The Essential Faith of the Universal Church Part 2

The lawfulness of examining the Divine decrees with intent to understand them, will be discussed hereafter. Our business now is to declare why we do not believe this to be the appointed method of salvation, set forth in the sacred records. Repentance (including not merely shame and sorrow for sin, but newness of life) appears to us to stand forth on the face of the sacred records as the grand, the sole, condition of forgiveness of sins. The faith in Christ, which is so strenuously insisted on as a requisite, is valuable as inducing sorrow for sin and purity of life.

Our obligations to Christ, which are so vividly described, are due to him for the benefits he has bestowed on us through his Gospel, and not for any subsequent arbitrary gift, which we feel it impossible for him to have offered, for us to avail ourselves of, and for G.o.d to accept.

Our obligations to him are boundless and eternal;--for having devoted and sacrificed his life to furnish us with the conditions of salvation,--to teach us repentance, and incite us to holiness. He was truly a sacrifice for men; he suffered and died because they were sinners, and in order to bring them salvation. This the Scripture teaches, and this we readily admit; finding, however, no intimation that any sin has ever been forgiven on any other condition than that of repentance; that repentance has ever failed to procure forgiveness; that any being whatever has at any time exercised or possessed the power of separating sin and suffering by taking either upon himself, or of transferring both from the consciousness of another to his own; that if the endurance of suffering by subst.i.tution were possible, it could not be righteous; or that if it were not unrighteous, it could be available to any beneficent purpose. Finding none of these suppositions, but all their opposites in the spirit and detail of the sacred records, we absolutely reject the popular doctrine of the atonement by Christ, while we regard his sacrifices for us with reverential grat.i.tude, and our obligations to him with awe and rejoicing.

The more attentively we ponder his instructions and the more amply we estimate the benefits he brought us, the more conscious do we become of the impiety of withholding from the Supreme Author of our salvation the grat.i.tude and praise which are due to his free, unpurchased grace. It is given through Christ, but it originates in G.o.d. It comes through a mediator; but that mediator was appointed, informed, guided by G.o.d. To him Christ ascribed, not only the acceptance of his sacrifice and mediation; but the design in which it originated, the means by which it was wrought, and the end which it should ultimately accomplish; and the more we contemplate the design, become acquainted with the means, and joyfully antic.i.p.ate the end, the more eagerly do we join with Christ in ascribing to Jehovah the glory and the praise.

We will now explain our meaning in saying that the Catholics alone, of all Christians who have admitted the doctrine of satisfaction for sin, have not restricted its application to one very peculiar case. They have been perfectly consistent in not so restricting it; and they would have been more extensively consistent if they had gone as much beyond the point they have reached, as they have beyond the Church of England and the disciples of Calvin. If the principle be sound, it will bear a boundless application; if it be unsound, it can be no part of revelation, and should be instantly relinquished. If atonement for sin by a transferrence of punishment be possible in any case, it cannot be p.r.o.nounced impossible in any similar case. If spiritual guilt can be atoned for by ritual sacrifices, in any instance, no one knows that it may not in any other instance. Therefore if the Church of England holds that the Jewish sacrifices were in strict a.n.a.logy with that of Christ, they cannot reasonably condemn the offering of the ma.s.s, and pious gifts offered by the innocent on behalf of the sinner. Neither can the Calvinists, who regard the Mosaic offerings as atonements for spiritual sin, consistently object to the practice of penance, or the principle of granting indulgences. It appears to us that there is no tenable ground between the ultimate extension of the principle and its absolute rejection,--between dissolving to each individual the connection between guilt and punishment, and a.s.serting that connection to be absolutely indissoluble: thereby maintaining the genuine Scripture doctrine that repentance alone can obtain remission of sins.

The lawfulness of the practice of penance and the enjoyment of indulgences is, we perceive, defended by Catholics as being established on the same ground as the Jewish sacrifices. They expressly state that the _eternal_ pain due to guilt cannot be removed by indulgences, or averted by penance, but only the temporal pain over which the death of Christ has no power of remission. This bears a strong a.n.a.logy to the case of the Mosaic sacrifices, which were ceremonial atonements for breaches of the ceremonial law, and were not of themselves, as is universally allowed, intended to avert the penalties of spiritual guilt.

But this a.n.a.logy yields no countenance to the Catholic practices we are considering, unless it can be proved that two distinct species of punishment were divinely ordained, and two distinct methods of atonement prescribed. And even if this were proved, the case would not be complete: for though we should suppose two kinds of punishment, and two methods of reconciliation appointed, it is further necessary that the offender should be liable to two distinct species of offence; a position in which none but an ancient Jew was ever placed.

The Divine sanctions were altogether so different under the Jewish from what they are declared to be under the Christian dispensation, that no a.n.a.logy which can be inst.i.tuted between them will hold with any completeness. A future state of retribution formed no part of the revelation made to the Jews. To them, the ultimate punishment which they could antic.i.p.ate was national adversity, which was the infallible consequence of moral guilt (unless averted by repentance), as ritual penalties were the necessary atonement for breaches of the external law.

Of Christians, a higher obedience is required,--a more spiritual devotion to the will of G.o.d; and this higher obedience is enforced by more elevated sanctions. Christians are free from the Divine imposition of external observances, and therefore from all divinely appointed external penalties. They are to worship in spirit and in truth; to yield the obedience of the heart; and all their outward manifestations of devotion are of human appointment;--salutary, no doubt, and even necessary to the maintenance of piety, but still optional, possessing only a derived value, and in their very nature incapable of being made atonement for sin. Spiritual atonement, _i. e._ repentance, is the only atonement which the Gospel prescribes or supposes possible for spiritual guilt. Reparation indeed is to be made by the guilty to the injured person, when the case admits of it; but this reparation does not const.i.tute the atonement, nor does it partake of the nature of penance.

It is only an external atonement for an external injury, and is an evidence that the spiritual atonement,--repentance, has been already made. It bears a relation to that cla.s.s of offences only which immediately respects our fellow-men, and is impracticable in cases where the offence is against G.o.d and ourselves. In such cases, external penance bears no other relation to the offence than such as the weak will of man has originated;--a relation arbitrary, unsanctioned by G.o.d, and therefore perilous to man.

