasting priesthood. Jesus, for ful- 
 filling the word, was made a judge in Israel. 
 Caleb, for bearing witness before the congrega- 
 tion, received the heritage of the land. David, 
 for being merciful, possessed the throne of an 
 everlasting kingdom. KElias, for being zealous 
 and fervent for the law, was taken up into heaven. 
 Ananias, Azarias, and Misael, by believing, were 
 saved out of the flame. Daniel, for his inno- 
 cency, was delivered from the mouth of lions. 
 And thus consider ye throughout all ages, that 
 none that put their trust in him shall be over- 
 come '.” 
 
 Thus, in all these cases, to believe God and his 
 promises, and act as believing, are together spoken 
 of as faith. Faith, which, strictly used, means 
 belief only, is used more largely to cover all that 
 mixed mental state and complex virtue which is 
 built by the operation of God’s grace in our 
 hearts upon belief, and addresses itself to the 
 invisible God, and his invisible rewards. And 
 such faith—such as the Lord Himself, in the 
 instances adduced, acknowledged and_ blessed ; 
 faith, the virtue of the heart grounded upon belief 
 in the understanding; faith, the virtue of the 
 heart, looking through belief as through a tele- 
 
 1 δου. i. 5l—O1- 
 
v.] PRIVILEGES OF THE BAPTIZED. 245 
 
 scope, and thence gaining the view, and by the 
 view, the love and obedience of God the Father, 
 Son, and Holy Ghost; faith, the complex good- 
 ness of the Christian mind, the joint work of every 
 faculty of intelligence and capacity of feeling in 
 man, is, according to the commission given to the 
 Apostles in the great forty days, to be the fit 
 estate for holy baptism, and with baptism the title 
 to every other blessing. 
 
 “He that believeth and is baptized, shall be 
 saved.” Shall be saved! He shall be saved forth- 
 with, saved from death, put into the ark out of 
 the raging waters of the flood; he shall become 
 one of those that are saved, be put into the state 
 of salvation. He shall be made God’s own child, 
 being a member of Christ. He shall be at once, 
 in title, privilege, and condition, elect, a saint of 
 God, enrolled among the citizens of heaven, 
 rescued from the thraldom and dead estate of the 
 subjects of Satan. Shall be saved! Living on in 
 the world, wandering awhile up and down in time, 
 —that duration created by the most high God 
 to give scope for choice, free-will, voluntary action, 
 growth, gradual perfecting of the saints, —he 
 shall, if he hold fast his belief, and mature his 
 virtue, if he persist in prayer, and by the grace of 
 God grow to the full stature of a perfect man in 
 Christ, he shall be saved; saved in the awful day ; 
 saved from the wreck of the world; saved from 
 
 weaknesses, temptations, and sins; saved from 
 
246 PRIVILEGES OF THE BAPTIZED. [ DISC. 
 
 dangers and drawbacks ; saved out of the state of 
 trial into the state of joy; saved from the glory 
 of the Church militant, into the greater and 
 eternal weight of glory of the Church trium- 
 phant. 
 
 He that believeth and is baptized: yea, and he 
 that is baptized and believeth. Such belief or 
 faith, as it is the fitness for holy baptism, so is the 
 business of life after baptism. As its first and 
 weak beginnings introduce to the fountain of life, 
 so its daily increasing strength, and continual 
 accessions of habitual firmness, lead the baptized 
 on to glory. “Teaching them to observe all 
 things whatsoever I have commanded you;” the 
 whole moral law of Christianity is comprised 
 within its high functions. The love of God’, and 
 the love of man, the almsgivings, the prayers, the 
 fastings, the forgivenesses, the humilities, all the 
 details of that high Christian righteousness which 
 must exceed the righteousness of the Scribes and 
 Pharisees, come within and are part of this ful- 
 ness of Christian faith. Christian faith requires 
 all. Every thought and feeling; every word and 
 action ; body and soul with all their powers; the 
 understanding and the will; the imagination, the 
 hopes, and the desires ; all consecrated to God the 
 Father, Son, and Holy Ghost, are faith; and all 
 work onward and onward, fearful indeed, and 
 
 St. Matt. xxil. 37—40; vi. L—18; xvi. 4. 21—35; 
 
 xi, 29)-ve 20> 
 
v.] PRIVILEGES OF THE BAPTIZED. 247 
 
 trembling for themselves, but hopeful and trust- 
 ing in God, who is their source and strength, 
 from the salvation of baptism to the salvation of 
 glory. 
 
 “And these signs shall follow them that believe. 
 In my name they shall cast out devils; they shall 
 speak with new tongues; they shall take up ser- 
 pents, and if they drink any deadly thing it shall 
 not hurt them; they shall lay hands on the sick, 
 and they shall recover ἢ 
 
 Such shall be the further powers and triumphs 
 of faith. In the name of Christ nothing shall be 
 impossible to it. The ordinary limits which bound 
 the agencies of man shall be removed for those 
 who, planted into the body or name of Christ, 
 and growing daily stronger in faith, work miracles 
 in prayer, yet not they but the grace of Christ 
 which is in them. To the universal Church, His 
 indwelling Presence is grace and strength and 
 Divine power. And individual members of the 
 body win the separate blessings by separate faith. 
 As they grow in faith, as they realize more and 
 more the greatness of their station and privilege, 
 and live more nearly up to it; as Christ dwelleth 
 more and more in their hearts by faith; so they 
 obtain more and more enjoyment of the great and 
 supernatural blessings which belong to the body. 
 Their prayers are more heard, their graces are 
 
 * St. Mark xvi. 17, 18. 
 
248 PRIVILEGES OF THE BAPTIZED. [ DISC. 
 
 greater, their knowledge and power of sight and 
 judgment in divine things are enlarged, they have 
 more and more constant sense of the nearness and 
 holiness of God, they see differences in things 
 apparently indifferent, they gain greater powers ἡ, 
 powers over themselves, their friends, their ene- 
 mies, the visible and invisible world. According 
 to the often repeated promise of the Lord, they 
 may work miracles. “Verily I say unto you, If 
 ye have faith as a grain of mustard seed, ye shall 
 say to this mountain, Remove hence to yonder 
 place, and it shall remove; and nothing shall be 
 impossible unto you °.” 
 
 And where shall a word be found in the Holy 
 Scriptures of the cessation of these powers of 
 faith? or what ground of reason can be given 
 which should make us think that, if the blessed 
 presence of Christ amid His Church is assured 
 even unto the end of the world, faith hath 
 ceased to have the privilege so often promised in 
 the Gospels, and so solemnly conferred in the 
 Forty Days? It is plain that there is none such. 
 The promise is nowhere spoken of as though it 
 was a temporary one, nor has the gift been ever ex- 
 
 “καὶ τάχα ὥσπερ ἐπὶ τῶν σωμάτων ἐστί τισι πρός τινα 
 φυσικὴ ὁλκὴ, ὡς τῇ μαγνησίᾳ λίθῳ πρὸς σίδηρον, καὶ τῷ καλου- 
 μένῳ Νάφθᾳ πρὸς πῦρ, οὕτως τῇ τοιᾷδε πίστει πρὸς θείαν 
 δύναμιν.---ΟτἸρρη. in Evang. Matt. x. 
 
 5 St. Matt. xvi. 20; xxi. 21. St. Mark xi. 23. St. Luke 
 
 xvi. 6. 
 
v. | PRIVILEGES OF THE BAPTIZED. 249 
 
 pressly withdrawn. The Church is still the Body 
 of Christ, and where He is, there is still the 
 power which exhibited itself in all the mighty 
 works of the Apostolic days. We may not doubt 
 it. We must not doubt these holy solemn say- 
 ings of our departing Lord. We must not apply 
 the miserable standard of our own deficiencies to 
 measure the height and breadth of our gracious 
 Master’s word of promise, and thus make it speak 
 only our own language, echo our own thoughts, 
 and represent only our actual condition. No; The 
 
 reater 
 
 ὃ ; g 
 amid the sacred sayings of these forty days, there blessedness 
 ἐ i Ἢ of them 
 is yet one which seems to meet this very doubt, that believe 
 
 and bid us not fear for the blessedness of faith, in ae 
 whatever distant ages or lands it may be cherished 
 in the hearts of Christian men. ‘Thomas, be- 
 cause thou hast seen, thou hast believed ; blessed 
 are they that have not seen, and yet have be- 
 lieved °.” Yes, whenever or wherever they may be 
 born, or live, of whatever hue, of whatever speech, 
 of whatever rank or station among men,—“ blessed 
 are they that have not seen, and yet have be- 
 lieved ;” blessed, even as St. Thomas! blessed even 
 above St. Thomas! blessed with every blessing that 
 is, by God’s mercy in Christ, the inheritance of 
 faith. The indwelling Presence decays not, nor 
 grows old. ‘The promise is everlasting, and shall 
 never fail. God still looketh on his Church in love, 
 
 ®St. John xx. 29. cf. 1 St. Pet. 1. 8. 
 
250 PRIVILEGES OF THE BAPTIZED. [ DISC. 
 
 as on the Body of His Son, and shall do so to 
 the end. 
 
 Alas! it is not from the failure of these causes 
 that men grow cold, and doubt whether powers and 
 privileges like these were ever given in perpetuity 
 to the Church, or to her faithful children, or 
 whether they were not the mere credentials of 
 the first Apostolic preachers, of no further use or 
 benefit to the Church than to be historical evi- 
 dences of Christianity to later days. Is it not, 
 rather, that the abundance of iniquity’ hath chilled 
 love? Is it not, rather, that according to our 
 Lord’s own mournful forecasting, the Son of Man, 
 when He cometh, is little likely to find such faith 
 upon the earth*? The faith that prayed without 
 ceasing; the faith that loved God above all 
 things; the faith that devoted time, talent, labour, 
 soul and body, to God’s service; the faith which 
 caused a man to realize his membership of Christ 
 as his first and greatest, and, so to speak, his only 
 (because his most inclusive) relation upon earth ; 
 the faith which was as eyes to the soul, and made 
 it see God in His Church, and in every ordinance 
 of His in her; which showed to it the dishonour 
 and irreverence that is done to God in thousands 
 of actions which the world calls innocent and in- 
 different ; such faith is surely rare and discouraged 
 among us. Credit, character, ease, power, money,— 
 
 7 St. Matt. xxiv. 12. * St. Luke xviii. 8. 
 
v.] THE PROMISE OF THE FATHER. 251 
 
 these things and such as these fill the hearts who 
 claim to be of the Body of Christ, and profess to 
 be making their glorious calling and election sure. 
 These things and such as these have supplanted 
 faith in the chilling and chilled hearts of too 
 many of those who are in estate and privilege 
 heirs of God, and joint heirs of Christ. Truly we 
 need, one and all, never to weary of the apostolic 
 prayer °, “Increase our faith.” It is of Thee, O 
 Lord, alone that we can believe. It is not of our- 
 selves, it is thy gift. Do Thou, of thy great 
 goodness, stir our hearts! Quicken us to a stronger, 
 a holier, and livelier faith. Make us to yield 
 ourselves up to Thee with fuller and truer devo- 
 tion, that in the last day, at thy coming, we may 
 be found among the number of thy faithful and 
 blessed children ! 
 There remains but one more saying of the Ix. The 
 
 Promise of 
 
 great Forty Days to be briefly noticed, but it is the Holy 
 the greatest of all. It is the one upon which all °"* 
 the others depend for their full and divine accom- 
 plishment. “And behold, I send the promise of 
 my Father upon you. ‘Tarry ye here in the city 
 of Jerusalem, until ye be endued with power from 
 on high':” the gift of the Holy Ghost, the descent 
 of the Blessed and Eternal Comforter, to dwell in 
 the Church. 
 
 Till the Holy Ghost was given, these other The most 
 
 important, 
 
 * St. Luke xvii. 5. ' St. Luke xxiv. 49. 
 
as giving 
 life and 
 force to all. 
 
 252 THE PROMISE OF THE FATHER. _ [DISC. 
 
 great sayings were, so to speak, dark and ineftec- 
 tive. The very receivers’ of them knew not half 
 their sacred meaning, nor the wonderful exaltation 
 of privilege and blessing to which they themselves 
 were raised by them. With the day of Pentecost, 
 and the full effusion of the fiery Spirit, light 
 flashed through all these sacred words, and they 
 were seen to be full of mighty and unexpected 
 significancy, the very outlines of the kingdom of 
 Tleaven. All that their Lord had said to them 
 was brought vividly before their minds. The 
 wondrous vision of “all truth” was opened before 
 them. They were taught of God, and became at 
 once the teachers of the world. 
 
 The delegation of the Church to occupy the 
 place of her Lord upon the earth, and the per- 
 petual Presence of the Lord with her as the secret 
 of that delegation, which verities are at the very 
 foundation of the being of the Church, and all 
 its powers and privileges among men, do both 
 altogether depend for their completion upon the 
 Divine gift of the Holy Ghost. 
 
 In the predictions uttered by our Lord to give 
 comfort to His disciples before His departure from 
 
 2 Witness their inquiry of the Lord, even after all these 
 great Sayings had been solemnly declared to them: “ Lord, 
 wilt Thou at this time restore again the kingdom to Israel ?” 
 Our Lord in His answer points to the day of Pentecost : 
 “But ye shall receive power after that the Holy Ghost is 
 
 come upon you.” Acts i. 6. 8. 
 
v.] THE PROMISE OF THE FATHER. 253 
 
 them, the coming of the Comforter, and His own 
 return to dwell among them are spoken of, as 
 has been shown above, as if they were either one 
 and the same event, or at least took place the one 
 by the means of the other. “ He would not leave 
 them orphans; he would come to them’.” “Yet 
 a little while and they should see him.” “He 
 would see them again, and their heart should re- 
 joice, and their joy no man should take from 
 them ;” and yet “it was expedient for them that 
 he should go away, for if he went not away, the 
 Comforter would not come unto them; but if he 
 departed he would send him unto them.” 
 
 When, again, the Church is spoken of as the 
 temple of Christ, we are taught that it is by the 
 Presence and indwelling grace of the Holy Ghost 
 in the hearts of separate Christians that it becomes 
 so. “All the building fitly framed together groweth 
 unto an holy temple in the Lord; in whom ye 
 also are builded together for an habitation of God 
 through the Spirit *.” “Know ye not that ye are 
 the temple of God, and that the Spirit of God 
 dwelleth in you °?” “ Ye also as lively stones are 
 built up a spiritual house, an holy priesthood, to 
 offer up spiritual sacrifices acceptable to God by 
 Jesus Christ °.” 
 
 If the Church is called by the name of the 
 Body of Christ, it is in like manner owing to the 
 ΒΟ ΟΠ π xiv, 18 3 xvi! 22, 16.7. * Eph. 1/21, 22° 
 
 * 4 Cor. 1 10: eT Retin, 5. 
 
254 THE PROMISE OF THE FATHER. _ [DISC. 
 
 Presence and indwelling strength of the Holy 
 Ghost in the members that they are thus mysteri- 
 ously united to Him. “For by one Spirit are we 
 all baptized into one body, whether we be Jews 
 or Gentiles, whether we be bond or free, and 
 have all been made to drink into one Spirit ’.” 
 It is by the Holy Ghost that we may “grow up 
 into him in all things, which is the head, even 
 Christ: from whom the whole body fitly joined 
 together, and compacted by that which every joint 
 supplieth, according to the effectual working in 
 the measure of every part, maketh increase of the 
 body unto the edifying of itself in love ὃ: and 
 “hereby we know that God abideth in us, by the 
 Spirit which he hath given us*.”. As we become 
 spiritual men by the Spirit which is in us, as that 
 union with the Body and unto the Head is a spi- 
 ritual conjunction, so it proceedeth from the 
 Spirit; and “he that is joined unto the Lord is 
 one spirit'.” In the same manner we are taught 
 that if we have not the Spirit of Christ’, we are 
 none of His; but that when being born of God by 
 the Spirit ° we have love of Christ, then the Father 
 and the Son love us, and will come unto us, and 
 make their abode in us. 
 
 Again, what were the sacred tradition of Holy 
 
 ΤᾺ (δὲ: πὶ 1. * Eph. iv. 16. Col. ii. 19. 
 
 ° 1 St. John i. 24. 
 
