c Usd uts yi^. ^ cru^/<2 Uc^o.. v. *. /%{, V •%*- &tvl & THE CHURCH OF CHRIST, IN ITS IDEA, ATTRIBUTES MINISTRY: WITH A PARTICULAR REFERENCE TO THE CONTROVERSY ON THE SUBJECT BETWEEN ROMANISTS AND PROTESTANTS. EDWARD ARTHUR LITTON, M. A PERPETUAL CURATE OF STOCKTON HEATH, CHESHIRE, AND LATE FELLOW OF ORIEL COLLEGE, OXFORD. <£becontr American SSTrftton: REVISED BY THE AUTHOR. PUBLISHED BY A LAY MEMBER OF THE PROTESTANT EPISCOPAL CHURCH. PHILADELPHIA: SMITH & ENGLISH, 36 NORTH SIXTH ST. NEW YORK: ANSON D. F. RANDOLPH, 683 BROADWAY. 1859. /gst ? Z0P^> ] si./ Record Division! Copv AUTHOR'S PREFACE TO THE AMERICAN EDITION. It having been thought desirable to reprint the following work in America, the Author has availed himself of the opportunity of introducing some alterations and corrections which he trusts will render it more generally useful. Such a revision, however, as he could have wished to bestow upon it, was out of the ques- tion, partly, from want of leisure at the present moment, and partly, because more than half of the work was in type before the intention of re-issuing it was communicated to him. He is sensi- ble, therefore, that even now, the work labors under many imper- fections, particularly a want of compression in some parts, and a crudeness of statement in others, which, had more time been at his command, he might have hoped to remove, and as it is, he commends it to the candor of the Christian public. The principal alteration, has been the omission of some obser- vations, in the chapter on the sacraments, on infant baptism, or rather on the amount of direct Scripture evidence for the exist- ence of pcedo-baptism in the first age of the Church ; and of some others, on the place which circumcision held in the ancieni economy, and its consequent relations to baptism under the new. On the latter point, the Author's opinions have undergone a change, and as regards the former, if he still thinks that certain passages have been unduly pressed to deliver a testimony in favor, not of the lawfulness, but, of the Apostolic institution, of infant baptism, he is sincerely desirous of avoiding discussions likely to lead to controversy among those who, in the main, agree with the principles set forth in the work. The conclusions there- fore to be drawr: from the normal case of Scripture, viz : adult baptism, are simply stated; and it is left to the reader, if lie be a iii IV PREFACE TO THE AMERICAN EDITION. poedo -baptist, to adjust them to the normal practice of his church. That they can be satisfactorily adjusted to this exceptional case is the Author's full conviction; but to state the argument fully would, require some space, and an imperfect statement might lead to misapprehension. If on the important subject discussed the work should be found in any instance to have promoted sound Scriptural and Protestant views, the Author's object in sending it forth will have been fully attained. Oxford, March 14, 1856. 8. Douglas Wyeth, Agt., Stereotype!, No. 7 Pear St., Phila. PREFACE. Though it is presumed that the reader will meet with nothing in the following pages but what the title prepares him for, it is very probable that he will look for several topics which, in works of this kind, are commonly discussed, but in the present are omitted. It may be proper, therefore, to state briefly the nature and scope of the work. The course of the great controversy which has been so long agitating the Church of England must have impressed the atten- tive observer with the importance of a scientific acquaintance, especially on the part of the clergy, with the fundamental differ- ences between Eomanism and Protestantism, as opposite systems of dogmatic theology. This branch of study, so proper to a Protestant Church, had, for various reasons, fallen into neglect, until circumstances, which have become matter of history, forced it upon public attention. Among these reasons may be mentioned the historical, rather than doctrinal, character of our theology — the absence, hitherto at least, in this country of a learned, if not of an agressive, Eomanism, such as exists abroad, and there calls forth a corresponding activity on the part of Protestant theolo- gians — and, not least, the indifference, not to say positive aver- sion, which, since the time of Laud, has been exhibited towards evangelical Protestantism, the real antagonist of Eomanism, by a large and influential section of the English clergy. The consequences of this neglect have been such as might have been expected. In its earlier stages the tractarian movement appeared to have gained a complete triumph on the ground of historical and philosophical disquisition. Men were taken by sur- prise, and arguments appeared convincing simply because they were not familiar to the minds of those to whom they were addressed. Our younger clergy especially, unversed in the study of the Eomish controversy, were seduced in numbers by the attractive, and to them novel, guise in which the reasonings of VI PREFACE. Bellarmin and Bossuet were re-produced, and imbibed Komish principles without suspecting the source whence the poison was derived. • That this state of things should continue is neither creditable nor safe. The nation, indeed, has uttered its judgment on the mo- mentous questions at issue with a voice which cannot be mistaken ; but, in times like ours, we need something more than the protest of a healthy Christian instinct, such as the laity of this country have given expression to, against the errors of the church system. The adherents of the Reformation, if they would maintain their ground amidst the various opposing influences which surround them, must be prepared, not only to contend zealously for the apostolic faith, but to justify, both to themselves and to others, their adherence thereto. If Protestantism show itself incapable of wielding any other weapons than those of popular declamation, it is to be feared that, in an inquiring age like our own, when every system is undergoing a process of sifting, it will be com- pelled to abandon the field to its antagonists, whether Eomish or rationalistic. In short, an intelligent and scientific study of the doctrinal differences between ourselves and Rome appears to be at the present time peculiarly needful ; and if upon any section of our Church this duty seems to be more incumbent than upon others, it is that to which the epithet of evangelical has, whether rightly or wrongly, been attached, and which, as recent events have abundantly shown, is the natural antagonist of Rome. It may be thought that, the immediate danger which menaced the Church of England having passed away, a discussion of this kind is no longer opportune ; but, independently of the subject's being one of permanent and universal interest, it would be a great mistake to suppose that, because the leaders of the movement have passed over to a more congenial territory, the principles which they inculcated with such zeal and success within our own pale have disappeared with them. Those principles, by whatever name they may be called, whether Catholic, or Church, or Sacramental, are still rife amongst us, and in active operation: in truth, the contest between evangelical and ecclesiastical Christianity is as old as the Gospel itself, and may be expected to continue to the end of time. Moreover, it is impossible to overlook the significance of the recent attitude which the Church of Rome has assumed within these dominions. Politically she has experienced a signal repulse; but there is every reason to expect that a systematic assault will be made by theologians of her communion, of a higher PREFACE. Vii grade than the controversialists best known in this country, on the foundations of Protestantism, which it will need every weapon of argument and research successfully to meet. To call attention to this field of theological inquiry, hitherto too much neglected amongst us, is the object of the following work. The chief aim of the writer has been to bring out fully to view the ultimate doctrinal principles which lie at the root of each system respectively ; and to point out how these principles na- turally give rise to the visible results with which the world is familiar. Hence it is that several questions, the determination of which depends chiefly upon an investigation of facts, — such as the alleged supremacy of the Bishop of Rome in the fourth or fifth century, or the alleged invalidity of our English orders — are but briefly touched upon ; while an unusually large space is devoted to purely doctrinal discussions. Indeed these discussions may be thought to occupy too large a space by those who do not bear in mind that the topic of the Church is, in fact, an epitome of the whole Romish controversy, all the other differences of view on original sin, justification, and the sacraments, here combining to produce a single result. To this abstract mode of treating the subject the writer has been led, partly from a conviction that too much stress has been laid upon the external, to the overlooking of the interior, points of difference between us and Rome, and partly because our theology is as rich in historical refutations of the pretensions of the Papacy as it is barren in expositions of the doctrinal grounds on which the system rests. The ground assumed throughout is that of evangelical Pro- testantism, the Protestantism of Luther, Calvin, and our own reformers, as distinguished from the political, eclectic, and ra- tionalistic systems which, at different times, have taken its place. The latter systems, which often exhibit as wide a divergency from the genuine teaching of the reformers as that of Trent itself have been frequently tried, and found of no power to withstand the encroachments of the adversary. From the time of Erasmus downwards, the mere negation of Romish doctrine has proved insufficient for this purpose; and if in the conflict which appeals to be impending between us and our ancient opponent, we are to come off victorious, it must be by taking our stand on the positive doctrines of the Reformation. But while the writer has been at no pains to conceal the side which he takes, it has been his aim to avoid those one-sided representations of the opposite system, which only repel the candid mind, and, by the reaction of senti- Vlll PREFACE. ment which they occasion, do more injury than good to the cause of truth. To maintain that Eomanism is not even a form of Christianity, can serve no good purpose, and is to overlook the essential distinction between faith, however imperfectly informed, and unbelief. A dispassionate impartiality in comparing the sys- tem of Trent with our own, and a promptitude to acknowledge whatever merits or defects may exist on each side, are quite compatible with a hearty conviction of the fundamental truth of Protestantism ; and these qualities it has been throughout the desire of the writer to cultivate. Indeed, the scientific character of the work would, of itself, have rendered any exaggerated state- ments, or appeals to popular feeling, out of place. It is proper to apprize the reader that one division only of the controversy on the subject of the Church — viz. the nature and constitution of the Christian society — is here discussed; the authority of the Church, and the various questions relating to tradition and the rule of faith, not entering into the plan of the work. The arrangement adopted may be briefly stated. In the first book an attempt is made to fix the true idea of the Church — that is, to determine whether it is, as the Eomanist would have it, primarily an external institution ; or, as Protestantism teaches, a society which has its true being or differentia within. If the discussion should here seem unnecessarily extended, it must be remembered that this question lies at the very root of the contro- versy, and, moreover, is not often found discussed by our own divines in a satisfactory manner. The second book is devoted to the consideration of the predicates, or attributes, of the Church, as expressed in the Catholic creeds, and in the rival confessions. The third book contains an exposition of the differences between us and Eome on the subject of the Christian ministry. On each head the plan pursued has been, first, to determine from the authenticated statements of each party what the real point at issue is, and then to examine to which side truth inclines. With respect to the labours of the learned in this department of theology, it has already been observed that amongst ourselves it has not been much cultivated. We have treatises against Romanism in abundance, but it has not occurred to the writer to meet with any work in English theology (Bishop Marsh's small treatise excepted) the professed object of which is to institute a scientific comparison between the doctrinal confessions of the two great sections of the Christian world. Neither does the valuable work of Field on the Church, nor the more recent treatise of Mr PREFACE. IX Palmer, supply this defect : the latter work, indeed, though con- taining much valuable information, is by no means