This relation, being thus arbitrary, fails of the object for which it was established. Their belief in the efficacy of penance is thus stated by Catholics. (We copy from the universally accredited work, ent.i.tled 'Roman Catholic Principles in reference to G.o.d and the King,' first published in 1680, and ever since acknowledged as a faithful exposition.) 'Though no creature whatsoever can make condign satisfaction, either for the guilt of sin, or the pain eternal due to it, this satisfaction being proper to Christ our Saviour only, yet penitent sinners, redeemed by Christ, may, as members of Christ, in some measure satisfy by prayer, fasting, alms-deeds, and other works of piety, for the temporal pain which, in the order of Divine justice sometimes remains due, after the guilt of sin and pains eternal have been remitted. Such penitential works are, notwithstanding, no otherwise satisfactory than as joined and applied to that satisfaction which Jesus made upon the cross, in virtue of which alone all our good works find a grateful acceptance in the sight of G.o.d.'

As we have already stated our opinion respecting the nature of the sacrifice of Christ, we have only to inquire, in our examination of this pa.s.sage, into the meaning of the words _temporal pain_. If they be intended to signify the natural evil consequences of sin in this world, it is clear that no penance of human inst.i.tution can avert them; since the very efficacy of this penance would prove these consequences not to be natural but arbitrary. A man who has defrauded his neighbor cannot preserve or recover his character for honesty, or secure the confidence of those around him 'by prayer, fasting, alms-deeds, or other works of piety.' The means are not adapted to the end. The method he must pursue, and the only one which can be used with effect, is to restore that which he had unjustly obtained, and to persevere in a course of integrity till the rect.i.tude of his motives becomes unquestionable. If in the meanwhile he employs prayer, fasting, and alms-deeds as means of rousing his highest affections and confirming his virtuous resolutions, he may find them so far efficacious; but the removal of the _temporal pain_, the stain upon his reputation, is not ascribable to them, but is the consequence of his well attested repentance.

But it appears doubtful whether we have rightly interpreted the words _temporal pain_; since the being obnoxious to this pain is one of the qualifications for the discipline of purgatory. We wish that an exact account could be obtained of its real nature: though, be it what it may, it is clear to us that no natural penalty can be averted by so arbitrary an inst.i.tution as that of penance. The clause on indulgences is as follows. We quote the doctrinal part of it, that we may avoid the danger, of which it warns us, of charging on the Church such abuses or mistakes as have been sometimes committed in point of granting and gaining indulgences, through the remissness or ignorance of individuals.

'The guilt of sin, or pain eternal due to it, is never remitted by what Catholics call indulgences; but only such temporal punishments as remain due after the guilt is remitted: these indulgences being nothing else than a mitigation or relaxation, upon just causes, of canonical penances, enjoined by the pastors of the Church on penitent sinners, according to their several degrees of demerit.'

Our conviction of the absolute inefficacy of canonical penances to obtain the end for which they are practised having been stated, we proceed to consider the legitimacy of the power by which such acts are imposed, and a remission from them granted. We shall ground our arguments on some of the subordinate principles, which are clearly deducible from the primary principles of doctrine and morals which we have already stated and arranged.

One of these principles, whose claim to admission is seldom unequivocally denied in theory, though too often practically disallowed, is Christian Liberty,--the indefeasible right of every man to freedom from all human control in spiritual concerns. This comprehends the right of entire privacy of conscience, of exemption from all inquiry and interference in spiritual matters, of examining, interpreting, comparing and understanding the sacred records under a responsibility to none but G.o.d; and of forming, changing, and announcing opinions without hinderance or molestation. We are aware that this principle is seldom carried out to its utmost length, even in speculation; and as seldom is it absolutely rejected. But, as we have said with respect to another principle, and as we would say of all, let it be put to the test of reason and experience; and if sound, let it be fully admitted with all its consequences; if unsound, let it be discarded. The process of attestation which we have inst.i.tuted obliges us to receive it unhesitatingly, and to act on it unreservedly.

The primary spiritual relation of men is to G.o.d; their highest subordinate relation is to each other. Their conduct in the subordinate relation is to be regulated by a regard to the primary; but the primary relation is not to be invaded by any influences from below. The relations between man and man are established by G.o.d and guided by Him to the fulfilment of purposes known only to Him, except in so far as it has pleased Him to reveal them. The relation of the mind of man to its Maker is, on the contrary, so intimate as to admit of no intervention; and of a nature which cannot be affected by any influence whatever. This relation may be unperceived; (though there is perhaps no instance on record of its being so) it may be heedlessly forgotten; it may be, as alas! it too often is, obscured by the shades of vice or the influences of spiritual tyranny; but it can never be usurped or changed; and the time must come when this indissoluble relation shall be recognized and claimed as comprehending all the manifold privileges of existence. The course of nature seems designed to lead men to its perception, and the grand object of revelation is to blazon it forth; while every intimation of its nature describes it as sacred from all invasion. Every manifestation of the Divine will must, therefore, be made to each individual mind as exclusively as if no other mind existed. The religion of nature, though adopted in various countries, and amidst its different aspects among different nations, embraced by myriads under every form, is yet a bond between G.o.d and every individual man as complete as if that man alone had been created. In like manner the Gospel is a covenant between G.o.d and the human race only as it is a covenant between G.o.d and every individual of that race who shall embrace it: and there can be two parties only to the transaction,--he who offers the conditions, and he who accepts or rejects them. To no one has the Author of this covenant deputed the power of imposing the conditions, or of judging how far they have been fulfilled, or of pa.s.sing; sentence accordingly. To none could he depute this power without making him, in fact, the only person with whom the inferior party has to do, _i. e._ the G.o.d of the inferior party. It may be objected that we argue upon a metaphor; but, let the Gospel be regarded under every possible aspect, the same truth will still be demonstrable,--that between the Creator and the created no created power can, without the Divine concurrence, interfere; and that in the spiritual creation, the powers requisite for interference being above those of humanity, such concurrence never can have been, and never can be granted.

