To take another instance just now referred to:--if there was a point on which a rule was desirable from the first, it was concerning the religious duties under which Christian parents lay as regards their children. It would be natural indeed in any Christian father, in the absence of a rule, to bring his children for baptism; such in this instance would be the practical development of his faith in Christ and love for his offspring; still a development it is,--necessarily required, yet, as far as we know, not provided for his need by direct precept in the Revelation as originally given.
Another very large field of thought, full of practical considerations, yet, as far as our knowledge goes, but only partially occupied by any Apostolical judgment, is that which the question of the effects of Baptism opens upon us. That they who came in repentance and faith to that Holy Sacrament received remission of sins, is undoubtedly the doctrine of the Apostles; but is there any means of a second remission for sins committed after it? St. Paul"s Epistles, where we might expect an answer to our inquiry, contain no explicit statement on the subject; what they do plainly say does not diminish the difficulty:--viz., first, that baptism is intended for the pardon of sins before it, not in prospect; next, that those who have received the gift of Baptism in fact live in a state of holiness, not of sin. How do statements such as these meet the actual state of the Church as we see it at this day?
Considering that it was expressly predicted that the Kingdom of Heaven, like the fisher"s net, should gather of every kind, and that the tares should grow with the wheat until the harvest, a graver and more practical question cannot be imagined than that which it has pleased the Divine Author of the Revelation to leave undecided, unless indeed there be means given in that Revelation of its own growth or development. As far as the letter goes of the inspired message, every one who holds that Scripture is the rule of faith, as all Protestants do, must allow that "there is not one of us but has exceeded by transgression its revealed Ritual, and finds himself in consequence thrown upon those infinite resources of Divine Love which are stored in Christ, but have not been drawn out into form in the appointments of the Gospel."[62:1] Since then Scripture needs completion, the question is brought to this issue, whether defect or inchoateness in its doctrines be or be not an antecedent probability in favour of a development of them.
7.
There is another subject, though not so immediately practical, on which Scripture does not, strictly speaking, keep silence, but says so little as to require, and so much as to suggest, information beyond its letter,--the intermediate state between death and the Resurrection.
Considering the long interval which separates Christ"s first and second coming, the millions of faithful souls who are waiting it out, and the intimate concern which every Christian has in the determination of its character, it might have been expected that Scripture would have spoken explicitly concerning it, whereas in fact its notices are but brief and obscure. We might indeed have argued that this silence of Scripture was intentional, with a view of discouraging speculations upon the subject, except for the circ.u.mstance that, as in the question of our post-baptismal state, its teaching seems to proceed upon an hypothesis inapplicable to the state of the Church after the time when it was delivered. As Scripture contemplates Christians, not as backsliders, but as saints, so does it apparently represent the Day of Judgment as immediate, and the interval of expectation as evanescent. It leaves on our minds the general impression that Christ was returning on earth at once, "the time short," worldly engagements superseded by "the present distress," persecutors urgent, Christians, as a body, sinless and expectant, without home, without plan for the future, looking up to heaven. But outward circ.u.mstances have changed, and with the change, a different application of the revealed word has of necessity been demanded, that is, a development. When the nations were converted and offences abounded, then the Church came out to view, on the one hand as a temporal establishment, on the other as a remedial system, and pa.s.sages of Scripture aided and directed the development which before were of inferior account. Hence the doctrine of Penance as the complement of Baptism, and of Purgatory as the explanation of the Intermediate State. So reasonable is this expansion of the original creed, that, when some ten years since the true doctrine of Baptism was expounded among us without any mention of Penance, our teacher was accused by many of us of Novatianism; while, on the other hand, heterodox divines have before now advocated the doctrine of the sleep of the soul because they said it was the only successful preventive of belief in Purgatory.
8.
Thus developments of Christianity are proved to have been in the contemplation of its Divine Author, by an argument parallel to that by which we infer intelligence in the system of the physical world. In whatever sense the need and its supply are a proof of design in the visible creation, in the same do the gaps, if the word may be used, which occur in the structure of the original creed of the Church, make it probable that those developments, which grow out of the truths which lie around it, were intended to fill them up.