calculated to introduce the reader to an acquaintance with the essential points of difference between Komanists and Protestants. Abroad the case has been different. The labours of the philosophical school of Komanists, represented by Moehler, De Maistre, and others, have had the effect, especially in Germany, of calling into the field many eminent theologians of the opposite party; among whom may be mentioned Baur, Neander, and Mtzsch. No one can peruse the writings of either side without profit ; and to Nitzsch's excellent reply to Moehler, in particular, the present writer desires to acknowledge his obligations for some of the profoundest remarks on the opposite systems which this age has produced. A copious table of contents — or rather analysis of the work — has been prefixed, which, it is hoped, will also serve the purpose of an index. CONTENTS. GENERAL INTRODUCTION. Romanist and Protestant tendencies apparent in the Church from the first ------ Page 25—27 The Protestant conception of the Church, the natural consequence of the doctrine of justification by faith - - - 27 Historical sketch of the formation of Luther's views on the nature and authority of the Church - - - . - - 27—29 Melancthon, Calvin ------ 30 Effects of the Protestant movement on Romanism. Counter-reformation of Trent ------ 31 In the Romish System, the idea of the Church gives a shape to all other doctrines : in Protestantism this governing influence belongs to its doc- trine of Justification ----- 31 — 33 Hence in the dogmatic systems of the one party, the topic of the Church usually stands first; in those of the other, that of Justification 33, 34 Reasons for deviating, in the present instance, from the ordinary procedure of Protestant writers - - - - - 34, 35 The sources whence we are to derive our knowledge of Romanism and Protestantism respectively. Not Scripture - 35 — 37 Xor the ecumenical creeds - 37, 38 Nor the private writings of the reformers and their opponents - 38, 39 But the public confessions of faith on each side : Romish formularies ----- 39 ? 40 Principal Protestant ditto - 40 — 42 BOOK l. THE IDEA OF THE CHURCH. PART I. STATEMENT OF THE QUESTION AT ISSUE. CHAPTER I. DECLARATIONS OF THE ROMISH AND PROTESTANT FORMULARIES. Council of Trent gives no formal definition of the Church - 43 Statements of the Romish Catechism - 44 — 47 Statements of the Protestant confessions. 1. Lutheran. Confession of Augsburg. Observation on Art. 19 of the Eoglifth Confession. Ar- ticles of Schmalcald. Catechisms of Luther - - 47 — 50 (xi) Xll CONTENTS. 2. Reformed. The Helvetic, Scotch, Belgic, Tetrapolitan, and Polish Confessions. Nowel's catechism - - - - Page 51 56 Summary of Protestant teaching on the subject of the idea of the Church 56—58 CHAPTER II. POINTS OF AGREEMENT AND FUNDAMENTAL DIFFERENCE BETWEEN THEM AS REGARDS THE IDEA OF THE CHURCH. Importance of first ascertaining how far the parties are agreed. Instances in which this rule has been transgressed - - 59, 60 On both sides it is admitted : — 1. That the Christian life is essentially a social one. Scriptural notices on this point -_-_._ gj — gg 2. That the Church possesses the property of being visible. Social wor- ship. The Sacraments ----- 63 ? (34 3. That the Church is a means to bring men to Christ. Twofold aspect under which the Church must always be considered - - 64 — 67 4. That, in one sense, the' Church is invisible. Acknowledgments of Romish catechism, and of Bellarmin, on this point - 67 — 69 The real point of difference is, not absolute, but relative, — i. e. it consists in the relative importance, and position, which each party assigns to what is visible, and what is invisible, in the Church. The Romanist makes the essence of the Church to lie in what is visible ; the Protestant in what is invisible - - - - 69 — 71 This evident from the confessional statements on each side. Bellarmin's definition - - - - - - v 71 — 74 A mere relative difference may give rise to systems of a very opposite character. Arianism. Sabellianism, &c. - - 74, 75 Bellarmin's statement of the difference - 75 Both parties accept the statements of the three creeds on this article ; but they assign to them a somewhat different sense - - 75, 76 PART II. DISCUSSION OF THE QUESTION. CHAPTER I. METHOD OF THE INQUIRY. Romanists and Protestants differ on the previous question : — What is the authoritative source of truth in religion? Hence difficulty of their arriving at a mutual understanding - 77, 78 In this point lies the principal distinction between the Church system of the 5th century and later Romanism. Early fathers maintained the same formal principle as that of Protestantism, — viz. the supreme au- thority of Scripture in matters of faith 78, 79 This principle here assumed - - - - - 79 CONTENTS. Xlll Method of inquiry adopted ; not the exegetical - - Page 80 Nor that of a. priori argument. Arguments of this kind, commonly urged by Romanists, prove nothing, as against Protestants - 80 — 82 But the historical ------ 82 Reasons for making the Jewish dispensation the starting point of the in- quiry - - - - - - 82—84 Leading divisions of the survey - - - - 84, 85 CHAPTER II. THE JEWISH DISPENSATION. Section I. THE LAW OF MOSES. ITS NATURE AS A RELIGIOUS SYSTEM. Reasons of the delay of the Saviour's appearance - - 8G, 87 Preparation for his coming : among heathens negative merely, among Jews special and positive - - - - - - 87 The main principle on which the Jewish polity was constructed, that of law. True import of the term legal, as applied to a religious system 87 — 89 Illustrations of such a system. From political government. From the work of education -.---- 89 — 91 Such a system necessarily appeals to the baser motives of our nature 91 The Jewish economy of the nature just described. An external Theocracy 92 Meaning of 2 Cor. iii. 6. - - - - 93 The law, when first promulgated, inculcated nothing beyond the national worship of Jehovah, as the tutelary God of the nation - 93, 94 This observation, however, applies rather to the form, than to the sub- stance, of the original enactment. Substance of the moral law the same in every age. But to unfold its full meaning was the work of subsequent prophecy ______ 94 ? 95 Exposition of Gal. iii. 19. - - - - - 95, 96 The law worked chiefly, though not exclusively, by the agency of fear 96—99 Under such a system, a visible symbol of the Divine presence, a consecrated locality, a human priesthood confined to a certain tribe, and visible sacri- fices, naturally had a place - 99, 100 Sanctions of the Mosaic covenant exclusively temporal - 100, 101 Elementary nature of the Mosaic system accounted for by the imperfect state of religious knowledge among the Jews at that time 102, 103 The same circumstance explains the length of time during which the nation was left under the law - - - - 103, 104 Reasons for dwelling at such length on the Mosaic economy. The Romish conception of the Church is that of a new law. This visible, especially in the Romish doctrine of Sanctification - - 104 — 106 Modern advocates of the Church system here coincide with Rome 106 — 108 XIV CONTENTS. Section II. THE SPIRITUAL OPERATION OF THE MOSAIC LAW. Reasonable to suppose that the Jew must have, in time, emerged from the elementary system of the law, and advanced to a more spiritual worship of God - - - - - - - Page 108 This actually the case. To the pious Jew the law was a " school-master unto Christ." 1. In the elementary knowledge which it imparted. The legal sacrifices, &c. must have raised an expectation of a better atone- ment to come, and thereby made their own insufficiency felt 109, 110 2. In the preparatory discipline which it furnished. The incorporation of the moral law in the civil code produced in the Jewish mind a conviction of sin 111—113 This feeling must have operated to cause a depreciation of the Levitical ritual. Effects of the absence of it in the Romish system 113 — 115 The analogies of nature would lead us to conclude that such must have been the effect of the law on the mind of a pious Jew - 115, 116 The above conclusions confirmed by later Jewish Scriptures. Especially by the book of Psalms - 116—118 Section III. THE PROPHETIC REVELATION. Threefold division of the Jewish Scriptures not strictly accurate - 118 Prophecy, like the Law, introductory to the Gospel, but in a different way 119 Subject-matter of the prophetic Canon, either didactic, or predictive 119 Teaching of prophecy confirms the impressions supposed to be produced by the Law. It insists upon the worthlessness of mere external worship ; it deals with the concerns of personal religion ; and at the same time, it furnishes clearer notices of Gospel doctrine - - 120 — 126 Predictive matter of prophecy, as regards the Christian dispensation. In what sense the new dispensation is described as a continuation of the old (Is xlix. 14—20.) 126—129 Other prophetic characteristics of it - - - 129, 130 Jer. xxxi. 31 — 34. especially deserving of attention - 130, 131 Summary of the prophetic teaching and predictions - 131 — 133 Section IV. THE MINISTRY OF JOHN THE BAPTIST, AND THAT OF CHRIST. Objects of our Lord's mission several in number - 133 — 135 The ministry of Christ properly belongs to the old dispensation. Its an- ticipatory character ----- 135, 136 State of religion among the Jews when Christ and His forerunner appeared. Pharisaism. Sadducees - 136 — 139 The Baptist's ministry; its distinctive features - 139 — 141 CONTENTS. XV The teaching of our Lord, in part identical with that of John, and the consummation of that of the prophets - - Page 141, 142 Christ not a lawgiver, in the Romish sense of the word - 142 — 144 The character in which Christ appeared was that of a Rabbi; an office which had no necessary connexion with the ceremonial law - 144 Approaching change by which the Word of God was to become the chief instrument of the Spirit, foreshadowed by Christ's ministry. Hence the stress laid by Christ on faith. The Jew had the Word of God in the Scriptures, but not as a standing ordinance, and covenanted means of grace - - - - - - 144 — 146 To believe that Jesus was the Christ, the final probation of the Jews. Suitableness of this test. What Christ really was, not discernible by the eye of sense - - - - - - 146 Every fundamental doctrine of the Gospel declared by Christ - 147 Cursory review of the ground passed over. The operation of the Law, and the teaching of prophecy, both tended to the same point 147, 148 Hence easy to predict the nature of the Gospel dispensation - 148 And to explain why the Jews in the time of Christ, notwithstanding their hatred of idolatry, were cut off from being the people of God 148, 149 CHAPTER III. THE CHRISTIAN DISPENSATION. Section I. INTRODUCTORY OBSERVATIONS. Christian dispensation formally commenced with the descent of the Holy Ghost -----_. 150 Fact that the Church from the first was a visible society, does not prove the Romish theory to be correct - 150, 151 Characteristic features of a religious system, which, while being visible, should yet, unlike that of the law, work from within outwards. First feature : the outward ordinances of such a system would presuppose the existence of the inner spirit - 151, 152 Second feature : the ordinances would, if possible, be not new, but familiar ones ----__ 152, 153 Third feature : the work of external organization would be one of time, and progressive - - - - - - 153 Section II. THE sacraments. These tests applied to the Church of Christ. And first, of the Sacra- ments ------- 154 Neither of the Sacraments, as regards the outward sign, new appoint- ments - - - - - - 154, 155 XVI CONTENTS. The change wrought in the existing ordinances (baptism, and the paschal breaking of bread) of a spiritual nature - Page 155 No liturgical ceremonial delivered with them. Nor was the administration of them formally committed to a priestly caste - 155, 156 , Similar remarks apply to the ordinance of the keys. Matt, xviii. 15 — 19. 156 The Sacraments chiefly distinguishable from legal ordinances by the place which they occupy in the salvation of the individual. They do not communicate spiritual life in the first instance, but strengthen and per- fect it ----- - 156, 157 Examination of the Sacramental system. Meaning of the expression " Corporate life." Note on Gladstone's Church Principles 157 — 159 The dogma of the Corporate life, combined with that of the Sacraments working ex opere operato, naturally gives rise to the Romish idea of the Church 159—161 How far the Sacramentalist is in the right. Union with Christ the great blessing of the Gospel dispensation - 161 — 165 Point in which the Sacramental system diverges from the teaching of Scripture ------ 165, 166 Statements of a recent expounder of it (Archdeacon Wilberforce) examined. Erroneous interpretation of the " Body of Christ " - 166, 167 Scripture uniformly makes the Word of God the first instrument of uniting men to Christ ______ 167 The Apostolic preaching ----- 168 Expression "in Christ" invariably presupposes the existence of repentance and faith. Note on John xv. 2. - - - 169 Under the Christian dispensation the ordinance of the Word possesses a Sacramental character ----- 169 — 171 Faith a gift of the Holy Ghost - - - -171, 17 2 First accession of spiritual life comes not from union with the Church. Schleiermacher's dictum - 172, 173 Yet the intervention of the Church necessary - - 174 Protestant led to his conception of the Church from his making the Word the first instrument of regeneration - - - 176,177 CONTENTS. XV11 Section III. THE POLITY OF THE CHURCH IN ITS EARLIER STAGES. Antecedently probable that Christ would make it clear according to what form of polity Christian societies are to be constituted Page 177, 178 Statements of the Council of Trent on this subject - - 178 Difficulty under which the advocates of the divine right of Episcopacy labour in proving their theory from Scripture alone - 178, 179 The notion, that the three orders were implicitly enveloped in the Aposto- late, examined - 179 — 181 The Jewish synagogue the real model after which the polity of the Church, in its first stages, was constructed. Remarks on the origin, and nature, of synagogical worship .... 