The Christian Life Part 13

LECTURE x.x.x.

1 CORINTHIANS xi. 26.

_For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come_.

When I spoke last Sunday of the benefits yet to be derived from Christ's Church, I spoke of them, as being, for the most part, three in number--our communion in prayer, our communion in reading the Scriptures, and our communion in the Lord's Supper; and, after having spoken of the first two of these, I proposed to leave the third for our consideration to-day.

The words of the text are enough to show how closely this subject is connected with that event which we celebrate to-day[13]: "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." The communion, then, with one another in the Lord's Supper is doing that which this day was also designed to do; it is showing forth, or declaring the Lord's death; it is declaring, in the face of all the world, that we partake of the Lord's Supper because we believe that Christ our Pa.s.sover was sacrificed for us.

[Footnote 13: Good Friday.]

G.o.d might, no doubt, if it had so pleased him, have made all spiritual blessing come to us immediately from himself. Without ascending any higher with the idea, it is plain that Christianity might have been made a thing wholly between each individual man and Christ; all our worship might have been the secret worship of our own hearts; and in eating the bread, and drinking the cup, to show forth the Lord's death, each one of us might have done this singly, holding communion with Christ alone. I mean, that it is quite conceivable that we should have had Christianity, and a great number of Christians spread all over the world, but yet no Christian Church. But, although this is conceivable, and, in fact, is practically the case in some particular instances where individual Christians happen to be quite cut off from all other Christians,--as has been known sometimes in foreign and remote countries; and although, through various evil causes, it has become, in many respects, too much the case with us all; for our religion is with all of us, I am inclined to think, too much a matter between G.o.d and ourselves alone; yet still it is not the design of Christ that it should be so: his people were not only to be good men, redeemed from sin and death and brought to know and love the truth, in which relation Christianity would appear like a divine philosophy only, working not only upon individuals, but through their individual minds, and as individuals; but they were to be the Christian Church, helping one another in things pertaining to G.o.d, and making their mutual brotherhood to one another an essential part of what are called peculiarly their acts of religion. So that the Church of England seems to have well borne in mind this character of Christianity, namely, that it presents us not each, but all together, before G.o.d; and therefore it is ordered that even in very small parishes, where "there are not more than twenty persons in the parish of discretion to receive the communion, yet there shall be no communion, except four, or three at the least, out of these twenty communicate together with the priest."

Nay, even in the Communion of the Sick, under circ.u.mstances which seem to make religion particularly an individual matter between Christ and our own single selves; when the expected approach of death seems to separate, in the most marked manner, according to human judgment, him who is going hence from his brethren still in the world; even then it is ordered that two other persons, at the least, shall communicate along with the sick man and the minister. Nor is this ever relaxed except in times of pestilence; when it is provided, that if no other person can be persuaded to join from their fear of infection, then, and then only upon special request of the diseased, the minister may alone communicate with them. So faithfully does our Church adhere to this true Christian notion, that at the Lord's Supper we are not to communicate with Christ alone, but with him in and together with our brethren; so that I was justified in regarding the Holy Communion as one of those helps and blessings which we still derive from the Christian Church--from Christ's mystical body.

It is the natural process of all false and corrupt religions, on the contrary, to destroy this notion of Christ's Church, and to lead away our thoughts from our brethren in matters of religion, and to fix them merely upon G.o.d as known to us through a priest. The great evil in this is, (if there is any one evil greater than another in a system so wholly made up of falsehood, and so leading to all wickedness; but, at any rate, one great evil of it is,) that whereas the greatest part of all our lives is engaged in our relations towards our brethren, that there lie most of our temptations to evil, as well as of our opportunities of good, if our brethren do not form an essential part of our religions views, it follows, and always has followed, that our behaviour and feelings towards them are guided by views and principles not religious; and that by this fatal separation of what G.o.d has joined together, our worship and religious services become superst.i.tious, while our life and actions become worldly, in the bad sense of the term, low principled, and profane.