If the nature of Christian obedience had been different,--if it had been ritual instead of spiritual, it may be conceived possible that G.o.d might have committed to man the power of judging and sentencing; but the things of the heart, the desires, the struggles with temptation, the silent conflicts, the unapparent defeats and victories of conscience, are known and can be known by none but G.o.d. Through the medium of confession alone can one man gain any insight into the spiritual state of another; and no medium can be more deceptive. It is perhaps impossible for the most conscientious mind to communicate to the most congenial fellow-mind a faithful detail of the thoughts, wishes, hopes, and fears of any single hour; and if it were possible, the fellow-mind would still be incapable of forming an estimate of the spiritual state, or of directing the necessary discipline; because the apparent results of operations which he does not understand are all the materials that he has to judge from; whereas the object of discipline is to rectify the operations themselves. If a man confesses to his bosom friend that his devotional feelings have been for some time past sensibly weakening; that he looks on the beautiful world of nature with apathy, and thinks on the perpetual presence of G.o.d without awe or delight; that his spirit is dead in the public offices of devotion, and roving when it ought to be fixed in prayer; his friend may mourn with him over so painful an experience, and suggest, more or less wisely, methods of arousing the sleeping faculties, and kindling anew the failing fires of devotion. But he does this as an adviser, and not as a judge; for the power of judging is not given to him. He knows not whether the origin of the distemper be bodily or mental: he knows nothing of the thousand influences, from within and from without, which have of late modified the delicate processes of the intellect and the soul. He cannot therefore know what restorative influences are most needed; whether mute converse with nature or busy intercourse with men; whether the terrifying or the alluring appeals of the Gospel; whether the awful claims of the Divine holiness, or the mild persuasions of the Divine compa.s.sion; whether any or all of these, or of the manifold influences besides which are perpetually dispensed by Him who knoweth our frame, but have never been confided to the empirical disposal of man.

If, as is evidently the case, all human judgment of sin and holiness is comparative instead of positive, and therefore ever changing as the means of comparison become more ample and the faculty stronger, it is manifestly impossible for any one mind to form an exact estimate of the qualities of another by any but its own imperfect and varying measure: and since to G.o.d alone are the principles of morals present in their complete development, to Him alone can their infallible application belong. The agency of men on each other is appointed accordingly. They may confess their sins one to another for their mutual relief and guidance; but such confession must be strictly voluntary, and carefully disconnected with all inclination towards spiritual usurpation on the one hand and subservience on the other.

There is no subject on which the sacred writers are more explicit than this, and none on which their practice exhibited a more eloquent commentary. Hear what the Apostle of the Gentiles a.s.serts in defence of the spiritual liberty of the least enlightened members of the Church, who were, as he believed, in error respecting some modes of practice which were very important at that time. 'Him that is weak in the faith, receive ye; but not for doubtful disputings. One believeth that he may eat all things; but another who is weak eateth herbs only. Let not him that eateth despise him that eateth not; and let not him that eateth not judge him that eateth; for G.o.d hath received him. Who art thou that judgest the servant of another? To his own master he standeth or falleth. But he shall be established, for G.o.d is able to establish him.

It is written, 'As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to G.o.d.' So then every one of us shall give account of himself to G.o.d. Let us not therefore judge one another any more.' (Romans xiv.) This was the rule which the Apostle observed in all his transactions with the infant churches which referred their spiritual concerns to him, as their father and guardian in the faith. He denounced guilt, expounded the faith, guarded against error, and used every method of argument, persuasion, and entreaty, with which his head and heart could furnish him to establish them in righteousness; he set before them every motive of hope and fear, and faithfully declared the whole counsel of G.o.d, as bound by his office, and privileged by his unequalled qualifications; but he throughout abstained from intermeddling with any man's conscience, not only by direct interference, but by indirect influence. Let us see how scrupulous was his regard to liberty of conscience. 'I know and am persuaded by the Lord Jesus that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor anything by which thy brother stumbleth, or is offended, or is made weak. Hast thou faith?

Have it to thyself before G.o.d.' (Romans xiv.) A yet more eminent example is on record, whose conduct bears a reference to a case of still more awful responsibility than that instanced by the Apostle. 'If any man hear my words and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself; but the Father who sent me, he gave me a commandment what I should say and what I should speak. (John xii. 47-49.) How, in the face of these declarations, can men impeach the faith and p.r.o.nounce sentence on the practice of their brethren, a.s.suming their own judgments as the standard of truth, and their own conceptions as the measure of holiness?

How, in the face of these declarations, can ministers of the Gospel have ever grasped, as a right, the power which Christ himself disclaimed; not leaving judgment till the last day, but delivering over to reproach and death those who were 'weak in the faith,' or perplexed with 'doubtful disputations'? How, in the face of these declarations, can priests of any church have denied that to his own master every man stands or falls, and have made close inquisition into the secrets of the soul, pretending to understand its errors, and presumptuously undertaking to cleanse its secret faults by methods which no voice from above has sanctioned as lawful, and no sign from on high has shown to be efficacious? Could such inquisitors and such priests (and they are to be found in every Church) have mingled with the followers of Jesus, they would have cried out for fire from heaven on the Samaritans, notwithstanding every prohibition; they would have questioned the sinful Mary, not satisfied with her loving much, till they had ascertained how much; they would have p.r.o.nounced the young lawyer very far from the kingdom of G.o.d unless he could have made a fuller profession of faith; and, meeting the adulteress in the outer courts of the temple as she left the mild presence of Jesus, would have prescribed her penance with a rigor well pleasing to the accusers, who were themselves too modest to cast the first stone. Since Jesus, who knew what was in the hearts of those around him, forbore to condemn, much more ought they to forbear who have no such knowledge. If he awarded no punishment to those who rejected the Gospel he understood so well, much less should they who are themselves but learners inflict pain of body or mind on their fellow-disciples who understand differently, or the unbelievers who cannot understand at all.