181 — 183 Government of the Synagogue - - - 183, 184 Its worship the point of transition between that of the Law and that of the Gospel ...... 184, 185 Proofs that the Synagogue, not the temple, was the pattern which the Apos- tles proposed to themselves in organizing Christian societies 185 — 188 Thus in polity, as in the Sacraments, Christ adapted to the purposes of His Church well-known, and existing, forms - - 188, 189 Incorrectness of the assertion that the Church appeared primarily, as "a visible organized system, " distinct from Judaism. The first Christians regarded as a Jewish sect .... 189 — 191 The organization of Christian societies advanced by successive steps. Origin of the diaconate, and of the presbyterate - 191 — 193 Contrast in this point between the Law and the Gospel - 194, 195 That ■ ' Christianity came into the world, rather as an idea than an institu- tion" perfectly true, if for "idea" we substitute "spiritual influence" 195—197 Section IY. ADDITIONAL OBSERVATIONS ON THE CHRISTIAN DISPENSATION. Conclusion from the foregoing remarks. The Church not primarily, a visi- ble institution - - - - - - 198 Difference between the Law and the Gospel in this respect implied in Gal. iv. 1—6. - - - - - - 198—201 Meaning of 2 Cor. iii. 17 - - - - 201 CHAPTER IY. THE TEACHING OF THE APOSTOLIC EPISTLES IN REFERENCE TO THE IDEA OF THE CHURCH. Section I. THE APOSTOLIC CONCEPTION OF A CHRISTIAN CHURCH. Definition of a church, according to St. Paul. - - 203, 204 Examination of the statement that St. Paul regards a Christian society as consisting merely of professing Christians. Refutation of this notion, and especially of the argument, founded on the transfer of Jewish terms, to the Gospel. ..... 204—207 XY111 CONTENTS. The legal part of the Jewish economy has passed into Christianity only under a spiritualized form. Instances in the words Temple, Priesthood, Sacrifice, Sabbath, &c. - - - - Page 201, 208 Foundation of the error. The Jew was so by natural birth, the Christian is born again - - 208,209 What is implied in the rovg Gco&pwovg of Acts ii. 47. - 209, 210 Modifications of meaning which the terms of the law — e. g. "elect," "saints," "sons of God" — undergo under the Gospel - 210 — 213 Note on Archbishop Whately's "Essays," and Archbishop Sumner's "Apostolical Preaching" .... 211—213 Objection from the confessedly mixed state of local churches shown to be untenable ------ 213—217 Statements of Mr. Palmer examined - - - 211,218 Section II. THE MYSTICAL BODY OP CHRIST AS DISTINGUISHED FROM VISIBLE CHURCHES. PROTESTANT DISTINCTION BETWEEN THE VISIBLE AND THE INVISIBLE CHURCH. Distinction naturally denied by Romanists. By some also among our- selves -.-... 218, 219 Various sense? of the word exxtyma. Two only really distinct 219, 220 Peculiar language of Scripture when it describes the Church as the body of Christ ...... 220, 221 Points of distinction between this and the ordinary acceptations of the term. The Church, regarded as the body of Christ, is one ; is one society in the strict sense of the word ; and its component parts are, not societies, but individuals .... 221, 224 The Church, as the body of Christ, not an abstraction. Nor can the lan- guage of the New Testament writers on this point be regarded merely as that of anticipation - - - - - 224, 2 27 Quotation from Augustin - - - - 227 In maintaining the distinction, we neither make the true church absolutely invisible, nor affirm that there are two churches, one visible, the other in- visible, nor affirm that there are two churches, one visible, the other in- visible. Real meaning of the expression "the invisible Church"229 — 231 How the one true Church, in its corporate capacity invisible, becomes visible - - - - - - 231, 232 Point of connexion between the Church as invisible and the Church as visible _..---- 233 Further explanations ..---- 233 Why the Church visible never can perfectly correspond with the Church in its truth 234—236 Summing up of the teaching of the Reformers on this point 236, 237 Melancthon's explanations .... 237, 239 CONTENTS. Xix CONCLUSION. GENERAL SUMMING UP OF THE ARGUMENT. In Christianity the external theocracy has given place to one of the spirit Page 240, 241 Hence truth of the Protestant definition - - 241, 242 Romish definition opposed to reason as well as to Christian instinct 243, 244 Xote on Pearson - - - - - - 244, 245 The case of the individual Christian (Gladstone C. P., p. 115.) not an analogous one - 245, 246 The Protestant alone assigns to the Church a place among the articles of Faith 246, 241 Superiority of the Protestant theory in a philosophical point of view 247, 248 Ultra-Protestanism less dangerous than Romanism - 249, 250 Coincidence of rationalism with Romanism on this point - 250 BOOK II. THE NOTES AND ATTRIBUTES OF THE CHURCH. Introductory Remarks ... . 251 PART I. NOTES OF A CHURCH. Difference between the Romish and the Protestant notes naturally springs from the difference between the parties on the subject of the nature of the one true Church. - 252 — 255 True significance of the Protestant notes. They indicate the connecting point between the Church visible and invisible, and they contain an im- plicit protest against the exclusive theory of Rome - 255 — 258 Objections urged by Romanists against the Protestant notes shown to be without weight ..... 258 — 264 PART II. THE ATTRIBUTES OR PREDICATES OF THE CHURCH. Introductory Remarks. Origin and import of these terms. Original meaning of the word "Catho- lic" - 265—267 CHAPTER I. THE unity of the church. This phrase admits of various significations - - - 268 True notion of organic unity .... 268, 269 Organic unity belongs only to the mystical body of Christ - 269, 270 Romanism has here the advantage over other systems which make the essence of the Church to lie in its visible characteristics. Newman. Moehler 270 273 XX CONTENTS. Common principles of unity do not make Churches one society, Page 273,274 Secondary unities mentioned by St. Paul (Ephes. iv. 4. 6.) - 274, 275 Present question relates to organic unity : whether, and how far, it has succeeded in becoming visible. The episcopate - - 275 Church theory of episcopacy ... - 276,277 Historical inquiry into this subject. And first : Can episcopacy be proved to be of divine origin — *: e. to have been instituted by Christ himself ? 277, 278 No evidence of this. The missions of the twelve and the seventy not to the point ------ 278, 279 No command of Christ producible - - - 279, 280 No office in the synagogue resembling that of a bishop - 280, 281 The Apostles not formal bishops - - - 282, 283 Yet the position of the Apostles in reference to presbyters and deacons not to be overlooked ----- 284, 286 The polity of the Church of Apostolic, and only so far of Divine, origin - 286 Secondly, can episcopacy be proved to be of apostolical origin from Scrip- ture alone - - - - - - 286 Difficulty of proving the third order of ministers from Scripture alone. Only two orders found in the New Testament - - 286 Proofs of this - - - - - - 287—289 Cases of Timothy and Titus. They do not establish the fact of a formal epispocate ------ 289—292 Keal officers of these ministers ... - 292—294 St. James. Diotrephes ----- 294 Cases of Timothy and Titus, however, not without their value 295 To Episcopacy, proper, an earlier date cannot be assigned than a. d. 70. Reasons on which this conclusion is founded - • 295 — 298 Thirdly ; Can Episcopacy be proved to be apostolical by the joint evidence of Scripture and uninspired testimony ? - - 298 Testimony of antiquity to be received. Difference, however, between apos- tolical appointments recorded in Scripture and those which have come down to us through uninspired channels - - 298 — 300 Cogency of the evidence in favor of the apostolicity of episcopacy 300, 301 Danger of taking too high ground on this question - 302 Unfair statements of the opponents of episcopacy - - 303,304 If episcopacy had been clearly capable of proof from Scripture, could we have inferred it to be essential to the Church ? Is every appointment which can be proved from Scripture to have proceeded from apostles to be deemed a divine law ? Discussion of this point - 304 — 310 Natural of episcopacy: partly positive, and partly negative. Posi- tively, it is to be regarded as a manifestation of the unseen unity of the Spirit ------- 310, 311 Independent theory unscriptural - 311 CONTENTS. XXI A primitive church - - - Page 311, 312 Christianity naturally tends to episcopal centres - 313, 314 Negatively, it was a safeguard against the evils of division. State of the Church towards the close of the apostolic age - - 314 Rival factions of the followers of St. Peter and St. Paul - 315, 316 Heresies of the apostolic age - - - - -317 The episcopate fitted to preserve union and to repress heresy - 31T, 319 Subsequent and more comprehensive forms of unity. Moehler's admissions - - - - - 320, 321 Metropolitanism. Patriarchates - - - - 321, 323 Cyprian's theory of episcopacy. Sketch of the unity of the Church in the 4th century - . - - - 323, 325 Papacy followed as a matter of course. Nothing anti- Christian in the idea of an cclesiastical centre of Western Christendom - 325, 327 Point at which the papacy became anti-Christian. Fact transformed into a divine law - . - - - - 327 The same observation applies to the whole structure of the Church system 327, 328 Real difference between Romanists and Protestants on the subject of Church polity - 328, 329 Occasions on which the Tridentine principle first made its appearance. Cyprian -..--_ 329—331 Growth of the dogma of the Roman pontiff - - 331 — 334 We must protest against the earlier as well as the later exemplification of the principle ..... 334, 335 Section II. THE ONENESS OF THE CHURCH. Romanists and Protestants agree in the abstract proposition, that out of the Catholic church there is no covenanted salvation. But they differ as to what that Catholic church is - - - 335 337 Doctrine of Rome only the following out of the patristic teaching. Cyprian. Augustin ...... 337—339 Protestant must reject the patristic as well as the Romish idea of the one- ness of the Church ..... 339 340 Protestant notes, viewed as exclusive tests - ' - 340 Observations on fundamentals. Twofold source of our knowledge in divine things, the voice of the Church and Scripture - - 341—343 Creeds. Floating sentiment of the Church - - 343, 344 Conclusions from Scripture .... 34G 350 Section III. THE SANCTITY OF THE CHURCH. Romanist makes the essential sanctity of the Church external, Protestant internal ...... 350, 351 Sanctity of the Church imperfect yet progressive - 351,353 XX11 CONTENTS. Visible evidence thereof. First fruits of the Spirit - Page 353 Secondly, the exercise of discipline ... 354 ; 355 Error of the Montanist, Novatian, and Donatist schisms - 355, 356 Augustin, in controversy with the Donatists, makes a near approach to the Protestant doctrine of the invisible Church - - 356,357 Difference between them - 358, 359 BOOK III. THE CHRISTIAN MINISTRY. That the Christian ministry is of divine origin acknowledged by both par- ties. Points as which the differences commence 360 CHAPTER I. THE ORIGIN AND PERPETUATION OF THE MINISTERIAL FUNCTION. On the necessity of an apostolical succession, Romanists and Protestants are agreed .--.., 361 Twofold sense of the term "Apostolicity" ... 362 Statement of the Romish doctrine of the apostolical succession 362 — 364 Consistency of the Tridentine theory ; and necessary inferences therefrom 364, 365 Connexion between this theory and the Tridentine conception of the Church 365, 367 How far the Protestant goes with his opponent. Both^arties are agreed — first, on the necessity of an external vocation to the ministry 367 Secondly, on the perpetuation of the ministerial office by succession 368, 369 Modern sectarianism here in error - - - 360, 371 The essential differences lie deeper. The inner constitution of the New Testament ministry, as we gather it from Scripture - 371, 372 The ministry, in its primary state, a gift, not an office - 373, 374 Mistaken interpretation of 1 Cor. xii. 28. and of Ephes. iv. 11, 12. 