If this is not so clear when put into a general form, it will be plain enough when I show it in that particular example which we are concerned with here. Nowhere, I believe, is the temptation stronger to lose sight of one another in our religious exercises, and especially in our Communion. Our serious thoughts in turning to G.o.d, turn away almost instinctively from our companions about us. Practically, as far as the heart is concerned, we are a great deal too apt to go to the Lord's table each alone. But consider how much we lose by this. We are necessarily in constant relations with one another; some of those relations are formal, others are trivial; we connect each other every day with a great many thoughts, I do not say of unkindness, but yet of that indifferent character which is no hindrance to any unkindness when the temptation to it happens to arise. This must always be the case in life; business, neighbourhood, pleasure,--the occasions of most of our intercourse with one another,--have in them nothing solemn or softening: they have in themselves but little tendency to lead us to the love of one another. Now, if this be so in the world, it is even more so here; your intercourse with one another is much closer and more constant than what can exist in after life with any but the members of your own family; and yet the various relations which this intercourse has to do with, are even less serious and less softening than those of ordinary life in manhood. The kindliness of feeling which is awakened in after years between two men, by the remembrance of having been at school together, even without any particular acquaintance with each other, is a very different thing from the feeling of being at school with each other now. I do not wonder, then, that any one of you, when he resolves to come to the Holy Communion, should rather try to turn away his thoughts from his companions, and to think of himself alone as being concerned in what he is going to do. I do not wonder at it; but, then, neither do I wonder that, when the Communion is over, and thoughts of his companions must return, they receive little or no colour from his religious act so lately performed; that they are as indifferent as they were before, as little furnishing a security against neglect, or positive unkindness, or encouragement of others to evil. Depend upon it, unless your common life is made a part of your religion, your religion will never sanctify your common life.

Now consider, on the one hand, what might be the effect of going to the Holy Communion with a direct feeling that, in that Communion, we, though many, were all brought together in Christ Jesus. And first, I will speak of our thoughts of those who are partakers of the Communion with us, then of those who are not. When others are gone out, and we who are to communicate are left alone with each other, then, if we perceive that there are many of us, the first natural feeling is one of joy, that we are so many; that our party,--that only true and good party to which we may belong with all our hearts,--that our party,--that Christ's party, seems so considerable. Then there comes the thought, that we are all met together freely, willingly, not as a matter of form, to receive the pledges of Christ's love to us, to pledge ourselves to him in return. If we are serious, those around us may be supposed to be serious too; if we wish to have help from G.o.d to lead a holier life, they surely wish the same; if the thought of past sin is humbling us, the same shame is working in our brethren's bosoms; if we are secretly resolving, by G.o.d's grace, to serve him in earnest, the hearts around us are, no doubt, resolving the same. There is the consciousness, (when and where else can we enjoy it?) that we are in sympathy with all present; that, coloured merely by the lesser distinctions of individual character, one and the same current of feeling is working within us all. And, if feeling this of our sympathy with one another, how strongly is it heightened by the thought of what Christ has done for us all! We are all loving him, because he loved us all; we are going together to celebrate his death, because he died for us all; we are resolving all to serve him, because his Holy Spirit is given to us all, and we are all brought to drink of the same Spirit. Then let us boldly carry our thoughts a little forward to that time, only a short hour hence, when we shall again be meeting one another, in very different relations; even in those common indifferent relations of ordinary life which are connected so little with Christ. Is it impossible to think, that, although we shall meet without these walls in very different circ.u.mstances, yet that we have seen each other pledging ourselves to serve Christ together? if the recollection of this lives in us, why should it not live in our neighbour? If we are labouring to keep alive our good resolutions made at Christ's table, why should we think that others have forgotten them?

We do not talk of them openly, yet still they exist within us. May not our neighbour's silence also conceal within his breast the same good purposes? At any rate, we may and ought to regard him as ranged on our side in the great struggle of life; and if outward circ.u.mstances do not so bring us together as to allow of our openly declaring our sympathy, yet we may presume that it still exists; and this consciousness may communicate to the ordinary relations of life that very softness which they need, in order to make them Christian.

