Sermon 17. The Visible Church an Encouragement to Faith
{236} THE warning and consolation given by the Apostle to the Hebrews, amid their sufferings for the truth's sake, were as follows: they were to guard against unbelief, that easily-besetting sin under temptation, chiefly, and above all, by "looking unto Jesus, the Author and Finisher of faith;" but, besides this, a secondary stay was added. So glorious and holy is our Lord, though viewed in His human nature, so perfect when He was tempted, so heavenly even upon earth, that sinners, such as we are, cannot endure the sight of Him at first. Like the blessed Apostle in the book of Revelation, we "fall at His feet as dead." So, in mercy to us, without withdrawing His presence, He has included within it, His Saints and Angels, a great company of created beings, nay, of those who once were sinners, and subjects of His kingdom upon earth; that {237} thus we may be encouraged by the example of others before us to look unto Him and live. St. Paul, in the foregoing chapter, enumerates many of the Ancient Saints who had run the course of faith; and then he says in the text, "Wherefore, let us also, being compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us." And presently he speaks in still more high and glowing language of the Christian Church, that august assemblage which Christ had formed of all that was holy in heaven and earth. "Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general assembly and Church of the first-born, and to the spirits of the just made perfect, and to Jesus the Mediator of the New Covenant." And much is needed, in every age, as a remedy against unbelief, that support which St. Paul suggested to the Hebrews in persecution, the vision of the Saints of God, and of the Kingdom of Heaven. Much is it needed, in every age, by those who have set their hearts to serve God, because they are few, and faint for company. We are told, expressly, "Broad is the way that leadeth to destruction, and many there be which go in thereat." On the other hand, "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." [Matt. vii. 13, 14.] Alas! is it not discouragement enough to walk in a path of self-denial, to combat {238} with our natural lusts and high imaginations, to have the war of the flesh, that the war with the world must be added to it? Is it not enough to be pilgrims and soldiers all our days, but we must hear the mutual greetings, and exulting voices of those who choose the way of death, and must walk not only in pain but in solitude? Where is the blessing upon the righteous, where the joy of faith, the comfort of love, the triumph of self-mastery, in such dreariness and desolateness? Who are to sympathize with us in our joys and sorrows, who are to spur us on by the example of their own success? St. Paul answers us—the cloud of witnesses of former days. Let us then consider our need and its remedy. 1. Certainly it cannot be denied that, if we surrender our hearts to Christ and obey God, we shall be in the number of the few. So it has been in every age, so it will be to the end of time. It is hard, indeed, to find a man who gives himself up honestly to his Saviour. In spite of all the mercies poured upon us, yet in one way or other we are in danger of being betrayed by our own hearts, and taking up with a pretence of religion instead of the substance. Hence, in a country called Christian, the many live to the world. Nay, it would seem that as Christianity spreads, its fruit becomes less; or, at least, does not increase with its growth. It seems (some have said) as if a certain portion of truth were in the world, a certain number of the elect in the Church, and, as you increased its territory, you scattered this remnant to and fro, and made them seem fewer, and made them feel more desolate. {239} "Behold, I send you forth as sheep in the midst of wolves;" [Matt. x. 16.] what our Lord addressed to His Apostles is fulfilled to this day in all those who obey Him. They are sprinkled up and down the world; they are separated the one from the other, they are bid quit each other's dear society, and sent afar off to those who are differently minded. Their choice of profession and employment is not their own. Outward circumstances, over which they have no control, determine their line of life; accidents bring them to this place or that place, not knowing whither they go; not knowing the persons to whom they unite themselves, they find, almost blindly, their home and their company. And in this, moreover, differing from the Apostles, and very painfully; that the Apostles knew each other, and could communicate one with another, and could form, nay, were bound to form one body; but now, those honest and true hearts, in which the good seed has profitably fallen, do not even know each other; nay, even when they think they can single out their fellows, yet are they not allowed to form a separate society with them. They do not know each other; they do not know themselves; they do not dare take to themselves the future titles of God's elect, though they be really reserved for them; and the nearer they are towards heaven, so much the more lowly do they think of themselves. "Lord, I am not worthy that Thou shouldest come under my roof," [Matt. viii. 8.] was the language of him who had greater faith than any in Israel. Doubtless, they do not know their own blessedness, nor can they single {240} out those who are