 "1 Cor. vi. 17. Cf. Bp. Pearson on the Creed, art. viii. 
 
 2 Rom. viii. 9. 3 Cf. 1 St. John iv. 7; xiv. 23. 
 
v.] THE PROMISE OF THE FATHER. 255 
 
 Baptism without the Holy Ghost, who is not only 
 one of the sacred Three-in-One in whose Holy 
 Name it is given, but who is, more particularly 
 still, Himself the very gift and grace of Baptism ? 
 The very point in which the divine sacrament of 
 the Lord’s institution differs from the washing of 
 the Baptism of John is this, that it imparts the 
 sacred and most holy gift of the indwelling of the 
 Holy Ghost. We sacredly believe, that with the 
 due use of the holy water of Baptism comes the 
 birth of the Holy Ghost mentioned in our Lord’s 
 discourse * with Nicodemus, and that thereby the 
 laver of Holy Baptism becomes, as St. Paul? calls 
 it, the laver of Regeneration. We believe that 
 like as the body was anciently dipped in the water 
 in the external act of Baptism, and thence raised 
 up again, so the souls of the baptized have been 
 made in a mysterious and Divine way, by the 
 means of that action, to partake of the death® and 
 burial, and of the Resurrection of Christ. “O 
 strange and inconceivable thing! we did not 
 really die, we were not really buried, we were not 
 really crucified, and raised again. Our imitation 
 was but in a figure, whilst our salvation was in 
 reality. Christ was actually crucified, and actually 
 buried, and truly rose again; and all these things 
 have been vouchsafed to us, that we, by imitation, 
 communicating in His sufferings, might gain sal- 
 *St. John iii. 3. 5. 5 ΤΠ: Wino. 
 
 © Rom. vi. 3---5. Col. ii. 12; iii. 4. 
 
256 PRIVILEGES OF THE BAPTIZED. [ Disc. 
 
 799 
 
 vation in reality’.” Thus St. Cyril of Jerusalem 
 shows eloquently and clearly how the holy Saera- 
 ment, which is in itself a figure or imitation of 
 that which was done for us by Christ, conveys to 
 us the reality of the blessing. We wash in the 
 sacred water, and our soul is spiritually re-born ; 
 we descend into the figurative sepulchre, and we 
 rise to real life by an eternal Resurrection. 
 
 What new birth may be, what the precise 
 change worked upon our souls and bodies by this 
 Divine operation may be, we cannot say. As “the 
 wind bloweth where it listeth, and we hear the 
 sound thereof, but cannot tell whence it cometh 
 or whither it goeth,” so viewless, deep, and myste- 
 rious are the inward workings of the Holy Ghost, 
 whereby our souls are re-born to immortality, re- 
 born to holiness, re-born to the likeness and love 
 of God our Saviour. But then first begins in us 
 that which God looketh on in love. We begin to 
 be in Christ, and Christ begins to be formed in us. 
 
 But, again, as the beginnings of natural life are 
 small and feeble, nor comparable in point of 
 vigour and efficacy with the maturity of life full 
 grown, so are the beginnings of spiritual life weak 
 and feeble too. The mysterious gift is indeed 
 present, and the soul is changed in itself and in 
 its aspect to God, but hitherto it has made no 
 spiritual attainments, nor risen beyond the first 
 
 7 St. Cyril of Jerusalem, Myst. Cat. 1. 
 

 
 v.| PRIVILEGES OF THE BAPTIZED. 257 
 
 and, as it were, germinal condition of spiritual 
 being. But with every act of faith, with every 
 voluntary activity of the mind in obedience to the 
 inward working of the Holy Ghost, and in the 
 direction of the invisible rewards of God, the 
 Spirit grows in us, and we grow in the Spirit. 
 As the Spirit grows in us, so are we more sanc- 
 tified, so are we more holy, so have we more 
 faith, so do we realize the unseen things better, 
 so are we more citizens of heaven, so do we 
 draw nearer to the likeness of Christ, so do 
 we more make our calling and election sure. 
 In prayer the Holy Spirit® cries within us; by 
 prayer we receive fresh grace of the Holy Spirit . 
 In Confirmation’ we receive the outpouring of 
 the sevenfold gifts of the Holy Spirit, the spirit of 
 wisdom and understanding, the spirit of counsel 
 and ghostly strength, the spirit of knowledge and 
 true godliness, and the spirit of holy fear. In 
 every Communion of the Lord’s Body and Blood 
 we strengthen the union (that sacred union of 
 the Holy Ghost!) which is betwixt the members 
 of the Body and their Divine Head. Thus in all 
 our Christian life, from the font to the grave, the 
 Holy Ghost is the very principle and source of 
 vitality in us. Without Him we cannot think a 
 thought, or speak a word, or do a deed which is 
 not evil. Faith or works, things inward or things 
 
 * Rom. viii. 26. * St. Matt. v. 11. St. Luke’xi. 13. 
 
 * Prayer in the Order of Confirmation. Cf. Isa. xi. 2. 
 5 
 
258 THE PROMISE OF THE FATHER. _ [DISC. 
 
 outward, all alike without Him are vile, with Him 
 are precious. Cherishing His Presence, growing 
 in His grace, not quenching His movements of 
 fire, we shall pass unhurt from earth to heaven, 
 from the state in which He is “the earnest *” of 
 our bliss, to the state in which, by His perfect 
 sanctification, we shall at last be fitted and made 
 capable of our bliss. 
 
 In like manner to the Holy Ghost, the ordainer, 
 we trace every authoritative commission to rule, to 
 teach, to feed, to bind and loose, which Apostles 
 held, or successors of Apostles hold, in the Church 
 of Christ; and because of that Divine authority 
 inhering in them, we believe that they justly claim 
 a Christian * submission to the acts of their sepa- 
 rate functions, to the end of the world. It is the 
 Holy Ghost who maketh men to be overseers over 
 the flock of God*. It is the Holy Ghost by whom 
 they are empowered to forgive and retain 51Π8 ἢ. 
 It is the Holy Ghost, by whom is given to one the 
 word of wisdom, to another the word of know- 
 ledge, to another the working of miracles, to an- 
 other prophecy; all these manifold gifts which 
 He worketh, dividing to every man severally as 
 He will ©. 
 
 To the Holy Ghost therefore we attribute, in 
 
 ? 2 Cor. i, 22; v. 5. Eph. i. 18, 14. 
 
 * Bp. Pearson on the Creed, art. viii. 
 
 * Acts xx. 28. ° St. John xx. 22. 
 * 1 Cor, xiid 82 Ὁ. 
 

 
 v.] THE PROMISE OF THE FATHER. 259 
 
 all lowliness and thankfulness of mind, all holi- 
 ness, all power, all acceptableness in the Church. 
 From Him is the authority of governors ; from 
 Him the obedience of the governed. A mighty 
 work of God is doing on the earth; on men, and 
 in men; a work which each may resist, if in the 
 wilfulness of a rebellious spirit he resolves to re- 
 ject the counsel ’ of God against him; but which, 
 too, each may further by yielding himself up in all 
 devotion of body and soul to perform, with the 
 help of God, the work which God hath given him 
 to do. But though man may further, as man may 
 reject, though man by using the means of grace 
 with all diligence may work out, as he may also 
 lose and ruin, his own salvation, yet of the work 
 and gift of God the Holy Ghost is all that is good 
 or faithful or well-pleasing in him. He keeps our 
 souls as their sole indwelling principle of truth, 
 purity, and firmness. He is our Lord and Giver 
 of life, our growth, our grace, our joy, our hope. 
 “Through Him is the lifting up of hearts, the 
 leading of the weak by the hand, the perfecting 
 of those who make progress. He, shining upon 
 those who have been purified from every stain, 
 maketh them spiritual by union with Himself. 
 And as clear and transparent bodies, when a ray 
 of light falls upon them, become shining them- 
 selves, and reflect another ray from themselves, 
 
 7 St. Luke vii. 30. 
 Siz 
 
260 THE PROMISE OF THE FATHER. [ DISC. 
 
 so spirit-bearing souls, shone upon by the Spirit, 
 are themselves made spiritual, and send forth grace 
 to others also. Thence comes the foreknowledge 
 of things to come, the understanding of mysteries, 
 the comprehension of things concealed, the dis- 
 tributions of gifts, citizenship of heaven, union 
 with the choir of angels, endless joy, perseve- 
 rance with God, likeness to God, and what is 
 the chief of all things desirable, the becoming 
 divine *.” 
 
 Thus to the Holy Ghost, the Divine Paraclete, 
 the Church owes her life, her light, and spiritual 
 being. Without Him, even the sacred words of 
 Christ, the charter of her marvellous powers and 
 graces, had been words without deeds, a body 
 without a soul, a shadow without a substance. 
 With his Divine Presence, and unfailing help, all 
 these sacred words are full of energetic, life-im- 
 parting force. The words were spoken in the 
 Forty Days; the Spirit and the power descended 
 on the fiftieth. From that day forth the Church 
 began to bear her sacred witness to the world. 
 From that day forth she began in the life and 
 strength of the Holy Spirit of God to strike her 
 roots deeply, and to spread her branches. From 
 that day forth she began to cover the hills with 
 her shadow, and to fill the land; to send out her 
 boughs unto the sea, and her branches unto the 
 
 * S. Basil, de Spiritu Sancto, c. 9. 
 
v. | THE PROMISE OF THE FATHER. 261 
 
 river. From that day forth she began, through a 
 long and various, a mournful and wonderful his- 
 tory, to prepare the world for the terrible advent 
 of her Lord in Judgment. 
 
2 ae 
 
 Pay 4) ee 
 «αἰ. bf 
 
 j 
 7. 
 
 
 

 
 
 
 APPENDIX. 
 
 Pace 36. 
 
 S. Cyprian. adv. Judzos, lib. ii. c. xxvi.—Quod cum resur- 
 rexisset, acciperet a Patre omnem potestatem, et potestas ejus 
 zeterna sit. 
 
 Apud Danielem: Videbam in visu nocte, et ecce, in nubi- 
 bus coeli quasi filius hominis veniens venit usque ad Veterem 
 dierum, et stetit in conspectu ejus, et qui assistebant ei obtu- 
 lerunt eum : et data est ei potestas regia, et omnes reges terre 
 per genus: et omnis claritas serviens ei: et potestas ejus 
 zeterna, que non auferetur, et regnum ejus non corrumpetur. 
 Item apud Esaiam: Nunc exsurgam, inquit Dominus, nunc 
 clarificabor, nunc exaltabor, nunc videbitis, nunc intelligetis, 
 nune confundemini : vana erit fortitudo spiritus vestri, igni vos 
 consumet. Item in Psalmo 109: Dixit Dominus Domino 
 meo, Sede ad dexteram meam, quoadusque ponam inimicos 
 tuos suppedaneum pedum tuorum : Virgam virtutis tuee mittet 
 Deus a Sion: et dominaberis in medio inimicorum tuorum. 
 Item in Apocalypsi (Rev. 1. 12—18). Item in Evangelio, 
 Dominus post resurrectionem : Data est mihi omnis potestas 
 in coelo et in terra: ite, ergo, et docete omnes gentes, tingentes 
 eos in nomine Patris, et Filii, et Spiritus Sancti, docentes eos 
 
 observare omnia queecunque preecepi vobis. 
 
264 APPENDIX. 
 
 Pace 125. 
 
 On the use of the words Ὁ Υἱὸς τοῦ ᾿Ανθρώπου in the New 
 Testament. 
 
 It has been often observed, that the appellation Ὁ Υἱὸς τοῦ 
 ᾿Ανθρώπου is only used of our Blessed Lord by Himself, 
 until the Ascension ; and only once by any other person in 
 the New Testament afterwards,—that is, by St. Stephen, in 
 Acts vil. 56. 
 
 There can be no doubt of its general meaning as so used. 
 As the expression υἱὸς ἀνθρώπου twice used of our Lord in 
 the Book of Revelations, and once in St. John’s Gospel *, and, 
 recurring continually in the Prophet Ezekiel, in the Psalms, 
 and other places of the Old Testament, probably means a 
 man, one born of human race, so ὁ Yidc τοῦ ᾿Ανθρώπου means, 
 the man, the one of human race, the particular single eminent 
 man. Without the articles, the expression seems to signify, 
 by a common Hebrew idiom, a man; just as the correspond- 
 ing phrase is used of men, ‘‘As many as are led by the 
 Spirit of God’, οὗτοί εἰσιν υἱοὶ Θεοῦ, they are sons of God.” 
 With the articles, it is no longer a mere description, but a 
 descriptive appellation, ‘‘ Whom do men say that I, the Son 
 of Man, am*?” It is true that in one place the expression 
 τοῖς υἱοῖς τῶν ἀνθρώπων is used of men in general (πάντα 
 ἀφεθήσεται τὰ ἁμαρτήματα τοῖς υἱοῖς τῶν ἀνθρώπων ). This 
 use, however, is perfectly simple, and different from the one 
 of which I am speaking. The first article is wanted in the 
 sentence to give definiteness to the word υἱοῖς, and the 
 second is added by the ordinary rule, which attaches the 
 article to the second noun, whensoever it has been attached to 
 the first. Besides, being used in the plural number, the 
 expression has no. semblance of an appellation, or proper 
 
 1 Rev. i. 13; xiv. 14. but vide Bp. Middleton, p. 246, on St. John 
 
 v. 27. 
 2 Rom. vili. 14 ; ix, 26, 3 St. Matt. xvi. 18. 4 St. Mark iii. 28. 
 
APPENDIX. 265 
 
 descriptive designation, which is the manner in which it is so 
 often used of our Lord. 
 
 The first article, then, Ὃ Υἱὸς, contradistinguishes from 
 other sons, ὁ υἱὸς τῶν υἱῶν. The second either marks the 
 abstract noun, τοῦ ’AvOpwrov, of humanity, or human stock, 
 (as Grotius interprets, ‘‘ Nam ὁ υἱὸς τοῦ ἀνθρώπου recté dicitur 
 cum de generis humani universitate agitur. Szepe enim arti- 
 culus notat τὸ καθόλου totum genus’,”) or, what is more pro- 
 bable, is added to the latter noun, because the former one has 
 also an article; which is the interpretation of Bp. Mid- 
 dleton. 
 
 The appellation then, ‘O Υἱὸς τοῦ ᾿Ανθρώπου, is used by our 
 blessed Lord, of Himself, eighty-two times in the New 
 Testament. Of these instances, thirty-two occur in St. 
 Matthew, fourteen in St. Mark, twenty-six in St. Luke, and 
 ten in St. John; many, that is, in all, but fewest in the 
 deepest, and, if we may so say, the divinest of the Gospels, 
 where nevertheless the Heavenly Sonship is spoken of thirty- 
 one times, more frequently, that is, than in any of the 
 others. 
 
 In far the greatest number of instances, the appellation of 
 the Son of Man is used to express either the humiliation of 
 our Lord, as a man, or his glorification, as a man. 
 
 First, It expresses his humiliation ; as,— 
 
 1. He has not where to lay his head. (St. Matt. viii. 
 20; St. Luke ix. 58.) 
 
 2. He must suffer. (St. Matt. xvii. 12. St. Mark viii. 
 31; ix. 12. St. Luke ix. 22.) 
 
 3. He is betrayed. (St. Matt. xvii. 22; xx. 18; xxvi. 
 224. 95. δι. Markeixe 91: x. 89; xiv. 21. 41; 
 St. Luke ix. 44; xviii. 81; xxii. 22. 48; xxiv. 7.) 
 