Again, with regard to those who go out, and do not approach to the Lord's table. With some it is owing to their youth; with others to a mistaken notion of their youth; with others to some less excusable reason, perhaps, but yet to such as cannot yet exclude kindness and hope. But having once felt what it is to be only with those who are met really as Christians, our sense of what it is to want this feeling is proportionably raised. Is it sad to us to think that our neighbour does not look upon us as fellow Christians? is it something cold to feel that he regards us only in those common worldly relations which leave men in heart so far asunder? Then let us take heed that we do not ourselves feel so towards him. We have learnt to judge more truly, to feel more justly, of our relations to every one who bears Christ's name: if we forget this, we have no excuse; for we have been at Christ's table, and have been taught what Christians are to one another. And let our neighbour be ever so careless, yet we know that Christ cares for him; that his Spirit has not yet forsaken him, but is still striving with him. And if G.o.d vouchsafes so much to him, how can we look upon him as though he were no way connected with us? how can we be as careless of his welfare, as apt either to annoy him, or to lead him into evil, or to take no pains to rescue him from it, as if he were no more to us than the accidental inhabitant of the same place, who was going on his way as we may be on ours, neither having any concern with the other?

And, now, is it nothing to learn so to feel towards those around us; to have thus gained what will add kindness and interest to all our relations with others; and, in the case of many, will give an abiding sense of the truest sympathy, and consequently greater confidence and encouragement to ourselves? Be sure that this is not to profane the Lord's Supper, but to use it according to Christ's own ordinance. For though the thoughts of which I have been speaking, have, in one sense, man and not G.o.d for their object, yet as they do not begin in man but in Christ, and in his love to us all, so neither do they, properly speaking, rest in man as such, but convert him, as it were, into an image of Christ: so that their end, as well as their beginning, is with Him. I do earnestly desire that you would come to Christ's table, in order to learn a Christian's feelings towards one another. This is what you want every day; and the absence of which leads to more and worse faults than, perhaps, any other single cause. But, then, this Christian feeling towards one another, how is it to be gained but by a Christian feeling towards Christ? and where are we to learn brotherly love in all our common dealings, but from a grateful thought of that Divine love towards us all which is shown forth in the sacrament of the Lord's Supper; inasmuch as, so often as we eat that bread and drink that cup, we do show the Lord's death till He come.

LECTURE x.x.xI.

LUKE i. 3, 4.

_It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things wherein thou hast been instructed_.

These words, from the preface to St. Luke's Gospel, contain in them one or two points on which it may be of use to dwell; and not least so at the present time, when they are more frequently brought under our notice than was the case a few years ago. On a subject which we never, or very rarely hear mentioned, it may be difficult to excite attention; and, as a general rule, there is little use in making the attempt. But when names and notions are very frequently brought to our ears, and in a degree to our minds, then it becomes important that we should comprehend the matter to which they relate clearly and correctly; and a previous interest respecting it may be supposed to exist, which make further explanation acceptable.

St. Luke tells Theophilus that it seemed good to him to write in order an account of our Lord's life and death, that Theophilus might know the certainty of those things in which he had been instructed; and this, as a general rule, might well describe one great use of the Scripture to each of us, as individual members of Christ's Church--it enables us to know the certainty of the things in which we have been instructed. We do not, in the first instance, get our knowledge of Christ from the Scriptures,--we, each of us, I mean as individuals,--but from the teaching of our parents first; then of our instructors, and from books fitted for the instruction of children; whether it be the Catechism of the Church, or books written by private persons, of which we know that there are many. But as our minds open, and our opportunities of judging for ourselves increase, then the Scripture presents itself to acquaint us with the certainty of what we had heard already; to show us the original and perfect truth, of which we have received impressions before, but such as were not original nor perfect; to confirm and enforce all that was good and true in our early teaching; and if it should so happen that it contained any thing of grave error mixed with truth, then to enable us to discover and reject it.