their fellows in blessedness. God alone sees the heart; now and then, as they walk their way, they see glimpses of God's work in others; they take hold of them awhile in the dark, but soon lose them; they hear their voices, but cannot find them. Some few, indeed, are revealed to them in a measure. Among those with whom their lot is cast, whom they see continually, one or two, perhaps, are given them to rejoice in, but not many even of these. For so it has pleased the Dresser of the Vineyard, who seems to have purposed that His own should not grow too thick together; and if they seem to do so, He prunes His vine, that, seeming to bear less, it may bear better. He plucks off some of the promise of the vintage; and they who are left, mourn over their brethren whom God has taken to Himself, not understanding that it is no strange providence, but the very rule of His government, to leave His servants few and solitary. And, even when they know each other (as far as man can know man), still, as I have said, they may not form an exclusive communion together. Of course, every one will naturally live most with those whom he likes most; but it is one thing to have a preference, and quite another to draw a line of exclusion, and to form a select company within the Church. The Visible Church of God is that one only company which Christians know as yet; it was set up at Pentecost, with the Apostles for founders, their successors for rulers, and all professing Christian people for members. In this Visible Church the Church Invisible is gradually moulded and matured. It is formed slowly and variously {241} by the Blessed Spirit of God, in the instance of this man and that, who belong to the general body. But all these blessed fulfilments of God's grace are as yet but parts of the Visible Church; they grow from it; they depend upon it; they do not hang upon each other; they do not form a body together; there is no Invisible Church yet formed; it is but a name as yet; a name given to those who are hidden, and known to God only, and as yet but half formed, the unripe and gradually ripening fruit which grows on the stem of the Church Visible. As well might we attempt to foretell the blossoms which will at length turn to account and ripen for the gathering, and then counting up all these and joining them together in our minds, call them by the name of a tree, as attempt now to associate in one the true elect of God. They are scattered about amid the leaves of that Mystical Vine which is seen, and receive their nurture from its trunk and branches. They live on its Sacraments and its Ministry; they gain light and salvation from its rites and ordinances; they communicate with each other through it; they obey its rulers; they walk together with its members; they do not dare to judge of this man or that man, on their right hand or their left, whether or not he is absolutely of the number of those who shall be saved; they accept all as their brethren in Christ, as partakers of the same general promises, who have not openly cast off Christ—as really brethren, till death comes, as those are who fulfil their calling most strictly. Yet, at the same time, while in faith they love those, {242} all around them, who are called by Christ's name, and forbear to judge about their real state in God's sight, they cannot but see much in many of them to hurt and offend them; they cannot but feel, most painfully, the presence of that worldly atmosphere which, however originating, encircles them; they feel the suffocation of those vapours in which the many are content to remain; and while they cannot trace the evil to its real authors individually, they are sure that it is an evil to be avoided and pointed out, and originating somewhere or other in the Church. Hence, in their spheres, whether high or low, the faithful few are witnesses; they are witnesses for God and Christ, in their lives, and by their protestations, without judging others, or exalting themselves. They are witnesses in various degrees, to various persons, more or less, as each needs it—differing from the multitude variously, as each of that multitude, before whom they witness, is better or worse, and as they themselves are more or less advanced in the truth; still, on the whole, they are witnesses, as light witnesses against darkness by the contrast;—giving good and receiving back evil; receiving back on themselves the contempt, the ridicule, and the opposition of the world, mixed, indeed, with some praise and reverence, reverence which does not last long, but soon becomes fear and hatred. And hence it is that religious men need some consolation to support them, which the Visible Church seems, at first sight, not to supply, when the overflowings of ungodliness make them afraid. 