The church of Christ

Author's Preface To The American Edition

It having been thought desirable to reprint the following work in America, the Author has availed himself of the opportunity of introducing some alterations and corrections which he trusts will render it more generally useful. Such a revision, however, as he could have wished to bestow upon it, was out of the question, partly, from want of leisure at the present moment, and partly, because more than half of the work was in type before the intention of re-issuing it was communicated to him. He is sensible, therefore, that even now, the work labors under many imperfections, particularly a want of compression in some parts, and a crudeness of statement in others, which, had more time been at his command, he might have hoped to remove, and as it is, he commends it to the candor of the Christian public.

The principal alteration, has been the omission of some observations, in the chapter on the sacraments, on infant baptism, or rather on the amount of direct Scripture evidence for the existence of pcedo-baptism in the first age of the Church ; and of some others, on the place which circumcision held in the ancieni economy, and its consequent relations to baptism under the new. On the latter point, the Author's opinions have undergone a change, and as regards the former, if he still thinks that certain passages have been unduly pressed to deliver a testimony in favor, not of the lawfulness, but, of the Apostolic institution, of infant baptism, he is sincerely desirous of avoiding discussions likely to lead to controversy among those who, in the main, agree with the principles set forth in the work. The conclusions therefore to be drawr: from the normal case of Scripture, viz : adult baptism, are simply stated; and it is left to the reader, if lie be a

iii

IV PREFACE TO THE AMERICAN EDITION.

poedo -baptist, to adjust them to the normal practice of his church. That they can be satisfactorily adjusted to this exceptional case is the Author's full conviction; but to state the argument fully would, require some space, and an imperfect statement might lead to misapprehension.

If on the important subject discussed the work should be found in any instance to have promoted sound Scriptural and Protestant views, the Author's object in sending it forth will have been fully attained.

Oxford, March 14, 1856.

Preface

Though it is presumed that the reader will meet with nothing in the following pages but what the title prepares him for, it is very probable that he will look for several topics which, in works of this kind, are commonly discussed, but in the present are omitted. It may be proper, therefore, to state briefly the nature and scope of the work.

The course of the great controversy which has been so long agitating the Church of England must have impressed the attentive observer with the importance of a scientific acquaintance, especially on the part of the clergy, with the fundamental differences between Eomanism and Protestantism, as opposite systems of dogmatic theology. This branch of study, so proper to a Protestant Church, had, for various reasons, fallen into neglect, until circumstances, which have become matter of history, forced it upon public attention. Among these reasons may be mentioned the historical, rather than doctrinal, character of our theology — the absence, hitherto at least, in this country of a learned, if not of an agressive, Eomanism, such as exists abroad, and there calls forth a corresponding activity on the part of Protestant theologians — and, not least, the indifference, not to say positive aversion, which, since the time of Laud, has been exhibited towards evangelical Protestantism, the real antagonist of Eomanism, by a large and influential section of the English clergy.

The consequences of this neglect have been such as might have been expected. In its earlier stages the tractarian movement appeared to have gained a complete triumph on the ground of historical and philosophical disquisition. Men were taken by surprise, and arguments appeared convincing simply because they were not familiar to the minds of those to whom they were addressed. Our younger clergy especially, unversed in the study of the Eomish controversy, were seduced in numbers by the attractive, and to them novel, guise in which the reasonings of

VI PREFACE.

Bellarmin and Bossuet were re-produced, and imbibed Komish principles without suspecting the source whence the poison was derived. •

That this state of things should continue is neither creditable nor safe. The nation, indeed, has uttered its judgment on the momentous questions at issue with a voice which cannot be mistaken ; but, in times like ours, we need something more than the protest of a healthy Christian instinct, such as the laity of this country have given expression to, against the errors of the church system. The adherents of the Reformation, if they would maintain their ground amidst the various opposing influences which surround them, must be prepared, not only to contend zealously for the apostolic faith, but to justify, both to themselves and to others, their adherence thereto. If Protestantism show itself incapable of wielding any other weapons than those of popular declamation, it is to be feared that, in an inquiring age like our own, when every system is undergoing a process of sifting, it will be compelled to abandon the field to its antagonists, whether Eomish or rationalistic. In short, an intelligent and scientific study of the doctrinal differences between ourselves and Rome appears to be at the present time peculiarly needful ; and if upon any section of our Church this duty seems to be more incumbent than upon others, it is that to which the epithet of evangelical has, whether rightly or wrongly, been attached, and which, as recent events have abundantly shown, is the natural antagonist of Rome.