It is apparent, then, that the Scripture, to do this, must have an authority distinct from, and higher than, that of our early teaching; but yet it is no less true that it comes to us individually recommended, in the first instance, by the authority of our early teaching, and received by us, not for its own sake, but for the sake of those who put it into our hands. What child can, by possibility, go into the evidence which makes it reasonable to believe the Bible, and to reject the authority of the Koran? Our children believe the Bible for our sakes; they look at it with respect, because we tell them that it ought to be respected; they read it, and learn it, because we desire them; they acquire a habit of veneration for it long before they could give any other reason for venerating it than their parents' authority. And blessed be G.o.d that they do; for, as it has been well said, if we their parents do not endeavour to give our children habits of love and respect for what is good and true, Satan will give them habits of love for what is evil: for the child must receive impressions from without; and it is G.o.d's wisdom that he should receive these impressions from his parents, who have the strongest interest in his welfare, and who have besides that instinctive parental love which, more surely, as well as more purely, than any possible sense of interest, makes them earnestly desire their child's good.

But when our children are old enough to understand and to inquire, do we then content ourselves with saying that they must take our word for it; that the Bible is true because we tell them so? Where is the father who does not feel, first, that he himself is not fitted to be an infallible authority; and, secondly, that if he were, he should be thwarting the providence of G.o.d, who has willed not simply that we should believe with understanding. He gladly therefore observes the beginnings of a spirit of inquiry in his son's mind, knowing that it is not inconsistent with a belief in truth, but is a necessary step to that which alone in a man deserves the name of belief--a belief, namely, sanctioned by reason.

With what pleasure does he point out to his son the grounds of his own faith! how gladly does he introduce him to the critical and historical evidence for the truth of the Scriptures, that he may complete the work which he had long since begun, and deliver over the faith which had been so long nursed under the shade of parental authority, to the care of his son's own conscience and reason!

We see clearly that our individual faith, although grounded in the first instance on parental authority, yet rests afterwards on wholly different grounds; namely, on the direct evidence in confirmation of it which is presented to our own minds. But with regard to those who are called the Fathers of the Church, it is contended sometimes that we do receive the Scriptures, in the end, upon their authority: and it is argued, that if their authority is sufficient for so great a thing as this, it must be sufficient for every thing else; that if, in short, we believe the Scriptures for their sake, then we ought also to believe other things which they may tell us, for their sake, even though they are not to be found in Scripture.

In the argument there is this great fault, that it misstates the question at the outset. The authority of the Fathers, as they are called, is never to any sound mind the only reason for believing in the Scriptures; I think it is by no means so much as the principle reason.

It is one reason, amongst many; but not the strongest. And, in like manner, their authority in other points, if there were other and stronger reasons which confirmed it,--as in many cases there are,--is and ought to be respected. But, because we lay a certain stress upon it, it does not follow that we should do well to make it bear the whole weight of the building. Because we believe the Scriptures, partly on the authority of the Fathers, as they are called, but more for other reasons, does it follow that we should equally respect the authority of the Fathers when there are no other reasons in support of it, but many which make against it?

In truth, however, the internal evidence in favour of the authenticity and genuineness of the Scriptures is that on which the mind can rest with far greater satisfaction than on any external testimonies, however valuable. On one point, which might seem most to require other evidence--the age, namely, and origin of the writings of the New Testament--it has been wonderfully ordered that the books, generally speaking, are their own witness. I mean that their peculiar language proves them to have been written by persons such as the apostles were, and such as the Christian writers immediately following them were not; persons, namely, whose original language and habits of thinking were those of Jews, and to whom the Greek in which they wrote was, in its language and a.s.sociations, essentially foreign. I do not dwell on the many other points of internal evidence: it is sufficient to say that those who are most familar with such inquiries, and who best know how little any external testimony can avail in favour of a book where the internal evidence is against it, are most satisfied that the princ.i.p.al writings of the New Testament do contain abundantly in themselves, for competent judges, the evidence of their own genuineness and authenticity.