 4. He gives his life. (St. Matt. xx. 28. St. Mark 
 
 7p ΠΟΥ 
 
 5 Grot. in Mare, ii. 28. 
 
266 APPENDIX. 
 
 5. He is lifted up. (St. John iii. 14; viii. 98; xii. 34.) 
 6. He is buried. St. Matt. xii. 40. St. Luke xi. 30.) 
 Of these particulars of humiliation, none (except His being 
 lifted up) occur in St. John ; and this one is not found in any 
 of the other three Gospels. 
 Secondly, It is used to express the glorification of His 
 human nature :— 
 1. Angels ascend and descend upon him. (St. John 
 i. 52.) 
 . The hour draws near for his glorification. (St. John 
 xii. 23; xiii. 31.) 
 3. He rises from the dead. (St. Matt. xvii. 9. St. Mark 
 ix. 9.) 
 4. He ascends. (St. John vi. 62.) 
 5. He is at the right hand of God. (St. Matt. xxvi. 64. 
 St. Mark xiv. 62. St. Luke xxii. 69.) 
 6. He is to return to judge; with a sign in heaven; like 
 
 τῷ 
 
 lightning; with angels; in the clouds; sitting on the 
 . throne of his glory; will send his angels to gather 
 his elect. (St. Matt. x. 20; xvi. 27, 28; xix. 285 
 xii. 41; xxv. 31; xxiv. 27. 30. 37. 39. 44; xxv. 
 13; xxviii. 19. St. Mark viii. 38; xili. 26. St. 
 Luke xii. 8. 40; xviii. 8; 1x. 26; xvii. 24. 26. 30; 
 
 xii. 40; xxi. 27. 36.) 
 These two uses of the appellation will explain far the 
 greatest number of passages in which it occurs in the New 
 Testament. There remain about twelve, in which the appel- 
 lation is given to our Lord equally decisively, but without so 
 direct reference to either of these two states of humiliation or 
 glorification. Such are the following: “The Son of Man 
 hath come eating and drinking,” “‘ He that soweth the good 
 seed is the Son of Man,” ‘‘ Whom do men say that I, the Son 
 “of Man, am?” ‘The Son of Man is come to save that which 
 was lost,” the “ days of the Son of Man,” ‘unless ye eat the 
 
 flesh of the Son of Man.”. 
 
APPENDIX. 267 
 
 Respecting these two main uses of this expression, Bishop 
 Middleton remarks«: “1 have, indeed, observed, that in a 
 majority of the places in which our Saviour calls Himself the 
 Son of Man, (and He is never in the New Testament so called 
 by others before his ascension, ) the allusion is either to His 
 present humiliation or to His future glory : and if this remark 
 be true, we have, though an indirect, yet a strong and per- 
 petual declaration, that the human nature did not originally 
 belong to Him, and was not properly His own. He who shall 
 examine the passages throughout with a view to this observa- 
 tion, will be able duly to estimate its value: for myself, I 
 scruple not to aver, that I consider this single phrase, so em- 
 ployed, an irrefragable proof of the pre-existence and divinity 
 of Christ.” Bishop Horsley puts the same remark still more 
 forcibly : ‘“‘ The Son of man and the Son of God are distinct 
 titles of the Messiah. The title of the Son of man belongs to 
 Him as God the Son: the title of the Son of God belongs to 
 Him as man. The former characterizes Him as that one of 
 the Three Persons of the ever blessed Trinity which was 
 made man; the other characterizes Him as that man which 
 was united to the Godhead’.” 
 
 I therefore will assume, that whensoever the appellation of 
 the Son of Man is used for our blessed Lord, there is some 
 particular meaning intended by it: that it is not a mere proper 
 name, signifying, without distinction, Himself in all his nature : 
 but that His being born of a human parent, and possessing 
 truly the entire proper nature of a man, is so conveyed in the 
 appellation, as to require not to be forgotten in the interpreta- 
 tion of the passages in which it occurs. 
 
 There are, then, a few passages on which I desire to make 
 a few particular observations, inasmuch as the meaning of 
 them seems to be considerably affected by the introduction of 
 this appellation. 
 
 I. The first of these is found in St. Matthew xii. 32; St. 
 
 δ Page 247. 7 Bp. Horsley, Serm. xiii. 
 
268 APPENDIX. 
 
 Mark iii. 28; and St. Luke xii. 10. It is thus given by 
 St. Matthew: ὃς ἂν εἴπῃ λόγον κατὰ τοῦ vied τοῦ ἀνθρώπου, 
 ἀφεθήσεται αὐτῷ" ὃς δ᾽ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, 
 οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐν τούτῳ τῷ αἰῶνι, οὔτε ἐν τῷ μέλλοντι. 
 
 I notice this passage in order to observe, that if the appel- 
 lation ὁ Υἱὸς τοῦ ᾿Ανθρώπον is to be allowed any weight in the 
 interpretation of our Lord’s words, then the comparatively 
 venial blasphemy here spoken of is not that against the Second 
 Person of the Holy Trinity, in comparison of the Third, but 
 against man in comparison of God. For the blasphemy of 
 which the Jews had been guilty, and which led to these 
 words, (ὅτε ἔλεγον, πνεῦμα ἀκάθαρτον ἔχει ",) had in fact been 
 against our blessed Lord, and only against the Holy Ghost in 
 and through Him. This is the interpretation of many com- 
 mentators °. The meaning is thus given by St. Jerome’: 
 “ Whoever shall say a word against the Son of Man, scan- 
 dalized at my flesh, and thinking me only a man, because I 
 am the son of the carpenter, and have for brothers James and 
 Joseph and Judah, and am a man gluttonous and a wine- 
 bibber ; such an opinion, without blasphemy, although it is 
 not devoid of the fault of error, yet may be pardoned on 
 account of the vileness of the body. But he who while he 
 plainly recognizes the works of God, being unable to deny 
 his virtue, yet through envy calumniates them, and says that 
 Christ, the Word of God, and the works of the Holy Spirit are 
 Beelzebub ; for him there shall be no forgiveness, either in 
 the present world or in the future.”’ 
 
 There is no need, for the present purpose, to go into any 
 further interpretation of this verse ; only it may be added, that 
 it seems, when understood as above, to signify that the general 
 nature of irremissible sin is the plainly seeing manifestations 
 of Divine power, and yet deliberately shutting up one’s heart 
 against them, whether this be done by determining ἃ prioré 
 
 δ St. Mark iii. 30. ἡ Vid. Hammond, Macknight. 
 1 Hieron. in Matt. tom. ix. 12. 
 
APPENDIX. 269 
 
 that we will not believe them, or resisting them when they 
 appear. So that the Christian temper most opposite to the 
 “* presumptuous sins” which constitute ‘‘ the great offence,” is 
 the temper of waiting to see what God may be pleased to do, 
 of being ready to acknowledge it if it should come, and keep- 
 ing our hearts open to the consciousness of his presence, his 
 power, and of our ignorance of the ways in which He may be 
 pleased to manifest Himself. But it is better to pass from 
 this verse, as one of extreme difficulty (St. Augustine doubts 
 if there be any more difficult in the whole of Holy Serip- 
 ture, so that his custom was, as he says, to shun it in all 
 popular preaching’), and consider another which occurs in 
 the same chapter. 
 
 II. Our Lord said, in the 8th verse of the twelfth chapter 
 of St. Matthew, Κύριος yap ἐστι καὶ τοῦ σαββάτου ὁ υἱὸς τοῦ 
 ἀνθρώπου. The same saying is found in St. Luke vi. 5, and 
 more fully in St. Mark 11. 28. τὸ σάββατον διὰ τὸν ἄνθρω- 
 mov ἐγένετο, οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον. ὥστε κύριός 
 ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 
 
 Two versions are often given of this passage, neither of 
 which seems satisfactory. One is thus boldly stated by 
 Grotius: ‘‘ Errant qui υἱὸν τοῦ ἀνθρώπου hoc loco Christum 
 peculiariter intelligunt. Christus enim in terris agens Legi se 
 subditum professus est, neque ei aut derogavit aut abrogavit, 
 sed ex Patris sententia eam est interpretatus, suamque inter- 
 pretationem et Legis auctoritate et ductis ex azquo bonoque 
 argumentis confirmavit. Est ergo hic υἱὸς ἀνθρώπου homo 
 quivis : quod ita apertum facit Marcus, ut contradici nequeat. 
 Ita enim apud illum loquitur Christus, ‘ Sabbatum est ho- 
 minis causé, non homo Sabbati causa: quare filius hominis 
 etiam Sabbati est Dominus.’”’ The other version may be taken 
 from Dr. Hammond, who, taking no notice of the peculiar 
 appellation, and seeing that an interpretation such as that of 
 Grotius would prove every man Lord of the Sabbath, in- 
 
 2 Vol. v. p. 388. 
 
270 APPENDIX. 
 
 terprets of Christ, as God: arguing ‘‘ He that gave the posi- 
 tive Law can dispense with the observance of it.” 
 
 Each of these interpretations appears to have a point of 
 strength which is not found in the other. Is it not then pos- 
 sible to combine these points, and interpret the verse without 
 omitting either the force of the peculiar appellation, or the 
 argument as stated by St. Mark? The following suggestions 
 appear to me not inadequate to this object. 
 
 The Sabbath ἐγένετο διὰ τὸν ἄνθρωπον, οὐχ ὁ ἄνθρωπος διὰ 
 τὸ σάββατον : that is, if I rightly understand, the Sabbath was 
 instituted for man’s good, and after man was himself created. 
 Man was not created in order to keep the Sabbath. The 
 Sabbath was not itself a previous moral condition which man 
 was created to fulfil. On the contrary, man was created first ; 
 and then, subsequently to his creation, a law, positive in its 
 own kind, and having his good for its object, was laid upon 
 him, and in him upon all his posterity. “Ὥστε, so that, that is, 
 from the peculiar nature of the law, as a positive law, of the 
 creation, it follows that man’s good is its rule. Is then every 
 or any man, “ homo quivis”’ according to Grotius, at liberty to 
 apply the rule according to his own judgment of the way in 
 which he may think the law most likely to conduce to his 
 good? Nay, but ὁ υἱὸς τοῦ ἀνθρώπου, the man, the greatest of 
 the sons of men, the son in the house of which Moses was but 
 the servant, he whom God hath specially anointed and sent 
 into the world, is He who may adapt, re-arrange, apply the 
 positive law to its great uses. He does not, indeed, now claim, 
 as God, to abrogate a positive law of God’s original appoint- 
 ment, but as the Son of Man to be its Lord. And let it be 
 observed in passing, that the instances which our Lord alleges 
 of David, and the priests in the Temple, are not instances of 
 breaking the law of the Sabbath ; for the case of David is quite 
 of another sort, and the priests acted according to the very 
 letter of the law, as written in the Book of Numbers ὃ ; so that 
 
 3 Numb. xxviii. 9. 
 
APPENDIX. 971 
 
 He is the first, except Moses, to claim any power of alter- 
 ation or addition to this ancient law. 
 
 And here I may observe, that there are two laws, which, in 
 the particular respects now referred to, seem to be remarkably 
 similar to one another; the law of the Sabbath, and the law 
 of Marriage. They are, so to say, the two laws of the Cre- 
 ation ; not original moral laws, so impressed upon the very 
 nature and heart of man, as to be morally discoverable by the 
 mere force of his natural, unsophisticated reason, but laws 
 positive, passed by God’s express enactment, subsequently 
 to the Creation of Mankind, and binding upon all humankind 
 through their first parents. They are respectively, as it were, 
 the law which guards Morality, and the law which guards 
 Religion—entrusted in Adam to humankind, the original 
 matter of the first service of God, the property of the whole 
 race of man. In the case of both of these laws (οἱ διὰ τὸν 
 ἄνθρωπον ἐγένοντο, οὐχ ὁ ἄνθρωπος διὰ τούτουρ) an alteration 
 ‘was introduced by Moses, speaking God’s words, as a faithful 
 servant. In the law of marriage he enacted, ‘‘ When a man 
 hath taken a wife, and married her, and it come to pass that 
 she find no favour in his eyes, because he hath found some 
 uncleanness in her, then let him give her a writing of divorce- 
 ment, and give it in her hand, and send her away.” The law 
 of the Sabbath he surrounded with various particulars of 
 strictness: he added the Sabbatical year and the jubilee ; in 
 all these things going far beyond the letter of the law of the 
 creation. And in both, the Lord, Ὃ Υἱὸς τοῦ ᾿Ανθρώπου, was 
 Κύριος. As Moses διὰ τὴν σκληροκαρδίαν αὐτῶν had relaxed 
 the strictness of the one, and added strictness to the other, (for 
 moral relaxation and ceremonial strictness belong, however 
 dissimilar they may seem, to the same character of hardness 
 of heart,) so our Lord, the Son of Man, re-adjusted both 
 laws. It had not been so from the beginning. He disallowed 
 the easiness of divorce in the one case, restoring the law of 
 marriage to its primitive simplicity; and by His Apostles 
 He renewed the ancient form of the Sabbatical Law, by abro- 
 
272 APPENDIX. 
 
 gating its Mosaical ceremonies, and appointed a new day 
 among the seven, to commemorate the new creation of the 
 world in the Resurrection from the Dead. 
 
 III. The next passage is thus given by St. Matthew ix. 6. 
 St. Mark ii. 10. and St. Luke v. 24, (there only being a very 
 slight and immaterial transposition in St. Mark’s account, ) 
 
 iva δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς 
 γῆς ἀφιέναι ἁμαρτίας, τότε λέγει τῷ παραλυτικῷ .. .. 
 
 If we may pursue the same method of interpreting this 
 appellation in this place as in the former ones, it will follow 
 that our blessed Lord here forgives sins, and raises the para- 
 lytic, not as God, but as man. The Scribes had asked, “ Why 
 doth this man speak blasphemies? Who can forgive sins but 
 God only?” Our Lord in His reply neither denies the pre- 
 rogative of God to be the only forgiver of sins, nor claims to 
 forgive them as being God himself. All that He alleges in 
 this place is, that He, ὁ υἱὸς τοῦ ἀνθρώπου, truly human as He 
 is, yet most eminent and glorious of humankind, has ἐξουσία 
 to forgive sins ἐπὶ τῆς γῆς. 
 
 ᾿Εξουσία, that is, permission, or delegated power. For as 
 ἔξεστι is “‘licet,” ‘it is permitted,” so ἐξουσία is licence or 
 authority emanating from higher power. That this is the 
 meaning of the word in this place, (as indeed it always is in 
 the New Testament, in spite of some seeming exceptions 
 which, when fully examined, support rather than overthrow 
 this interpretation,) is clear from the comment of the Jews 
 themselves upon our Lord’s words : 
 
 ἰδόντες δὲ οἱ ὄχλοι ἐθαύμασαν, Kai ἐδόξασαν τὸν Θεὸν, τὸν 
 δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις. 
 
 Ἐπὶ τῆς yic—that is, in opposition to in Heaven. Thus in 
 the 18th chapter of St. Matthew, ᾿Αμὴν λέγω ὑμῖν, ὅσα ἐὰν 
 δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν τῷ οὐρανῷ, καὶ ὅσα ἐὰν 
 λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν τῷ οὐρανῷ. These are 
 the two pardons to which our Lord refers in the passage which 
 we just now considered, when He says, ‘It shall not be for- 
 given, neither in this world, nor in the world to come.’ It 
 

 
 APPENDIX. 2h 
 
 is to be observed that all these three expressions, the Son of 
 Man, the Exousia, and “upon the earth,” are repeated by all 
 the three Evangelists. 
 
 IV. When we pass from these passages to examine two 
 remaining ones, which occur in St. John’s Gospel, we seem to 
 pass at once into a more mysterious and difficult class of doc- 
 trines from those which we have been considering hitherto. 
 
 The first of these occurs in the 3rd chapter of St. John, at 
 the 13th verse, and is as follows: 
 
 καὶ οὐδεὶς ἀναβέβηκεν εἰς TOY οὐρανὸν, εἰ μὴ ὁ EK τοῦ οὐρανοῦ 
 καταβὰς, ὁ υἱὸς τοῦ ἀνθρώπου, ὁ ὧν ἐν τῷ οὐρανῷ. 
 
 The second is in the 6th chapter, at the 62nd verse : 
 
 ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν 
 τὸ πρότερον. 
 
 The principal modern interpretations of these verses appear 
 to overlook the point on which I am principally insisting, the 
 appellation, namely, of ὁ Υἱὸς τοῦ ᾿Ανθρώπου, or, if they take 
 notice of it at all, do so only in order to observe that the name 
 is given, not with particular meaning, but in the same sort of 
 way as in some other passages ‘ the Prince of Life’ is said to 
 have been crucified, the Lord of Glory to have suffered, and 
 God to have purchased a Church with His own blood °, that is 
 ἴ say, (they are the words of Whitby,) ‘the Son of Man is in 
 Heaven, not as the Son of Man, but as the Son of God.’ 
 