It may be thought that, the immediate danger which menaced the Church of England having passed away, a discussion of this kind is no longer opportune ; but, independently of the subject's being one of permanent and universal interest, it would be a great mistake to suppose that, because the leaders of the movement have passed over to a more congenial territory, the principles which they inculcated with such zeal and success within our own pale have disappeared with them. Those principles, by whatever name they may be called, whether Catholic, or Church, or Sacramental, are still rife amongst us, and in active operation: in truth, the contest between evangelical and ecclesiastical Christianity is as old as the Gospel itself, and may be expected to continue to the end of time. Moreover, it is impossible to overlook the significance of the recent attitude which the Church of Rome has assumed within these dominions. Politically she has experienced a signal repulse; but there is every reason to expect that a systematic assault will be made by theologians of her communion, of a higher

PREFACE. Vii

grade than the controversialists best known in this country, on the foundations of Protestantism, which it will need every weapon of argument and research successfully to meet.

To call attention to this field of theological inquiry, hitherto too much neglected amongst us, is the object of the following work. The chief aim of the writer has been to bring out fully to view the ultimate doctrinal principles which lie at the root of each system respectively ; and to point out how these principles naturally give rise to the visible results with which the world is familiar. Hence it is that several questions, the determination of which depends chiefly upon an investigation of facts, — such as the alleged supremacy of the Bishop of Rome in the fourth or fifth century, or the alleged invalidity of our English orders — are but briefly touched upon ; while an unusually large space is devoted to purely doctrinal discussions. Indeed these discussions may be thought to occupy too large a space by those who do not bear in mind that the topic of the Church is, in fact, an epitome of the whole Romish controversy, all the other differences of view on original sin, justification, and the sacraments, here combining to produce a single result. To this abstract mode of treating the subject the writer has been led, partly from a conviction that too much stress has been laid upon the external, to the overlooking of the interior, points of difference between us and Rome, and partly because our theology is as rich in historical refutations of the pretensions of the Papacy as it is barren in expositions of the doctrinal grounds on which the system rests.

The ground assumed throughout is that of evangelical Protestantism, the Protestantism of Luther, Calvin, and our own reformers, as distinguished from the political, eclectic, and rationalistic systems which, at different times, have taken its place. The latter systems, which often exhibit as wide a divergency from the genuine teaching of the reformers as that of Trent itself have been frequently tried, and found of no power to withstand the encroachments of the adversary. From the time of Erasmus downwards, the mere negation of Romish doctrine has proved insufficient for this purpose; and if in the conflict which appeals to be impending between us and our ancient opponent, we are to come off victorious, it must be by taking our stand on the positive doctrines of the Reformation. But while the writer has been at no pains to conceal the side which he takes, it has been his aim to avoid those one-sided representations of the opposite system, which only repel the candid mind, and, by the reaction of senti-

Vlll PREFACE.

ment which they occasion, do more injury than good to the cause of truth. To maintain that Eomanism is not even a form of Christianity, can serve no good purpose, and is to overlook the essential distinction between faith, however imperfectly informed, and unbelief. A dispassionate impartiality in comparing the system of Trent with our own, and a promptitude to acknowledge whatever merits or defects may exist on each side, are quite compatible with a hearty conviction of the fundamental truth of Protestantism ; and these qualities it has been throughout the desire of the writer to cultivate. Indeed, the scientific character of the work would, of itself, have rendered any exaggerated statements, or appeals to popular feeling, out of place.

It is proper to apprize the reader that one division only of the controversy on the subject of the Church — viz. the nature and constitution of the Christian society — is here discussed; the authority of the Church, and the various questions relating to tradition and the rule of faith, not entering into the plan of the work. The arrangement adopted may be briefly stated. In the first book an attempt is made to fix the true idea of the Church — that is, to determine whether it is, as the Eomanist would have it, primarily an external institution ; or, as Protestantism teaches, a society which has its true being or differentia within. If the discussion should here seem unnecessarily extended, it must be remembered that this question lies at the very root of the controversy, and, moreover, is not often found discussed by our own divines in a satisfactory manner. The second book is devoted to the consideration of the predicates, or attributes, of the Church, as expressed in the Catholic creeds, and in the rival confessions. The third book contains an exposition of the differences between us and Eome on the subject of the Christian ministry. On each head the plan pursued has been, first, to determine from the authenticated statements of each party what the real point at issue is, and then to examine to which side truth inclines.