Nor can it be fairly objected that in thus arguing we are contradicting the great philosopher, who tells us, that "upon supposition of G.o.d affording us light and instruction by revelation, additional to what He has afforded us by reason and experience, we are in no sort judges by what methods, and in what proportion, it were to be expected that this supernatural light and instruction would be afforded us,"[64:1] because he is speaking of our judging before a revelation is given. He observes that "we have no principles of reason upon which to judge _beforehand_, how it were to be expected Revelation should have been left, or what was most suitable to the divine plan of government," in various respects; but the case is altogether altered when a Revelation is vouchsafed, for then a new precedent, or what he calls "principle of reason," is introduced, and from what is actually put into our hands we can form a judgment whether more is to be expected. Butler, indeed, as a well-known pa.s.sage of his work shows, is far from denying the principle of progressive development.
9.
5. The method of revelation observed in Scripture abundantly confirms this antic.i.p.ation. For instance, Prophecy, if it had so happened, need not have afforded a specimen of development; separate predictions might have been made to acc.u.mulate as time went on, prospects might have opened, definite knowledge might have been given, by communications independent of each other, as St. John"s Gospel or the Epistles of St.
Paul are unconnected with the first three Gospels, though the doctrine of each Apostle is a development of their matter. But the prophetic Revelation is, in matter of fact, not of this nature, but a process of development: the earlier prophecies are pregnant texts out of which the succeeding announcements grow; they are types. It is not that first one truth is told, then another; but the whole truth or large portions of it are told at once, yet only in their rudiments, or in miniature, and they are expanded and finished in their parts, as the course of revelation proceeds.
The Seed of the woman was to bruise the serpent"s head; the sceptre was not to depart from Judah till Shiloh came, to whom was to be the gathering of the people. He was to be Wonderful, Counsellor, the Prince of Peace. The question of the Ethiopian rises in the reader"s mind, "Of whom speaketh the Prophet this?" Every word requires a comment.
Accordingly, it is no uncommon theory with unbelievers, that the Messianic idea, as they call it, was gradually developed in the minds of the Jews by a continuous and traditional habit of contemplating it, and grew into its full proportions by a mere human process; and so far seems certain, without trenching on the doctrine of inspiration, that the books of Wisdom and Ecclesiasticus are developments of the writings of the Prophets, expressed or elicited by means of current ideas in the Greek philosophy, and ultimately adopted and ratified by the Apostle in his Epistle to the Hebrews.
10.
But the whole Bible, not its prophetical portions only, is written on the principle of development. As the Revelation proceeds, it is ever new, yet ever old. St. John, who completes it, declares that he writes no "new commandment unto his brethren," but an old commandment which they "had from the beginning." And then he adds, "A new commandment I write unto you." The same test of development is suggested in our Lord"s words on the Mount, as has already been noticed, "Think not that I am come to destroy the Law and the Prophets; I am not come to destroy, but to fulfil." He does not reverse, but perfect, what has gone before. Thus with respect to the evangelical view of the rite of sacrifice, first the rite is enjoined by Moses; next Samuel says, "to obey is better than sacrifice;" then Hosea, "I will have mercy and not sacrifice;" Isaiah, "Incense is an abomination onto me;" then Malachi, describing the times of the Gospel, speaks of the "pure offering" of wheatflour; and our Lord completes the development, when He speaks of worshipping "in spirit and in truth." If there is anything here left to explain, it will be found in the usage of the Christian Church immediately afterwards, which shows that sacrifice was not removed, but truth and spirit added.