 Yet when we consider that this peculiar title is used, as I 
 have said, upwards of eighty times in the New Testament, and 
 in almost every instance with a distinct and most unequivocal 
 reference to our Lord’s Humanity, and that in the other eight 
 passages in which St. John records the use of it by our Lord, 
 it is used equally decisively in the same sense, we can, I 
 think, hardly help supposing that in these two difficult verses 
 it is used with the same meaning, or that, to say the least of 
 
 it, if these interpretations be, as I believe they are, true in the 
 
 5. Acts ili. 15. 1 Cor. 11, 8. Acts xx. 28. 
 Ty 
 
274 APPENDIX. 
 
 main, yet there is some good and probably assignable reason 
 why this particular appellation is here used. To which con- 
 sideration it isto be added, that, to a certain extent, there can 
 be no doubt that the appellation, even in these two passages, 
 has its own distinct signification; for when our Lord in the 
 one passage spoke of His own witness, and in the other of 
 His Ascension, He surely meant to say that He, poor and 
 merely human as He seemed, was yet able to witness of 
 heavenly things, and would hereafter visibly ascend into 
 Heaven. 
 
 If then the appellation is to be considered as so forming 
 part of our Lord’s sayings, as to require to enter into the in- 
 terpretation of them, two very considerable difficulties imme- 
 diately present themselves : the one, that ‘ the Son of Man’ is 
 said to have descended from heaven, where He was τὸ πρό- 
 τερον, ever before; the other, that He is said, even while He 
 was on earth, to have been in Heaven, 6 υἱὸς τοῦ ἀνθρώπου ὁ ὧν 
 ἐν τῷ οὐρανῷ. 
 
 It may be observed, that these two sayings are very similar 
 to one another,—and therefore that they may be considered to 
 support and throw some light upon one another. If we may 
 say it with reverence, each seems to put ‘the Son of Man’ 
 beyond the ordinary laws which govern the world: the one 
 seems to speak of Him as independent of the laws of time, 
 the other of space; by the one He seems to be said to have 
 been, and in some sort to have ever been, before His human 
 birth ; by the other to have been, and with a sort of divine 
 being to be as Son of Man, even in His manhood, in Heaven 
 even while He was in the earth. 
 
 Now these are plainly very mysterious and difficult sayings ; 
 and if, as we do not doubt, every word of Holy Scripture is 
 so divinely inspired and guarded as to be entirely free from 
 all suspicion of indistinctness, or impropriety of expression, it 
 seems to be hardly reverent to assume that they are used 
 without some real meaning. Let us, then, for a few moments, 
 
APPENDIX. 265 
 
 endeavour to pursue the train of thought to which they lead. 
 And first, of the saying that the Son of Man came down from 
 Heaven. 
 
 Let it be observed, then, that there are several other pas- 
 sages of Holy Scripture which seem to speak in somewhat 
 the same language: as in the third chapter of St. John, we 
 have the words ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ υἱὸς τοῦ ἀνθρώπου, 
 so, as I have already quoted, we have in the sixth chapter, ἐὰν 
 οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ 
 πρότερον. So again, in other verses of the sixth chapter of St. 
 John, it is said, that the living bread of God came down from 
 Heaven, (in some true sense in which the manna in the wilder- 
 ness did not come down from heaven,) and that that bread is 
 His Flesh, the Flesh of the Son of Man. Not very unlike to 
 this, again, is the saying of St. Paul to the Corinthians, that 
 the first man is of the earth, earthy; the second man is the 
 Lord from Heaven. And again, the passage of the Revela- 
 tions ὅν, in which we read of ‘‘ the Lamb slain from the found- 
 ation of the world,’ seems to contain a remarkable acknow- 
 ledgment of some manner in which the manhood and death of 
 Christ were not directly dependent upon the ordinary laws of 
 time. And this last passage becomes still more remarkable 
 when we consider how strongly it contrasts with St. Paul’s 
 expressions to the Hebrews, ‘‘ Nor that he should offer him- 
 self often, as the high priest enters into the holy place 
 every year with blood of others ; for then must he often have 
 suffered since the foundation of the world: but now once in 
 the end of the world hath he appeared, to put away sin by 
 the sacrifice of himself.” 
 
 Let it not be imagined for a moment that I allege these 
 passages with any idea of arguing that our blessed Lord, the 
 Son of Man, descended from heaven. This, indeed, was the 
 heretical doctrine of Apollinarius, of which Gregory Nazian- 
 zen speaks in the following terms of most just severity : 
 
 δ xiii. 8. 
 
 τ 2 
 
276 APPENDIX. 
 
 “ΤΠ any one should say that the flesh [of Christ] came down 
 from heaven, and did not draw its beginning from hence, and 
 from us, let him be accursed. For the saying, ‘ the second man is 
 from heaven,’ and ‘such as is the heavenly, such are they also 
 that are heavenly,’ and ‘no one hath ascended up into heaven, 
 but He who descended from heaven, the Son of man,’ and if 
 there be any other such, is to be understood as said on account 
 of the union with Him who is heavenly: just as the saying 
 that all things were made by Christ, and that Christ dwells 
 in your hearts, (is to be understood) not with reference to 
 that nature of God which is visible to the eyes, but to that 
 part which is conceivable by the understanding; the two 
 names, like the two natures, being mingled together, and 
 passing into one another by the force of their conjunction,” τῷ 
 λόγῳ τῆς suudutac.—sS. Greg. Naz. Orat. 51, p. 740. 
 
 I have rather quoted these passages with the very object of 
 observing upon the marvellous character of that συμφυΐα, or 
 union of natures, under which (when, in the course of the 
 duration of this world, the fulness of time had arrived for it to 
 be accomplished) forthwith the words and sayings which 
 belong to the Divine Person are not unfrequently transferred 
 to the human. The eternal Son of God took man’s nature 
 upon Him in the womb of the blessed Virgin, of her substance ; 
 and behold the human nature in Him is at once, both by the 
 sacred Lord and his inspired Apostles, spoken of in terms not 
 inappropriate to the divine ! 
 
 Perhaps human thought, like human language, is altogether 
 inadequate to pursue the consideration of this marvellous 
 union. - Certainly the words of Holy Scripture and the Creed 
 ought to bound the speculations of men respecting it. But 
 do not the very words of Holy Scripture, in the passages 
 which I have adduced, invite us, as it were, to these reflections, 
 and set us upon considering some of the mysteries of this great 
 doctrine ? 
 
 We commonly recognise the two ideas of time and eternity 
 as dissimilar to one another. We speak of time, as having 
 
APPENDIX. rare 4 
 
 had a beginning, and destined to have an end ; and we con- 
 ceive of duration, altogether, as if it were not a necessary 
 condition in the existence of things, but for the purposes of 
 God in the government of the world, drawn out, as it were, 
 and evolved, or, in some manner, created where it was not. 
 Thus we not unfrequently talk of “‘ time being no more ;” and, 
 though neither human words nor thoughts can penetrate either 
 before or after time, or think or speak of eternity otherwise 
 than by using the very instruments of thought and speech 
 which belong exclusively to a state of duration, and are 
 formed and framed under it, yet we do keep fast hold of the 
 idea of an eternity, bounding time at either end, and distinct 
 altogether in kind from any duration however long. A 
 duration which never did begin, and never will end, appears 
 impossible and inconceivable to our thought, and seems to 
 drive us at. once, and of itself, to the idea that eternity, what- 
 ever it be, in which, and of which, is God, is wholly diverse 
 and unlike to all duration or succession,—such as we call 
 time. 
 
 If, then, this be the true exposition of our common thoughts 
 of time and eternity, how shall not that doctrine be inherently 
 mysterious, which declares the union into one Person of Him 
 who is for ever and ever, who is with no gradations or suc- 
 cessions, no beginnings nor endings of being, and the seed of 
 the woman, the Son of David, the promised Child of Abra- 
 ham, living amid all the conditions which belong to and 
 surround this transitory world, a being of time, born, when 
 time was already, as it were, old, and after a few years de- 
 parting hence, and being no more seen in the body? How 
 shall we not expect, that when this sacred Person, thus myste- 
 riously and indissolubly joined of natures so diverse, is spoken 
 of, when the very instruments of thought and speech are all 
 such as I have described them, and when the occasion is one 
 which has reference to matters of comparative time or eternity, 
 
 that language may be applied to the eternal Son of God, which 
 
278 APPENDIX. 
 
 may seem to identify Him too nearly with the race of men, 
 and phrases be used of the Son of man, in which it may 
 appear to be forgotten that He was born, at a certain date in 
 the history of the world, the child of a blessed Virgin? And 
 how, indeed, might not our thoughts be rather withdrawn, in 
 some degree, from appreciating the unspeakable and sacred 
 mystery of this holy doctrine, if it were otherwise ? 
 
 Thus, then, I would venture to interpret this great text, 
 in respect of its first statement, ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, ὁ 
 υἱὸς τοῦ ἀνθρώπου. The name of the Son of Man is given 
 (τῷ λόγῳ τῆς Συμφυΐας) to Him who is both God and man, 
 who, in the unity of his sacred Person, is truly one, and one 
 only. And the particular title of Son of Man is given in 
 this place, partly, (as the context of the discourse seems to 
 suggest, ) in order to show to Nicodemus that poor and ignorant 
 and merely human as the speaker seems, He is yet the only 
 person who can speak of things heavenly, as He who knows, 
 and has seen them; and, partly, according to our present 
 interpretation, to put the Church for ever in mind of the 
 unspeakable mystery of the sacred doctrine of the Incarnation, 
 whereby the Son of Man, born in time, is united into one 
 Person with Him, who is for ever and ever the eternal Son of 
 God. 
 
 V. Having, then, thus offered an interpretation of the words 
 ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, as applied to the Son of Man, I 
 proceed to consider the other statement of the same verse, 
 ὁ υἱὸς τοῦ ἀνθρώπου, ὁ ὧν ἐν τῷ οὐρανῷ. As, in that 
 former clause, the Son of Man seemed to be spoken of as if 
 He were independent of the laws of time, so (as I before 
 remarked) this clause appears to speak of Him as independent 
 of the laws of space. How it is obvious to ask, could He, 
 who had a true body, with flesh, bones, and all things apper- 
 taining to the perfection of man’s nature, be said to be in 
 heaven, even whilst He was visibly present, and speaking 
 upon earth? And if such a saying be intelligible in respect 
 
APPENDIX. 279 
 
 of his Divine nature, so that we should not be surprised to 
 find it said of the Son of God, how is it to be understood 
 when spoken, as it expressly is, of the Son of Man? 
 
 It appears to me, that a parallel interpretation to that 
 which was offered in the former case, will go far towards 
 explaining, or at least accounting for, the use of the appellation 
 in the present one. The mystery of the union of the two 
 natures in one true and single Person, as it necessarily pro- 
 duces insurmountable difficulties to our thought in respect of 
 time, seems to have precisely the same effect in respect of 
 place. 
 
 Let it be observed, then, that we possess no word nor 
 idea which bears to space the same relation as eternity to 
 time. 
 
 In speaking of the Divine Being, as we call Him Eternal, 
 in contra-distinction to beings who live in time, we have no 
 other attribute but Omnipresence to apply to Him in contra- 
 distinction to beings who live in space. It is obvious, I 
 think, that to say of God that He is omnipresent, is to say 
 what is indeed unquestionably true, but what is quite inade- 
 quate even to such conceptions as we might form of Him in 
 this regard. 
 
 Omnipresence falls altogether short of a Being whose 
 existence is necessary. Just as omni-temporal would fall far 
 short of eternal, and yet be undeniably true of God ; so omni- 
 present is an equally inadequate expression of that which we 
 believe, and, in a certain way, can conceive of Him. 
 
 Not, then, to dwell any longer on these abstruse matters, 
 I merely wish to observe, that we ought to conceive of God, 
 not only as a Being who is necessarily every where, i. 6. being 
 omnipresent, but as one to whose Being the thought of where 
 is not incident at all. His Being is independent of space ; 
 perhaps, for we know but little of such things, it may tran- 
 scend and surpass it infinitely, as it assuredly permeates and 
 
 fills it. 
 
280 APPENDIX. 
 
 If then the nature of God be thus mysteriously exempt 
 from every property and condition of space, how shall not 
 that doctrine be inherently mysterious, which declares the 
 close and indissoluble union, in one Person, of this nature with 
 the nature of a man? How shall we venture to say or think 
 what may or may not be the effects of such an union upon 
 the sacred manhood? Above all, how shall we be surprised, 
 if, when our blessed Lord and his inspired Apostles speak of 
 this mysteriously united manhood, (and the context introduces 
 the idea of place,) they use expressions which surpass the 
 simple and ordinary things which may be said of common 
 men ? 
 
 Thus, then, I would venture to interpret this difficult 
 saying. The Son of Man is said to be in heaven even whilst 
 on earth, because He, who is both God and man, whose 
 Person, though combined of these two most dissimilar natures, 
 is absolutely and indissolubly One, is assuredly in both. And 
 the title of Son of Man seems to be given to Him in this 
 place, partly, (according to the context,) in order to show to 
 Nicodemus the extraordinary dignity and greatness even of 
 that lowly and humble Son of Man, with whom he was speak- 
 ing ; and partly, (according to our present interpretation,) in 
 order to remind the Church, in every age, of the mysterious 
 and unsearchable nature of that sacred union, of God and 
 man, under which, and because of which, even the descendant 
 of human kind, the child of time and space, appears to have, 
 in some sort, put off the conditions of his natural being, and 
 to be spoken of as Divine. 
 
 I trust it is not necessary to guard myself any further 
 against the danger of being understood to maintain either the 
 doctrine of the pre-existence, or present independency ον 
 space, of the manhood of our blessed Lord. I am very far 
 indeed from designing any such thing. What I purpose to 
 say, is almost wholly said in the following words of St. 
 
 Augustine: ‘ What, then, doth He mean, when He saith, 
 
 Ὁ ὃ © 
 
APPENDIX. 281 
 
 ‘When ye shall see the Son of Man ascending where he was 
 before?’ There would have been no question, if He had said, 
 When ye shall see the Son of God ascending where He was be- 
 fore ; but when He saith, ‘the Son of Man ascending where He 
 was before,’ was then the Son of Man before in heaven, when 
 He began to be on earth? In another place, He saith, ‘ No 
 one hath ascended into heaven, except Him who descended 
 from heaven, the Son of Man, who is in heaven.’ He was 
 speaking upon the earth, and He said that He was in heaven. 
 What does this mean, but that we should understand, that 
 Christ, who is God and man, is one person, and not two? 
 Christ then is One. The word, the soul, and the flesh are 
 one Christ. The Son of God and Son of Man are one Christ. 
 The Son of God ever, the Son of Man in time, but one Christ 
 in unity of person. He was in heaven when He was speaking 
 on the earth. The Son of Man was in heaven, as the Son of 
 God was on earth; the Son of God on earth in his assumed 
 flesh, the Son of Man in heaven in unity of person.” 8. Aug. 
 in Joh. Ev. c. 6. tract. xxvil. (Vol. 111. p. 503.) 
 
 This, as another ancient author says, is the manner of the 
 exchange ; for each nature lendeth to the other its own pro- 
 perties, because of the unity of person, and their mutual circu- 
 lation (τὴν εἰς ἄλληλα αὐτῶν TEpLywonow).—Joann. Dama- 
 scenus, quoted by Hooker, bk. ν. ¢. liii.4. (Vol. ii. p. 294.) 
 
 The Unity of Person is, as these writers thus say, the first 
 great lesson which we should learn from such sayings; may 
 we not add, that the Mystery of the Unity is the second? 
 We should, I think, be dealing irreverently with this mystery, 
 if we ventured into any explanations of it, beyond what Holy 
 Scripture and the Church authoritatively sanction; whether, 
 on the one hand, we so exalted the mankind of Christ, ‘as 
 that the majesty of His estate should extinguish the verity of 
 His nature,” or so claimed to limit or explain the properties 
 of the divinely assumed manhood, as to deny what the Sacred 
 Scriptures seem to say expressly of it. I do not feel quite 
 sure whether the decisions of Hooker, in his discussion 
 
282 APPENDIX. 
 
 of this subject, do not go somewhat further than such 
 prudent reverence would sanction. (Eccl. Polity, bk. v. 6. 
 li—lv. 
 
