Tract No. 11 (Ad Scholas)
The Visible Church
(In Letters to a Friend.)
Letter I.
{1} You wish to have my opinion on the doctrine of "the
Holy Catholic Church," as contained in Scripture, and taught in the
Creed. So I send you the following lines, which perhaps may serve
through God's blessing, to assist you in your search after the truth in
this matter, even though they do no more; indeed no remarks, however
just, can be much more than an assistance to you. You must search for
yourself, and GOD must teach you.
I think I partly enter into your present
perplexity. You argue, that true doctrine is the important matter
for which we must contend, and a right state of the affections is
the test of vital religion in the heart: and you ask, "Why may I not be
satisfied if my Creed is correct, and my affections spiritual? Have I
not in that case enough to evidence a renewed mind, and to constitute a
basis of union with others like minded? The love of CHRIST
is surely the one and only requisite for Christian communion here, and
the joys of heaven hereafter." Again you say, that —— and —— are
constant in their prayers for the teaching of the HOLY SPIRIT;
so that if it be true, that every one who asketh receiveth, surely they
must receive, and are in a safe state.
Believe me, I do not think lightly of these
arguments. They are very subtle ones; powerfully influencing the
imagination, and difficult to answer. Still I believe them to be mere
fallacies. Let me try them in a parallel case. You know the preacher at
——, and have heard of his flagrantly immoral life; yet it is
notorious that he can and does speak in a moving way of the love of CHRIST,
&c. It is very shocking to witness such a case, which (we will hope)
is rare; but it has its use. Do you not think him in peril, in spite of
his impressive and persuasive language? Why?—You will say, his life is
bad. True; it seems then that more is requisite for salvation than an
orthodox creed, and keen sensibility; viz. consistent conduct.—Very
well then, we have come to an additional test of truth faith, obedience
to GOD'S word, and plainly a scriptural test,
according to St. John's canon, "He who doeth righteousness {2} is
righteous." Do not you see then your argument is already proved to be
unsound? It seems that true doctrine and warm feelings are not enough.
How am I to know what is enough? you ask. I reply, by
searching Scripture. It was your original fault that, instead of
inquiring what GOD has told you is necessary for being
a true Christian, you chose out of your own head to argue on the
subject;—e.g. "I can never believe that to be such and such is not
enough for salvation," &c. Now this is worldly wisdom.
Let us join issue then on this plain ground,
whether or not the doctrine of "the Church," and the duty of obeying it,
be laid down in Scripture. If so, it is no matter as regards our
practice, whether the doctrine is primary or secondary, whether the duty
is much or little insisted on. A Christian mind will aim at obeying the whole
counsel and will of GOD;
on the other hand, to those who are tempted arbitrarily to classify and
select their duties, it is written, "Whosoever shall break one of these
least commandments, and shall teach men so, he shall be called the least
in the kingdom of heaven."
And here first, that you may clearly understand the
ground I am taking, pray observe that I am not attempting to controvert
any one of those high evangelical points, on which perhaps we do not
altogether agree with each other. Perhaps you attribute less efficacy to
the Sacrament of Baptism than I do; bring out into greater system and
prominence the history of an individual's warfare with his spiritual
enemies; fix more precisely and abruptly the date of his actual
conversion from darkness to light; and consider that Divine Grace acts
more arbitrarily against the corrupt human will, than I think is
revealed in Scripture. Still, in spite of this difference of opinion, I
see no reason why you should not accept heartily the Scripture doctrine
of "the Church." And this is the point I wish to press, not asking you
at present to abandon your own opinions, but to add to them a
practical belief in a tenet which the Creed teaches and Scripture has
consecrated. And this surely is quite possible. The excellent Mr.
——, of ——, who has lately left ——, was both a Calvinist, and
a strenuous High-Churchman.
You are in the practice of distinguishing between
the Visible and Invisible Church. Of course I have no wish to maintain,
that those who shall be saved hereafter are exactly the same company
that are under the means of grace here; still I must insist on it, that
Scripture makes the existence of a Visible Church a condition {3} of the
existence of the Invisible. I mean, the Sacraments are evidently
in the hands of the Church Visible; and these, we know, are generally
necessary to salvation, as the Catechism says. Thus it is an undeniable
fact, as true as that souls will be saved, that a Visible Church must
exist as a means towards that end. The Sacraments are in the hands of
the Clergy; this few will deny, or that their efficacy is independent of
the personal character of the administrator. What then shall be thought
of any attempts to weaken or exterminate that Community, or that
Ministry, which is an appointed condition of the salvation of the elect?