With respect to the labours of the learned in this department of theology, it has already been observed that amongst ourselves it has not been much cultivated. We have treatises against Romanism in abundance, but it has not occurred to the writer to meet with any work in English theology (Bishop Marsh's small treatise excepted) the professed object of which is to institute a scientific comparison between the doctrinal confessions of the two great sections of the Christian world. Neither does the valuable work of Field on the Church, nor the more recent treatise of Mr

PREFACE. IX

Palmer, supply this defect : the latter work, indeed, though containing much valuable information, is by no means calculated to introduce the reader to an acquaintance with the essential points of difference between Komanists and Protestants. Abroad the case has been different. The labours of the philosophical school of Komanists, represented by Moehler, De Maistre, and others, have had the effect, especially in Germany, of calling into the field many eminent theologians of the opposite party; among whom may be mentioned Baur, Neander, and Mtzsch. No one can peruse the writings of either side without profit ; and to Nitzsch's excellent reply to Moehler, in particular, the present writer desires to acknowledge his obligations for some of the profoundest remarks on the opposite systems which this age has produced.

A copious table of contents — or rather analysis of the work — has been prefixed, which, it is hoped, will also serve the purpose of an index.

Contents

GENERAL INTRODUCTION.

Romanist and Protestant tendencies apparent in the Church from the first ------ Page 25—27

The Protestant conception of the Church, the natural consequence of the doctrine of justification by faith - - - 27

Chapter I. Declarations Of The Romish And Protestant Formularies

Council of Trent gives no formal definition of the Church - 43

Statements of the Romish Catechism - 44 — 47

Statements of the Protestant confessions. 1. Lutheran. Confession of Augsburg. Observation on Art. 19 of the Eoglifth Confession. Articles of Schmalcald. Catechisms of Luther - - 47 — 50

(xi)

Xll CONTENTS.

2. Reformed. The Helvetic, Scotch, Belgic, Tetrapolitan, and Polish

Confessions. Nowel's catechism - - - - Page 51 56

Summary of Protestant teaching on the subject of the idea of the Church

56—58 CHAPTER II.

POINTS OF AGREEMENT AND FUNDAMENTAL DIFFERENCE BETWEEN THEM AS REGARDS THE IDEA OF THE CHURCH.

Importance of first ascertaining how far the parties are agreed. Instances in which this rule has been transgressed - - 59, 60

On both sides it is admitted : —

1. That the Christian life is essentially a social one. Scriptural notices on this point -_-_._ gj — gg

2. That the Church possesses the property of being visible. Social worship. The Sacraments ----- 63 ? (34

3. That the Church is a means to bring men to Christ. Twofold aspect under which the Church must always be considered - - 64 — 67

4. That, in one sense, the' Church is invisible. Acknowledgments of Romish catechism, and of Bellarmin, on this point - 67 — 69

The real point of difference is, not absolute, but relative, — i. e. it consists in the relative importance, and position, which each party assigns to what is visible, and what is invisible, in the Church. The Romanist makes the essence of the Church to lie in what is visible ; the Protestant in what is invisible - - - - 69 — 71

This evident from the confessional statements on each side. Bellarmin's definition - - - - - - v 71 — 74

A mere relative difference may give rise to systems of a very opposite character. Arianism. Sabellianism, &c. - - 74, 75

Bellarmin's statement of the difference - 75

Both parties accept the statements of the three creeds on this article ; but they assign to them a somewhat different sense - - 75, 76

Part II. Discussion Of The Question

CHAPTER I.

METHOD OF THE INQUIRY.