If he who spake as his Father commanded him left it to the Father to enforce these commands, it ill becomes those on whom the Spirit has not descended to a.s.sume an authority which inspiration itself could not sanction. It becomes them to learn what they themselves are, before they judge how little their brethren are what they ought to be. It becomes them to ascertain their own superiority over the Apostles, before they claim an authority with which no Apostle ever believed himself to be invested; and which, if he had so imagined, he would have prayed for permission to resign. Far less perilous, far less burdensome would be a commission from on high to guide the seasons, to dispense showers and sunshine, and regulate the produce of the fields, than to control the spiritual movements, and administer the fertilizing influences under which the fruits of holiness are to spring up unto everlasting life.

That any such commission was ever given, is as true in the one case as in the other; and the belief of any individual that to himself it was ever confided, is a proof of unsoundness in heart or brain. To any man it is honor enough, as it was to Paul and Apollos, to plant and to water. To G.o.d alone it belongs to give and to measure the increase.

We therefore disapprove of the practice of confession as adopted by Catholics, for one reason among many, that it infringes liberty of conscience, by making man practically accountable to man, and countenancing an a.s.sumption of that power to judge and punish which belongs to G.o.d alone. The punishments of canonical penances are, it is true, of human inst.i.tution; but they are awarded to spiritual guilt, of which no one has a right to take cognizance but G.o.d. We therefore deny the right of any man to impose penances, or, in consequence, to issue indulgences; and we hold that wherever such a right is claimed, the prerogative of G.o.d is invaded and the cause of his Gospel injured.

Christian liberty secures to every man the right, not only of reading the sacred records for himself, but of interpreting them for himself; of ascertaining by his own unbiased judgment what they teach, and of holding the opinions thus formed without being accountable to any man or to any body of men. In advocating the free perusal of the Scriptures and the formation of individual opinions from them, we shall be careful to avoid any bias from the popular and false impression, that the faithful pastors of the Catholic Church would prohibit their flocks from reading the Bible: and we shall enter on no discussion respecting the comparative fidelity of Catholic and Protestant English translations of the Scriptures. On the latter point, much must be said, if anything; so much, that no room would be left us for matters of greater importance.

Important as it is that the sacred books should be faithfully rendered, that it should be shown how long-prevalent errors, supposed to be countenanced by them, are not so countenanced; important as it is, for instance, to decide whether the sacred teacher said 'Repent,' or 'Do penance,' it is yet more important to develop the principles to which all modes of expression are subservient: to attend to the spirit rather than the letter, to establish truths and explode errors to the perception of which every intellect is adequate, than to debate matters to which, though of inferior moment, peculiar qualifications are requisite.

We willingly accept the following testimony of Fenelon to the fact of the unrestricted use of the sacred writings in the early times of Christianity; though we dissent from the concluding remark. The pa.s.sage is translated from a letter from Fenelon to the Bishop of Arras.

(_Oeuvres Spirituels de Fenelon_, 8vo. tom. 4, p. 241.) 'I think that much trouble has been taken in our times very unnecessarily, to prove what is incontestable, than in the first ages of the Church the laity read the Holy Scriptures. It is clear as daylight, that all people read the Bible and service in their native languages; that as a part of good education, children were made to read them; that in their sermons, the ministers of the Church regularly explained to their flocks whole books of the sacred volume; that the sacred text of the Scriptures was very familiar to the people; that the clergy exhorted the people to read them; that the clergy blamed the people for not reading them, and considered the neglect of the perusal of them as a source of heresy and immorality. But in all this the Church used a wise economy; adapting the general practice to the circ.u.mstances and wants of individuals. It did not, however, think that a person could not be a Christian, or not be well instructed in his religion, without perusing the sacred writings.

Whole countries of barbarians, innumerable mult.i.tudes of the faithful were rich (to use the words of St. Paul) in words and science, though they had not read the sacred writings. To listen to the pastors of the Church who explain the Scriptures to the faithful and distribute among them such parts as are suited to their wants, is to read the Scriptures.'

This last proposition is in perfect accordance with the creed which declares that 'to the holy Mother Church it belongs to judge of the true sense and interpretation of the Holy Scriptures,' but inconsistent with the principle held by us, that no man has the power of judging for another or the right to prescribe the opinions of another. 'What then is to be done,' it is asked, 'with those who cannot read for themselves?'

They must take what they can obtain from their pastors, or from any other medium of communication. If the medium be as faithful as human fallibility allows, much truth may be learned and the means of holiness may be abundantly afforded: but yet the learner is precluded by his ignorance from the full enjoyment of his Christian liberty; and to hang on the lips of his instructor is far, very far from being the same thing as reading the Scriptures for himself.

Such a 'wise economy' as Fenelon speaks of seems to us but a fleshly wisdom, a narrow policy originated by men, discountenanced by G.o.d, and available to perpetuate, not the Gospel itself, but the corruptions which were early mixed with it, and which will not stand the test of examination. Who was to decide what 'parts were suited to their wants?'

Who knoweth the things of a man, but the spirit of a man which is in him? Who gave the power of prohibition to read the Scriptures over such as 'were not disposed to read them to their advantage?' Who was to judge of the disposition; who could discern the tendency of inquiry; who could estimate the advantage and disadvantage of the results? How dared the Church to 'withhold from the laity the perusal of the Bible without permission of their pastors,' from the a.s.sumption that it was 'unsafe to allow the people at large to read the sacred text?' How unsafe? For the Gospel itself? The Divine care would have provided a preventive or a remedy, if the danger had been real. For the honor of G.o.d? He would have made provision for its vindication. For the spiritual welfare of the people? It could not have been injured by the free use of the means ordained to perfect it: nor was it ever the province of pastors to promote that welfare by other means than the Gospel authorizes. And where is the patent for the monopoly of the Scriptures to be found? But it is alleged that there are many pa.s.sages in the sacred volume which, being hard to be understood, are wrested by the unstable and the ignorant to the destruction of the purity of their faith. True. But the case was the same in the days of the Apostles; and did Peter ever desire that Paul's writings should therefore be kept back from the unlearned and unstable? Or did he enjoin an explanation of them from the wise, to which the foolish should be required to a.s.sent? No; he recommended caution in giving heed to other men's errors, and growth in the knowledge of Christ Jesus; both which must be better promoted by independent thought and judgment than by subservience to any mind, however pure and enlightened. Christ himself, though he knew what was in man, never required this subservience from any one of his followers. He gave his instructions in as many different forms as we have them in now: in discourses, in parables, in familiar dialogue, and by actions; and invariably he left to the hearers the application of the principles thus conveyed, except when pressed by his immediate followers for an interpretation. He took no pains to preserve his Gospel from 'the rash criticisms of the vulgar,' as the piety of Fenelon erroneously advises.