But every one, who makes or encourages a schism, must weaken it.
Thus it is plain, schism must be wrong in itself, even if Scripture did
not in express terms forbid it, as it does.
But further than this; it is plain this Visible
Church is a standing body. Every one who is baptized, is baptized into
an existing community. Our Service expresses this when it speaks of
baptized infants being incorporated into GOD'S
holy Church. Thus the Visible Church is not a voluntary association of
the day, but a continuation of one which existed in the age before us,
and then again in the age before that; and so back till we come to the
age of the Apostles. In the same sense, in which Corporations of the
State's creating, are perpetual, is this which CHRIST
has founded. This is a matter of fact hitherto: and it necessarily will
be so always, for is not the notion absurd of an unbaptized person
baptizing others? which is the only way in which the Christian community
can have a new beginning.
Moreover Scripture directly insists upon the
doctrine of the Visible Church, as being of importance. E.g. St. Paul
say;—"There is one body, and one SPIRIT,
even as ye are called in one hope of your calling; one LORD, one faith, one baptism, one GOD
and FATHER
of all." Ephes. iv. 5, 6. Thus, as far as the Apostle's words go, it is
as false and unchristian, (I do not mean in degree of guilt, but in its
intrinsic sinfulness), to make more bodies than one, as to have many
Lords, many Gods, many Creeds. Now, I wish to know, how it is possible
for any one to fall into this sin, if Dissenters are clear of it? What
is the sin, if separation from the Existing Church is not it?
I have shown that there is a divinely instituted
Visible Church, and that it has been one and the same by successive
incorporation of members from the beginning. Now I observe further, that
the {4} word Church, as used in Scripture, ordinarily means this
actually existing visible body. The possible exception to this rule, out
of about 100 places in the New Testament, where the word occurs, are
four passages in the Epistle to the Ephesians; two in the Colossians;
and one in the Hebrews. (Eph. i. 22; iii. 10, 21; v. 23-32. Col. i. 18,
24. Heb. xii. 23.)—And in some of these exceptions the sense is at
most but doubtful. Further, our SAVIOUR uses the word twice, and in both times of the Visible
Church. They are remarkable passages, and may here be introduced, in
continuation of my argument.
Matt. xvi. 18. "Upon this rock I will build My
Church, and the gates of hell shall not prevail against it." Now I am
certain, any unprejudiced mind, who knew nothing of controversy,
considering the Greek word [ekklesia] means simply an assembly,
would have no doubt at all that it meant in this passage a visible body.
What right have we to disturb the plain sense? why do we impose a
meaning, arising from some system of our own? And this view is
altogether confirmed by the other occasion of our LORD'S
using it, where it can only denote the Visible Church. Matt.
xviii. 17. "If he (thy brother) shall neglect to hear them, tell it unto
the Church; but if he neglect to hear the Church, let him be unto thee
as a heathen man and a publican."
Observe then what we gain by these two
passages;—the grant of power to the Church; and the promise of permanence.
Now look at the fact. The body then begun has continued; and has always
claimed and exercised the power of a corporation or society. Consider
merely the article in the Creed, "The Holy Catholic Church;" which
embodies this notion. Do not Scripture and History illustrate each
other?
I end this first draught of my argument, with the
text in 1 Tim. iii. 15, in which St. Paul calls the Church "the pillar
and ground of the truth,"—which can refer to nothing but a Visible
Body; else martyrs may be invisible, and preachers, and teachers, and
the whole order of the Ministry.
My paper is exhausted. If you allow me, I will send
you soon a second Letter; meanwhile I sum up what I have been proving
from Scripture thus; that ALMIGHTY
GOD
might have left Christianity as a sort of sacred literature, as
contained in the Bible, which each person was to take and use by
himself; just as we read the works of any human philosopher or
historian, from which we {5} gain practical instruction, but the
knowledge of which does not bind us to be Newtonians, or Aristotelians,
&c., or to go out of our line of life in consequence of it. This, I
say, He might have done; but, in matter of fact, He has ordained
otherwise. He has actually set up a Society, which exists even this day
all over the world, and which (as a general rule) Christians are bound
to join; so that to believe in CHRIST
is not a mere opinion or a secret conviction, but a social or even a
political principle, forcing one into what is often stigmatized as party
strife, and quite inconsistent with the supercilious mood of those
professed Christians of the day, who stand aloof, and designate their
indifference as philosophy.