Nay, the _effata_ of our Lord and His Apostles are of a typical structure, parallel to the prophetic announcements above mentioned, and predictions as well as injunctions of doctrine. If then the prophetic sentences have had that development which has really been given them, first by succeeding revelations, and then by the event, it is probable antecedently that those doctrinal, political, ritual, and ethical sentences, which have the same structure, should admit the same expansion. Such are, "This is My Body," or "Thou art Peter, and upon this Rock I will build My Church," or "The meek shall inherit the earth," or "Suffer little children to come unto Me," or "The pure in heart shall see G.o.d."
11.
On this character of our Lord"s teaching, the following pa.s.sage may suitably be quoted from a writer already used. "His recorded words and works when on earth . . . come to us as the declarations of a Lawgiver. In the Old Covenant, Almighty G.o.d first of all spoke the Ten Commandments from Mount Sinai, and afterwards wrote them. So our Lord first spoke His own Gospel, both of promise and of precept, on the Mount, and His Evangelists have recorded it. Further, when He delivered it, He spoke by way of parallel to the Ten Commandments. And His style, moreover, corresponds to the authority which He a.s.sumes. It is of that solemn, measured, and severe character, which bears on the face of it tokens of its belonging to One who spake as none other man could speak.
The Beat.i.tudes, with which His Sermon opens, are an instance of this incommunicable style, which befitted, as far as human words could befit, G.o.d Incarnate.
"Nor is this style peculiar to the Sermon on the Mount. All through the Gospels it is discernible, distinct from any other part of Scripture, showing itself in solemn declarations, canons, sentences, or sayings, such as legislators propound, and scribes and lawyers comment on. Surely everything our Saviour did and said is characterized by mingled simplicity and mystery. His emblematical actions, His typical miracles, His parables, His replies, His censures, all are evidences of a legislature in germ, afterwards to be developed, a code of divine truth which was ever to be before men"s eyes, to be the subject of investigation and interpretation, and the guide in controversy. "Verily, verily, I say unto you,"--"But, I say unto you,"--are the tokens of a supreme Teacher and Prophet.
"And thus the Fathers speak of His teaching. "His sayings," observes St.
Justin, "were short and concise; for He was no rhetorician, but His word was the power of G.o.d." And St. Basil, in like manner, "Every deed and every word of our Saviour Jesus Christ is a canon of piety and virtue.
When then thou hearest word or deed of His, do not hear it as by the way, or after a simple and carnal manner, but enter into the depth of His contemplations, become a communicant in truths mystically delivered to thee.""[67:1]
12.
Moreover, while it is certain that developments of Revelation proceeded all through the Old Dispensation down to the very end of our Lord"s ministry, on the other hand, if we turn our attention to the beginnings of Apostolical teaching after His ascension, we shall find ourselves unable to fix an historical point at which the growth of doctrine ceased, and the rule of faith was once for all settled. Not on the day of Pentecost, for St. Peter had still to learn at Joppa that he was to baptize Cornelius; not at Joppa and Caesarea, for St. Paul had to write his Epistles; not on the death of the last Apostle, for St. Ignatius had to establish the doctrine of Episcopacy; not then, nor for centuries after, for the Canon of the New Testament was still undetermined. Not in the Creed, which is no collection of definitions, but a summary of certain _credenda_, an incomplete summary, and, like the Lord"s Prayer or the Decalogue, a mere sample of divine truths, especially of the more elementary. No one doctrine can be named which starts complete at first, and gains nothing afterwards from the investigations of faith and the attacks of heresy. The Church went forth from the old world in haste, as the Israelites from Egypt "with their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders."
13.
Further, the political developments contained in the historical parts of Scripture are as striking as the prophetical and the doctrinal. Can any history wear a more human appearance than that of the rise and growth of the chosen people to whom I have just referred? What had been determined in the counsels of the Lord of heaven and earth from the beginning, what was immutable, what was announced to Moses in the burning bush, is afterwards represented as the growth of an idea under successive emergencies. The Divine Voice in the bush had announced the Exodus of the children of Israel from Egypt and their entrance into Canaan; and added, as a token of the certainty of His purpose, "When thou hast brought forth the people out of Egypt, ye shall serve G.o.d upon this mountain." Now this sacrifice or festival, which was but incidental and secondary in the great deliverance, is for a while the ultimate scope of the demands which Moses makes upon Pharaoh. "Thou shalt come, thou and the elders of Israel unto the King of Egypt, and ye shall say unto him, The Lord G.o.d of the Hebrews hath met with us, and now let us go, we beseech thee, three days" journey into the wilderness, that we may sacrifice to the Lord our G.o.d." It had been added that Pharaoh would first refuse their request, but that after miracles he would let them go altogether, nay with "jewels of silver and gold, and raiment."