374 The New Testament XaQiafiura. Division of them - 375,376 From 1 Cor. xii. xiii. xiv. we learn what the Christian ministry, in its idea, is - - - - - - - 376—378 Principle of formal transition not applicable to gifts of this kind 378 Apparent exception, not really so - - - - 378 — 380 No such gift as a mystical grace of priesthood to be found in the New Tes- tament ------ 380, 382 Points in which the Romish theory deviates from Scripture 382, 384 Significancy of the rite used in setting apart persons to the ministry. No specific rite of ordination found in the New Testament - 384 — 386 Note on the origin of the term "ordination" - - 385, 386 The minister of ordination not defined in Scripture. The Apostles, when present, naturally performed this office - - - 385, 387 Yet the fact that no instance (Timothy's case excepted) of presbyters alone ordaining occurs, not without weight. Argument from it in favor of episcopal ordination. ----- 387 — 389 CONTENTS. XX111 General conclusions. The natural ministry exists antecedently to the positive ------ Page 389, 390 Objection, that the age of miraculous gifts has passed away, met 391 Ordinary endowments have taken their place, but the idea of the ministry remains the same ------ 391 State of transition perceptible in St. Paul's pastoral epistles 391, 392 Inferences respecting the necessity of an uninterrupted visible succession - 392—394 CHAPTER, II. THE POWERS OF THE CLERGY. Statement of the question - - - - 395 Section I. CHRISTIAN MINISTERS NOT "LORDS OVER GOD'S HERITAGE." Hierarchical tendencies of Romanism - 395 — 398 Opposite tendencies of Protestantism - 398 Clergy are not the Church - - - 399 Yet not the creatures of the congregation - 399 Proper adjustment of lay and clerical influence depends upon the observance of three rules. First: free admission of the laity to the deliberative assemblies of the Church. Steps by which the laity became excluded from synods. Evils thence arising - 400 — 403 Secondly : the consent of the laity to local settlement of pastors 403 — 405 Thirdly : concurrence of the laity in the exercise of discipline 405, 406 Section II CHRISTIAN MINISTERS NOT PRIESTS. Antiquity of the dogma of a human priesthood under the Gospel 40*7, 408 Decisions of the Council of Trent - 409 Rationale of the "impressed character," as connected with the sacrament of orders - - - • - - - 409, 410 Testimony of Scripture ; express against the notion of a priesthood on earth - - 410—412 Teaching of the epistle to the Hebrews - 412 — 414 Christian ministers never in Scripture termed priests - 414, 415 All Christians priests ----- 415 ? 41 6 In the pastoral epistles of St. Paul, no priestly fumctions ascribed to Timo- thy and Titus - - - - - 416, 41? Necessary for the Apostles to have expressly announced the continuance of a priesthood on earth, inasmuch as the first Christians would be likely to draw an opposite conclusion - 41?, 418 The constitution of the first Christian societies decisive against the dogma. Synagogues bore the same relation to the temple which local churches do to the mystical body of Christ - - - 418,419 Ministerial gifts of the New Testament have no connexion with priestly functions ------- 420 XXIV CONTENTS. Further reflections on the relation of the synagogue to the temple, Page 420 Explanation of the circumstance that the first Christians frequented the temple services - 421, 422 Examination of passages cited in support of the sacerdotal theory; Matthew, xxvi. 26—28., xxviii. 19, 20., John, xx. 21—23., Matthew, xvi. 19., and xviii. 18. - - - - - 423, 424 Apostles appear in our Lord's discourses in a threefold character 424, 426 This test applied to the passages aforesaid - - 426 — 428 No law to be found in the New Testament restricting the administration of the sacraments to the apostles, orpersons commissioned by them 428 — 430 Different fate of the two sacraments - 430,431 Law of order not to be infringed ... 431 Exposition of Matthew, xvi. 19., xviii. 18., and John, xx. 21 — 23. 432 Powers thus conveyed by Christ never fully existed save in the apostles. Modified sense in which they may still be said to exist in the Church ------ 432—440 Justification by faith incompatible with the sacerdotal theory - 441 Danger of the statement that the Church is the representative of Christ upon earth - - - - - - 441 — 444 SUPPLEMENTARY CHAPTER. CHURCH PRINCIPLES ILLUSTRATED FROM THE WRITINGS OF CYPRIAN AND AUGUSTIN. Peculiar bias of the English reformation. Advantages and disadvantages thereof ------ 444—446 False position taken up by our reformers against Rome. Evils hence resulting ------ 446— 448 Formal principle of our reformers not incorporated in the thirty-nine articles ------- 448 Importance of recognizing the fact that the patristic system is that of Trent in germ ------ 448 Difference between the Greek and the Latin fathers. Illustrations from the Latin fathers : and particularly Cyprian and Augustin - 449 First; as regards the nature of the Church. 1. Its oneness. Statements of Cyprian and Augustin on this point - - 449, 450 Observations thereon ----- 450 — 456 2. Its unity. Tertullian's tests. Cyprian's theory - 456 — 460 Secondly ; as regards the functions of the Church. Statements of Cyprian and Augustin on regeneration ; on remission of sins ; on the sacraments; on satisfaction, &c. - 460 — 468 THE CHURCH OF CHRIST, &c. INTRODUCTION. The controversy on the subject of the Church, as a distinct topic of theology, owes its existence, like the other questions in dispute between Komanists and Protestants, to the great religious move- ment of the sixteenth century. Admitting this, we must, how- ever, be on our guard against the common, but erroneous, suppo- sition, that the sentiments which upon this, as well as the other points of controversy, found a mouth-piece in Luther and Mel- '' ancthon, and were afterwards embodied in the Protestant confes- sions, had been, up to that time, unknown among Christians, and were subjective peculiarities of the first Keformers. The truth is, that, from the very first, Eomanist and Protestant tendencies simultaneously manifested themselves, and are found to co-exist, not only within the pale of the same Catholic Church but in the same individual minds ; of which, as regards the particular topic under discussion, the nature and constitution of the Church, Au- gustin, in his writings against the Donatists, is a remarkable instance. It is hard to say which of the great contending parties of Christendom can claim this eminent Father as their own ; and if candour compels us to admit that, on the whole, the Tridentine theory finds the greater measure of support in his writings, Pro- testantism can still appeal to them as affording a confirmation of its own teaching upon more than one of the questions which ha been raised concerning the nature of the Church. In like man- ner, Tertullian and Jerome may, on the subject of the Christian ministry, be made to speak the language both of Protestantism and Romanism, according as each party selects from their writings 26 CHUECH OF CHRIST. what it finds most accordant with its own system. In saying, then, that the controversy on the subject of the Church is the product of the Eeformation, we must be understood as only affirming that it then assumed a formal shape, and became one of the leading points around which the differences of the two systems ranged themselves. Before that era, the opposite ten- dencies, though clearly traceable up to the very age of the Apostles, had not yet worked themselves out to their respective results ; nor had the dominant body, calling itself the Church, become fully alive to their essential incompatibility. No formal decision having as yet abridged the sphere of discursive thought, theologians, according as they inclined more to (what afterwards was called) the Protestant, or the Eomish, version of Christianity, took different sides, and were permitted a considerable degree of latitude in their teaching. Hence the appeal of the first Eeformers to a general council, as the most effectual method of bringing the points at issue between themselves and their opponents to a satis- factory settlement : they affirmed that they were contending, not against the Catholic Church, but against the Papal party in the Church. Nothing can be more contrary to fact than the assertion which has been made, that Protestantism can find no trace of it- self in ancient Christianity* The explanation of the fact which thus meets us in the pages of nt£*u^* Church history, is to be found in the facility with which antago- ^ZTw^ • . from a Eomish, doctrine of the Church, the controversy upon this ' subject was by no means the real spring of the movement. The Protestant conception of the Church follows naturally from the ' doctrine of justification by faith, and must sooner or later have been arrived at by the Eeformers : it was the latter doctrine, how- ever, that constituted the original ground of contention between Luther and his opponents, and neither party was at first aware of its pregnant consequences. The German Eeformer had, as is well known, no notion, when he first opposed the sale of indulgences, of questioning, either the authority of the Pope, or the soundness of the ecclesiastical system in which he had been bred. Long- before he emerged from the convent of Erfurth, he had become possessed, by the perusal of Scripture, of the distinctive doctrine of the gospel : but, at that period of his life, he was unconscious of its incompatibility with the received notions on the subject of the Church. Rejoicing in the peace it had brought to his own 28 CHURCH OF CHRIST. conscience, and satisfied with the liberty which he enjoyed of pro- claiming it to others, he preached justification by faith, that is, the free forgiveness of sin to all believers, in the wooden chapel of Wittemberg ; nor once suspected that the truths which he drew from the fountain of the living word, so long sealed up, and ex- pounded to his admiring auditory, were irreconcilable with the other doctrines of Eomanism, to which, as yet, he gave his full adhesion. At that time, he was a Eomanist, preaching Protestant doctrine. In the simplicity of his heart, he believed that he was advancing nothing but what was agreeable to the mind of the Church ; for how could it be supposed that she would teach con- trary to the word of God ? At this early period of his history, Eome had no more devoted adherent than Luther ; and doubtless, if providential circumstances had not ordered it otherwise, he would have lived and died, like many a pious monk before him, a professed Eomanist, but a Protestant at heart. It was not, how- ever, destined to be so. The system of indulgences, carried out into practice in its grossest form, roused the monk of Wittemberg to a vivid consciousness of the import of the great truth which had become the nutriment of his spiritual life : he protested pub- licly against the scandal ; but still without any intention of im- pugning the authority of the rulers of the Church. At this critical moment, it hung in suspense whether or not there would be a real, and effective, reformation. Things had come to such a pass as to be no longer endurable by the growing intelligence of the nations of Western Christendom ; and intimations, not to be mistaken, were given from various quarters, that the Church must either voluntarily reform herself, or submit to be reformed. Had her rulers, at Luther's first appearance, possessed the most ordinary share of prudence, had they been able to discern the signs of the times, they would, by timely concessions, have endeavoured to avert the coming storm: they would have corrected the most prominent abuses complained of, which they might easily have done, and yet have left the principles whence those abuses sprang untouched. But infatuation had fallen upon the papal party. Forgetting the vast impulse which the invention of printing, and the revival of letters, had communicated to the European mind, and shutting their eyes to the unequivocal symptoms of a growing religious sense around them, Leo X. and his counsellors had re- course to the expedient, which his predecessors had found so effectual, of interposing the shield of papal infalibility between the corruptions of the Church and their assailants. Instead, there- INTKODUCTION. 