He did not act upon the belief that previous instruction was necessary to the comprehension of the word of life, or that 'the people should be full of the spirit of the Gospel before they are entrusted with the letter.' The letter of the Gospel now is the same as the letter of the Gospel then; the spirit now, as then, is only to be got at through the letter; and the letter now, as then, is only valuable as it communicates the spirit. Christ did not think that 'it should only be permitted to the simple, the docile, and the humble; to those who wish to nourish themselves with its divine truths in silence; and withheld from those who merely seek to satisfy their curiosity, to dispute, to dogmatize, to criticize.' This doctrine of Fenelon is, we are told, and ever has been, the doctrine of the Roman Catholic Church. Were the disciples to whom Christ spoke of the bread of life and who therefore forsook him, 'docile and humble?' Yet what saying was more 'hard to be understood?' When he declared the nature of his Gospel, and the authority under which he proposed it, were the Pharisees in the temple 'simple and docile?' Was there no disposition 'to dispute, to dogmatize, to criticize' among the elders, the scribes, the Sadducees whom he referred to his works, a.s.sured of the temporary nature of the Jewish covenant, and besought to listen to the truth which should make them free? The glad tidings of salvation were then preached, as they ought to be now, to the poor and ignorant without fear that what is truly the Gospel can be dangerously misapprehended, and without intimation that the faith needs the interpretation of fallible understandings, or the guardianship of human wisdom.

If we believed (which we do not) that error in matters of faith could of itself endanger salvation,--_i. e._ exclude from the happiness of a future state,--we should be convinced that those were much more liable to error who adopted the faith after it had pa.s.sed through a fallible mind, than those who received it from Christ himself, speaking directly, as in fact he does, in the faithful records which the Bible presents.

And the more feeble and ignorant the recipient mind, the more liable will it be to admit the errors of others, as well as to originate some of its own. While, if referred to the sacred volume itself for his faith, a man is in danger of entertaining no errors but his own. However imperfect his mental vision may be, he is thus more likely to behold the object in its true form and colors, than by the interposition of a faulty medium. If it be objected that the medium, so far from being faulty, corrects the imperfections of the natural faculty, we ask for the test of its possessing this quality, and for the proof that it was ever conferred.

But, being convinced, for reasons given before, that the possession of the true faith is not an indispensable requisite for future happiness, and that the non-possession of it is not to be followed by eternal misery, or by any arbitrary infliction whatever, we cannot admit the plea of care for the souls of men as any reason or excuse for trenching on the natural liberty of the mind, or prescribing opinions which Christ himself only administered the means of forming, and which his Apostles presumed not to impose. Purity of faith is the most exalted attainment of the most exalted mind,--the richest of the myriads of rich blessings which the Father of our spirits has placed within our reach. It should be sought as the most precious of all treasures; it should be guarded as the most sacred of all trusts: but though it may be won by any, it can be communicated by none. It is the especial reward of individual search, and loses its very nature by being transferred: for that which is truth to a man who has discovered it for himself, can be truth to another man only so far as his faculties are exercised upon it, apprehend, and adopt it. This, which may be justly said of all truth, may be especially declared of religious truth, which is of no value unless made a vivifying principle, and can never become a vivifying principle unless perceived by the understanding and recognized by the heart.

The true office of the pastors of the Church (and likewise of all believers) is to lead others to that knowledge of the truth which can never be imposed. Their concern for the spiritual welfare of their brethren can never be too earnest; their diligence in guidance and guardianship, too eager; their value for purity of faith, too high; or their apprehension of spiritual danger, too ready or too ardent. But all this concern and apprehension should be justly directed, and this guidance and guardianship exercised with a regard to the rights with which G.o.d has invested every man. The first object to be desired is spiritual advancement, to which intellectual rect.i.tude is subsidiary.

The first object of dread is moral corruption, and not mental error. The guidance to be exercised is that of an experienced over an inexperienced person. The one points out to the other the snares and dangers into which he is liable to fall, the labyrinth in which he may lose himself, and the various tendencies of different paths; but he has no lawful power to insist upon a particular path being pursued, or to condemn his companion to destruction for interpreting differently the invitation on which they both proceed. The guardianship is faithful as long as it consists in warning off the attacks of temptation, declaring the threats and promises of the Gospel, and educating for independent action; but it becomes tyranny when restraints are imposed on the exercise of the faculties, and any impediments are thrown in the way of a free range through the spiritual world of which G.o.d has made every man an inhabitant. It is the office of Christian pastors to study the sacred records with all diligence, striving to ascertain by the help of learning and philosophy, and every other help, what the true faith is, and how other minds may be best disposed for its apprehension; to place before those minds whatever may best tend to enlighten, convince, and establish them; to excite them to activity and stimulate them to further action when aroused. But further than this they must not go. The mind must work out the results for itself; and for those results none but itself can be answerable. Its safety or peril rests with G.o.d, who hath given into no man's hand the souls of his brethren.

