In a book written expressly for Scotland—though admirably fitted to enlarge and deepen the thoughts of Englishmen—I cannot wish that he should have followed any other method than that which he has followed. He knows what books are popular among the religious people of his own land; and of these he has spoken with singular candour and wisdom. I might, indeed, wish that Calvinists knew something of Calvin as well as of Edwards, and that Scotchmen cared more for the broad, bold statements of Knox, than for the modifications of much feebler men in this country. I can say for myself that I have read, with infinite delight, Knox's book on Predestination; finding there the fullest and most vehement assertions of God as an absolutely righteous Being, and the greatest indignation against his opponents for daring to say that a believer in predestination must think of Him chiefly as a Sovereign. Knox would evidently have died rather than have adopted phraseology which his descendants think that it is heretical to complain of. He would have rejoiced not to limit God's grace in any way; only he could not see how the acknowledgment of it as universal was compatible with the attributing of every good thing to God and nothing to man. As an assertor, as a resistor of Arminian denials, we may embrace him and go all lengths with him. And I apprehend that even when he was upon earth, at all events that now, he would prefer this sympathy to that of men who fritter away his positions, and only accept his negations.
Neither Edwards, however, nor Dr. Williams, nor Knox, nor Calvin, have much influence upon the mind of England in the present day—at all events on the minds of English Episcopalians. Luther, to whose Commentary on the Galatians Mr. Campbell has done justice, commands our sympathy more. It is the man who speaks to us more than his books. I believe if we knew them better, we should find such a man speaking in them that we should be scarcely able to make the distinction. He whom we suppose to be the assertor of Justification by Faith, is really the poor stricken monk, overwhelmed by the sense and burden of sin; grasping the assurance of forgiveness which comes to him from the old Creed; believing that assurance as given by the God who is the subject of the Creed; certain that it cannot mean indulgence for sin, that it must mean deliverance from sin; discovering that it involves the actual possession of righteousness; discovering that he cannot have that righteousness in himself, and must have it in Christ; learning gradually from St. Paul how Christ is made unto us righteousness and is the righteousness of God; knocking down every obstacle which stood in the way of the apprehension of this righteousness; preaching the Gospel to men that it is theirs as well as his; anathematizing Popes, Councils, Kings, Doctors, Reformers, whoever seem to him to intercept the intercourse between the sinner and his Lord. With such a man—in his strength and in his weakness, in his gentleness and in his rage—Englishmen, so far as they are enabled to make his acquaintance, feel a cordial interest; they are sure that he was fighting a good fight, even when the smoke of the cannon, or his own single-handed rashness, conceal him from their sight, and make his intentions perplexing to them. And those who have had any fights in themselves, and who therefore know that his descriptions are real and not imaginary, will heartily approve of Mr. Campbell's judgment in putting him foremost among those who have started from the sense of evil in themselves, and have been led to believe in an atonement as the only emancipation from it.
It must not, however, be concealed, that the following of Luther has had an effect in cramping men's study of St. Paul. In another book I have endeavoured to explain how it seems to me that this effect has been produced. The doctrine of Justification by Faith has been assumed to bethePauline doctrine. Luther said that it was so; and Luther surely entered into St. Paul as no one else has done. Persons who followed the course of Luther's experience thought that the Epistle to the Romans must begin from the sense of sin, as Luther and as they began. If it did not appear to do so, then the two first chapters must be treated as prologue, and it must begin with the third. All questions about the relation of Jews and Gentiles must be treated as accidental or subordinate to the primary thesis; whatever does not concern that, in the final chapters, must be resolved into practical exhortations, introduced, after the manner of a modern sermon, when the doctrinal statement has been concluded. Those who, without this experience, merely desired to elucidate the formal doctrine, of course subjected the Epistle to still more formal treatment. Its human character disappeared; and the divinity which was to compensate for that disappearance was of a very dry, hungry, uninspired character indeed. Both parties agreed to regard the Epistles to the Romans and the Galatians as the specially Pauline Epistles, because there were most allusions in them to justification by faith; other Epistles were to be interpreted mainly by reference to these. Ultimately, Baur, who wrote a triumphant vindication of the Lutheran doctrine against Möhler's 'Symbolik,' has discovered that only four of the thirteen Epistles can be genuine, because the Pauline diagnostic is wanting in the rest; and that there was a deadly antipathy between St. Paul and the other apostles, because he was asserting that spiritual doctrine which they were setting at nought.