Accordingly the first request of Moses was, "Let us go, we pray thee, three days" journey into the desert, and sacrifice unto the Lord our G.o.d." Before the plague of frogs the warning is repeated, "Let My people go that they may serve Me;" and after it Pharaoh says, "I will let the people go, that they may do sacrifice unto the Lord." It occurs again before the plague of flies; and after it Pharaoh offers to let the Israelites sacrifice in Egypt, which Moses refuses on the ground that they will have to "sacrifice the abomination of the Egyptians before their eyes." "We will go three days" journey into the wilderness," he proceeds, "and sacrifice to the Lord our G.o.d;" and Pharaoh then concedes their sacrificing in the wilderness, "only," he says, "you shall not go very far away." The demand is repeated separately before the plagues of murrain, hail, and locusts, no mention being yet made of anything beyond a service or sacrifice in the wilderness. On the last of these interviews, Pharaoh asks an explanation, and Moses extends his claim: "We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go, for we must hold a feast unto the Lord." That it was an extension seems plain from Pharaoh"s reply: "Go now ye that are men, and serve the Lord, for that ye did desire." Upon the plague of darkness Pharaoh concedes the extended demand, excepting the flocks and herds; but Moses reminds him that they were implied, though not expressed in the original wording: "Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the Lord our G.o.d." Even to the last, there was no intimation of their leaving Egypt for good; the issue was left to be wrought out by the Egyptians. "All these thy servants," says Moses, "shall come down unto me, and bow down themselves unto me, saying, Get thee out and all the people that follow thee, and after that I will go out;" and, accordingly, after the judgment on the first-born, they were thrust out at midnight, with their flocks and herds, their kneading troughs and their dough, laden, too, with the spoils of Egypt, as had been fore-ordained, yet apparently by a combination of circ.u.mstances, or the complication of a crisis. Yet Moses knew that their departure from Egypt was final, for he took the bones of Joseph with him; and that conviction broke on Pharaoh soon, when he and his asked themselves, "Why have we done this, that we have let Israel go from serving us?" But this progress of events, vague and uncertain as it seemed to be, notwithstanding the miracles which attended it, had been directed by Him who works out gradually what He has determined absolutely; and it ended in the parting of the Red Sea, and the destruction of Pharaoh"s host, on his pursuing them.
Moreover, from what occurred forty years afterwards, when they were advancing upon the promised land, it would seem that the original grant of territory did not include the country east of Jordan, held in the event by Reuben, Gad, and half the tribe of Mana.s.seh; at least they undertook at first to leave Sihon in undisturbed possession of his country, if he would let them pa.s.s through it, and only on his refusing his permission did they invade and appropriate it.
14.
6. It is in point to notice also the structure and style of Scripture, a structure so unsystematic and various, and a style so figurative and indirect, that no one would presume at first sight to say what is in it and what is not. It cannot, as it were, be mapped, or its contents catalogued; but after all our diligence, to the end of our lives and to the end of the Church, it must be an unexplored and unsubdued land, with heights and valleys, forests and streams, on the right and left of our path and close about us, full of concealed wonders and choice treasures.