 But, however this may be, the mystery of this great doctrine 
 may well make our sayings wary and few about it, lest, as 
 Hooker says in the same place, we be like those who, 
 “‘ because this Divine mystery is more true than plain, having 
 framed the same to their own conceits and fancies, are found 
 in their expositions thereof more plain than true.” (Vol. 11. 
 p- 284.) 
 
 The sayings which I have been endeavouring to interpret 
 were all spoken of our blessed Lord whilst He was yet living 
 in the flesh upon the earth. Sanctified, and sent into the 
 world for the great work which He had to do, the Son of 
 Man was nevertheless one, of whom all these great things 
 were true, and many more which are said in the other passages 
 which we have not particularly considered. 
 
 But when He had done the work which God had given 
 Him to do, and having died:in the flesh, and been buried, had 
 risen again from the grave, and was about to ascend into 
 heaven with His body, the case was in some degree changed. 
 For a little while, his followers should not see Him; in 
 some sense, He was about to depart from them; in some 
 manner, ‘‘ the Son of Man,” whatever mysterious presence He 
 might still maintain among them, was not to be with them as 
 He had been, while they had companied with Him as He 
 went in and out among them on the earth. 
 
 But before He went, He commissioned his Church to 
 occupy the place which He was about to leave, to be the 
 visible representative of Himself, the Son of Man. And 
 Jesus came and spake unto them, “ All power is given unto me 
 in heaven and in earth;” and again, ‘“‘ Peace be unto you ; as 
 my Father hath sent me, evenso send I you.” Ina few days, 
 power from on high was given to them, by the full effusion of 
 the Holy Spirit on the day of Pentecost; and then the Church, 
 her commission and her gifts being full, the Lord God dwelling 
 
 
 
APPENDIX. 283 
 
 among them, seems to have been clearly placed in the same 
 sort of position which her Lord had occupied before. She 
 was indeed not Christ, (though, be it observed, she is called 
 even by that great name in Holy Scripture’,) but she was 
 in some mysterious way, His body, His spouse, His temple. 
 
 Like Him, she had the indwelling Spirit; like Him, she 
 had an outward human form. Great, and almost infinite, as 
 is the difference between the Church and her Lord, yet great 
 also, and most astonishing, is the likeness ! 
 
 And as in many other ways, so also in respect of these 
 passages of Holy Scripture which I have been considering, 
 that which was true of the Son of Man, while He remained 
 upon earth, is true also of the Church, which is His body. 
 
 For instance, in the first passage which was referred to, 
 the blasphemy against the Son of Man is declared by our Lord 
 to be a venial sin in comparison of the blasphemy against the 
 Holy Ghost ; and the blasphemy against the Holy Ghost is 
 expressly said by the Evangelist to consist in attributing the 
 miracles of our Lord to an unclean spirit. If then the 
 presence of the eternal Spirit is still with the Church, and 
 shall be, to the end of the world, may we not fear lest men 
 may sometimes, when they suppose themselves only speaking 
 against sons of men, the earthen vessels of God’s great gift, 
 be rashly blaspheming Him who dwells within them? And 
 may not language, such as that of St. Peter to Ananias, pos- 
 sibly apply with slight variation to those who are in various 
 ways bold in denying spiritual powers, ‘Thou hast not blas- 
 phemed unto men, but unto God?” 
 
 In the second passage before examined, the delegated 
 authority of forgiving sins upon the earth, was said to be given 
 to the Son of Man. There needs no argument to show, that 
 this power was expressly transferred by Himself to his Church. 
 “Then said Jesus to them again, Peace be unto you: as my 
 Father hath sent me, even so send I you. And when he had 
 
 71 Cor, xii. 12. 
 
284 APPENDIX. 
 
 said this, he breathed on them, and saith unto them, Receive 
 ye the Holy Ghost: whosesoever sins ye remit, they are 
 remitted unto them; and whosesoever sins ye retain, they are 
 retained.” 
 
 Then we read of his being, as the Son of Man, Lord of the 
 Sabbath. It is remarkable, that though He thus claimed the 
 title of Lord of the Sabbath, and stated the grounds upon 
 which He claimed it, yet, as far as we read, He Himself exer- 
 cised no such lordship. The alteration of the day to be 
 sacredly observed among the seven, the actual exercise of 
 authority over the law, in respect of the way of obeying it, 
 was left by Him to his Church. Nor did even the Apostles, 
 at any particular stated time, or by special and solemn act of 
 authority, make the change. But yet the Church has uni- 
 versally made it, and therein laid claim to have inherited, of 
 the Son of Man, the Lordship of the Sabbath. 
 
 And again, in respect of the more mysterious attributes of 
 the Son of Man, which were stated by St. John, in how many 
 points does the condition of Christians and the Church of 
 Christ bear a remarkable resemblance to them! 
 
 Are things said of the Son of Man in which He seems to be 
 made independent of time in some sort, as when His sacrifice 
 is spoken of, as having been offered from the foundation of 
 the world? How parallel to this, in their degree, are many 
 of the sayings of Holy Scripture, respecting the ancient 
 Church and its faith in Christ! When Abraham rejoiced to 
 see Christ’s day, and he saw it, and was glad; are we to 
 understand only that the Son of God was before Abraham was 
 born, and not that Abraham himself, in the omni-temporal 
 power of faith, lived, as it were, in the future, and saw the 
 day of his Lord’s flesh? For faith is religion’s memory and 
 hope, all in one, and, like them, witnesseth our divine eternity 
 by seizing and gathering up both past and future into its own 
 single possession. Faith such as this, making things hoped 
 for to be substantial, and regarding things not seen as evident, 
 was to all the ancient Church her ground of good report, and 
 
APPENDIX. 285 
 
 her mode of pleasing God. The Church believed in Christ, 
 and was accepted in the Beloved, ages before He was born in 
 Bethlehem, and partook of His blessings, by partaking, in 
 some kind, of His Divine attributes. 
 
 In like manner, if the Son of Man be spoken of in Holy 
 Scripture, as, in some way, independent of the laws of place, 
 being in heaven while He was yet alive and speaking on the 
 earth, what shall we say of the many similar things which are 
 in many passages of the Epistles said of His Church? How 
 was St. Paul’s πολίτευμα, or citizenship, in heaven? How 
 are Christians already come unto Mount Sion, and unto the 
 city of the living God, and to an innumerable company of 
 angels, to the general assembly and Church of the first-born, 
 which are written in heaven, and to God, the Judge of all, to 
 the spirits of just men made perfect? How are we raised up 
 together with Christ, and made to sit together in heavenly 
 places in Him? What is the mysterious link, independent 
 surely of all space, whereby the Church is one body in Christ, 
 receiving nourishment from the Head through every joint, 
 however widely it be locally separate, and so bound together, 
 that, if one member suffer, all the members suffer with it? 
 And what again is that real inward communion of the body 
 and blood of Christ, whereby, according to the teaching of 
 the Church, we are one with Christ, and Christ with us, we 
 dwell in Christ, and Christ in us, our sinful bodies are made 
 clean by his body, and our souls washed through his most 
 precious blood, our bodies and souls are preserved unto ever- 
 lasting life ? 
 
 There is a natural body, and there is a spiritual body. Do 
 not these awful words sum up, as it were, into a short com- 
 pass, the mystery of which I am speaking? A _ spiritual 
 body ! what a profound, unfathomable depth! A body, with- 
 out where, or when! A body of which we only know, that, 
 being a true body, it yet unspeakably transcends every pro- 
 perty of a body which we know upon the earth! 
 
 Such, we know, the faithful servants of God are destined 
 
286 APPENDIX. 
 
 to be clothed with at last. In that house which God has 
 built, which is not made with hands, but is eternal in the 
 heavens, they will at last be fully what they are now in part, 
 and title, as little dependent as the Son of Man Himself on 
 the laws of the material universe ; for they shall wake up 
 after His likeness, and shall be satisfied with it. 
 
 Pace 146. 
 On the Pastoral Office. 
 
 All the heads of the argument on the pastoral office will be 
 found in the following passages of St. Augustine. 
 
 Christ was the Shepherd even in the time of the Patriarchs : 
 “ Quotquot ergd illo tempore crediderunt vel Abrahe, vel 
 Isaac, vel Jacob, vel Moysi, vel aliis patriarchis, aliisque 
 prophetis Christum preenuntiantibus, oves erant, et Christum 
 audierunt. Judex fuerat in preecone.—Si per prophetas vox 
 pastoris erat, quanto magis vocem pastoris proferebat lingua 
 ipsa pastoris !”—In Joh. Evang. c. 10. Tr. xlv. 
 
 He is the Shepherd promised in Ezek. xxxiv. 23. ‘‘ Quem 
 Pastorem unum? Et pascet eos servus meus David. Jamdu- 
 dum Ipse pascebat nos: modo pascit nos servus ejus David. 
 Quare tanquam alter? Nam utique cum ille pascebat, Deus 
 pascebat : et cum Deus pascebat, Pater, et Filius, et Spiri- 
 tus Sanctus pascebat. Modo excitatur, et fit tanquam alter 
 pastor ; sed non alter. Non alter secundum formam Dei; 
 quia in forma Dei, ipse et Pater unus Deus; in forma autem 
 servi tanquam alter excitatur, ut pascat, quia major est Pater.” 
 —Serm. xlvii. De Ovibus, in Ezek. xxxiv. 
 
 All good shepherds are in the One Shepherd. ‘ Hic invenio 
 omnes pastores bonos in Uno Pastore. Non enim vere pas- 
 tores boni desunt, sed in uno sunt. Multi sunt, qui divisi 
 sunt; hic unus predicatur, quia unitas commendatur. Neque 
 enim vere modo ideo tacentur pastores, et dicitur pastor, quia 
 non invenit Dominus cui commendet oves suas: tune autem 
 ideo commendavit, quia Petrum invenit : immo vero et in ipso 
 
 I ΡΝ ΡΨ το ετὔἸἯὙὐὐσπνΝ 
 
APPENDIX. 287 
 
 Petro unitatem commendavit. Multi erant Apostoli, et uni 
 dicitur, Pasce oves meas.”’ 
 
 The commission is founded on love of Christ. ‘‘ Idem 
 ergo ipse pascit, cum ipsi pascunt: et dicit, Ego pasco; quia 
 in illis vox ipsius, in illis caritas ipsius.—Proinde ut oves 
 commendaret, quid ei prius dicit, ne illi tanquam alteri com- 
 mendaret? Petre, amas me? Et respondet, Amo. Et iterum, 
 Amas me? Et respondit, Amo. Et tertio, Amas me? Et 
 respondit, Amo. Confirmat caritatem, ut consolidet unitatem. 
 Ipse ergo pascit unus in his, et hi in uno: et tacetur de pasto- 
 ribus; sed non tacetur. Gloriantur pastores ; sed qui glori- 
 atur, in Domino glorietur. Hoc est Christo pascere, hoc est 
 in Christo pascere, et cum Christo pascere, praeter Christum 
 sibi non pascere.” —Serm. xlvi. De Pastoribus, in Ezek. 
 XXXIV. 
 
 Pace 206. 
 On Baptism in the name of the Lord. 
 
 There cannot be any reasonable doubt that the Baptism in 
 the Name of the Lord, or in the name of Jesus Christ, so 
 often mentioned in the Acts of the Apostles, (chap. ii. 88 ; 
 vill. 16; x. 48; xix. 5,) did not exclude, even if it did not 
 expressly include and signify, the form of Baptism, as given 
 by our Lord to His Apostles. That it did not exclude it, may 
 be argued (i.) from the fact, that in the four passages quoted 
 above, it is not necessary to suppose that the actual words used 
 in holy Baptism are intended to be referred to at all. St. 
 Peter in the first passage, and the Historian in the other three, 
 may be understood merely to be speaking of being baptized 
 in the regular way, the way ordained by Christ, according 
 to an interpretation quoted by Bingham, (book xi. c. iii. § 3.) 
 τὸ εἷς Χριστὸν ᾿Ιησοῦν βαπτισθῆναι σημαίνοι ay τὸ κατὰ τὴν 
 ἐντολὴν καὶ παράδοσιν τοῦ Χριστοῦ ᾿Ιησοῦ βαπτισθῆναι. τουτ- 
 forty, εἰς Πατέρα, καὶ Υἱὸν, καὶ “Δ γιον Πνεῦμα. (ii.) It would 
 
 also be quite inconceivable that the Apostles should instantly 
 
288 APPENDIX. 
 
 and constantly depart from a form so recently and solemnly 
 given to them by their Divine Master. (iii.) Besides which, 
 the fact that the Church did always and every where, according 
 to the unvarying testimony of the Fathers, consider all baptisms 
 invalid which were not administered in the Name of the Tri- 
 nity, strongly confirms the opinion that we must interpret the 
 expressions of the Acts in some way consistent with the use 
 of the full form as instituted by our Lord.—But there seems 
 every reason to interpret these expressions in a deeper way, 
 as is done in the body of the Sermon ; that is, to understand 
 ‘the Name of the Lord,” “the Name of Jesus Christ,” as 
 containing within it the Name of the whole blessed Trinity ; 
 so that when St. Peter or St. Luke speaks of persons being 
 baptized into the Name of Christ, he may probably mean by 
 that Name, the whole Name of the Three Persons. This is, 
 unquestionably, the manner in which St. Basil interprets these 
 expressions. Καὶ μηδένα παρακρουέσθω τὸ τοῦ ἀποστόλου, ὡς 
 τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ ἁγίου Πνεύματος ἐπὶ τῆς τοῦ 
 βαπτίσματος μνήμης πολλάκις παραλιμπάνοντος, μηδὲ διὰ τοῦτο 
 ἀπαρατήρητον οἰέσθω τὴν ἐπίκλησιν εἶναι τῶν ὀνομάτων" Ὅσοι, 
 φησὶν, εἰς Χριστὸν ἐ[βαπτίσθητε, Χριστὸν ἐνεδύσασθε. Kal 
 πάλιν, Ὅσοι εἷς Χριστὸν ἐβαπτίσθητε, εἰς τὸν θάνατον αὐτοῦ 
 ἐβαπτίσθητε. ἫἪ γὰρ τοῦ Χριστοῦ προσηγορία τοῦ παντός ἐστιν 
 ὁμολογία: δηλοῖ γὰρ τόν τε χρίσαντα Θεὸν, καὶ τὸν χρισθέντα 
 Υἱὸν, καὶ τὸ χρίσμα τὸ Πνεῦμα, ὡς παρὰ Πέτρου ἐν ταῖς Πράξεσι 
 μεμαθήκαμεν, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὃν ἔχρισεν ὁ Θεὸς τῷ 
 Πνεύματι τῷ ᾿Αγίῳ.---Φαίνεται μέντοι ποτὲ καὶ μόνου τοῦ Πνεύ- 
 ματος ἐπὶ τοῦ βαπτίσματος μνημονεύσας.---᾿Αλλ᾽ οὐ παρὰ τοῦτο 
 τέλειον ἄν τις εἴποι βάπτισμα, ᾧ μόνον τὸ ὄνομα τοῦ Πνεύ- 
 ματος ἐπεκλήθη. Χρὴ γὰρ ἀπαράβατον μένειν ἀεὶ τὴν ἐν τῇ 
 ζωοποιῷ χάριτι δεδομένην παράδοσιν .----, Basil, de Sp. Sancto, 
 Ὁ: Xi. 
 
 And St. Ambrose, in ἃ remarkable passage, which has been 
 variously interpreted, (vide not. Benedict. edit. ad locum, 
 Bingham’s Antiq. book xi. ¢. lil. § 8,) following St. Basil, 
 uses similar language : “‘ Sieut qui benedicitur in Christo bene- 
 
APPENDIX. 289 
 
 dicitur in Nomine Patris, et Filii, et Spiritus Sancti, quia 
 unum nomen, potestas una; ita etiam ubi operatio aliqua 
 divina, aut Patris, aut Filii, aut Spiritus designatur, non solum 
 ad Sanctum Spiritum, sed etiam ad Patrem refertur et Filium ; 
 nec solim ad Patrem, sed etiam ad Filium refertur et Spiritum. 
 Denique Athiops eunuchus Candacis reginz baptizatus in 
 Christo plenum mysterium consecutus est.—Cum dicitur ‘In 
 Nomine Domini nostri Jesu Christi,’ per unitatem nominis 
 impletum mysterium est.—Qui unum dixerit, Trinitatem sig- 
 navit. Si Christum dicas, et Deum Patrem ἃ quo unctus est 
 Filius, et Ipsum qui unctus est, et Spiritum Sanctum. quo 
 unctus est, designasti.’—S. Ambros. de Sp. Sancto, lib. 1. 
 ce. ili. Cf. also 5. Cyprian. Ep. ad Jubaianum, Ixxiii. (p. 206, 
 ed. Fell.) 
 