29 fore, of joining issue with. Luther on the practice itself which had called forth his opposition, the emissaries of Eome cut short all discussion with the remark, that indulgences, having been insti- tuted by the Pope in accordance with the teaching of the Scho- lastic doctors, were now a matter of faith, and, as such, must be received with unquestioning submission. It was then that, for the first time, Luther began to entertain doubts respecting the validity of the Papal claim of infallibility. Refusing to submit to so sum- mary a settlement of the question, he appealed from the authority of the Pope to that of a general council. He soon, however, dis- covered that little was hereby gained ; for the question immediately presented itself, According to what standard of doctrine, and in dependence upon what authorities, was such, a council to frame its decisions ? The advocates of the Papacy might perhaps have con- sented to submit the question in dispute to a council in which, as heretofore, the Papal constitutions, and the Scholastic theology, should be the guiding lights ; but Luther, who was well acquainted with the spirit of that theology, felt, with increasing clearness of conviction as his views of scriptural truth became more extended, that in such, an assembly his cause would be lost. His next de- mand, therefore, was for a council in which Holy Scripture should be recognised as the touchstone of doctrinal statements : a demand which, as manifestly striking at the root of the received doctrine concerning the authority of the Church, was at once rejected by Rome.* It was thus that the formal principle of Protestantism, viz. the supreme authority of Scripture in matters of faith, was gradually arrived at ; not, as may be supposed, without many a severe strug- gle on Luther's part against early prepossessions. It has been often alleged that, in entering the lists with Rome, he was actuated by an impatience of legitimate authority, or other unworthy mo- tives ; but the authentic records in which he so graphically de- scribes the mental effort which it cost him to appear as an opponent of the Papal chair sufficiently refute the assertion. Had but per- mission been given him to teach unmolested the doctrines which he found in Scripture, he would gladly have continued in commu- nion with the bishop of Rome : it was by the force of circumstances that he was driven first to examine, and then to reject, the whole * Ceux qui avoient embrass6 les opinions de Luther demandoient lo concilc, a condition \ue tout y fflt d6cid6 par le saint Ecriture, a l'exclusion do toutes les constitutions dea Papes et de la th6ologie Scolastique; 6tant bien assures que c'ctoit le moyen de d6fendre leur doctrine. - Sarpi, Hist, du Qmc. de Trente, translated by Cournyer, p. 38. 30 CHURCH OF CHKIST. system of which the Papacy is bat the efflorescence. At the same time, when once the principle had been enunciated, that Scripture is the supreme authority in controversies of faith, the breach between the Papal and the Protesting party became irreparable ; for it was no longer a contest about this or that doctrine, but about the authoritative source of all doctrines : and from this time for- ward, Protestantism began to assume the appearance of an inde- pendent system of doctrine, in opposition to that of Eome. The interior links which connect one truth with another became the subject of investigation ; theological statements were so shaped as to square with the leading doctrine of the system ; and, one by one, the chief topics in controversy assumed, under the guidance of Scripture, that scientific form in which they appear in the Eeformed confessions. There were not wanting minds fitted for this peculiar task. The Lutheran party had early attracted to itself men of high literary attainments, and genuine philosophical spirit; foremost amongst whom stood Melancthon, the first to mould the theology of the Keformation, as Luther was the instru- ment of exhibiting its inner spirit. Those living truths which Luther felt more vividly than he could expound clearly, it was Melancthon's province to state formally, to harmonise, and to de- fend. As early as the year 1521, he had given to the world a short exposition, according to Protestant views, of the chief heads of Christian doctrine, under the title of Loci theologici: it was sub- sequently expanded into the fuller, and more complete, system of theology which appears under that name in the collected edition of his works. From his pen proceeded, a few years afterwards, the Confession of Augsburg, and the classical Apology for the Con- fession; compositions which were adopted as the symbols of the Lutheran Church, and in which Protestantism, for the first time, appears, not merely as a protest against the corruptions of Rome, which is its negative side, but, as a positive system, possessing an organising principle of its own, and not less coherent in its struc- ture than the opposite theology of the Council of Trent. The Confession of Augsburg may be considered as the basis of all the other Protestant symbols. Our Thirty-nine Articles were, as is well known, framed after the model which it furnishes, though in some points they exhibit a Reformed, rather than a Lutheran, type. For the service which Melancthon thus rendered to the Lu- theran Protestants, the Reformed Churches of France and Switzer- land were indebted to Calvin : in whose celebrated work, Institutes of Religion, we possess a masterly treatise on dogmatical theology, INTRODUCTION. 31 tinged, however, with the peculiar views of the great Swiss Re- former. This work exercised a wide-spread, and lasting, influence wherever the Reformed faith was professed; and can never be read without exciting admiration, on account of the comprehen- siveness of plan, the clearness of statement, and the generally judi- cious treatment of the topics discussed, which it exhibits. It will be easily conceived that the gradual consolidation of Protestantism, both as a theological system and as a dissident Church, could not take place without producing important effects on the opposite side. In truth, the Lutheran Reformation gave rise, not only to a counter-reformation of a most extensive char- acter in the practical system of the Romish Church, but to a fixing of those dogmatical foundations of the edifice which had hitherto existed as disjecta membra, and had been tacitly assumed rather than distinctly propounded* Tridentine Romanism no more resembles the popular working of the system in the 16th cen- tury, than the Romanism of England is a fair specimen of that which prevails in less favoured countries. In one point of view, the Council conferred a real and lasting benefit upon the Church, while in another it must be regarded as the grand impediment to her return to apostolic Christianity: it reformed innumerable abuses, and aimed, not without success, at introducing, among clergy and laity, a much higher tone of Christian practice than had previously prevailed ; but, at the same time, by transforming, in avowed opposition to the Protestant statements, doctrinal opinions, which had not hitherto received a formal sanction, into authoritative decisions of the Church, it placed an insuperable bar- rier between the two great divisions of Christendom, and stereo- typed, so to speak, the errors of the Church system. - But while the Romanism of Trent is as much the product of the Reformation as Protestantism itself, the questions concerning the Church hold a different place in the two systems, as regards the historical formation of each respectively. While in Protestantism it is the inward aspect of Christianity, as consisting of certain rela- tions between the individual Christian and God, expressed in the formula "justification by faith," that pervades the system, and is the key to the understanding of it, in Romanism this governing, formative, influence belongs to its idea of the Church. Protest- antism first seized hold of the doctrine which expresses the * The lengthened discussions, the differences of opinion, and the difficulty in framing its decrees, which prevailed in the Council of Trent, prove how far the dogmatical elements of Romanism were at that time from heing positively fixed.- See Sorpi'fl History, passim. 32 CHURCH OF CHRIST. method in which the sinner, viewed as an individual, becomes reconciled to God ; and therefrom, as a fixed point, proceeded to modify, or reject, the current notions respecting the nature and authority of the Christian community. Eomanism, on the con- trary, assuming the received doctrines on the subject of the Church as a first principle, aimed at giving those connected with the spirit- ual life of the individual such a form as should make them har- monise with the former. Hence, possibly, it is that the Council of Trent has no distinct section upon the Church ; but however this may be, it is certain that the views peculiar to Eomanism, on orig- inal sin, regeneration, and justification, are, not the antecedents, but the consequents of the doctrine which it maintains upon the constitution of the Church ; the latter being the organizing princi- ple of the whole system. Not only does this appear from a critical examination of the Eomish formularies in their present shape, but from the historical facts connected with the rise and progress of the Papal system. The remains of ancient ecclesiastical literature, especially those of the Latin Church, teach us that the great corruption of Chris- tianity, of which Eomanism is the full development, manifested itself, in the first instance, not in the doctrines which relate to the spiritual life of the individual, but in those connected with the constitution and authority of the Christian society. As it had been predicted by St. Paul, the decline from apostolic Christianity began with the introduction of two foreign elements — the ascetic discipline, and the doctrine of a human priesthood; the one of heathen, and the other of Jewish, origin ; and these had taken deep root, and thoroughly impregnated the mind of the Church, long before any unscriptural views on the subject of justification were visible; at least before any such had been authoritatively pro- pounded. The enemy sowed his tares stealthily, and with admir- able wisdom. The great doctrine of the gospel, so far as the latter is a scheme for bringing God and man together, was, for the pre- sent, left untouched; but, side by side with it, there were silently introduced notions on the nature and offices of the Church, in con- - junction with which it never has existed, or can exist, in its orig- inal simplicity, and which it must either expel or be expelled by. The latter result took place by a slow, but necessary, process. Already in the pages of Cyprian, and even Augustin, the effect of the Church system upon their apprehension of the truths which St. Paul so earnestly preached is very visible ; and yet it is more negative than positive, more in the way of omission than of actual INTKODUCTION. 33 misstatement. The doctrine of human merit, in the gross form which it assumed in later Romanism, does not appear in their writings; but the opposite truth is seldom, if ever, heartily announced, still less does it occupy that place in their theology which the Apostolic writings assign to it. In the lapse of time, as the Church theory approached its maturity, this mere omission of Scriptural truth gave place to positively erroneous notions: and, under the fostering influence of the Scholastic theology, the Tridentine teaching on the subjects of original sin, on justification, and on the merit of good works, assumed its present form. We may say, then, that in Eomanism the doctrine of the Church holds the same place which the doctrine of justification by faith does in Protestantism: each constitutes the heart of its own system, each is the fundamental principle, with a continual reference to which the work of theological reflection and analysis has, on either side, proceeded. From the foregoing observations it will be seen that the Pro- testant, were it his object to expound his own dogmatical system in accordance with the actual course of its historical formation, would naturally begin by establishing .the doctrine of justification by faith ; and from this, as from a fixed position, advance to the consideration of the other topics in dispute between himself and his opponents, pointing out, as he proceeds, the relation which they bear to each other, and to the central truth of the system. Such, indeed, is the method commonly pursued by Protestant writers on dogmatic theology. Following in the track of the Apostles' Creed, they treat, first, of the great objective truths of Christianity, such as the nature of the Divine Being and the Person and work of Christ; then, of the actual application of redemption to indi- viduals, or the doctrines of regeneration and justification ; and, in the last place, of the Church, or the community of those who are justified, and made children of God by adoption and grace. The Romanist, on the contrary, if he would do justice to his cause, must, first of all, make good his positions respecting the Church, its constitution and its powers; and, from the vantage ground thus furnished, proceed to expound the other distinctive doctrines of the Tridentine system. This was clearly perceived at tho Council of Trent,* and has in general been acted upon by writers * "Vincent Lunel, Franciscain, fut d'avis qu'avant que d\'tablir pour fondemens de la l'oi 1'Ecriture, et la Tradition, il falloit traiter de l'Eglise, qui est Le fonflement principal de tout, puisque c'est d'elle que 1'Ecriture recoitr son autoritf:, scion cette parole si celebro de S. Augustin, ' Qu'il ne croiroit point a l'Evangile, s'il n' y otoit oblige par l'autorite" de l'Eglise.' " — €arpi, i. 260. 