Romanists and Protestants differ on the previous question : — What is the authoritative source of truth in religion? Hence difficulty of their arriving at a mutual understanding - 77, 78

In this point lies the principal distinction between the Church system of the 5th century and later Romanism. Early fathers maintained the same formal principle as that of Protestantism, — viz. the supreme authority of Scripture in matters of faith 78, 79

This principle here assumed - - - - - 79

CONTENTS. Xlll

Method of inquiry adopted ; not the exegetical - - Page 80

Nor that of a. priori argument. Arguments of this kind, commonly urged

by Romanists, prove nothing, as against Protestants - 80 — 82

But the historical ------ 82

Reasons for making the Jewish dispensation the starting point of the inquiry - - - - - - 82—84

Leading divisions of the survey - - - - 84, 85

Section I

THE LAW OF MOSES. ITS NATURE AS A RELIGIOUS SYSTEM.

Reasons of the delay of the Saviour's appearance - - 8G, 87

Preparation for his coming : among heathens negative merely, among Jews special and positive - - - - - - 87

The main principle on which the Jewish polity was constructed, that of law. True import of the term legal, as applied to a religious system 87 — 89

Illustrations of such a system. From political government. From the work of education -.---- 89 — 91

Such a system necessarily appeals to the baser motives of our nature 91

The Jewish economy of the nature just described. An external Theocracy

Meaning of 2 Cor. iii. 6. - - - - 93

The law, when first promulgated, inculcated nothing beyond the national worship of Jehovah, as the tutelary God of the nation - 93, 94

This observation, however, applies rather to the form, than to the substance, of the original enactment. Substance of the moral law the same in every age. But to unfold its full meaning was the work of subsequent prophecy ______ 94 ? 95

Exposition of Gal. iii. 19. - - - - - 95, 96

The law worked chiefly, though not exclusively, by the agency of fear

96—99

Under such a system, a visible symbol of the Divine presence, a consecrated locality, a human priesthood confined to a certain tribe, and visible sacrifices, naturally had a place - 99, 100

Sanctions of the Mosaic covenant exclusively temporal - 100, 101

Elementary nature of the Mosaic system accounted for by the imperfect state of religious knowledge among the Jews at that time 102, 103

The same circumstance explains the length of time during which the nation was left under the law - - - - 103, 104

Reasons for dwelling at such length on the Mosaic economy. The Romish conception of the Church is that of a new law. This visible, especially in the Romish doctrine of Sanctification - - 104 — 106

Modern advocates of the Church system here coincide with Rome 106 — 108

XIV CONTENTS.

Section II. THE SPIRITUAL OPERATION OF THE MOSAIC LAW

Reasonable to suppose that the Jew must have, in time, emerged from the elementary system of the law, and advanced to a more spiritual worship of God - - - - - - - Page 108

This actually the case. To the pious Jew the law was a " school-master unto Christ." 1. In the elementary knowledge which it imparted. The legal sacrifices, &c. must have raised an expectation of a better atonement to come, and thereby made their own insufficiency felt 109, 110

2. In the preparatory discipline which it furnished. The incorporation of the moral law in the civil code produced in the Jewish mind a conviction of sin 111—113

This feeling must have operated to cause a depreciation of the Levitical ritual. Effects of the absence of it in the Romish system 113 — 115

The analogies of nature would lead us to conclude that such must have been the effect of the law on the mind of a pious Jew - 115, 116

The above conclusions confirmed by later Jewish Scriptures. Especially by the book of Psalms - 116—118

Section III. THE PROPHETIC REVELATION

Threefold division of the Jewish Scriptures not strictly accurate - 118 Prophecy, like the Law, introductory to the Gospel, but in a different way

Subject-matter of the prophetic Canon, either didactic, or predictive 119

Teaching of prophecy confirms the impressions supposed to be produced by

the Law. It insists upon the worthlessness of mere external worship ;

it deals with the concerns of personal religion ; and at the same time, it

furnishes clearer notices of Gospel doctrine - - 120 — 126

Predictive matter of prophecy, as regards the Christian dispensation. In

what sense the new dispensation is described as a continuation of the old

Other prophetic characteristics of it - - - 129, 130

Jer. xxxi. 31 — 34. especially deserving of attention - 130, 131

Summary of the prophetic teaching and predictions - 131 — 133

Section IV. THE MINISTRY OF JOHN THE BAPTIST, AND THAT OF CHRIST

Objects of our Lord's mission several in number - 133 — 135

The ministry of Christ properly belongs to the old dispensation. Its anticipatory character ----- 135, 136