That the testimony of the early Christian writers goes along with this evidence and confirms it, is matter indeed of sincere thankfulness; because more minds, perhaps, are able to believe on external evidence than on internal. But of this testimony of the Christian writers it is essential to observe, that two very important points are such as do indeed affect this particular question much, but yet do not confer any value on the judgment of the witness in other matters. When a very early Christian writer quotes a pa.s.sage from the New Testament, such as we find it now in our Bibles, it is indeed an argument, which all can understand, that he had before him the same Bible which we have, and that though he lived so near to the beginning of the gospel, yet that some parts of the New Testament must have been written still nearer to it. This is an evidence to the age of the New Testament, valuable indeed to us, but implying in the writer who gives it no qualities which confer authority; it merely shows that the book which he read must have existed before he could quote it. A second point of evidence is, when a very early Christian writer quotes any part of the New Testament as being considered by those to whom he was writing as an authority. This, again, is a valuable piece of testimony; but neither does it imply any general wisdom or authority in the writer who gives it: its value is derived merely from the age at which he lived, and not from his personal character. And with regard to the general reception of the New Testament by the Christians of his time, which, in the case supposed, he states as a fact, no doubt that the general opinion of the early Christians, where, as in this case, we can be sure that it is reported correctly, is an authority, and a great authority, in favour of the Scriptures: combined, as it is, with the still stronger internal evidence of the books themselves, it is irresistible. But it were too much to argue that, therefore, it was alone sufficient, not only when dest.i.tute of other evidence, but if opposed to it; and especially if it should happen to be opposed to that very Scripture which we know they acknowledged to be above themselves, but which we do not know that they were enabled in all cases either rightly to interpret or faithfully to follow.

When, therefore, we are told that, as we believe the Scriptures themselves upon tradition, so we should believe other things also, the answer is, that we do not believe the Scriptures either entirely or princ.i.p.ally, upon what is called tradition; but for their own internal evidence; and that the opinions of the early Christians, like those of other men, may be very good in certain points, and to a certain degree, without being good in all points, and absolutely; that many a man's judgment would justly weigh with us, in addition to other strong reasons in the case itself, when we should by no means follow it where we were clear that there were strong reasons against it. This, indeed, is so obvious, that it seems almost foolish to be at the trouble of stating it; but what is so absurd in common life, that the contrary to it is a mere truism, is, unfortunately, when applied to a subject with which we are not familiar, often considered as an unanswerable argument, if it happen to suit our disposition or our prejudices.

But, although the Scripture is to the Church, and to the individual, too, who is able to judge for himself, the only decisive authority in matters of faith, yet we must not forget that it comes to us as it did to Theophilus, to persuade us of the certainty of things in which we have been already instructed; not to instruct from the beginning, by itself alone, those to whom its subject is entirely strange: in other words, it is and ought to be the general rule, that the Church teaches, and the Scripture confirms that teaching: or, if it be in any part erroneous, reproves it. For some appear to think, that by calling the Scripture the sole authority in matters of faith, we mean to exclude the Church altogether; and to call upon every man,--nay, upon every child,--to make out his own religion for himself from the volume of the Scriptures. The explanation briefly given is this; that while the Scripture alone teaches the Church, the Church teaches individuals; and that the authority of her teaching, like that of all human teaching, whether of individuals or societies, varies justly according to circ.u.mstances; being received, as it ought to be, almost implicitly by some, as a parent's is by a child, and by others listened to with respect, as that which is in the main agreeable to the truth, but still not considered to be, nor really claiming to be received as, infallible.

But this part of the subject will require to be considered by itself on another occasion.

LECTURE x.x.xII.

LUKE i. 3,4.

_It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that than mightest know the certainty of those things in which thou hast been instructed_.

I said at the conclusion of my lecture, last Sunday, that when we of the Church of England a.s.sert that the Scripture is the sole authority in matters of faith, we by no means mean to exclude the office of the Church, nor to a.s.sert any thing so extravagant, as that it is the duty of every person to sit down with the volume of the Scriptures in his hand, and to make out from that alone, without listening to any human authority, what is the revelation made by G.o.d to man. But I know that many are led to adopt notions no less extravagant of the authority of the Church and of tradition,--even to the full extent maintained by the Church of Rome,--because they see no other refuge from what appears to them, and not unreasonably, so miserable and so extreme a folly; for an extreme and a most miserable folly doubtless it would be, in any one, to throw aside all human aid except his own; to disregard alike the wisdom of individuals, and the agreeing decisions of bodies of men; to act as if none but himself had ever loved truth, or had been able to discover it; and as if he himself did possess both the will and the power to do so.