34 CHUECH OF CHRIST. of the Romish communion. It is not without a sense of the dis- advantage to the argument thence arising, that, in the following pages, issue is joined with the Eomish controversialist upon the subject of the Church, before the Protestant doctrine of justifica- tion has been expounded, and its connexion with the former topic pointed out. — On the other hand, if the object be to select the cardinal point of the controversy between Komanists and Pro- testants as that which should be first discussed, then both parties must agree in assigning that position to the subject before us. Not to mention that, in all discussions concerning the application of redemption to individuals, the existence of the Church must be presupposed, for it is by means of the Church, as an instru- ment, that the work of Christ is carried on in the world ; and that, under this head of controversy, the essential differences of the two systems reach their culminating point, and assume their most decided aspect of opposition ; it is, obviously, but reasonable that the great question concerning the source of revelation and the ultimate authority in matters of faith, should be settled, before an attempt is made to determine what is, and what is not, the pure doctrine of Christ. But it is plain that this question cannot be discussed without a continual reference to the conception which each party respectively entertains of the nature and authority of the Church, and of its relation to Scripture. In making good his doctrine concerning the Church, the Eomanist virtually proves all the other dogmas of his system ; and even the Protestant cannot satisfactorily set forth the proof of his formal principle viz. the supreme authority of Scripture in matters of faith, with- out touching upon the characteristics of that spiritual society which existed before the New Testament was written, to which the Christian Scriptures were addressed, and between which, as the "witness and keeper" of the Divine Word and the Word itself, there is a divinely established connexion which never can be safely dissolved. To this we may add, that it is as embodied in a living Church system that Romanism has ever produced the greatest impression upon nations, and individuals. On this side chiefly it is, that the system of Trent has exhibited its power to draw over to itself the unstable, and the ill-informed. In fact, if we examine the history of the various cases of conversion to Romanism which have occurred amongst ourselves, we shall find that, in almost every instance, it was the imposing aspect which the Church of Rome presents, as a visibly organised body under one visible head, and the pretensions which she puts forward to INEODUCTION". 35 a divine commission to pronounce authoritatively upon questions of doctrine, that principally weighed with the converts, and led them to take the step which they have taken. These preten- sions, on the other hand, are the real impediment in the way of a reconciliation between the two great divisions of Christen- dom: it is against the claims of the Church of Home, as a church, that Protestants must go on protesting, until they are abandoned. A Church may be disfigured by serious corruptions in doctrine and in practice, but as long as it does not claim for itself infallibility, that is, make its very corruptions part and parcel of Christianity, there is hope of its being reformed ; and, meanwhile, its imperfections may, and indeed ought to be, borne with by those bred within its pale. The abuses of the ecclesiastical system of the sixteenth century, grievous as they were, would not of themselves have justified the Protestants in separating from the communion of Eome. But when the claim to infallibility was authoritatively put forth, and the plainest practical abuses thereby invested with a character of immutability, and even of sanctity, no alternative was left to those who had become convinced that the practices in question were corruptions but to secede from her communion. The same claim, which has not as yet been aban- doned, interposes, at this day, an impassable barrier between us and Rome. On the whole, then, a comparative view of the two systems will most fitly commence with a discussion of their dif- ferences on the subject of the Church. These preliminary observations upon the historical bearings of the subject about to be discussed, conduct us to an important inquiry, without some notice of which it would be improper to advance further; — viz. What are the authentic sources whence we are to derive our knowledge of Romanism and Protestantism, respectively ? It will be obvious, on a moment's reflection, that Scripture is not, directly, one of these sources. Scripture is the common trea- sure of all Christians; the common record which both parties recognise, and wherein each thinks it discovers the peculiarities of its own system. For no Romanist has as yet advanced so far as to admit that Scripture is opposed to the doctrines of his Church ; at most, he maintains that it is an imperfect, or an obscure, record of the Christian faith, and needs the aid of tradition, or develop- ment, to supply its deficiencies. Scripture, too, from its structure, and from the place which it holds, or ought to hold, in the Church, is manifestly unfitted, as it was never intended, to furnish us with 36 CHURCH OF CHRIST. dogmatical expositions of the Christian faith, much less of the faith of any party in the Church. The Church had her faith within, and could have given expression to it, before the New Testament was written: — the latter was added, to be a perpetual touchstone, or standard, whereby she is to try her faith, and correct any deviations which it may exhibit from the spirit of Apostolic Christianity. Scripture, therefore, is not a protest against certain specific errors, whether Komanist or Protestant, but against all forms of error, which may, to the end of time, prevail in the Church. The very place of supremacy which the "Word of God holds in the Church, unfits it to be the symbol of any party:— it presents a record not so much of what the Church does, as of what she ought to, believe ; it exhibits the pure pattern of Apostolic Christianity, to which all churches should endeavour to conform themselves. The Protestant, therefore, will search in vain in Scripture for a dogmatical exposition of the points in which he differs from the Church of Eome, just as he will in vain search there for a categorical expression of his faith, as it is opposed to Arian and Socinian errors. Both in the one case and in the other, he will feel himself bound to prove from Scripture what he holds as matter of faith, but he cannot, as a Protestant or as a Trinita- rian, take Scripture immediately, and say, This is an exposition of what I believe. It is also to be remembered, that, to claim Scripture directly as a record of what we hold in opposition to Romanism, is, not only to detract from the sacredness of the in- spired writings, but to affirm that we have succeeded in reproduc- ing amongst ourselves a perfect representation of Apostolic purity, both in doctrine and practice ; an assumption which we are not justified in making. To be continually approximating to the idea of a Church presented in Scripture is our bounden duty ; but it is not permitted us to say that we have actually reached that ideal ; for this would be equivalent to making the imperfections under which our system may be labouring part of Scripture itself. We must carefully limit the sense of the celebrated aphorism, " The Bible alone is the religion of Protestants," or we shall pos- sibly be led into dangerous error : for it is a dangerous error to affiliate our particular creed directly upon Scripture, so as to make the latter responsible, not only for every sentiment therein ex- pressed but, even for the form of words in which it is expressed. If, by the aphorism above-mentioned, be meant, that the Bible is with Protestants the ultimate authority in matters of faith, its truth is undeniable ; for whatever we hold as Protestants we hold INTRODUCTION. 37 because we believe it can be proved by Holy Scripture : but if the meaning intended to be conveyed be, that Scripture is Protestant- ism, and Protestantism Scripture, the assertion is not true, and what is more, is an unwarrantable assumption. Protestantism, as a system of doctrine, may have many defects which need, like the errors of Komanism, to be corrected by a reference to Scripture. The Inspired Word itself must be jealously guarded from such an identification with theological systems, which have been built up by the operation of the logical faculty, as would place both on the same footing of authority. Equally obvious is it, indeed it need hardly be observed, that the three oecumenical creeds contribute nothing towards enabling us to ascertain the distinctive doctrines of the Eomish, and the Reformed, Churches. They, like Scripture, are the common pro- perty of both parties, — the expression of their common Christi- anity, — the ground upon which they must both unite against the common enemy — 'Rationalism, or infidelity. An agreement of both parties in the great objective truths of Christianity, as ex- pressed in the creeds, must be pre-supposed, if we are to under- stand clearly the point of divergence: — otherwise, we shall be wasting our time in contending about first principles. Protestants may not arrive at their belief in the inspiration of the Scriptures, or of the doctrines expressed in the creed, by the same road which Romanists take ; but if they do accept the Scriptures as the Word of Grod, and the doctrine of the Trinity as part of that Word, it is enough : it is comparatively of little consequence how they came by their faith. Romish controversialists are constantly forgetting this, and asking us, how we prove the inspiration of Scripture, &c. ? They might as well go back further, and ask us how we prove the existence of a God. There is a certain portion of ground common to both parties, to dispute about which is wholly irrelevant to the questions on which they are really divided. Moreover, for either party to adopt the three creeds as its symbol, is to ignore the existence of its opponent. If we choose to forget that the Reformed and the Romish Churches are existing realities, and imagine our- selves to be living in the 4th century, we may adopt this course ; otherwise, it is an illusion, and a dangerous one. The supposition upon which it is really based is, that there are no essential differ- ences between Romanism and Protestantism, or, in other words, that we may reunite ourselves to the Church of Rome, without forfeiting our position as a Protestant Church. Nothing can be more suicidal than the attempts which have been made in certain 38 CHURCH OF CHRIST. quarters to substitute, as the symbol of the English Church, the three creeds for the thirty-nine articles ; as if the former comprise everything which distinguishes us as a Church. So far forth as we are a Christian Church, as distinguished from Socinians, Jews, and Mahometans, the ancient creeds are our symbols ; but they are not so, so far forth as we are a Keformed Church, for they contain no protest against the peculiar errors of Eome. Nor, again, are we warranted in regarding the private writings of the reformers or their opponents, whether English or foreign, as authentic sources of information on the differences of the two great sections of Christendom. True it is, that, as helps to ascer- taining the real points at issue, the writings of Luther, Melancthon, Calvin, and Zuinglius, and of our own reformers, on the one hand / — and of Bellarmin, Bossuet, and Moehler, — on the other, are very valuable: but it is manifest that no statement of any individual writer, however eminent, can in fairness be attributed to the Church to which he belongs, unless indeed the latter have for- mally adopted it. Had this rule been observed by both parties, how much useless controversy might have been avoided! The Eomish theologians are careful to discriminate between the unau- thorised speculations of their writers, and the formal decrees of their Church : let them accord to their opponents the same mea- sure of equity which they claim for themselves. If Luther or Cal- vin have made some rash assertions, what is that to the reformed Churches? those Churches must be judged by their authentic de- clarations, and by nothing else. Yet so little has this rule of equity been attended to that, in the latest work of any conse- quence on the Eomish side of the controversy, that of Moehler, the citations by which he attempts to justify his description of Protestantism are, for the most part, drawn, not from the accred- ited formularies of the reformed Churches, but from the works of Luther, Melancthon, and Zuinglius. To speak of any individual, such as Luther or Calvin, as being the creator of the German, or the Swiss, Protestant Church, is wholly to misunderstand the place which the chief reformers occupied in the movement of the 16th century. In all great revo- lutions of this kind, whether political or religious, a preparatory work has been long going on, previous to the actual outbreak : passions have been long smouldering, sentiments fermenting in the mass, which only awaited some particular circumstance to call them forth into practical energy. In the ordinary course of things, the office of igniting the train falls to some individual, pro- INTRODUCTION. 