 Πῶς δὲ τὸ βάπτισμα νοήσομεν ἐπὶ τῷ ὀνόματι τοῦ Χριστοῦ 
 μόνου γίνεσθαι ;---πρῶτον μὲν οὖν τοῦτό φαμεν---ὅτι τὸ τοῦ 
 Χριστοῦ βάπτισμα 6 Χριστὸς ἐβαπτίσατο, τουτέστι, πνευματικὸν 
 οὐκ ᾿Ιουδαϊκὸν, οὐδὲ οἷον τὸ Ιωάννου᾽-- ἔπειτα τὸ ἐπὶ τῷ ὀνόματι 
 τοῦ Χριστοῦ βάπτισμα, ἀντὶ τοῦ, εἰς τὸν θάνατον τοῦ Χριστοῦ, 
 νόει.---ἴ Αλλως δὲ τὸ Χριστὸς ὄνομα ἐν ἑαυτῷ ἐμφαίνει καὶ τὸν 
 Πατέρα τὸν χρίσαντα, καὶ τὸ χρίσμα τὸ Πνεῦμα, καὶ τὸν χρι- 
 σθέντα Yidv.—Theophylact. Comm. in 8, Luc. xxiv. 
 
 But the case narrated by St. Luke, in the nineteenth chapter 
 of the Acts, seems to make the matter quite clear. When 
 St. Paul found that the converts baptized by Apollos, during 
 his absence from Ephesus, had not so much as heard whether 
 there be any Holy Ghost, he asks, Εἰς τί οὖν ἐβαπτίσθητε ; 
 as though he said, How is it possible for you to have been 
 baptized, and not have heard of the Holy Ghost, into whose 
 Name ye must have been baptized? Into what name, then, 
 were ye baptized? When they explained that they had only 
 received the baptism of John, he baptized them “‘in the 
 Name of the Lord Jesus.” Thus it is p!ain, that they who 
 were baptized “in the Name of the Lord Jesus,’ must have 
 heard of the Holy Ghost, and have been able to answer, Fic 
 τί ἐβαπτίσθητε ; 
 
 U 
 
290 APPENDIX. 
 
 Pace 214. 
 
 The Baptismal Form the sum of Creeds. 
 
 I have spoken in the text of the Baptismal Form as being 
 the germ or summary of all Christian doctrine ; as being the 
 only doctrine delivered by our Lord (and that in summary) in 
 the great forty days; and as being the ground-work and 
 origin of all dogmatic teaching in the Church, and specifically 
 of the Apostles’ Creed. This view will be seen to be highly 
 probable, if we remember :— 
 
 1. That a certain profession of faith was always required 
 before holy baptism. (Acts vill. 37. 1 Tim. vi. 12.20. 2 Tim. 
 i. 13.) 
 
 2. That this faith was of course the same (at least in sum) 
 which the catechumen had been taught, and into which he 
 was to be baptized. 
 
 3. That the universal practice of the Church was to bap- 
 tize into the Name of the Father, and of the Son, and of 
 the Holy Ghost, and that, therefore, it is probable that this 
 was the profession also. (Vide note, p. 287. Bingham’s Antiq. 
 bk. xi. c. i. § 1.) ‘ Formula, qua primitus ad baptismum 
 venientes fidem suam de SS. Trinitate profitebantur, simplex 
 erat, atque his fere verbis concepta, Credo in Deum Patrem, 
 Filium, et Spiritum Sanctum. Hec est passiva doctissimorum 
 hodie theologorum sententia.’’-—Bull. Judie. Eccl. Cath. ¢. vi, 
 10: 
 
 4. That as soon as we knew of the Apostles’ Creed at all, 
 we knew of it as the form of faith required to be professed at 
 holy baptism. (King on the Creed, c. 1, p. 87. Bingham’s 
 Antiq. b. xi. ὁ. vii. § 8.) 
 
 5. That this Creed is principally, or (as it may truly be 
 said) wholly, an expansion of the doctrine of the Holy Tri- 
 nity, which doctrine the Church has always regarded as the 
 sum of Catholic Truth. 
 
 The following passages, from some of the earliest Fathers, 
 will tend to illustrate these positions. 
 
APPENDIX. 291 
 
 St. Clement of Rome: ἔλθωμεν ἐπὶ τὸν εὐκλεῆ Kai σεμνὸν 
 τῆς ἁγίας κλήσεως ἡμῶν Kavova.—Ad Cor. 1. p. 32. ed. Ja- 
 cobson. 
 
 (This phrase, common with the Greek Fathers, is much 
 illustrated by the words of St. Irenzeus, who often alludes to 
 and adopts expressions from St. Clement, κανόνα τῆς ἀληθείας 
 ἀκλινῆ---ὃἧν διὰ βαπτίσματος εἴληφε, contra Her. bk. i. 
 ei.) 
 
 S. Ignatius: Σπουδάζετε οὖν βεβαιωθῆναι ἐν τοῖς δόγμασιν 
 τοῦ Κυρίου καὶ τῶν ἀποστόλων (ἵνα πάντα ὅσα ποιῆτε, κατενοδω- 
 θῆτε σαρκὶ καὶ πνεύματι, πίστει καὶ ἀγάπῃ) ἐν Ὑἱῷ, καὶ Ἰ͵ατρὶ, 
 καὶ Πνεύματι, ἐν ἀρχῇ καὶ ἐν τέλει.----Αα Magn. xiil. 
 
 S. Irenzeus, having spoken just before of the κανὼν ἀκλινὴς 
 τῆς ἀληθείας διὰ βαπτίσματος εἰλημμένος, goes on to say :— 
 
 ‘H μὲν yao ᾿Ἐκκλησία, καίπερ καθ᾽ ὅλης τῆς οἰκουμένης Ewe 
 περάτων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ἀποστόλων, καὶ 
 τῶν ἐκείνων μαθητῶν παραλαβοῦσα τὴν εἰς ἕνα Θεὸν, πατέρα 
 παντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὰς 
 θαλάσσας, καὶ πάντα τὰ ἐν αὐτοῖς, πίστιν᾽' Καὶ εἰς ἕνα Χριστὸν 
 Ἰησοῦν, τὸν υἱὸν τοῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ἡμετέρας 
 σωτηρίας" καὶ εἰς Πνεῦμα “Aywoy, τὸ διὰ τῶν προφητῶν κεκηρυ- 
 χὸς τὰς οἰκονομίας, καὶ τὰς ἐλεύσεις, καὶ τὴν ἐκ Παρθένου γέν- 
 γησιν, καὶ τὸ Πάθος, κ. τ. λ. 
 
 τοῦτο τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίστιν, ὡς 
 προέφαμεν, ἡ ᾿Εκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, 
 ἐπιμελῶς φυλάσσει, ὡς ἕνα οἶκον οἰκοῦσα. Adv. Her. bk. i. 
 Cc. X. 
 
 S. Justin Martyr: “Ooo. ἂν πεισθῶσι καὶ πιστεύωσιν ἀληθῆ 
 ταῦτα τὰ ὑφ᾽ ἡμῶν διδασκόμενα καὶ λεγόμενα εἶναι, καὶ βιοῦν 
 οὕτως δύνασθαι ὑπισχνῶνται, εὔχεσθαί τε καὶ αἰτεῖν νηστεύον- 
 τες παρὰ τοῦ Θεοῦ τῶν προημαρτημένων ἄφεσιν διδάσκονται, 
 ἡμῶν συνευχομένων καὶ συννηστευόντων αὐτοῖς, ἔπειτα ἄγονται 
 ὑφ᾽ ἡμῶν ἔνθα ὕδωρ ἐστὶ, καὶ τρύπον ἀναγεννήσεως, ὃν καὶ ἡμεῖς 
 αὐτοὶ ἀνεγεννήθημεν ἀναγεννῶνται. Ἐπ᾿ ὀνόματος γὰρ τοῦ 
 Πατρὸς τῶν ὅλων, καὶ δεσπότου Θεοῦ, καὶ τοῦ Σωτῆρος ἡμῶν 
 Ἰησοῦ Χριστοῦ, καὶ Πνεύματος ‘Ayiov, τὸ ἐν τῷ ὕδατι τότε λου- 
 
 Dee 
 
292 APPENDIX. 
 
 3 
 
 
 
 τρὸν ποιοῦνται. Επονομάζεται τῷ ἑλομένῳ ἀναγεννηθῆναι, 
 καὶ μετανοήσαντι ἐπὶ τοῖς ἡμαρτημένοις, τὸ τοῦ Πατρὸς τῶν ὅλων 
 καὶ δεσπότου Θεοῦ ὄνομα. αὐτὸ τοῦτο μόνον ἐπιλέγοντες, τοῦτον 
 λουσόμενον ἄγοντες ἐπὶ τὸ λουτρόν. Ὄνομα γὰρ τῷ εἰῤῥήτῳ 
 Θεῷ οὐδεὶς ἔχει εἰπεῖν. εἰ δέ τις τολμήσειεν εἶναι λέγειν, 
 μέμῃνε τὴν ἄσωτον μανίαν. Καλεῖται δὲ τοῦτο τὸ λουτρὸν φω- 
 τισμὸς, ὡς φωτιζομένων τὴν διάνοιαν τῶν ταῦτα μανθανόντων. 
 καὶ ἐπ᾿ ὀνόματος δὲ Ἰησοῦ Χριστοῦ τοῦ σταυρωθέντος ἐπὶ Πον- 
 τίου Πιλάτου, καὶ ἐπ᾽ ὀνόματος Πνεύματος ᾿ Αγίου, ὃ διὰ τῶν προ- 
 φητῶν προεκήρυξε τὰ κατὰ τὸν Ἰησοῦν πάντα, ὁ φωτιζόμενος 
 λούεται.----ἈΡο]. i. p. 79, 80. 
 
 Tertullian having, in the thirteenth chapter of the book de 
 Prescriptione Hereticorum, given the Regula Fidei, or an 
 account of the Christian faith, in which he speaks of the per- 
 sons and offices of the Father, Son, and Holy Ghost, in the 
 nineteenth and twentieth chapters speaks as follows :—“ Ergo 
 non ad Scripturas provocandum est; nec in his constituendum 
 certamen, in quibus aut nulla, aut incerta victoria est, aut par 
 incertee. Nam etsi non ita evaderet collatio Scripturarum, ut 
 utramque partem parem sisteret, ordo rerum desiderabat, 
 illud prius proponi, quod nunc solum disputandum est. Qui- 
 bus competat fides ipsa? Cujus sint Scriptures? A quo, et 
 per quos, et quando, et quibus sit tradita disciplina, qua fiunt 
 Christiani? Ubi enim apparuerit esse veritatem et discipline 
 et fidei Christianz, illic erit veritas Scripturarum, et exposi- 
 tionum, et omnium traditionum Christianarum. 
 
 ** Christus Jesus Dominus noster—quid esset, quid fuisset, 
 quam Patris voluntatem administraret, quid homini agendum 
 determinaret, quamdiu in terris agebat, ipse pronunciabat sive 
 populo palam, sive discentibus seorsum: ex quibus duodecim 
 precipuos lateri suo adlegerat, destinatos nationibus magistros. 
 Itaque uno eorum decusso, reliquos undecim digrediens ad 
 Patrem post resurrectionem jussit ire et docere nationes, in- 
 tinguendas in Patrem, et in Filium, et in Spiritum Sanctum. 
 Statim igitur Apostoli—consecuti promissam vim Spiritus 
 Sancti ad virtutes et eloquium—in orbem profecti eandem 
 
APPENDIX. 293 
 
 doctrinam ejusdem fidei nationibus promulgaverunt: et pro- 
 inde ecclesias apud unamquamque civitatem condiderunt : 
 a quibus traducem fidei, et semina doctrinz czeterze exinde 
 ecclesiz mutuatee sunt, et quotidie mutuantur, ut ecclesiz 
 fiant.” 
 
 I trust I need not guard myself against being understood to 
 mean that the other great verities of the Christian Faith were 
 untaught by the Apostles, or not required to be believed by 
 the early converts. I only intend to trace, as matter of his- 
 torical probability and truth, the Apostles’ Creed, and thereby 
 the whole fabric of dogmatic teaching in the Church, to the 
 Baptismal Form as delivered by our Lord to his Apostles, 
 which very thing is done by Tertullian in the last-cited 
 passage. 
 
 It is not necessary for my argument, that the Apostles, 
 even at the baptism of the three thousand on the day of Pen- 
 tecost, should have been satisfied with so short a Creed as 
 that stated by Episcopius, and admitted by Bishop Bull: 
 “Credo in Deum Patrem, Filium, et Spiritum Sanctum.” 
 On the contrary, the more and the sooner they enlarged the 
 original summary of dogmatic truth, by the aid of the Holy 
 Ghost received on the day of Pentecost, the more clearly will 
 appear both the richness of the original tradition, and the ful- 
 ness of the authority to understand and expound it with which 
 they knew themselves to be now endowed. Vide Bishop 
 Bull, Judic. Eccl. Cathol. iv. et seq. with the Notes of Dr. 
 Grabe; Grotius’s learned note on St. Matt. xxviii. 19; and 
 particularly Bishop Pearson on the Creed, ii. 6. note d. 
 
 Pace 234. 
 
 On the Nature of Faith. 
 
 In examining the nature of faith it appears to me to be a 
 matter of no little importance to remark, and keep steadily in 
 mind, the different way in which it is spoken of in the Gos- 
 
 pels and in the Epistles. Throughout the Gospels, the word 
 
294 APPENDIX. 
 
 and its conjugates are used in a simple, uncontroversial way. 
 Men believe *, or they do not believe. They have faith, or 
 they have not faith. The Lord observes and blesses their 
 faith or belief, or He reproves and laments their want of it. 
 Every thing relating to faith or belief, or to believing, is said 
 in a simple, intelligible way, and no controversy could well 
 arise (if the Gospels existed alone, or if they could be inter- 
 preted without reference to the other Scriptures of the New 
 Testament) as to the meaning of the terms. 
 
 For instance, when Nathanael “ believed” because the 
 Lord had seen him under the fig-tree,—when the disciples are 
 said to have “ believed the Scriptures, and the word which 
 Jesus had said,”—when the Lord reproving the Jews to Nico- 
 demus, told him, “If I have told you earthly things, and ye 
 believe not, how shall ye believe if I tell you heavenly things?” 
 it would seem as if all these expressions were very simple and 
 easy, regarded by themselves. Our Lord seems to be speak- 
 ing of “believing;” and everybody knows, without meta- 
 physical discussion or distinction, what believing is. Some 
 matter or other is told to a man, or otherwise proposed to his 
 mind, and he either believes it, or he does not. Again, when 
 in other places the Lord attributes faith to various persons, 
 whose particular states of mind, as exhibited by their actions, 
 are somewhat fully opened to our investigation, (as in the case 
 of the poor woman with the issue of blood, the bearers of the 
 paralytic, the woman of Canaan, and others,)—although the 
 words “ faith” and “ believing’? seem to be used (according to 
 the ordinary practice of human language) in an extended ® way, 
 
 8 It is remarkable that the substantive πίστις does not occur in St. 
 John: the verb πιστεύω occurs in his Gospel nearly three times as 
 often as in all the other Gospels together. We, meanwhile, in English, 
 incur some inconvenience from having no verb at all of the same root as 
 faith ; so that “faith,” the substantive, gets a sort of meaning more or 
 less dissimilar to that of the verb “ to believe.” 
 
 ° I observe, thirdly, that (as it is ordinary in like cases concerning the 
 use of words) the word belief is by a kind of synecdoche (or metonymy if 
 
APPENDIX. 295 
 
 so as to cover not their abstract believing only, but also the 
 acts which their believing led to,—yet still the usage of the 
 terms is simple, natural, and without difficulty ; so that, as I 
 just observed, if these uses stood alone, or if the written Scrip- 
 tures were limited to the four Gospels, there would seem to 
 be little or no room for serious diversity of opinion respecting 
 the nature of faith or believing. 
 