This is so foolish, that I doubt whether any one ever held such notions, and, much more, whether be acted upon them. But is it more wise to run from one form of error into its opposite, which, generally speaking, is no less foolish and extravagant? What should we say of a man who could see no middle course between never asking for advice, and always blindly following it; between never accepting instruction upon any subject, and believing his instructors infallible? And this last comparison, with our particular situation here, will enable us, I think, by referring to our own daily experience, to understand the present question sufficiently. The whole system of education supposes, undoubtedly, that the teacher, in those matters which he teaches, should be an authority to the taught: a learner in any matter must rely on the books, and on the living instructors, out of which and from whom he is to learn. There are difficulties, certainly, in all learning; but we do not commonly see them increased by a disposition on the part of the learner to question and dispute every thing that is told him. There is a feeling rather of receiving what he is told implicitly; and, by so doing, he learns: but does it ever enter into his head that his teacher is infallible? or does any teacher of sane mind wish him to think so?

And observe, now, what is the actual process: the mind of the learner is generally docile, trustful, respectful towards his teacher; aware, also, of his own comparative ignorance. It is certainly most right that it should be so. But this really teachable and humble learner finds a false spelling in one of his books; or hears his teacher, from oversight, say one word in his explanation instead of another: does he cease to be teachable and humble,--is it really a want of childlike faith, and an indulgence of the pride of reason, if he decides that the false spelling was an error of the press; that the word which his teacher used was a mistake? Yet errors, mistakes, of how trifling a kind soever, are inconsistent with infallibility; and the perceiving that they are errors is an exercise of our individual judgment upon our instructors. To hear some men talk, we should think that no boy could do so without losing all humility and all teachableness; without forthwith supposing that he was able to be his own instructor.

I have begun on purpose with an elementary case, in which a very young boy might perceive an error in his books, or in his instructors, without, in any degree, forfeiting his true humility. But we will now go somewhat farther: we will take a more advanced student, such as the oldest of those among you, who are still learners, and who know that they have much to learn, but who, having been learners for some time past, have also acquired some knowledge. In the books which they refer to, and from which they are constantly deriving a.s.sistance, do they never observe any errors in the printing? do they never find explanations given, which they perceive to be imperfect, nay, which they often feel to be actually wrong? And, pa.s.sing from books to living instructors, should we blame a thoughtful, attentive, and well-informed pupil, because his mind did not at once acquiesce in our interpretation of some difficult pa.s.sage; because he consulted other authorities on the subject, and was unsatisfied in his judgment; the reason of his hesitation being, that our interpretation appeared to him to give an unsatisfactory sense, or to be obtained by violating the rules of language? Is he proud, rebellious, puffed up, wanting in a teachable spirit, without faith, without humility, because he so ventures to judge for himself of what his teacher tells him? Does such a judging for himself interfere, in the slightest degree, with the relation between us and him? Does it make him really cease to respect us? or dispose him to believe that he is altogether beyond the reach of our instruction? Or are we so mad as to regard our authority as wholly set at nought, because it is not allowed to be infallible? Doubtless, it would be wholly set at nought, if we had presumed to be infallible. Then it would not be merely that, in some one particular point, our decision had been doubted, but that one point would involve our authority in all; because it would prove, that we had set up beforehand a false claim: and he who does so is either foolish, or a deceiver; there is apparent a flaw either in his understanding, or in his principles, which undoubtedly does repel respect.

Let me go on a step farther still. It has been my happiness to retain, in after years, my intercourse with many of those who were formerly my pupils; to know them when their minds have been matured, and their education, in the ordinary sense of the term, completed. Is not the relation between us altered then still more? Is it incompatible with true respect and regard, that they should now judge still more freely, in those very points, I mean, in which heretofore they had received my instructions all but implicitly? that on points of scholarship and criticism, they should entirely think for themselves? Or does this thinking for themselve mean, that they will begin to question all they had ever learnt? or sit down to forget purposely all their school instructions, and make out a new knowledge of the ancient languages for themselves? Who does not know, that they whose minds are most eager to discern truth, are the very persons who prize their early instruction most, and confess how much they are indebted to it; and that the exercise of their judgments loads them to go on freely in the same path in which they have walked so long, here and there it may be departing from it where they find a better line, but going on towards the same object, and generally in the same direction?