It is justly observed by Catholics, that many of the very persons who complain of the discouragement by them thrown in the way of the general perusal of the Scriptures, circulate the Book of Common Prayer of the Church of England 'as a safeguard against the misinterpretation of the Bible,' and by their doubt and dread of the consequences of making the Bible common, seem to admit the probability and danger of such misinterpretation. It is very true that such inconsistencies obtain among Protestants, and such inconsistencies will exist as long as there is any dread of carrying out a good principle to its full extent. If all Protestants adhered to the grand principle of the Reformation, that the Bible alone is the religion of Protestants, there would not only be no d.a.m.natory clauses in their creeds, but no creeds,--no embodying in an unchanging form of words principles which were given in no such form, which cannot be received under the same aspect by minds differently prepared, and which are too expansive in their nature to be long confined within arbitrary limits of human imposition. The Church of England forsakes its fundamental principle of dissent from the Roman Catholic Church when it would secure uniformity of faith by framing articles of faith, by keeping back the Bible from the feeblest intellect, or appointing 'a safeguard,' or interfering in any way between the Bible and the minds which are to derive their religion from it. If uniformity of faith cannot be thus obtained, it is a necessary consequence of the Protestant principle that uniformity of faith is not necessary to salvation. This consequence, which we fully admit, the Church of England, in the letter and spirit of her articles and creeds, inconsistently denies.

It is manifestly absurd to exhort a man to derive his faith from the Bible, if it is declared to him beforehand what he is bound at his eternal peril to believe. Yet this is in fact done, when the Book of Common Prayer is circulated as a safeguard to the Bible, and also when a Catholic is made to declare on his admission to the Church, 'I also admit the Sacred Scriptures according to the sense which the holy Mother Church has held and does hold,' &c. For purposes of faith, all use in reading the Bible is over when this declaration is made. The disciple can only, while striving to learn his duty from the sacred pages, wonder at what he finds there;--at the appeals to individual judgment; at the addresses to the intimate consciousness of every man; at the freedom allowed and encouraged among the first Christians; at the absence of all pretension to authority in matters of opinion, of all wish to prescribe, of all tendency to domineer. If he be intelligent, it will occur to him as surprising that no creed, if creeds be good things, was given by our Saviour to his Apostles before he left them, weak and divided in the faith as they at that time were. And again, when they were strong and united, but when doubt and disagreement were creeping into their churches, it must seem strange that Christ, who manifestly watched over the interests of his Church, should not have authorized and communicated a profession of faith more ample and particular than that which had hitherto accompanied baptism; viz. that Jesus was the Christ, and that remission of sins came by repentance.

Finding no trace of the Apostles' Creed among all the sacred books, he will inquire into its origin, and discover that it was not composed by the Apostles,[A] and that when, in an evil hour, it was proposed for general adoption, its main purpose was to exclude the Gnostics, who would have mixed up their false philosophy and vain deceits with the simple faith in Christ which then, as now, const.i.tuted a man a Christian. Having gone thus far, the disciple begins to doubt whether he has. .h.i.therto possessed and exercised the spiritual liberty which is his birthright. If he pursue the inquiry he will, undoubtedly cast off the restraints which man's wisdom has imposed on his faculties, and interpret, judge, and believe for himself. If he look back to his promise to admit the sense of Scripture only as the Church declares it, and renews that promise, he must lay aside every hope of purifying and strengthening his faith by his scriptural studies. Henceforth it will indeed be, as Fenelon declares, the same thing to him to read the words of Christ, and to hear an explanation of them from his pastor. Not for this were the Beraeans cited as an example by Paul; not by these means was Timothy prepared for his extensive labors; not thus did Apollos learn how to apply his vigorous talents to the service of the infant churches. All these men searched the Scriptures, knew the Scriptures from their youth up, were learned in the Scriptures, from which they ascertained for themselves the promise of Christ's coming, and themselves applied the tests which proved that Jesus of Nazareth was this Christ.

[Footnote A: See Lord King's 'Critical History of the Apostles' Creed.']

Every man has a natural right, not only to form his opinions for himself, but to change them as frequently as he shall believe himself led to do so. This natural right is not only sanctioned, but its exercise is approved, by the Gospel. As long as the opinions of men are not absolutely right, as long as they fall short of the truth as it will be perceived in heaven, there is room and occasion for a change; and such a change, wherever recorded in the New Testament, is recorded with approbation. Where was there ever a more extensive change of opinion than in Apollos on his conversion? Yet in his youth, Apollos was as orthodox, as undoubtedly correct in his religious opinions before the introduction of Christianity, as any Christian who now subscribes all the creeds of the Catholic Church. But what would have been the consequence if he had engaged never to 'take and interpret the Scriptures otherwise than according to the unanimous consent of the'

Rabbis; or if he had promised, vowed, and sworn most constantly to profess his present faith whole and entire, with G.o.d's a.s.sistance, to the end of his life? It is true that no revelation is likely to supersede the faith of Christians; but it is, at the same time, as little probable that no developement of the principles of Christianity should cause gradual changes of opinion in the course of a lifetime, as it then was that Judaism should not be expanded into the fuller revelation of the Gospel. If, like Apollos, we believe rightly now, it is impossible to answer for no change of opinion being necessary to enable us to believe rightly twenty years hence. The view which we have already taken of the expansive tendency of the eternal principles of Christianity authorizes our declaring that a gradual enlargement of views, _i. e._ change of opinions, is a necessary consequence of the correct apprehension of religious truth.

Creeds are intended to be permanent and universal professions of faith; and are the instrument by which a uniformity of faith is to be secured, if such a thing be yet possible. But creeds never have fulfilled, and never can fulfil, any one of these purposes. No uniformity of faith has existed since the first creed was framed; no one formulary has been universally received among Christians; and experience already indicates, what the lapse of time will prove,--that no creed will be permanent. If the most ancient of creeds, commonly called the Apostles', be named in answer to the last remark, let it be remembered that the first version of this formulary given by Irenaeus, and the subsequent ones by Tertullian, Cyril of Alexandria, and others, were as widely different from those now in use as from each other. Widely different versions of this creed are used in the Catholic Church and the Church of England; and those who subscribe to the same form of words understand those words variously. The permanence of this most ancient of creeds is in name only; and the name itself is a false a.s.sumption.