 It would then seem, as 1 have said in the text, as if faith or 
 believing were used by our Lord in two very naturally con- 
 nected ways; first, simply for believing; and secondly, for 
 believing with action. And it might be added, that this latter 
 more complicated sort of faith is capable of slight varieties, 
 according to the relation or proportion of strength which its 
 parts bear to one another, as is illustrated in the case of the 
 father of the demoniac boy, in whom action as if believing, 
 action on imperfect belief, receives the blessing of faith. 
 
 Such, I say, is the case with the use of the words ‘faith’ and 
 ‘ believing’ in the Gospels. In the Epistles it is otherwise. 
 From the very opening of the Epistle to the Romans, the 
 word “ faith” obtains a technical use. It is used in contra- 
 distinction. And henceforward it is involved in difficulty 
 and obscurity, and that obscurity is unfortunately allowed to 
 embarrass the simpler and directer statements of our Lord, as 
 contained in the four Gospels. 
 
 In the Gospels, the only distinction taken is between belief 
 and unbelief. The Canaanitish mother, the poor woman with 
 the issue of blood, believe ; the Pharisees and Scribes believe 
 not ; and we read of nothing more subtle or metaphysical than 
 this. The difference is a difference between people. Believ- 
 ing may, as used in one passage, cover more of a man’s mind 
 
 you please) so commonly extended in signification, as, together with 
 such a persuasion as we spoke of, to imply whatever by a kind of neces- 
 sity, natural or moral, doth result from it : so comprehending those acts 
 of will, those affections of soul, and those deeds which may be presumed 
 consequent upon such a persuasion.— Dr. Barrow, Serm. IV. of Justify- 
 ing Faith. 
 
296 APPENDIX. 
 
 and actions, and in another may be confined to something 
 more exact and particular in him; but, either way, it is not 
 contradistinguished from any thing else in him ; it is his Chris- 
 tian goodness, larger or smaller, vaguer or exacter, as the 
 case may be; and it distinguishes him from those who do not 
 possess it. 
 
 There are three portions of the epistolary Scriptures in 
 which the technical and contradistinguished use of “faith” must 
 be considered, in order to come to a clear understanding of 
 the Scriptural meaning of this most important word; and I do 
 not scruple to declare my conviction, that the two meanings 
 already attributed to it, as it occurs in the Gospels, will be 
 found to be its proper doctrinal meanings in the Epistles also ; 
 and that the passages, in which other things seem to be said 
 of it, will appear on examination to refer to other subjects, 
 and to be improperly applied to elucidate the nature of that 
 Christian goodness of faith which is made by our Lord the 
 title of baptism, and with baptism, of salvation. 
 
 These three portions of the epistolary Scriptures are, 1. 
 that part of the Epistle to the Romans, in which faith is 
 distinguished from works: 2. those passages, scattered in 
 different parts of the Epistles, in which faith is distinguished 
 (not contradistinguished doctrinally, as though any great or 
 important doctrinal point were involved in the contradistinction, 
 but simply, separately spoken of,) from love, or charity ; such 
 are principally the passages 1 Cor. xiii. 13. Gal. v. 6: 3. 
 the passage of St. James’s Epistle, in which he contradis- 
 tinguishes faith from works. 
 
 In these three parts of the Scripture, the word ‘ faith’ 
 appears to be used differently. 
 
 In the first, it seems to be used, not for any thing in a man, 
 at all. But whereas ‘works’ stand for the Jewish system of 
 religion, the system under which salvation is regarded as a 
 thing capable of being purchased or earned, Faith seems to 
 stand for that other system whereby salvation is regarded as 
 a gift of God, obtained for us who believe through the sacri- 
 
APPENDIX. 297 
 
 fice of the death of Christ. Even believing would fall under 
 the condemnation of a law of works, as explained in the 
 Epistle to the Romans, if it thought to earn salvation of its 
 own proper goodness ; and, on the other hand, any deeds of 
 goodness would seem to lie within the scope of the law of 
 faith, if they were done as part of the devotion of body and 
 soul, due from those who thankfully acknowledge, that all 
 they have and hope for, is the free and undeserved gift of God 
 in Christ. 
 
 In the second set of passages, faith, and love, or charity, are 
 distinguished from one another, but not in such a manner as to 
 indicate any superiority of acceptableness with God in faith 
 over love or charity. On the contrary, of the two, St. Paul 
 says charity is the greater. Faith seems to be belief; and 
 love or charity, the whole set of virtuous and godly feelings 
 and deeds, which are proper to Christian belief, and ought to 
 arise from it. 
 
 In the third passage, faith unquestionably seems mere 
 abstract intellectual belief; and works signify, as in the 
 last case, the whole of the moral acts, inward and outward, 
 which form the Christian energies of that belief. 
 
 But in order to render the whole of this subject more clear, 
 it seems to be necessary to enter to some extent into the 
 theory of moral virtue. Much of the confusion and apparent 
 disagreement which exists among theologians on the subject 
 of faith, is, I am convinced, not so properly a theological dif- 
 ference as a philosophical obscurity. They are not differing 
 really in the value that they are respectively setting upon one 
 and the same thing, but they are talking of separate things, 
 and seeming to differ, when, in fact, they are more agreed than 
 they suppose. 
 
 Let it be first observed, however, that every person who 
 speaks of faith and works in a man as distinguishable things, 
 and, still more, every person who speaks of them as of different 
 acceptableness in the eyes of God, and as holding a different 
 
 place in the work of man’s salvation, is really maintaining 
 
298 APPENDIX. 
 
 some theory or other of moral virtue. He may perhaps have 
 represented his theory to his own mind very indistinctly, or 
 possibly not at all; but still he has a theory. Faith is not 
 works, to his mind; whatever it be, and possibly he is very 
 little able to explain what it is, it is certainly different from 
 works ; and works are not faith. The two things differ ; 
 perhaps, he thinks, essentially ; certainly intelligibly, and cer- 
 tainly importantly. But in that he thinks them different at 
 all, he has a theory—some theory or other, in which they 
 occupy different places, have different scopes and duties, and, 
 possibly, different values. 
 
 There appear to be two principal theories of virtue; from 
 the clear and separate understanding of which, much of the 
 embarrassment of the subject of faith, as it appears to me, 
 may be removed. 
 
 I. The nature of one of these theories may be gathered 
 from the following observations. 
 
 We are born with various moral capacities. By saying 
 this, I mean that there are within us, by nature, various distin- 
 guishable powers, each one of which is capable of acting 
 under its own peculiar circumstances, and in its own peculiar 
 way, each one of which is capable of acting rightly or wrongly, 
 and, according as it acts rightly or wrongly, of affecting or alter- 
 ing the character of a man for moral good or evil. 
 
 These capacities, moral because of their effect upon our 
 characters, are in themselves capacities of feeling, capacities 
 of being moved in the way of pleasure or pain (δυνάμεις δὲ--- 
 καθ᾽ ἃς παθητικοὶ τούτων λεγόμεα "). Thus we are naturally 
 capable of a feeling of the particular kind called ‘ fear,’-—of 
 another, easily distinguishable from it, called ‘anger,’—and of 
 many others. 
 
 Each of these is distinguishable from others, partly by being 
 different in the sort of emotion it produces, and partly by 
 being produced in us by different external circumstances. 
 
 1 Arist. Eth. Nicom. bk. ii. 
 
 ——— δ 
 
APPENDIX. 299 
 
 Dangerous circumstances, for instance, being presented to us, 
 at once exhibit and develope that natural pain which we know 
 by the name of fear; things lovely awaken love ; things dis- 
 pleasing to us, awaken, according to their distinctions, dislike, 
 anger, hate, &c. 
 
 How many of these moral capacities there are in us, it is 
 impossible to say. We are able to be affected very variously 
 by the things which surround us in our life ; our minds reply 
 with various kinds or modifications of feeling to a vast variety 
 of external things ; and, according as these external things are 
 divided according to their kinds, the emotions which they 
 excite may be divided and classified also. They may also be 
 divided and classified in other ways. 
 
 The moment that a being thus constituted is placed in the 
 midst of the world, his capacities of feeling are forthwith soli- 
 cited in various and constant ways. No part nor portion of 
 his mental constitution, in respect of feelings, is without con- 
 tinual exercise. The circumstances by which he is surrounded, 
 are extremely various, and succeed one another in all manner 
 of rapid and multifarious combinations, and they touch and 
 agitate those tender places of the soul, so that they are ever 
 vibrating with the emotions which belong to them. 
 
 It is plain that mere capacity of feeling is not, of itself, 
 morally good or evil. One man may be more likely to 
 become good than another, as his natural capacities of feeling 
 lie naturally towards better objects, or are better proportioned 
 to one another, in relative natural strength, than those of 
 another ; but till these capacities are excited, and the man acts 
 upon the excitement, nothing moral has taken place in him, 
 nor can he be considered to be, morally, either bad or good. 
 
 Nor is there any thing moral in the simple, passive excite- 
 ment of feeling. There is no more morality in merely ‘ being 
 afraid,’ or ‘being angry,’ than in ‘ being cold,’ or ‘ being hot.’ 
 
 But immediately upon the excitement of feeling, action 
 inevitably and instantly ensues. The feeling puts the ves- 
 sel under weigh, as it were, and instantly it has a course or 
 
300 APPENDIX. 
 
 direction. Till it moved, it had no moral direction ; till it 
 moved, it could not be steered. 
 
 Whatever, then, a man does under the excitement, whether 
 he acts on it in the direction which the feeling suggests or no ; 
 whether he dwells on the feeling, or puts it aside; encourages 
 or represses it ; however he treats or manages it,—he acts. 
 He does a moral act. He has pro tanto a character. He has 
 taken a step in habit. He is no longer a thing of mere capa- 
 cities, but he has begun to be developed into a moral being. 
 
 It is no part of my present purpose to inquire into the na- 
 ture or powers of the ‘ moral faculty’, the natural object of 
 which is actions,” or to consider the standard or law by which 
 that faculty is instructed to operate in its government. Suf- 
 fice it, in this regard, to say, that such a power there un- 
 doubtedly is, having some natural sight of what is right and 
 wrong, but itself wanting instruction, and strengthening, both 
 from increase of knowledge and steadiness of moral habit. 
 
 Every act, as it passes, leaves a moral colour on the mind. 
 Each single act is a step in its particular habit, and an acces- 
 sion, in its particular kind, of character. The mind having 
 acted, is not where it was before acting. It has done what 
 has a moral value; it has deserved praise or blame; it 15 
 better or worse than it was; it has got upon it the beginning 
 of a new thing, a self-made character ; it has rendered its sub- 
 sequent acts more easy in the same direction, more difficult 
 in the reverse; it has gone some way towards settling the 
 question whether it shall be permanently good or bad, per- 
 manently happy or miserable. 
 
 These acts are very numerous. They are without number. 
 Indeed they are often hardly separable into distinct acts, but 
 are continuous. Such are cherished feelings, as of love, or 
 hate. Many of them, nay, very much the larger number of 
 them, are secret and inward. ‘They take place in the inner 
 recesses of the heart, and hardly the passing shade or smile 
 
 2 Bp. Butler ‘ On the Nature of Virtue.’ 
 
APPENDIX. 301 
 
 upon the features marks the inward step which is making 
 habit inveterate, and stamping the character. Many exhibit 
 themselves in words, which are a most important set of acts,— 
 acts which re-act,—acts which are remembered, and so tend 
 to produce many more like themselves. 
 
 And some acts are visible and outward. They are seen by 
 the agent himself, and they are seen by others. In these re- 
 spects they are very important acts; for they identify the 
 growth of habit, and exhibit its gradual strengthening. More- 
 over, they are testimonies of what a man is, and means to be. 
 They are the shining of His light before men, who see His 
 works. They have also some peculiar dangers attending 
 them; for they may sometimes be done in order to be seen, 
 and so be in reality acts of a habit entirely different from that 
 which they wish to seem to belong to. 
 
 But if the outward acts be genuine, they do not differ in 
 any essential respect, as acts, from the inward ones. Each 
 are steps in habit; the outward ones even more realizing, de- 
 cisive steps than the inward ones. Though no doubt many a 
 habit grows inveterate, and makes a large portion of a character 
 without a single exhibited outward act, yet do many genuine 
 outward acts make the growth of habit stronger, quicker, and 
 more deliberate and intentional. 
 
 Few things could be conceived more irrational than to sup- 
 pose that inward acts are good or acceptable to God, or other- 
 wise the conditions of His favour, and outward ones in com- 
 parison of them vile and odious in His sight. 
 
 If then, upon these principles, we should reply to the ques- 
 tion, What is virtue? the answer would probably be some- 
 thing of this kind. Virtue is the state of mind ensuing upon 
 habitual right action in respect of any natural emotion ; or if 
 we were asked how many virtues are there, we should answer, 
 As many as there are natural emotions. If every natural 
 emotion produces its own acts, and if these acts are habitually 
 under the government and control of a rightly ordered reason 
 
 or conscience, then the man has all virtues, 
 
302 APPENDIX. 
 
 On this theory of virtue, courage, temperance, modesty, 
 charity are virtues. Each is the rightly habitualized capacity 
 of emotion on its own subject. 
 
 But is not veracity a virtue? Is not justice a virtue? But 
 of what natural emotion are they respectively the conscien- 
 tiously governed habit ? 
 
 Take veracity for instance. 
 
 It is, I think, plain, that veracity is a virtue in a different 
 sense of the word from that in which courage and temperance 
 are virtues. 
 
 What tempts a man to offend against veracity? Some- 
 times, no doubt, his shame; sometimes his desires; some- 
 times his fears. 
 
 If then his natural emotion of shame were, under the ha- 
 bitual government of conscience, become modesty the virtue, 
 and his desires, under the same government, temperance, and 
 his fears courage, he would be, pro tanto, veracious. 
 
 What sort of virtue, then, is veracity? Plainly, as I think, 
 not a virtue which ranges in the same rank with courage, 
 temperance, and modesty ; not a habit of a man’s mind, but a 
 department of his actions ; not so properly an inward thing in 
 him, a practical principle, grown under right regulation of 
 conscience into a part of his character, as an outward thing, a 
 certain class or, as it were, region and division of his deeds. 
 Veracity, then, is truth of words; and veracity, spoken of (as 
 no doubt it may be) as a virtue in a man, is all those separate 
 virtues or parts of virtues combined, which lead a man to use 
 truth of words; it is courage, modesty, temperance, &c., all 
 together, in so far forth as these virtues lead to or produce 
 truth of words. 
 
 Justice, in like manner, is a virtue in the second sense. 
 For what are the desires which lead a man to be unjust? love 
 of money, love of power, other lusts of various kinds. If 
 then each one of these is duly governed by conscience, and 
 ripened thus into its own habit of virtue, a man is just ; and 
 that, not because he has won the fresh or further habit of 
 
APPENDIX. 303 
 
 justice, but because these separate habitual virtues prevent 
 any of his natural desires from leading him to transgress his 
 neighbour’s right. Justice therefore, like veracity, is a de- 
 partment of a virtuous man’s actions rather than a habit in his 
 mind ;, and if justice be ever spoken of as a habit, it will sig- 
 nify all those separate and particular habitual virtues com- 
 bined which lead a man, in his intercourse with others, to ob- 
 serve the laws of fairness and equity. 
 
 If I have in any degree succeeded in making my meaning 
 plain, I hope that these two senses or uses of the word ‘ virtue’ 
 are distinguished from one another. The former sense is far 
 the more accurate, philosophical, and true; the second is the 
 more popular and common. The first is derived from the 
 mental view of habits; the second, from the outer view of 
 actions. The first takes account of the upward growth of 
 habits as processes of mental developement and formation ; 
 the second takes, as it were, a horizontal section of the grow- 
 ing habits, and maps out the performances of virtue according 
 to the departments of human conduct. The first begins by 
 examining the emotions which need to be educated, and traces 
 up the growth of the virtue through its inward and outward acti- 
 vities to its perfection in established habit; the second begins 
 by thinking what regions of human conduct need virtuous 
 government, and, dividing the virtues according to these 
 regions, then speaks of the necessity of these virtues springing 
 from true principles and motives within. 
 