State of religion among the Jews when Christ and His forerunner appeared. Pharisaism. Sadducees - 136 — 139

The Baptist's ministry; its distinctive features - 139 — 141

CONTENTS. XV

The teaching of our Lord, in part identical with that of John, and the

consummation of that of the prophets - - Page 141, 142

Christ not a lawgiver, in the Romish sense of the word - 142 — 144

The character in which Christ appeared was that of a Rabbi; an office

which had no necessary connexion with the ceremonial law - 144

Approaching change by which the Word of God was to become the chief

instrument of the Spirit, foreshadowed by Christ's ministry. Hence the

stress laid by Christ on faith. The Jew had the Word of God in the

Scriptures, but not as a standing ordinance, and covenanted means of

To believe that Jesus was the Christ, the final probation of the Jews. Suitableness of this test. What Christ really was, not discernible by the eye of sense - - - - - - 146

Every fundamental doctrine of the Gospel declared by Christ - 147 Cursory review of the ground passed over. The operation of the Law, and the teaching of prophecy, both tended to the same point 147, 148

Hence easy to predict the nature of the Gospel dispensation - 148

And to explain why the Jews in the time of Christ, notwithstanding their hatred of idolatry, were cut off from being the people of God 148, 149

Section I. INTRODUCTORY OBSERVATIONS

Christian dispensation formally commenced with the descent of the Holy Ghost -----_. 150

Fact that the Church from the first was a visible society, does not prove the Romish theory to be correct - 150, 151

Characteristic features of a religious system, which, while being visible, should yet, unlike that of the law, work from within outwards. First feature : the outward ordinances of such a system would presuppose the existence of the inner spirit - 151, 152

Second feature : the ordinances would, if possible, be not new, but familiar ones ----__ 152, 153

Third feature : the work of external organization would be one of time, and progressive - - - - - - 153

Section II. THE sacraments

These tests applied to the Church of Christ. And first, of the Sacraments ------- 154

Neither of the Sacraments, as regards the outward sign, new appointments - - - - - - 154, 155

XVI CONTENTS.

The change wrought in the existing ordinances (baptism, and the paschal breaking of bread) of a spiritual nature - Page 155

No liturgical ceremonial delivered with them. Nor was the administration of them formally committed to a priestly caste - 155, 156

, Similar remarks apply to the ordinance of the keys. Matt, xviii. 15 — 19.

The Sacraments chiefly distinguishable from legal ordinances by the place which they occupy in the salvation of the individual. They do not communicate spiritual life in the first instance, but strengthen and perfect it ----- - 156, 157

Examination of the Sacramental system. Meaning of the expression " Corporate life." Note on Gladstone's Church Principles 157 — 159

The dogma of the Corporate life, combined with that of the Sacraments working ex opere operato, naturally gives rise to the Romish idea of the Church 159—161

How far the Sacramentalist is in the right. Union with Christ the great blessing of the Gospel dispensation - 161 — 165

Point in which the Sacramental system diverges from the teaching of Scripture ------ 165, 166

Statements of a recent expounder of it (Archdeacon Wilberforce) examined. Erroneous interpretation of the " Body of Christ " - 166, 167

Scripture uniformly makes the Word of God the first instrument of uniting men to Christ ______ 167

The Apostolic preaching ----- 168

Expression "in Christ" invariably presupposes the existence of repentance and faith. Note on John xv. 2. - - - 169

Under the Christian dispensation the ordinance of the Word possesses a Sacramental character ----- 169 — 171

Faith a gift of the Holy Ghost - - - -171, 17 2

First accession of spiritual life comes not from union with the Church. Schleiermacher's dictum - 172, 173

Yet the intervention of the Church necessary - - 174

Protestant led to his conception of the Church from his making the Word the first instrument of regeneration - - - 176,177

CONTENTS. XV11

Section III. THE POLITY OF THE CHURCH IN ITS EARLIER STAGES

Antecedently probable that Christ would make it clear according to what form of polity Christian societies are to be constituted Page 177, 178

Statements of the Council of Trent on this subject - - 178

Difficulty under which the advocates of the divine right of Episcopacy labour in proving their theory from Scripture alone - 178, 179