39 videntially raised up and specially qualified for this purpose, in whom the common sentiment embodies itself, and finds a mouth- piece. So it was at the period of the Reformation. For a length of time, the Germanic nations had chafed impatiently under the Papal yoke, and to religious minds the corruptions of the Church had become intolerable. The invention of printing, and the revi- val of classical learning, had given a decided impulse to liberty of thought. Under such circumstances, when Luther appeared, he appeared, not as a mere individual promulgating peculiar doctrines of his own, but as the embodiment of the feelings which had long pervaded the sounder portion even of the Church itself. If, there- fore, it be true that without a Luther the Reformation might not have taken place, it is also true that Luther was not the creator of the Protestant Church: he was quite as much led by, as he led, the spirit of the age. He was merely the appointed instrument of bringing matters to a head; a vent for the expression of senti- ments which were becoming more and more general, and difficult of suppression. Hence it is, that while the works of the principal reformers are undoubtedly very valuable, as presenting a view of the interior spirit of Protestantism, they can by no means be con- sidered authentic sources of information respecting the faith of the Protestant Churches. If Luther, Melancthon, and Calvin, were the foremost individuals, still they were but individuals, in the work of reformation. To illustrate, to explain statements otherwise am- biguous, or to supply defects in the authentic formularies, the writ- ings of the reformers may properly be applied; but no argument can be founded upon them. The same observations of course ap- ply to the great writers of the Romish communion. In the works of Bellarmin, for example, much light is thrown upon several points which are either obscurely treated, or wholly passed over, in the symbols of the Romish Church : but the statements of that eminent writer are his own, and his Church must not be held responsible for all that he advances. The question then recurs, Where shall we find Protestantism and Romanism authentically set forth ? There remains but one, and that indeed the true, source of information upon the subject; — viz. the public confessions, or symbols, in which the opposite parties have respectively embodied their sentiments. It will be evident, from what has been said, that nothing can, in fairness, be attributed to either party but what is, either expressly or by fair implication, contained in these symbolical documents. "With a 40 CHURCH OF CHEIST. brief mention of the principal of them, both Romanist and Protest- ant, these introductory remarks shall be brought to a close. The Church of Rome has, strictly speaking, but one document of a symbolical character, viz. the Canons and Decrees of the Council of Trent. Soon after it became evident that the Protest- ants of Germany could not be put down by force, men's minds turned to a general council, as the only means left of restoring harmony between the two parties. It has already been mentioned that, at the beginning of the Reformation, Luther and his follow- ers, far from opposing such a measure, appealed from the Pope to a council; an appeal, the justice of which was admitted by the right-minded members of the Papal party. But, partly owing to political obstacles, and partly to the reluctance of the successive Popes, from Adrian to Paul III., to take a step which might en- danger the Papal authority, the design was not carried into effect until the year 1545. In that year the Council was solemnly opened at Trent : but, owing to the frequent interruptions which occurred in its sittings, it was not brought to a conclusion until A. D. 1563. It then received the Papal confirmation, and has ever since formed the authoritative exposition of the Romish faith. It was not to be expected that the Protestants would consent to abide by the decis- ions of a Council, over which the Pope was to preside, and in which the Bishops alone were to have the right of voting: and, though summoned to Trent, none of their leading theologians re- paired to the Council. The decisions of the Council relate, partly to the reformation of practical abuses, and partly to doctrine. Under the former head, many salutary reforms were by it effected, — occasioned, there can be no doubt, by the movement on the other side. The doctrinal statements of the Council consist of "Decrees," which contain the doctrines of the Church positively stated, and "Canons," in which the opposite views are anathematised. It is in these latter clauses that the real points of difference are chiefly to be found ; the posi- tive statements of the Council being, for the most part, moderate in their tone. But though the Church of Rome possesses but one authoritative symbol of faith, there are certain works of the highest authority in her communion, which are very nearly, if not quite, symbolical in their character. Among these, the first place is due to the Catechism of the Council, which appeared in the year 1566, soon after the dissolution of that assembly. It had been the intention of the prelates there assembled to draw up a popular exposition of INTKODUCTION. 41 Romish doctrine, founded upon the Canons of Trent, to serve as a manual for the parochial clergy: but, the Council having been dissolved before the design could be carried into effect, it was given in charge to three eminent prelates to execute the work, which they completed in the year 1566. In a literary point of view, this Catechism possesses great excellencies. It is written in clear and elegant latinity ; and without being prolix, embraces every topic of Christian doctrine. It gained, as it well deserved, universal acceptance ; and has ever been regarded as only second in authority to the decisions of the Council itself. Another document, holding the same place as the Catechism, though much inferior in importance, is, the Professio Fidei Tri- dentina. It is merely a short epitome of the chief heads of Tri- dentine doctrine, cast into the form of a profession of faith ; to be subscribed by those who hold cure of souls in the Romish Church. In proceeding to enumerate the principal confessions of the Protestant Churches, it will not be necessary to enter formally into the differences which exist between those of the Lutheran, and those of the Reformed, Churches. As against Rome, they all agree in certain fundamental particulars. Of the Lutheran formularies the principal is the Confession of Augsburg, the groundwork of all the other Protestant symbols. It was composed by Melancthon, and presented to the diet sitting at Augsburg, by the Protestant princes, as the exposition of their faith. The Romish theologians prepared a reply, entitled a Con- futation of the Confession, which drew from Melancthon a second, and much more extended, apologetic statement, entitled, The Apology of the Augsburg Confession; a work of the greatest im- portance in ascertaining the real points in dispute between the Protestant party and their opponents. The third symbolical book of the Lutheran Churches is, the Articles of Schmalcald, prepared by Luther in the expectation of its being presented at a general Council to be held at Mantua ; which, however, never took place. Luther's two Catechisms, composed for the use of the laity, close the list. The Reformed Churches differed from the Lutheran in not pos- sessing a common confession recognised by all ; each Church framing one for itself, according as it inclined to the views of Calvin or Zuinglius, which on some points, especially the sacra- ments, were not exactly the same. Of the Reformed Confessions the following, arranged (with the exception of the two Catechisms placed last) in chronological order, are the most important : — ■ 42 CHURCH OF CHRIST. The three Helvetic Confessions. The first of these, commonly called the second, appeared at Basle, A. D. 1536. In the year 1566, the same confession, much enlarged, was given to the world, in the name, and with the sanction, of the Swiss Churches, those only of Basle and Neufchatel excepted. The third Helvetic Con- fession, by some considered the most ancient of all the Protestant symbols, was composed by Oswald Myconius, the friend of Zuing- lius and (Ecolampadius, A. d. 1529.* The Scotch Confession ; the work probably of John Knox. It appeared at Edinburgh, A. D. 1560. The French Confession (Confessio Gallicand) ; presented by Theo- dore Beza, in the name of the French Keformed Churches, to Charles IX., A. D. 1561. It was afterwards formally adopted at a national Synod, held at Eochelle, 1571.f The Thirty-nine Articles of the English Church. The Belgic Confession; sanctioned by various Synods, the last of which took place in 1619. The Polish Confession, which goes by the name of Declaratio Thorunensis. It was drawn up in 1645, with the view of effecting a reconciliation between the Komish, Lutheran, and Eeformed Churches of Poland ; and is perhaps, of all the Protestant confes- sions, the most carefully worded and instructive. The Heidelberg Catechism : composed by command of the Elector Palatine, Frederic III., A. D. 1563. It was received by the Ke- formed Churches with universal approbation, and in many of them was used as a manual for schools. The Genevan Catechism ; drawn up by Calvin, A. D. 1545. Like the former, it gained a place in the Swiss Churches as a manual of instruction for youth. * See Augusti's " Corpus Lib. Symb. Eccles. Ref." p. 628. t lb. p. 629. BOOK L THE IDEA OF THE CHURCH PART I. STATEMENT OF THE QUESTION AT ISSUE. CHAPTER I. DECLARATIONS OF THE ROMISH AND PROTESTANT FORMULARIES. In this first chapter, such portions of the Romish and Protestant formularies, whether formal definitions or indirect statements, as may enable us to collect what the idea, or conception, of the Church is which each party respectively frames to itself, shall be laid, at some length, before the reader, whose indulgence is craved while this irksome, but necessary, task is gone through. The clauses in italics are those in which the point of divergency between the two parties is most prominently expressed. The Council of Trent, — acting perhaps on the suggestion of some of the theologians present at it, viz. that the authority of the Church should be treated as a ruled point,* — observes a compara- tive silence upon the article of the Church ; at least, presents us with * "D'autres tenant pour certain ct incontestable que par l'Eglise il falloit entendro 1'ordre ecclcsiastique, et surtout le concile, et le Pape qui en est le chef, disoient que l'autoritc do l'Eglise se devoit tenir pour decidee, et que d'en traiter a present, ce seroit donner lieu de oroire, ou qu'il y avoit sur ccla des difficultes, ou au moins que c'etoit one vc'rite nouvclle- ment eclaircie, et qui n'avoit pas toujours etc crue dans l'Eglise chretienne." (Sarpi, torn. i. p. 261.) This is the reason why in the discussions of the great systematic writers of the middle ages, the schoolmen for example, the Church, as such, has no distinct place assigned it. Living under the system, and without an antagonist Protestantism, it never occurred to them to be necessary to explain, or defend it. 43 44 CHURCH OF CHRIST. no distinct statements or definitions upon the subject. But the Catechism of the Council supplies the deficiency, and gives us a full and accurate exposition of the Eomish theory. Commenting on the article of the Apostles' Creed, "The Holy Catholic Church," it observes :* — ■ " That the subject is, for a twofold reason, an im- portant one ; first, because the prophets, as Augustin remarks, speak more fully and clearly concerning the Church than concerning Christ himself: and, secondly, because a due understanding of this article is the best safeguard against heresy ; heresy being, not error merely, but error obstinately persisted in, in defiance of the decisions of the Church." After various observations upon the meaning of the word ecclesia, the distinction between it and the synagogue, and the figures "full of mystery," by which it is described in Scripture, the Catechism proceeds as follows :f — "The Church, according to St. Augustin's definition, is the body of the faithful, dispersed throughout the world; a definition, however, which is hardly comprehensive enough, inasmuch as the Church consists of two parts; the one triumphant, consisting of the spirits of the departed faithful, the other militant, comprehending the faithful upon earth : which, however, together, constitute one and the same Church. In the Church militant two hinds of men are comprised, the good and the evil; for though they differ in their life and conversation, both are believers (fideles), as professing the same faith, and partaking of the same sacraments. $ The good may be discerned, though not with unerring certainty, by their fruits : hence (it is remarked in a note) our Lord, when he commands us to 'hear the Church,' could not have meant that part of it which consists of the good; for since this part cannot be certainly ascertained, we should, were this his meaning, be at a loss to know to whose judgment we must have recourse. The Church, therefore, comprehends both good and bad, agreeably to what Scripture says, ' There is one body and oneSpirit.'