Letter II.
I AM
sometimes struck with the inconsistency of those, who do not allow us to
express the gratitude due to the Church, while they do not hesitate to
declare their obligation to individuals who have benefited them. To a
vow that they owe their views of religion and their present hopes of
salvation to this or that distinguished preacher, appears to them as
harmless, as it may be in itself true and becoming; but if a person
ascribes his faith and knowledge to the Church, he is thought to forget
his peculiar and unspeakable debt to that SAVIOUR
who died for him. Surely, if our LORD
makes man His instrument of good to man, and if it is possible to be
grateful to man without forgetting the Source of all grace and power,
there is nothing wonderful in His having appointed a company of men as
the especial medium of His instruction and spiritual gifts, and in
consequence, of His having laid upon us the duty of gratitude to it. Now
this is all I wish to maintain, what is most clearly (as I think)
revealed in Scripture, that the blessings of redemption come to us
through the Visible Church; so that, as we betake ourselves to a
Dispensary for medicine, without attributing praise or intrinsic worth
to the building or the immediate managers of its stores, in something of
the like manner we are to come to that One Society, to which CHRIST
has entrusted the office of stewardship in the distribution of gifts, of
which He alone is the Author and real Dispenser.
In the letter I sent you the other day, I made some
general remarks on this doctrine; now let me continue the subject. {6}
First, the Sacraments, which are the ordinary means
of grace, are clearly in possession of the Church. Baptism is an
incorporation into a body; and invests with spiritual blessings, because
it is the introduction into a body so invested. In 1 Cor. xii. we are
taught first, the SPIRIT'S
indwelling in the Visible Church or body; I do not say in every
member of it, but generally in it;—next, we are told that
the SPIRIT baptizes individuals into
that body. Again, the LORD'S
Supper carries evidence of its social nature even in its name; it is not
a solitary individual act, it is a joint communion. Surely nothing is
more alien to Christianity than the spirit of Independence; the peculiar
Christian blessing, i.e. the presence of CHRIST, is upon two or three gathered together, not on mere
individuals.
But this is not all. The Sacraments are committed,
not into the hand of the Church Visible assembled together, (though even
this would be no unimportant doctrine practically) but into certain
definite persons, who are selected from their brethren for that trust. I
will not here determine who these are in each successive age, but will
only point out how far this principle itself will carry us. The doctrine
is implied in the original institution of the LORD'S
Supper, where CHRIST
says to His Apostles, "Do this." Further, take that remarkable passage
in Matt. xxiv. 45-51. Luke xii. 42-46, "Who then is that faithful and
wise Steward, whom his Lord shall make ruler over His household, to give
them their portion of meat in due season? Blessed is that servant, whom
his Lord, when He cometh, shall find so doing!" &c. Now I do
not inquire who in every age are the stewards spoken of, (though
in my own mind I cannot doubt the line of Bishops is that Ministry, and
consider the concluding verses fearfully prophetic of the Papal misuse
of the gift;—by the bye, at least it shows this, that bad men may
nevertheless be the channels of grace to GOD'S
"household,") I do not ask who are the stewards, but surely the words, when
He cometh, imply that they are to continue till the end of the
world. This reference is abundantly confirmed by our LORD'S parting words to the eleven; in which, after giving them
the baptismal commission, He adds, "Lo! I am with you always,
even unto the end of the world." If then He was with the Apostles in a
way in which He was not present with teachers who were strangers to
their "fellowship," (Acts ii. 42.) which all will admit, so, in like
manner, it cannot be a matter of indifference in any age, what
teachers and fellowship a Christian selects; there {7} must be those
with whom CHRIST is present, who are His "Stewards," and
whom it is our duty to obey.
As I have mentioned the question of faithfulness
and unfaithfulness in Ministers, I may refer to the passage in 1 Cor.
iv. where St. Paul, after speaking of himself and others as "Stewards
of the mysteries of GOD,"
and noticing that "it is required of Stewards, that a man be found
faithful," adds, "With me it is a very small thing that I should be
judged of you or of man's judgment … therefore judge nothing before
the time."