The notion, that the three orders were implicitly enveloped in the Apostolate, examined - 179 — 181

The Jewish synagogue the real model after which the polity of the Church, in its first stages, was constructed. Remarks on the origin, and nature, of synagogical worship .... 181 — 183

Government of the Synagogue - - - 183, 184

Its worship the point of transition between that of the Law and that of the Gospel ...... 184, 185

Proofs that the Synagogue, not the temple, was the pattern which the Apostles proposed to themselves in organizing Christian societies 185 — 188

Thus in polity, as in the Sacraments, Christ adapted to the purposes of His Church well-known, and existing, forms - - 188, 189

Incorrectness of the assertion that the Church appeared primarily, as "a visible organized system, " distinct from Judaism. The first Christians regarded as a Jewish sect .... 189 — 191

The organization of Christian societies advanced by successive steps. Origin of the diaconate, and of the presbyterate - 191 — 193

Contrast in this point between the Law and the Gospel - 194, 195

That ■ ' Christianity came into the world, rather as an idea than an institution" perfectly true, if for "idea" we substitute "spiritual influence"

195—197

Section IY.

ADDITIONAL OBSERVATIONS ON THE CHRISTIAN DISPENSATION.

Conclusion from the foregoing remarks. The Church not primarily, a visible institution - - - - - - 198

Difference between the Law and the Gospel in this respect implied in Gal. iv. 1—6. - - - - - - 198—201

Meaning of 2 Cor. iii. 17 - - - - 201

CHAPTER IY.

THE TEACHING OF THE APOSTOLIC EPISTLES IN REFERENCE TO THE IDEA OF THE CHURCH.

Section I. THE APOSTOLIC CONCEPTION OF A CHRISTIAN CHURCH

Definition of a church, according to St. Paul. - - 203, 204

Examination of the statement that St. Paul regards a Christian society as

consisting merely of professing Christians. Refutation of this notion,

and especially of the argument, founded on the transfer of Jewish terms,

XY111 CONTENTS.

The legal part of the Jewish economy has passed into Christianity only under a spiritualized form. Instances in the words Temple, Priesthood, Sacrifice, Sabbath, &c. - - - - Page 201, 208

Foundation of the error. The Jew was so by natural birth, the Christian is born again - - 208,209

What is implied in the rovg Gco&pwovg of Acts ii. 47. - 209, 210

Modifications of meaning which the terms of the law — e. g. "elect," "saints," "sons of God" — undergo under the Gospel - 210 — 213

Note on Archbishop Whately's "Essays," and Archbishop Sumner's "Apostolical Preaching" .... 211—213

Objection from the confessedly mixed state of local churches shown to be untenable ------ 213—217

Statements of Mr. Palmer examined - - - 211,218

Section II

THE MYSTICAL BODY OP CHRIST AS DISTINGUISHED FROM VISIBLE CHURCHES. PROTESTANT DISTINCTION BETWEEN THE VISIBLE AND THE INVISIBLE CHURCH.

Distinction naturally denied by Romanists. By some also among ourselves -.-... 218, 219

Various sense? of the word exxtyma. Two only really distinct 219, 220

Peculiar language of Scripture when it describes the Church as the body of Christ ...... 220, 221

Points of distinction between this and the ordinary acceptations of the term. The Church, regarded as the body of Christ, is one ; is one society in the strict sense of the word ; and its component parts are, not societies, but individuals .... 221, 224

The Church, as the body of Christ, not an abstraction. Nor can the language of the New Testament writers on this point be regarded merely as that of anticipation - - - - - 224, 2 27

Quotation from Augustin - - - - 227

In maintaining the distinction, we neither make the true church absolutely invisible, nor affirm that there are two churches, one visible, the other invisible, nor affirm that there are two churches, one visible, the other invisible. Real meaning of the expression "the invisible Church"229 — 231

How the one true Church, in its corporate capacity invisible, becomes visible - - - - - - 231, 232

Point of connexion between the Church as invisible and the Church as visible _..---- 233

Further explanations ..---- 233

Why the Church visible never can perfectly correspond with the Church in its truth 234—236

Summing up of the teaching of the Reformers on this point 236, 237

Melancthon's explanations .... 237, 239