2. Now then, secondly, in such circumstances what {243} shall we say? Are they but solitary witnesses, each in his place? Is the Church which they see really no consolation to them at all, except as contemplated by faith in respect of its invisible gifts? or does it, after all, really afford them some sensible stay, a vision of Heaven, of peace amid purity, antagonist to the world that now is, in spite of the evil which abounds in it, and overlays it? Through God's great mercy, it is actually, in no small degree, a present and a sensible consolation, as I proceed to show. In truth, do what he will, Satan cannot quench or darken the light of the Church. He may incrust it with his own evil creations, but even opaque bodies transmit rays, and Truth shines with its own heavenly lustre, though "under a bushel." The Holy Spirit has vouchsafed to take up His abode in the Church, and the Church will ever bear, on its front, the visible signs of its hidden privilege. Viewed at a little distance, its whole surface will be illuminated, though the light really streams from apertures which might be numbered. The scattered witnesses thus become, in the language of the text, "a cloud," like the Milky Way in the heavens. We have, in Scripture, the records of those who lived and died by faith in the old time, and nothing can deprive us of them. The strength of Satan lies in his being seen to have the many on his side; but, when we read the Bible, this argument loses its hold over us. There we find that we are not solitary; that others, before us, have been in our very condition, have had our feelings, undergone our trials, and laboured for the {244} prize which we are seeking. Nothing more elevates the mind than the consciousness of being one of a great and victorious company. Does not the soldier exult in his commander, and consider his triumph as his own? He is but one, yet he identifies himself with the army, and the cause in which he serves, and dwells upon the thought of victories, and those who win them, more than on casual losses and defeats. Does not a native of a powerful country feel it a joy and boast to be so? Do we not hear men glory in being born Englishmen? And they go to and fro, gazing on the works of their own days, and the monuments of their forefathers, and say to themselves that their race is a noble one. Much more fully, much more reasonably is this the boast of a Christian, and without aught of arrogant or carnal feeling. He knows, from God's word, that he is "citizen of no mean city." He feels that his is no upstart line, but very ancient; Almighty God having purposed to bring many sons unto glory through His Son, and begetting them again, in their separate ages, to do Him service. He is one of a host, and all those blessed Saints he reads of are his brethren in the faith. He finds, in the history of the past, a peculiar kind of consolation, counteracting the influence of the world that is seen. He cannot tell who the Saints are now on earth; those yet unborn are known to God only; but the Saints of former times are sealed for heaven and are in their degree revealed to him. The spirits of the just made perfect encourage him to follow them. This is why it is a Christian's characteristic to look back on former times. The man of this world lives in {245} the present, or speculates about the future; but faith rests upon the past and is content. It makes the past the mirror of the future. It recounts the list of faithful servants of God, to whom St. Paul refers in the text, and no longer feels sad as if it were alone. Abraham and the Patriarchs, Moses, Samuel, and the prophets, David and the kings who walked in his steps, these are the Christian's forefathers. By degrees he learns to have them as familiar images before his mind, to unite his cause with theirs, and, since their history comforts him, to defend them in his own day. Hence he feels jealous for their honour, and when they are attacked he answers eagerly, so as to surprise those who are contented with things as they are; but, truly, he is too grateful, too affectionate, too much interested in the matter, to be complimentary and generous towards their assailants. He had rather the present day should be proved captious, than a former day mistaken. But to return: what a world of sympathy and comfort is thus opened to us in the Communion of Saints! The heathen, who sought truth most earnestly, fainted for want of companions; every one stood by himself. They were tempted to think that all their best feelings were but an empty name, and that it mattered not whether they served God or disobeyed Him. But Christ has "gathered together the children of God that were scattered abroad," and brought them near to each other in every time and place. Are we young, and in temptation or trial? we cannot be in worse circumstances than Joseph. Are we in sickness? Job will surpass us in sufferings as in patience. Are we in perplexities and {246} anxieties, with conflicting duties and a bewildered mind, having to please unkind superiors, yet without offending God; so grievous a trial as David's we cannot have, when Saul persecuted him. Is it our duty to witness for the truth among sinners? No Christian can at this day be so hardly circumstanced as Jeremiah. Have we domestic trials? Job, Jacob, and David, were afflicted in their children. It is easy indeed to say all this, and many a man may hear it said, and not feel moved by it, and conceive it is a mere matter of words, easy and fitting indeed to say, but a cold consolation in actual suffering. And I will own that a man cannot profit by these considerations all at once. A man, who has never thought of the history of the Saints, will gain little benefit from it on first taking up the subject when he comes into trouble. He will turn from it disappointed. He may say, "My pain or my trial is not the less because another had it a thousand years since." But the consolation in question comes not in the way of argument but by habit. A tedious journey seems shorter when gone in company, yet, be the travellers many or few, each goes over