§ With respect to the visibility of the Church, it is 'like a city set upon a hill, which cannot be hid.' For since it rightfully claims the obedience of all men, it must, of necessity, be a conspicuous * Catechism. Cone. Trid. c. x. s. 1. Accurate editions, both of this work, and of the decrees of the Council, will be found in Streitwolf 's Lib. Symbol. Eccles. Cathol. t s. 8. t"Jam in ecclesia militante duo sunt hominum genera, bonorum et improborum. Et iinprobi quidem eorundem sacramentorum participes, eandem quoque quani boni fidein profitentur, vita ac moribus dissimiles." (s. 10.) I The reader will observe the curious turn which the Catechism gives to this passage ; as if it was St. Paul's meaning that the unity of the Church consists in her comprehending all sorts of men within her pale. DECLARATIONS OF FORMULARIES. 45 object, and easily known"* With, a view no doubt of obviating objections to this last statement, the Catechism again reminds us, that both good and evil are comprehended in the Church ; according to those parables of our Lord which represent it as a net contain- ing good and bad fish, and as a threshing floor in which chaff and wheat are found mixed together. It is admitted, however, that although good and evil are equally members of the Church, a difference exists between them, analogous to that which exists be- tween the living and the dead members of the human body. (s. 11.) From all this it follows that three classes of persons only are excluded from the Church ; unbelievers {%. e. heathens, or infidels), separatists, whether they be heretics or schismatics, and the ex- communicated.f With respect to the second class, however (here- tics and schismatics), we are told that, although not in the Church, they are still under its jurisdiction : in consequence of which they may be brought to judgment, anathematised, and punished. With the exception of these three classes, all, however wicked they may be, must be held to be in the Church :\ and it is to be especially inculcated upon the faithful that the bishops of the Church, should they happen to lead vicious lives, forfeit thereby none of their spiritual prerogatives. These statements will receive illustration from what the Cate- chism says concerning the properties or affections which belong to the Church. These, as expressed in the Apostles' Creed, are three: — Unity, Sanctity, and Catholicity: to which the ISTicene Creed adds another, Apostolicity. " The Church is one, because, as the Apostle says, there is ' one faith, one Lord, one baptism ;' but, more especially, because it has one invisible Euler, Christ, and one visible, viz. the occupant, for the time being, of the chair of St. Peter at Kome.g That this visible head of the Church is necessary to preserve its unity is affirmed by all the Fathers. (Je- rome, Cyprian, Optatus, and Basil, are especially referred to as * " Nam cum ill! ab omnibus parendum sit, cognoscatur necesse est." (s. 11.) t " Ex quo fit, ut tria tantummodo hominum genera ab ea excludantur, primo infideles, deinde haeretici et schismatici, et postremo excommunicati." (s. 12.) + "Decaeteris autem, quamvis improbis et sceleratis hominibus, adhuc eos in ecclesia perseverare dubitandum non est." (s. 12.) § The language of the Catechism in this place is rather obscure : " Unus est enim ejus rector, et gubernator, invisibilis quidem Christus, — visibilis autem is qui Romanam cathe- dram Petri Apostolorum principis legitimus successor tenet." (ss. 14, 15.) The idea appa- rently intended to be conveyed is, that there is one head and governor (rather government), consisting of two persons — Christ and the Pope; the latter being the visible organ of the unseen Saviour, and his vicar upon earth. And such in truth, is the Romish doctrine of the Papacy. 46 CHUECH OF CHRIST. maintaining this opinion). Should it be objected that one head, Christ, is sufficient for one body, the reply is, that a visible Church must have a visible Head; that our Lord, therefore, while himself governing it inwardly (invisibly) by His Spirit, rules it visibly by His appointed Yicar upon earth ; in the first instance Peter, and afterwards the successor, for the time being, of St. Peter in the Komish See. " The next property is Sanctity. The Church is called holy for the reasons following: — First, because it is dedicated to God; so the vessels of the tabernacle, though things inanimate, were called holy, as being set apart to God's service. It need not be matter of surprise to any one that the Church, which, as has been remarked, com- prises in itself the evil as well as. the good, should, notwithstand- ing, be termed holy ; for to that appellation all are entitled tuho pro- fess to believe in Christ, and have received the sacrament of baptism, although in many things they offend, and act not fully up to their profession* Thus St. Paul calls the Corinthians saints and sanc- tified ; yet we know that in that Church there were many of whom he was compelled to say that they were ' carnal.' Secondly, be- cause the Church, consisting, as aforesaid, of good and evil mixed together, is united to Christ, the source of all holiness, as the human body is to the head : and Augustin well remarks, ' If all who believe, and have been baptized into Christ, have put on Christ, and thus been made members of His body, for such persons to affirm of themselves that they are not holy, were to do injury to the Head Himself, of whom they are members.' Thirdly, be- cause to the Church alone has been committed the administration of the sacraments, through which, as efficient instruments of divine grace, God makes us holy ; so that whosoever is truly sanctified, must be found within the pale of the Church. "The Church is Catholic or universal, because it is diffused throughout the world, embracing within its pale men of all nations and conditions; and also because it comprehends all who have believed, from the beginning, and all who shall believe hencefor- ward, to the end of time. (s. 17.) " The last of the four attributes is, Apostolicity. The Church * It should be carefully borne in mind that the Catechism does not here mean merely tbat even true Christians are not without sin, and in many things come short: that is con- fessed on all sides : but that men wholly unrenewed in heart, form, in conjunction with the good, ono holy Church. The persons who " in multis offendunt et quoo polliciti sunt non prsestant" (s. 17.) are not, in the view of the authors of the Catechism, sincere but imper- fect Christians, but men destitute of the Spirit of God, and whose lives may be openly vicious. DECLARATIONS OF FORMULARIES. 47 is termed Apostolic, both, because it derives its doctrines from, the Apostles, whereby it is enabled to convict heretics of error, and because it is governed by an Apostolic ministry, which is the organ of the Spirit of God. Being thus divinely guided, this Church alone (i e. the Komish) is infallible in matters of faith and practice ; and all other Churches, falsely so called, are under the dominion of Satan, and must, of necessity, be affected with the most pernicious errors, (s. 18.) " The two figures by which, in the Old Testament, the Church was prefigured, are, Noah's Ark, and the city of Jerusalem : both of them expressing the exclusiveness of the one true Church : for out of the Ark there was no safety from the flood, and at Jerusalem alone might sacrifice be lawfully offered." (s. 19.) If it be asked why the Church, being, according to these state- ments, so manifestly an object of sight, should form an article of the creed, which is generally understood to refer to things not seen, or objects of faith, the answer is, that " although the Church, so far as it is a community of men consecrated to Christ, is a visible body, yet the mysteries (i. e. the sacraments) therein celebrated, belong to the sphere of faith : it is by faith that we understand that to the Church, the keys of heaven, and the powers of remitting sin, and of consecrating the body of Christ, have been committed, (s. 21.) "The explanatory clause appended to this Article in the Apos- tles' Creed, 'the communion of Saints,' is chiefly to be understood as expressing that participation which all the members of the Church have in her sacraments, and other privileges. There is, however, another sense which it may bear, viz. that whatever holy works are done by any one Christian, appertain and are profitable to all : as in the human body, the image so often used in Scripture to explain the constitution of the Church, ' if one member suffer, all the members suffer with it ; or one member be honoured, all the members rejoice with it.' " (s. 24.) Lastly, it is declared, that " they who are in mortal sin, though deprived thereby of the spiritual benefit which is the peculiar privilege of the pious Christian, are still members of the body of Christ; and, as such, possess privileges from which they are excluded who are altogether cut off from the Church (i. e. heretics and schismatics)."* * " Membra vero mortua, niinirum homines scelcribus obstricti, et a Dei gratia alicnati, hoc quidera bono non privantur ut hujus corporis (sc. ccclcsiac) membra esse desinant: sed cum sint mortua, fructum spiritualem, qui ad justos et pios homines pervenit, non percipi- unt." (e. 27. 48 CHURCH OP CHRIST. Such, is a brief analysis of the section of the Eomish Catechism which treats of the Church. In proceeding to place side by side with these statements those of the Protestant formularies, we turn, in the first place, to those of the Lutheran Church. In the sev- enth Article of the Confession of Augsburg, the Church is defined to be, "a congregation of saints, in which the Gospel is purely preached, and the sacraments rightly administered;" a definition which forms the basis of our own nineteenth Article. Both the former and the latter labour under the same ambiguity, or, to speak plainly, confusion, of senses in which the word " Church" is used. "We teach," say the Lutheran Keformers, "that one holy Church shall ever be in the world : but the Church is a congrega- tion of Saints," &c; it is evident that here there is an unconscious transition from the " one holy Church" to particular Churches ; for the former cannot, especially by Protestants, be described as " a congregation of Saints," or, as our Article has it, "of faithful men," " where the pure Word of God is preached, and the Sacraments duly administered." This latter part of the definition plainly applies only to local congregations, or the visible Churches which are composed of such congregations : as indeed is, in our Article, intimated by the addition of the qualifying epithet "visible," which does not appear in the Lutheran confession.* In the Eng- lish version of our Article, however, there remains a slight inac- curacy, which somewhat perplexes the meaning of it, and, indeed, might, if the scope of the whole were not manifest, be productive of serious doctrinal error. In that version, the Article commences with the words, "The visible Church," which, taken literally, im- ply that there is one visible Church, and only one, in the world : a doctrine which is directly opposed to Scripture, and against which it was one of the professed purposes of our Articles to place on record a protest. There can be little doubt that the true render- ing of the Latin, "Ecclesia visibilis," is not "The," but "A," "visible Church:" and this accords much better with the conclud- * The language of the Saxon confession, drawn up by Melancthon, A. d. 1551, with the intention of being presented to the Council of Trent, and which is styled, " Repetitio Con- fessionis Augustinse," is, upon the point under discussion, more accurate than that of the latter. " Dicimus igitur ccclesiam visibilem, in hac vita ccetuui esse amplectentium evang- elium Christ! et recte utentium sacramentis ; in quo Deus per ministerium evangelii est effi- cax, et multos ad vitam aeternam regenerat; in quo ccotu tamen multi sunt non sancti, Ac. Diximus autem in descriptione ecclesiee multos in hac visibili ecclesia esse non Banctos, qui tamen externa profcssione voram doctrinam amplectuntur. Improbamus et colluviem Ana- baptisticam, quae fingit ecclesiam visibilem in qua omnes sint sancti j ac fatemur de ecclesia visibili in hac vita sentiendum esse sicut inquit Dominus, Matt. 13, ' Simile est regnum coelorum sagenee,'