To proceed, consider the following passage: "Obey
them that have rule over you, and submit yourselves." Heb. xiii. 17.
Again, I do not ask who these are; but whether this is not a
duty, however it is to be fulfilled, which multitudes in no sense
fulfil. Consider the number of people, professing and doubtless in a
manner really actuated by Christian principle, who yet wander about from
church to church or from church to meeting, as sheep without a shepherd,
or who choose a preacher merely because he pleases their taste, and
whose first movement towards any clergyman they meet, is to examine and
criticize his doctrine: what conceivable meaning do they put upon these
words of the Apostle? Does any one rule over them? do they in any
way submit themselves? Can these persons excuse their conduct,
except on the deplorably profane plea, (which yet I believe is in their
hearts at the bottom of their disobedience,) that it matters little to
keep CHRIST'S "least commandments," so that
we embrace the peculiar doctrines of His Gospel?
Some time ago I drew up a sketch of the Scripture
proof of the doctrine of the Visible Church; which with your leave I
will here transcribe. You will observe, I am not arguing for this or
that form of Polity, or for the Apostolical Succession, but simply the
duties of order, union, ecclesiastical gifts, and ecclesiastical
obedience; I limit myself to these points, as being persuaded that, when
they are granted, the others will eventually follow.
I. That there was a Visible Church in the Apostles'
day.
1. General texts. Matt. xvi. 18; xviii. 17. 1
Tim. iii. 15. Acts passim, &c.
2. Organization of the Church.
(1.) Diversity of ranks. 1 Cor. xii. Eph. iv.
4-12. Rom. xii. 4-8. 1 Pet. iv. 10, 11.
(2.) Governors. Matt. xxviii. 19. Mark xvi. 15,
16. John xx. 22, 23. Luke xxii. 19, 20. Gal. ii. 9, &c. {8}
(3.) Gifts. Luke xii. 42, 43. John xx. 22, 23.
Matt. xviii. 18.
(4.) Order. Acts viii. 5, 6, 12, 14, 15, 17; xi.
22, 23; xi. 2, 4; ix. 27; xv. 2, 4, 6, 25; xvi. 4; xviii. 22; xxi.
17-19. conf. Gal. i. 1, 12. 1 Cor. xiv. 40. 1 Thess. v. 14.
(5.) Ordination. Acts vi. 6. 1 Tim. iv. 14; v.
22. 2 Tim. i. 6. Tit. i. 5. Acts xiii. 3. conf. Gal. i. 1, 12.
(6.) Ecclesiastical obedience. 1 Thess. v. 12,
13. Heb. xiii. 17. 1 Tim. v. 17.
(7.) Rules and discipline. Matt. xxviii. 19.
Matt. xviii. 17. 1 Cor. v. 4-7. Gal. v. 12, &c. 1 Cor. xvi. 1,
2. 1 Cor. xi. 2, 16, &c.
(8.) Unity. Rom. xvi. 17. 1 Cor. i. 10; iii. 3;
xiv. 26. Col. ii. 5. 1 Thess. v. 14. 2 Thess. iii. 6.
II. That the Visible Church, thus instituted by the
Apostles, was intended to continue.
1. Why should it not? The onus probandi
lies with those who deny this position. If the doctrines and precepts
already cited are obsolete at this day, why should not the following
texts? e.g. 1 Pet. ii. 13, or e.g. Matt. vii. 14. John iii. 3.
2. Is it likely so elaborate a system should be
framed, yet with no purpose of its continuing?
3. The objects to be obtained by it are as
necessary now as then. (1.) Preservation of the faith. (2.) Purity of
doctrine. (3.) Edification of Christians. (4.) Unity of operation. Vid.
Epistles. to Tim. & Tit. passim.
4. If system were necessary in a time of
miracles, much more is it now.
5. 2 Tim. ii. 2. Matt. xxviii. 20, &c.
Take these remarks, as they are meant, as mere
suggestions for your private consideration.
[SIXTH EDITION.]
———————————————————————
These Tracts are continued in
Numbers, and sold at the price of 2d. for each sheet, or 7s. for 50
copies.
LONDON: PRINTED FOR
J. G. F. AND J. RIVINGTON,
ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE.
1840.
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