Of no doctrine whatever, which does not actually contradict what has been delivered, can it be peremptorily a.s.serted that it is not in Scripture; of no reader, whatever be his study of it, can it be said that he has mastered every doctrine which it contains. Butler"s remarks on this subject were just now referred to. "The more distinct and particular knowledge," he says, "of those things, the study of which the Apostle calls "going on unto perfection,"" that is, of the more recondite doctrines of the Gospel, "and of the prophetic parts of revelation, like many parts of natural and even civil knowledge, may require very exact thought and careful consideration. The hindrances too of natural and of supernatural light and knowledge have been of the same kind. And as it is owned the whole scheme of Scripture is not yet understood, so, if it ever comes to be understood, before the "rest.i.tution of all things," and without miraculous interpositions, it must be in the same way as natural knowledge is come at, by the continuance and progress of learning and of liberty, and by particular persons attending to, comparing, and pursuing intimations scattered up and down it, which are overlooked and disregarded by the generality of the world. For this is the way in which all improvements are made, by thoughtful men tracing on obscure hints, as it were, dropped us by nature accidentally, or which seem to come into our minds by chance. Nor is it at all incredible that a book, which has been so long in the possession of mankind, should contain many truths as yet undiscovered.
For all the same phenomena, and the same faculties of investigation, from which such great discoveries in natural knowledge have been made in the present and last age, were equally in the possession of mankind several thousand years before. And possibly it might be intended that events, as they come to pa.s.s, should open and ascertain the meaning of several parts of Scripture."[72:1] Butler of course was not contemplating the case of new articles of faith, or developments imperative on our acceptance, but he surely bears witness to the probability of developments taking place in Christian doctrine considered in themselves, which is the point at present in question.
15.
It may be added that, in matter of fact, all the definitions or received judgments of the early and medieval Church rest upon definite, even though sometimes obscure sentences of Scripture. Thus Purgatory may appeal to the "saving by fire," and "entering through much tribulation into the kingdom of G.o.d;" the communication of the merits of the Saints to our "receiving a prophet"s reward" for "receiving a prophet in the name of a prophet," and "a righteous man"s reward" for "receiving a righteous man in the name of a righteous man;" the Real Presence to "This is My Body;" Absolution to "Whosesoever sins ye remit, they are remitted;" Extreme Unction to "Anointing him with oil in the Name of the Lord;" Voluntary poverty to "Sell all that thou hast;" obedience to "He was in subjection to His parents;" the honour paid to creatures, animate or inanimate, to _Laudate Dominum in sanctis Ejus_, and _Adorate scabellum pedum Ejus_; and so of the rest.
16.
7. Lastly, while Scripture nowhere recognizes itself or a.s.serts the inspiration of those pa.s.sages which are most essential, it distinctly antic.i.p.ates the development of Christianity, both as a polity and as a doctrine. In one of our Lord"s parables "the Kingdom of Heaven" is even compared to "a grain of mustard-seed, which a man took and hid in his field; which indeed is the least of all seeds, but when it is grown it is the greatest among herbs, and becometh a tree," and, as St. Mark words it, "shooteth out great branches, so that the birds of the air come and lodge in the branches thereof." And again, in the same chapter of St. Mark, "So is the kingdom of G.o.d, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how; for the earth bringeth forth fruit of herself." Here an internal element of life, whether principle or doctrine, is spoken of rather than any mere external manifestation; and it is observable that the spontaneous, as well as the gradual, character of the growth is intimated. This description of the process corresponds to what has been above observed respecting development, viz. that it is not an effect of wishing and resolving, or of forced enthusiasm, or of any mechanism of reasoning, or of any mere subtlety of intellect; but comes of its own innate power of expansion within the mind in its season, though with the use of reflection and argument and original thought, more or less as it may happen, with a dependence on the ethical growth of the mind itself, and with a reflex influence upon it. Again, the Parable of the Leaven describes the development of doctrine in another respect, in its active, engrossing, and interpenetrating power.
17.
From the necessity, then, of the case, from the history of all sects and parties in religion, and from the a.n.a.logy and example of Scripture, we may fairly conclude that Christian doctrine admits of formal, legitimate, and true developments, that is, of developments contemplated by its Divine Author.