the same ground. Such is the Christian's feeling towards all Saints, but it is especially excited by the Church of Christ and by all that belong to it. For what is that Church but a pledge and proof of God's never-dying love and power from age to age? He set it up in mercy to mankind, and its presence among us is a proof that in spite of our sins He has not yet forsaken us;—"Hitherto hath the Lord helped us." He set it up on the foundation of His Twelve Apostles, and promised that the gates of hell {247} should not prevail against it; and its presence among us is a proof of His power. He set it up to succeed to the four monster kingdoms which then were; and it lived to see those kingdoms of the earth crumble into dust and come to nought. It lived to see society new formed upon the model of the governments which last to this day. It lives still, and it is older than them all. Much and rightly as we reverence old lineage, noble birth, and illustrious ancestry, yet the royal dynasty of the Apostles is far older than all the kingly families which are now on the earth. Every Bishop of the Church whom we behold, is a lineal descendant of St. Peter and St. Paul after the order of a spiritual birth;—a noble thought, if we could realize it! True it is that at various times the Bishops have forgotten their high rank and acted unworthily of it. So have kings and princes, yet noble they were by blood in spite of their personal errors, and the line of their family is not broken or degraded thereby. And in like manner, true though it be that the descendants of the Apostles have before now lived to this world, have fancied themselves of this world, have thought their office secular and civil, or if religious, yet at least "of men and by man," not "by Jesus Christ," have judged it much to have riches, or to sit in high places, or to have rank and consideration, or to have the fame of letters, or to be king's counsellors, or to live in courts—yet, granting the utmost, for all this they are not the less inspiring an object to a believing mind, which sees in each of them the earnest of His promise, "I will never leave thee nor forsake thee." He said, He would be with His {248} Church: He has continued it alive to this day. He has continued the line of His Apostles onwards through every age and all troubles and perils of the world. Here then, surely, is somewhat of encouragement for us amid our loneliness and weakness. The presence of every Bishop suggests a long history of conflicts and trials, sufferings and victories, hopes and fears, through many centuries. His presence at this day is the fruit of them all. He is the living monument of those who are dead. He is the promise of a bold fight and a good confession and a cheerful martyrdom now, if needful, as was instanced by those of old time. We see their figures on our walls, and their tombs are under our feet; and we trust, nay, we are sure, that God will be to us in our day what He was to them. In the words of the Psalmist, "The Lord hath been mindful of us; He will bless us; He will bless the house of Israel; He will bless the house of Aaron." [Psalm cxv. 12.] And more especially does the sight of our living Apostles bring before our thoughts the more favoured of their line, who, at different times, have fought the good fight of faith valiantly and gloriously. Blessed be God, He has given us to know them as if we had lived in their day and enjoyed their pattern and instructions. Alas! in spite of the variety of books now circulated among all classes of the community, how little is known about the Saints of past times! How is this? has Christ's Church failed in any age? or have His witnesses betrayed their trust? are they not our bone and our flesh? Have they not partaken the same spiritual {249} food as ourselves and the same spiritual drink, used the same prayers, and confessed the same creed? If a man merely looks into the Prayer-book, he will meet there with names, about which, perhaps, he knows and cares nothing at all. A prayer we read daily is called the prayer of St. Chrysostom; a creed is called the creed of St. Athanasius; another creed is called the Nicene Creed; in the Articles we read of St. Augustine and St. Jerome; in the Homilies of many other such besides. What do these names mean? Sad it is, you have no heart to inquire after or celebrate those who are fellow-citizens with you, and your great benefactors! Men of this world spread each other's fame—they vaunt loudly;—you see in every street the names and the statues of the children of men, you hear of their exploits in speeches and histories; yet you care not to know concerning those to whom you are indebted for the light of Gospel truth. Truly they were in their day men of God; they were rulers and teachers in the Church; they had received by succession of hands the power first given to the Apostles and now to us. They laboured and suffered and fainted not, and their writings remain to this day. Now a person who cultivates this thought, finds therein, through God's mercy, great encouragement. Say he is alone, his faith counted a dream, and his efforts to do good a folly, what then? He knows there have been times when his opinions were those of the revered and influential, and the opinions now in repute only not reprobated because they were not heard of. He knows that present opinions are the accident of the day, and that they {250} will fall as they have