What has been the experience of my life,--the constantly observing the natural union between sense and modesty; the perfect compatibility of respect for instruction with freedom of judgment; the seeing how Nature herself teaches us to proportion the implicitness of our belief to our consciousness of ignorance: to rise gradually and gently from a state of pa.s.sively leaning, as it were, on the arm of another, to resting more and more of our weight on our own limbs, and, at last, to standing alone, this has perpetually exemplified our relations, as individuals, to the Church. Taught by her, in our childhood and youth, under all circ.u.mstances; taught by her, in the great majority of instances, through our whole lives; never, in any case, becoming so independent of her as we do in riper years, of the individual instructor of our youth; she has an abiding claim on our respect, on our deference, on our regard: but if it should be, that her teaching contained any thing at variance with G.o.d's word, we should perceive it more or less clearly, according to our degrees of knowledge; we should trust or mistrust our judgment, according to our degree of knowledge; but in the last resort, as we suppose that even a young boy might be sure that his book was in error, in the case of a manifest false print, so there may be things so certainly inconsistent with Scripture, that a common Christian may be able to judge of them, and to say that they are like false prints in his lesson, they are manifest errors, not to be followed, but avoided. So far he may be said to judge of his teacher; but not the less will he respect and listen to her authority in general, unless she has herself made the slightest error ruinous to her authority by claiming to be in all points, great or small, alike infallible.

Men crave a general rule for their guidance at all times, and under all circ.u.mstances; whereas life is a constant call upon us to consider how far one general rule, in the particular case before us, is modified by another, or where one rule should be applied, and where another. To separate humility from idolatry, conscience from presumption, is often an arduous task: to different persons there is a different besetting danger; so it is under different circ.u.mstances, and at different times.

Every day does the seaman, on a voyage, take his observations, to know whereabouts he is; he compares his position with his charts; he considers the direction of the wind, and the set of the current, or tide; and from all these together, he judges on which side his danger lies, on what course he should steer, or how much sail he may venture to carry. This is an image of our own condition: we cannot have a general rule to tell us where we should follow others, and where we must differ from them; to say what is modesty, and what is indolence; what is a proper deference to others, and what is a trusting in man so far, that it becomes a want of trust in G.o.d. Only, we are sure that these are points which we must decide for ourselves; the human will must be free, so far as other men are concerned. If we say, that we will implicitly trust others, then there is our decision, which no one could have made for us, and which is our own choice as to the principle of our lives; for which choice, we each of us, and no one else in all the world, must answer at the judgment-seat of G.o.d. Only, in that word there is our comfort, that, for our conduct in so doubtful a voyage as that of life, amidst so many conflicting opinions, each courting our adherence to it,--amidst such a variety of circ.u.mstances without, and of feelings within, and on which, notwithstanding, our condition for all eternity must depend,--we shall be judged, not by erring man, not by our own fallible conscience, but by the all-wise, and all-righteous G.o.d. With him, after all, even in the very courts of his holy Church, we yet, in one sense, must each of us live alone. On his gracious aid, given to our own individual souls, and determining our own individual wills, depends the character of our life here and for ever. Trusting to him, praying to him, we shall then make use of all the means that his goodness has provided for us; we shall ask counsel of friends; we shall listen to teachers; we shall delight to be in the company of G.o.d's people, of one mind, and of one voice, with the good and wise of every generation; we shall be afraid of leaning too much to our own understanding, knowing how it is encompa.s.sed with error; but knowing that other men are encompa.s.sed with error also, and that we, and not they, must answer for our choice before Christ's judgment, we must, in the last resort, if our conscience and sense of truth cannot be persuaded that other men speak according to G.o.d's will,--we must follow our own inward convictions, though all the world were to follow the contrary.

LECTURE x.x.xIII.

JOHN ix. 29.

_We know that G.o.d spake unto Moses; as for this fellow, we know not from whence he is_.