The general a.n.a.logy of the world, physical and moral, confirms this conclusion, as we are reminded by the great authority who has already been quoted in the course of this Section. "The whole natural world and government of it," says Butler, "is a scheme or system; not a fixed, but a progressive one; a scheme in which the operation of various means takes up a great length of time before the ends they tend to can be attained. The change of seasons, the ripening of the fruits of the earth, the very history of a flower is an instance of this; and so is human life. Thus vegetable bodies, and those of animals, though possibly formed at once, yet grow up by degrees to a mature state. And thus rational agents, who animate these latter bodies, are naturally directed to form each his own manners and character by the gradual gaining of knowledge and experience, and by a long course of action. Our existence is not only successive, as it must be of necessity, but one state of our life and being is appointed by G.o.d to be a preparation for another; and that to be the means of attaining to another succeeding one: infancy to childhood, childhood to youth, youth to mature age. Men are impatient, and for precipitating things; but the Author of Nature appears deliberate throughout His operations, accomplishing His natural ends by slow successive steps. And there is a plan of things beforehand laid out, which, from the nature of it, requires various systems of means, as well as length of time, in order to the carrying on its several parts into execution. Thus, in the daily course of natural providence, G.o.d operates in the very same manner as in the dispensation of Christianity, making one thing subservient to another; this, to somewhat farther; and so on, through a progressive series of means, which extend, both backward and forward, beyond our utmost view. Of this manner of operation, everything we see in the course of nature is as much an instance as any part of the Christian dispensation."[75:1]
SECTION II.
AN INFALLIBLE DEVELOPING AUTHORITY TO BE EXPECTED.
It has now been made probable that developments of Christianity were but natural, as time went on, and were to be expected; and that these natural and true developments, as being natural and true, were of course contemplated and taken into account by its Author, who in designing the work designed its legitimate results. These, whatever they turn out to be, may be called absolutely "the developments" of Christianity. That, beyond reasonable doubt, there are such is surely a great step gained in the inquiry; it is a momentous fact. The next question is, _What_ are they? and to a theologian, who could take a general view, and also possessed an intimate and minute knowledge, of its history, they would doubtless on the whole be easily distinguishable by their own characters, and require no foreign aid to point them out, no external authority to ratify them. But it is difficult to say who is exactly in this position. Considering that Christians, from the nature of the case, live under the bias of the doctrines, and in the very midst of the facts, and during the process of the controversies, which are to be the subject of criticism, since they are exposed to the prejudices of birth, education, place, personal attachment, engagements, and party, it can hardly be maintained that in matter of fact a true development carries with it always its own certainty even to the learned, or that history, past or present, is secure from the possibility of a variety of interpretations.
2.
I have already spoken on this subject, and from a very different point of view from that which I am taking at present:--
"Prophets or Doctors are the interpreters of the revelation; they unfold and define its mysteries, they illuminate its doc.u.ments, they harmonize its contents, they apply its promises. Their teaching is a vast system, not to be comprised in a few sentences, not to be embodied in one code or treatise, but consisting of a certain body of Truth, pervading the Church like an atmosphere, irregular in its shape from its very profusion and exuberance; at times separable only in idea from Episcopal Tradition, yet at times melting away into legend and fable; partly written, partly unwritten, partly the interpretation, partly the supplement of Scripture, partly preserved in intellectual expressions, partly latent in the spirit and temper of Christians; poured to and fro in closets and upon the housetops, in liturgies, in controversial works, in obscure fragments, in sermons, in popular prejudices, in local customs. This I call Prophetical Tradition, existing primarily in the bosom of the Church itself, and recorded in such measure as Providence has determined in the writings of eminent men. Keep that which is committed to thy charge, is St. Paul"s injunction to Timothy; and for this reason, because from its vastness and indefiniteness it is especially exposed to corruption, if the Church fails in vigilance. This is that body of teaching which is offered to all Christians even at the present day, though in various forms and measures of truth, in different parts of Christendom, partly being a comment, partly an addition upon the articles of the Creed."[77:1]