risen. They will surely fall even though at a distant date! He labours for that time; he labours for five hundred years to come. He can bear in faith to wait five hundred years, to wait for an era long, long after he has mouldered into dust. The Apostles lived eighteen hundred years since; and as far as the Christian looks back, so far can he afford to look forward. There is one Lord, one faith, one baptism, one God and Father of all, from first to last. I referred just now to our Sacred Services; these, again, may be made to furnish a support to our faith and hope. He who comes to Church to worship God, be he high or low, enters into that heavenly world of Saints of which I have been speaking. For in the Services of worship we elicit and realize the invisible. I know, indeed, that Christ is then especially present, and vouchsafes to bless us; but I am speaking all along of the help given to us by sensible objects, and, even in this lower view, doubtless much is done for us in the course of divine worship. We read from the Bible of the Saints who have gone before us, and we make mention of them in our prayers. We thank God for them, we praise God with them, we pray God to visit us in mercy as He visited them. And every earthly thought or principle is excluded. The world no longer rules as it does abroad; no longer teaches, praises, blames, scoffs, wonders, according to its own false standard. It is merely spoken of as one of the three great enemies whom we are sworn to resist; it holds its proper place; and its doom is confidently predicted, the final victory of the Church over it. And, {251} further, it is much more impressive to hear and to see, than to read in a book. When we read the Bible and religious books in private, there is great comfort; but our minds are commonly more roused and encouraged in Church, when we see those great truths displayed and represented which Scripture speaks of. There we see "Jesus Christ, evidently set forth, crucified among us." The ordinances which we behold, force the unseen truth upon our senses. The very disposition of the building, the subdued light, the aisles, the Altar, with its pious adornments, are figures of things unseen, and stimulate our fainting faith. We seem to see the heavenly courts, with Angels chanting, and Apostles and Prophets listening, as we read their writings in due course. And thus, even attendance on a Sunday may, through God's mercy, avail even in the case of those who have not given themselves up to Him—not to their salvation (for no one can be saved by one or two observances merely, or without a life of faith), but so far as to break in upon their dream of sin, and give them thoughts and notions which may be the germ of future good. Even to those, I say, who live to the world, the mere Sunday attendance at Church is a continual memento on their conscience, giving them a glimpse of things unseen, and rescuing them in a measure from the servitude of Mammon or of Belial. And therefore it is, that Satan's first attempt, when he would ruin a soul, is to prevail upon him to desecrate the Lord's Day. And if such is the effect of coming to Church once a week, even to an undecided or carnal mind, how much more impressive and invigorating are {252} the Services to serious men who come daily or frequently! Surely such attendance is a safeguard, such as amulets were said to be, a small thing to all appearance, but effectual. I say it with confidence, he who observes it, will grow in time a different man from what he was, God working in him. His heart will be more heavenly and aspiring; the world will lie under his feet; he will be proof against its opinions, threats, blandishments, ridicule. His very mode of viewing things, his very voice, his manner, gait, and countenance, will speak of Heaven to those who know him well, though the many see nothing in him. The many understand him not, and even in St. Paul or St. John would see but ordinary men. Yet at times such a one will speak effectually even to the many. In seasons of unusual distress or alarm, when men's minds faint for fear, then he will have a natural power over the world, and will seem to speak, not as an individual, but as if in him was concentrated all the virtue and the grace of those many Saints who have been his life-long companions. He has lived with those who are dead, and he will seem to the world as one coming from the dead, speaking in the name of the dead, using the language of souls dead to things that are seen, revealing the mysteries of the heavenly world, and aweing and controlling those who are wedded to this. What slight account did the centurion and the crew make of St. Paul, till a tempest had long time "lain on them," and "all hope that they should be saved was then taken away!" But then, though he had done no miracle, "he stood forth in the midst," exhorted and {253} encouraged them, bade them take meat, acted as their priest, giving thanks to God and breaking bread in the presence of them all, and so made them "of good cheer." Such is the gift, deeply lodged and displayed at times, of those who have ascended into the third heaven. One living Saint, though there be but one, is a pledge of the whole Church Invisible. Let this thought console us as it ought to do; let it have its full influence in us, and possess us. Let us "lift up our hearts," let us "lift them up unto the Lord!"
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