Creeds cannot be permanent and universal, unless the language of which they consist is also permanent and universal; which no language has ever been. There is no test by which it can be proved that any two minds affix precisely the same meaning to the commonest terms; while we have abundant evidence that very abstract terms (such as abound in creeds) convey very different notions to different minds. Thus, if the terms of a language were absolutely immutable, and if one language prevailed over the whole earth, there would still be room for a variety of interpretations of anything expressed in that language. But the mutations which time occasions in every tongue, and the necessity of translation and re-translation, increase a thousandfold the chances of such a variety, and indeed render it absolutely unavoidable.

It is well, therefore, that the truths of religious doctrine cannot be made one with the language in which any age or nation chooses to clothe them, as that language is necessarily mutable. And it would be well if believers were henceforth and for ever to desist from the attempt to connect what is mutable with what is immutable, that which is perishable with that which is immortal, by requiring the present age to adopt the language of the past, and providing for a similar adoption by the future. If they wish the spiritual _conceptions_ of former ages to be perpetuated, this may best be done by changing the _terms_ as their meanings become modified, and not by retaining them the more pertinaciously, the more varied are the conceptions they originate. If the Gospel itself had been inseparably connected with any form of language, or embodied in anything but facts, it would ere now have pa.s.sed away, or have been so far transformed as to be a different religion. It would have been untranslateable; it would have been untransferrable to any country beyond that in which it originated; it would have been unintelligible to succeeding generations of even native inhabitants of that country. It is only in so far as Christianity is disenc.u.mbered of formularies of faith, and emanc.i.p.ated from the guardianship of Councils, that it becomes the religion of mankind. The metaphysical clauses of the Apostles' Creed, and the canons of the Council of Trent, may contain the belief of a few, a very few, speculative minds. The declaration that G.o.d sent Christ Jesus into the world to save sinners, contains the substantial belief of Christendom, which will be the faith of the whole world,--because it is Christianity.

It is as impossible for a man to prescribe to himself the faith of his future years, as for one age to prescribe the faith of a succeeding age: and for the same reasons. He may in his youth state an opinion in unambiguous terms, and with perfect sincerity, which, if he still hold, he cannot state in the same terms ten years after. The opinion may be substantially the same, and yet have such a bearing upon some other opinion, or may be so modified by some other opinion that the same form of words may not express it fully, or perhaps correctly. It is yet more probable that the conceptions which are now attached to the terms are enlarged by his improved experience; so that, if he would declare the same truth, he must change his terms; or if he can conscientiously retain the terms, he must have modified his opinion. What enlightened, reflecting Christian understands exactly the same by any one parable, any one axiom, any one fact of Scripture that he did when he first admitted its truth? He believed it then; he believes it now; but how differently since science has brought new evidence to light, since philosophy has developed its origin and tendencies, since experience has tested its truth, and faith invested it with a hallowed interest and an indestructible beauty! How, therefore, is it possible for any one faithfully to engage that his views even of eternal truth shall never be modified! Witnessing, as every reflecting man does, the gradual evolution of truth from the vicissitudes of human experience, and from the successive dispensations and the progressive course of Providence, he may with safety declare that Gospel truth is immutable and divine; but he will avoid the presumption of supposing that all her riches are already shed into his bosom, that her brightest light is poured upon his feeble eye. He will rather hope that his apprehension will continually become clearer, his powers invigorated, and his capacities enlarged, till his views of religious truth become as unlike what they were when first admitted, as the fair face of nature appears to the new-born infant and to the mighty poet. He will reject, as an infringement of his inalienable rights, every attempt to bind him down to engagements which it may not be in his power to fulfil. He will refuse to promise that his intellect shall remain stationary; and to permit that any individual, any council, or any church, shall usurp that spiritual influence which he trusts shall be immediately dispensed from the fountain of grace and truth. Desiring wisdom, he asks of G.o.d; not profaning and annulling his prayer by engaging to receive it only in certain measure; and if any church on earth interfere to prescribe the measure, he rejects the interference as unauthorized by the letter of the Gospel and condemned by its spirit.

Christian liberty comprehends an entire freedom from restraint in the publication of opinions. To his own master every man standeth or falleth, not only in the formation of his opinions, but in the use he makes of them when formed. According to his conscientiousness in seeking for truth, and not according to the accuracy of his judgment, will he be judged by G.o.d in forming his opinions; and when formed, he will be responsible, not for the rect.i.tude of his influence, but for the rect.i.tude of his intentions in exerting it. What a man believes to be the truth, it is his duty to declare in the method and degree which benevolence and prudence may point out to be the best. For what but this do we venerate the heroic Stephen, and every other martyr who bore witness to the truth in the early days of Christianity? Yet for what but this have Christians been led to the stake by Christians, age after age, under the pretended sanction of a religion of liberty and brotherly love? For what but this have Catholics and Protestants vied with each other in torturing in body and mind men whose conscience was omnipotent over the love of liberty and life, and who thus showed that, whether their intellects were or were not unfaithful, their souls were true to G.o.d? For what but this are the lovers of truth even yet too often punished, directly or indirectly, for inviting others to partic.i.p.ate in the benefits which they believe they have gained. Stephen was stoned because he was a heretic; Paul worshiped the G.o.d of his fathers according to a way which was then called heresy, and for which he was persecuted through life and unto death. Peter and John were brought before the high priest and rulers for publishing their heresy, and punished for refusing to cease to publish it. Yet has this their heresy prevailed; and thus shall every new truth prevail, and its promulgators be honored, in despite of the wrath of man; while the more freely errors are canva.s.sed, the sooner will they be exposed. What was once said with truth in relation to the Gospel of truth,--'If this counsel or this work be of men, it will come to nought: but if it be of G.o.d, ye cannot overthrow it,'--may be said with equal wisdom of every other kind of truth and the test of investigation is a much surer one than that which is furnished by the prejudices and the pa.s.sions of men. There is no natural, no Divine law which sanctions the infliction of pain for the exercise of the intellect, or for communicating the results of that exercise; and that any human law or custom should have existed by which injury of mind, body, or estate is made the consequence of the formation and publication of opinions, is a proof that the natural rights of man have not been understood, and that the spirit of Christian liberty has not pervaded Christian society. As long as reproach is attached to the act of promulgating opinions (independent of the manner,) as long as the holder of opinions is treated with the same reprobation as the opinions themselves, as long as he is prospectively consigned over to perdition as they are to detestation, as long as ideas of merit and demerit are a.s.sociated with the convictions of the understanding, or blame is attached to the act of making those convictions known, not only will the subordinate principles of the Gospel remain in part unrecognized, but its essential principles will be violated; for it is clearly a duty of piety to reveal all that is believed to have been discovered of the works and ways of G.o.d;--and of benevolence to communicate what, being conceived to be truth, is conceived to be intended for the universal benefit of the race.