 According to the former sense, every personal energy be- 
 longing to a particular emotion, from the slightest voluntary 
 wish or cherished thought, up to the latest and most perfect 
 act of visible virtuous devotion in the same kind, is an act, 
 having all the properties, and, in proportion to its perfectness, 
 the value of a virtuous act; the inner and secret ones, not less 
 than the outer and visible ones, the outer and visible ones 
 (provided, as before distinguished, they be genuine and real 
 energies of the same principle) not less than those which are 
 inward and secret. 
 
 According to the latter sense, virtue is often a hollow 
 
304 APPENDIX. 
 
 thing. Apparent veracity, or apparent justice, is present in 
 the outer life of a man, but it does not follow of course that 
 he has the inner heart of a veracious or a just man. Real in- 
 ward vice may, by the aid of more than ordinary cunning, 
 wear the outward garb of virtue. Therefore, on this view of 
 virtue, it becomes necessary to make very strong distinctions 
 between what is outward and what is inward. We confuse 
 what is, in fact, the uncertainty of the judge of an action with 
 imperfect nature in the action itself. What is the inward 
 heart ? becomes the question. What is the secret motive ? 
 What is the hidden principle? Visible external deeds being 
 felt to be uncertain criteria of character, virtue is said to 
 depend upon the motives of deeds; and there springs up a 
 dark and obscure philosophy of motives, which is difficult to 
 explain, and not very satisfactory when explained. 
 
 For what is a motive? and what do men commonly mean 
 when they speak of the motives as giving value to deeds ? 
 
 It is rather difficult to decide, and still more difficult to 
 explain clearly. Perhaps if we attempt to analyse the process 
 of an act, we shall come to some understanding on the point. 
 
 1. Some external thing suggests itself to one of our natural 
 emotions as desirable to be pursued. This is the object of an 
 act, its final cause, its ov ἕνεκα. 
 
 2. The natural emotion is awakened, and instantly, and 
 necessarily, would act with an immediate appetency of the 
 object ; but that 
 
 3. The moral faculty interposes, and rules whether or no, 
 and in what degree, and direction, action is to be per- 
 mitted. 
 
 This may be taken as an analysis of the first act of a 
 habit. 
 
 But the man’s moral constitution is in some degree affected 
 by his first act; and when he comes to his subsequent acts, 
 he finds himself in the following state : 
 
 1. The external thing presents itself as before. 
 
 2, The emotion is no longer purely natural. There is the 
 beginning of something acquired or artificial combined with 
 
APPENDIX. 305 
 
 it. The simple natural excitement is weaker than at first, 
 but there is a complicated condition of mind in the place of it, 
 of which one part is the remains of the natural emotion, and 
 the other is the moral, semi-habitual result of previous action. 
 
 3. The moral faculty is also becoming habitual; strength- 
 ening, if so be, in exercising true and virtuous government, or 
 else beginning to have its powers crippled, and to fall under 
 the dominion of the emotions. 
 
 What then is a motive, as men commonly speak of it? 
 
 If the above analysis be in any respect just and true, it 
 must be, 1. the object; 2. the natural emotion; 3. some 
 energy of the moral faculty, original or habitual; 4. the 
 complex activity of mind rising out of the remains of natural 
 emotion, and the effect of habit together ; or, 5. the ἕξις, or 
 mental condition ensuing upon habit, by itself. 
 
 Now I think that when persons speak of motives giving 
 value to deeds, they mean either the first or the fourth of 
 these senses; so as by the word motive to signify either the 
 object or the complex activity of mind rising from the remains 
 of natural emotion, and the habitual result of previous acts. 
 
 When by the motive, they really mean the object, it is plain, 
 first, that they are using words improperly; and secondly, 
 that the object, though very important in identifying the real 
 character of a deed by exhibiting its intended direction, cannot 
 in any possible way impart value to it, or give it a moral 
 worth which it does not possess already. When, again, by 
 the motive, men mean the complex internal activity just de- 
 scribed, it is to be remembered, that the natural portion of it 
 is not moral, because not voluntary. ‘There remains, there- 
 fore, as the moral motive, properly so called, only the inward 
 activity of that state of mind which is the result of previous 
 acts 
 
 Thus, then, it seems that motives are but acts of dispositions 
 which themselves result from former acts, after all. Instead 
 of imparting value to other acts, they are, metaphysically, of 
 the same nature with them ; energies of the same moral 
 
 x 
 
306 APPENDIX. 
 
 man, like steps in the direction of confirmed and inveterate 
 character. They impart no value. They are valuable, as 
 being real and moral; and the deeds, supposed real, are not 
 less valuable than they. 
 
 Now, I am very far from wishing to object to what I have 
 called the second theory of virtue. The expressions which 
 belong to it, are so many, and so deeply entwined with current 
 language, that it would be quite impossible to discard or 
 banish it. 
 
 But 1 wish to observe, that the way in which faith is com- 
 monly spoken of, and the way in which St. Paul’s distinction 
 between faith and works, as made in the Epistle to the Romans, 
 is commonly interpreted to be a distinction between two things 
 in man,—the one of an inward, and the other of an outward 
 quality,—are both entirely due to this latter and less philo- 
 sophical theory of moral virtue. 
 
 Deeds being, according to this moral theory, outward things, 
 of no positive character and value of their own, but dependent 
 (not so much for the settlement of their own real character 
 and value, as for character and value altogether,) upon inward 
 motives, seem to fall in very naturally with the sort of way 
 in which the Apostle speaks of works. Motives again, being, 
 according to the same theory, inward things, which impart all 
 value to the outward deeds, seem to offer a standing place for 
 an imaginary faith, which, being not identical with belief, but 
 itself moral, nor yet being virtue or any part of virtue, is 
 spoken of as a fiduciary principle, or state of mind, inter- 
 mediate between belief and virtues, giving to virtues their 
 goodness and acceptableness in the sight of God. 
 
 I do not mean that I am aware of any person having ever 
 actually thus drawn out a supposed parallel between motives 
 and deeds, on the one hand, and St. Paul’s faith and works 
 on the other; but that these two ways of speaking are very 
 near akin to one another, and both are due to the same funda- 
 mental theory of moral metaphysics. 
 
 If, then, the whole theory which, regarding virtue in respect 
 
APPENDIX. 307 
 
 of its visible outward manifestations, makes these strong dis- 
 tinctions between the inward and outward activities of the 
 moral mind, be itself hardly philosophically tenable, the 
 parallel theory which speaks of works (meaning by works 
 Christian deeds) as vile and worthless, as filthy rags, &c., in 
 the eyes of God, and faith (meaning by faith an inward moral 
 fiduciary principle, considered as the basis of virtue) as alone 
 of any value in his sight, would seem to be equally ques- 
 tionable. 
 
 Nor questionable only ; it also seems to be both morally 
 and theologically dangerous: for it not only confounds and 
 disarranges the real relative values of the inward and outward 
 activities of virtue; but while it denies their due value to the 
 outward ones, it magnifies the inward ones to the extent of 
 making them liable to the very condemnation of the law of 
 works which St. Paul writes against. 
 
 Indeed, I feel sure that the fiduciary theory, so to call it, 
 is, in fact, however little its supporters may intend it, or 
 suppose it, essentially a theory of works: for, while outward 
 acts are spoken of as so vile and worthless, from what is it 
 that they are contradistinguished? From faith. Faith then 
 is not vile and worthless. Nor will it be a sufficient defence 
 of this consequence to rejoin, that faith receives all its value 
 from being the gift of the Holy Ghost ; for this is the precise 
 defence which is disallowed, when urged in behalf of outward 
 acts. It is then answered, Nay, but there is something of one’s 
 own mixed up with the gift of the Holy Ghost; there is 
 some personal agency, something human, something to tempt 
 a man to rest on himself in such acts. 
 
 I suppose it to be agreed on all hands, that every act, even 
 in the inner acts of faith, must involve some consent, or will- 
 ingness, or at least willingness to be acted upon, on the part 
 of the man in whom they take place. 
 
 If, then, the personal agency that is mingled with spiritual 
 grace in the outer acts, be sufficient to vitiate them, and take 
 from them all character of pleasing and acceptableness with 
 
 mo 
 
308 APPENDIX. 
 
 God, how must the persons, who argue so, think of the per- 
 sonal agency that works with or submits to spiritual grace, 
 in the case of the inner acts of faith? Must they not of neces- 
 sity attribute it to that proper goodness which they refuse to 
 the other agency ? 
 
 This danger is only more deeply incurred by the miserable 
 expedient of interpreting acceptable faith to be a disclama- 
 tion,a disowning of all personal power of acting acceptably : for, 
 
 1. The act of abnegation is itself an act, and a voluntary 
 one; just as stripping off one’s clothes is as much an act, as 
 putting them on. 
 
 2. It is a self-contradictory act,—-an act of one trying not to 
 to act ; just as if a man should say, “1 cannot speak,” and so 
 claim the credit of silence. 
 
 3. It is an act which cannot be attributed intelligibly to any 
 other than a man’s own self; and so whatever goodness or 
 value it may be supposed to have, seems to be broadly 
 claimed as a personal and meritorious goodness. 
 
 I mean, therefore, to say, that faith, when regarded as 
 something in a man, must be of necessity, 1. Belief; or, 2. 
 Virtue, incipient or habitual, grounded on belief; or, 3. Belief 
 and such virtue together. There is nothing between. The 
 very earliest movements of voluntary will, the very first 
 beginnings of morality, the first elementary stirrings of action 
 towards God and heaven, are, in their degree, virtue. 
 
 If, then, it is answered, faith is the grasping, faith is the 
 realizing, faith is the appropriating of the promises of God, 
 I should reply, that grasping, realizing, appropriating, are all 
 acts. Ifa man intellectually believes in the promises of God, 
 and morally loves and desires them, then, in proportion to his 
 imaginative power and strength, he grasps at them, realizes 
 them, regards them as evident though unseen, and substantial 
 though only hoped for. To believe is, itself, to realize. If 
 a promise is made to a man, and he believes it, he does to that 
 extent and degree make it to himself a reality. His belief is, 
 
 pro tanto, a realization ; it operates to make him see what is 
 
APPENDIX. 309 
 
 unseen, to give substance to what is, hitherto, only clad in 
 words. As memory substantiates the past, so belief substan- 
 tiates the future ; and man lives on, not only in the single 
 point of time in which he stands at each moment, but carry- 
 ing along with him also the whole transacted past, and the 
 whole believed future. 
 
 Love, again, true love of a thing unseen and hoped for, is 
 a grasping, realizing love. Love lives on the objects of its 
 love ; in proportion as it is intense, it does so more. But 
 the realizing is not one moral condition or process, and the 
 loving another ; still less is the realizing a precious thing, and 
 the loving comparatively a vile one. ‘To realize is a property 
 of true love, as it is of true hope, as it is of true zeal, as it is 
 of any earnest and deep feeling. 
 
 Again, if it be said that faith is the reposing or relying 
 upon the merits of the Lord, the trusting ourselves and placing 
 all our hopes upon what He has done for us, I should again 
 reply, that reposing, relying, trusting, placing hope, are all 
 moral acts—acts of a virtue,—acts wherein (the mind intel- 
 lectually believing the great doctrines of Christian revelation) 
 a divinely enlightened conscience crushes and destroys the 
 risings of self-complacent, self-relying emotions, and directs 
 to their due objects those of gratitude and hope. 
 
 Grasping, realizing, appropriating, when accompanied with 
 feeling, reposing, relying, trusting, &c. are all moral acts,— 
 acts of virtue,—acts of virtue grounded on belief. ΤῸ repre- 
 sent them as well-pleasing to God in themselves is to incur the 
 condemnation of a law of works; to speak of them as well- 
 pleasing to God in Christ, as done by the influence of His 
 Spirit, is to speak of them truly, and to speak of them as all 
 other Christian activities, inward and outward, may be spoken 
 of with no less truth. 
 
 There is not a word in the argumentative portions of the 
 Epistle to the Romans which can legitimately be brought to 
 prove that there is any difference in acceptableness before 
 God between Christian faith, supposed to be trust and reliance 
 
310 APPENDIX. 
 
 on God, and Christian deeds. St. Paul does in no place dis- 
 tinguish them, if indeed they are capable of being distin- 
 guished. He is not occupied with any argument which re- 
 quires them to be distinguished. It is therefore simple con- 
 fusion to apply to a distinction of modern times expressions 
 in that Epistle which are used in respect of a very different 
 distinction. 
 
 The meaning of St. Paul appears to come out very clearly 
 from the following verses of the third chapter. 
 
 ““ Therefore by the deeds of the law there shall no flesh be 
 justified in his sight ; for by the law is the knowledge of sin. 
 But now the righteousness of God without the law is mani- 
 fested, being witnessed by the law and the Prophets; even 
 the righteousness of God which is by faith of Jesus Christ 
 unto all and upon all them that believe ; for there is no dif- 
 ference: For all have sinned, and come short of the glory of 
 God, being justified freely by his grace through the redemp- 
 tion that is in Christ Jesus, whom God hath set forth to be a 
 propitiation through faith in his blood, to declare his right- 
 eousness for the remission of sins that are past, through the 
 forbearance of God ; to declare, I say, at this time his right- 
 eousness; that he might be just, and the justifier of him 
 which believeth in Jesus. Where is boasting then? It is 
 excluded. By what law 7 of works? Nay, but by the law of 
 faith. Therefore we conclude, that a man is justified by 
 faith without the deeds of the law.” 
 
 What is St. Paul distinguishing? Plainly, as it would 
 seem, the notion of purchasing salvation from that of receiving 
 it of grace. “Τὸ πίνῃ that worketh is the reward not reckoned 
 of grace, but of debt. But to him that worketh not, but be- 
 lieveth on him that justifieth the ungodly, his faith is counted 
 for righteousness.” ᾿ 
 
 Against whom is St. Paul making this distinction? Plainly 
 against the Jews. What then did the Jews maintain? A 
 salvation purchased by obedience in doing the works of the 
 law. What does St. Paul oppose to this? A salvation freely 
 
\ i 
 
 APPENDIX. 311 
 
 given of God to faith. ‘‘ Therefore it is of faith, that it might 
 be by grace.” Did then the Jews maintain the meritorious- 
 ness of Christian deeds against Christian faith? Not at all; 
 they neither made nor could make such a distinction: and 
 therefore such a distinction would not have been at all relevant 
 to the argument held against them. Who can suppose that 
 St. Paul, arguing against the meritorious value of unsanctified 
 Jewish works, and the idea of salvation purchased by them, 
 would conduct that argument by drawing a distinction be- 
 tween the comparative value of the inward and outward 
 activities of the sanctified Christian heart ? 
 
 But does he not say that the Christian scheme offers the 
 Justification of God to faith? and if so, what is faith? An 
 important question, doubtless ; and a natural one in this stage 
 of the inquiry; but one to be answered, not out of the dis- 
 tinctions of these chapters, but from the general use and man- 
 ner of speaking of the Holy Scriptures. The distinctions of 
 these chapters refer to the question whether these men are 
 justified by faith through the grace of God, or those by in- 
 herently deserving deeds of their own; they do not refer to 
 the metaphysical nature of faith as distinguished from some- 
 thing else ensuing from faith in the same man. 
 
 But again, may not the argument of St. Paul, though pri- 
 marily directed against the supposed meritorious works of the 
 Jews, be in a secondary manner directed against supposed 
 meritorious works of Christians ? Does not the analogy of the 
 cases make his statements as strong against these as against 
 those ? 
 
 Most undoubtedly it does. If any baptized man thinks to 
 purchase salvation by the value or merit of his deeds, or his 
 words, or his thoughts, or of any thing else that is his, he is, 
 pro tanto, a Jew, looking for salvation to some law of works, 
 deserting and abandoning the salvation freely given of God 
 by Jesus Christ. 
 
 Only let it be remembered, that the condemnation is as 
 strong and as unequivocal against those who rely on their 
 
312 APPENDIX. 
 
 inner as on their outer acts,—against those who prize the con- 
 scious inward graspings which they call faith,‘as against those 
 who set a value on their outward and visible deeds, which 
 are, on the same theory, called works. 
 
 THE END. 
 
 
 
 Gitpert ἃ RivincTon, Printers, St. John’s Square, London 2 
 

 
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