It may excite surprise that we have not here examined the claim of the Holy Catholic Church to spiritual supremacy: but it will better accord with our plan to take that claim into consideration while treating of the temporary inst.i.tutions of Christianity.

From the essential principles of the Gospel we derive our belief that Christianity, is not designed for any union, permanent or temporary, with worldly power and grandeur; that it is incapable of such a connexion; being injured instead of confirmed by the support of temporal authority, and impaired instead of adorned by the adjuncts of worldly pomp. This principle is a.s.serted in words by every Christian Church in existence; but violated, in fact, by almost as many. Christianity is acknowledged to be a religion of poverty of spirit, of self-denial, of looseness from the world and its possessions. If this principle were carried out into each individual case, it is plain that the pomp and ambition which have despoiled the Gospel of its purity could no longer exist. It is remarkable that this poverty and self-denial are most insisted on in those Churches where the temporal power and luxury are the most excessive. We hear of them above all from Catholics, whose popes, cardinals, and bishops have, in every age, exceeded all temporal princes in the enjoyment of splendor and luxury. We hear of them from the Church of England, whose superior officers revel in unbounded wealth, and especially prize the connexion with the State which their office occasions. While we Unitarians, who hold that Christianity is of a purely spiritual nature, and therefore dishonored by the pretended support of powers inferior to its own, insist much less earnestly than the Catholic Church on the duty of self-mortification and voluntary poverty. Our Church, were it as extensive as the Catholic, would contain no ecclesiastical princes, and no friars; no potentates clothed in purple and fine linen and faring sumptuously every day from the revenues of the Church, and no believers whose piety is testified by a vow of poverty. We believe that our religion ought to be exerted in controling the pa.s.sions, exalting the desires, and equalizing the affections, not so much by regulating the external manifestations of those pa.s.sions and desires, as by influencing the heart. Self-denial is taught much better by inspiring the love of our neighbor, than by the prohibition of innocent comforts and pleasures. Spirituality is much better taught by making spiritual things the objects of supreme desire, than by commanding an ostentatious avoidance of the enjoyments of life. But while the Gospel thus leaves men free to follow the bent of innocent desires,--to decide, each for himself, what is lawful and expedient,--it lays a powerful restraint on all the pa.s.sions, and curbs all propensities which are inconsistent with its purity and spirituality.

All worldly ambition, all selfish luxury are utterly incompatible with the faith of the Gospel, which disallows every claim founded on itself to distinctions of rank, to abundance of wealth, to power over the possessions of other men, to the indulgence of earthly desires. The Gospel affords no sanction to the acc.u.mulation of wealth, or to the a.s.sumption of authority. It affords examples, on the contrary, of submission to temporal authority, of the endurance of voluntary poverty in hardship, not because poverty and hardship are in themselves spiritually desirable, but because they were necessary to the attainment of some benevolent end. From the Gospel we learn that Jesus utterly disclaimed all pretensions to authority, except in those matters where his authority was supreme. 'Who made me a judge or a divider over you?'

was his remonstrance with those who referred the disposal of an inheritance to him: and his reply respecting the lawfulness of paying tribute was such as ought to have obviated all doubt whether temporal and spiritual power could ever be properly united; 'Render unto Caesar the things that are Caesar's, and unto G.o.d the things that are G.o.d's.'

What could be meant by the declaration 'My kingdom is not of this world,' but that his authority was of a spiritual nature only? Why did he strenuously oppose every attempt to make him a king? Why did he send forth the seventy disciples without gold and silver and changes of raiment? Why did he recommend to the rich man to sell his possessions, if wealth and power can be made the means of serving the interests of the Gospel? Why was his indignation so perpetually roused by the spiritual a.s.sumptions of the Pharisees, but because religion was in them disgraced by its connexion with worldly greatness? Yet not a few Christians have loved the chief seats in public a.s.semblies, and homage in the streets; not a few have made proclamation when they dispensed their alms, and prayed in the high ways; not a few have taken on themselves to appoint places in the Messiah's kingdom which the Messiah himself refused to promise, because such power belonged to G.o.d alone.

While he declined all interference in matters of temporal concern, and rejected all support to his Gospel from magisterial authority, and all benefit from the resources of wealth, it is clear that such support must ever be needless and such resources unhallowed.

How does it happen, it is perpetually asked, that while the right to temporal power is abjured in words by every Church, the State religion of every country affords an instance of its a.s.sumption? It happens, as many other strange and inconsistent things happen, through the misuse of terms. What we call temporal power, the advocates of a State religion call spiritual power; and thus have all ecclesiastical abuses been justified from the day that ecclesiastical domination was established.

By spiritual authority have kings been enthroned and deposed; by spiritual authority have tributes been raised, wars been originated and conducted, properties been confiscated, and lives forfeited! By spiritual authority were the Crusades begun and carried on; by spiritual authority have popes divided and distributed kingdoms, have cardinals negotiated and priests intrigued! By spiritual authority did Wolsey ama.s.s his treasures, and rule his sovereign at home, and the agents of his sovereign abroad! By spiritual authority does the Church of England demand t.i.thes, and under the same sanction do her bishops legislate.

What then is temporal power? What are worldly pomp and wealth?

The abuses which have deformed every State religion in turn are evident to all,--even to those who still help to support them; but the origin of those abuses is not generally ascertained. We ascribe them to the error of mixing up the permanent principles of Christianity with its temporary inst.i.tutions.