The time, therefore, it seemed to me, had come for re-examining this question about the subject-matter of St. Paul's Epistles, and seeing whether we have a right to limit them as some German Evangelicals have been inclined to limit them. I contended, in 'The Unity of the New Testament,' that the words 'It pleased God to reveal His Son in me, that I might preach Him among the Gentiles,'—words that occur in the Epistle which was dearest to Luther, in the Epistle on which Baur grounds his great argument for an opposition between St. Paul and the other apostles; words that contain St. Paul's own account of his conversion, and therefore begin from what Lutherans must admit to be the right starting-point of his history,—are the key to the meaning of his life and the object of his mission. I attempted to show that, if we used this key, the Epistle to the Romans might be read as a whole letter, not be cut into fragments to meet a certain hypothesis; and that all the Epistles which Baur would reject become the varied and harmonious expositions of a great and divine purpose. Using that key, also, it seemed to me that a most close and intimate relation would appear between the Epistle to the Hebrews and those which bear St. Paul's name on the face of them; and that—whether the old tradition or the suspicion of critics respecting that Epistle has the strongest foundation, whether or not it actually proceeded from the hand of St. Paul—it does illustrate and fulfil his intention, and is a transition point between him and the other Apostles, especially between him and the Apostle St. John.
Why do I refer to these points here? Because it seems to me that the doctrine of Justification by Faith, either in the practical form in which it presented itself to Luther, or in the merely dogmatical form which it assumes in some of his successors, has determined the thoughts of a number of Germans, Englishmen, and Scotchmen on the subject of the Atonement; so that their thoughts of the one unconsciously and inevitably govern their thoughts of the other. They start from evil, from the conscience of evil in themselves, and then either each man asks himself,—'How can I be free from this oppression which is sitting so heavily upon me?' or the schoolman asks, 'What divine arrangement would meet the necessities of this case?' Of course, the results of these two inquiries are very different; and Mr. Campbell has done an immense service to Christian faith and life by bringing forth the former into prominence, and throwing the other into the shade. His book may be read as a great protest of the individual conscience against the utter inadequacy of the scholastic arrangements to satisfy it; as a solemn assertion,—'This arrangement of yours will not take away my sin; and I must have my sin taken away; this arrangement of yours does not bring me into fellowship with a righteous and loving God; and I must have that fellowship, or perish.' This is admirable; but if what I have said is true, there is another way of contemplating the subject. We need not begin with the sinner; we may begin with God. And so beginning, that which speaks most comfort to the individual man may not be first of all contrived for his justification. God may have reconciled the world unto Himself; God may have atoned Himself with mankind; and the declaration of this atonement, the setting forth the nature and grounds of it, and all the different aspects of it, may be the real subjects of those Epistles, in which the individual man has found the secret of his own blessing, of his own restoration; but which he mangles and well-nigh destroys when he reconstructs them upon the basis of his individual necessities, and makes them utter a message which has been first suggested by them.
The subject belongs to this place, because the words, 'Other sheep I have, which are not of this fold,' have led me to speak in this Discourse of the calling in of the Gentiles as part of that mystery of atonement, the great act of which was the Son of Man's laying down His life that He might take it again, the ground of which was the unity of the Father and the Son. Here St. Paul and St. John wonderfully coincide. That which must be thrown into the background by those who merely connect the atonement with individual salvation, becomes most prominent for both Apostles; for the one who believed that He was an ambassador from God to men, telling them that He had reconciled the world unto Himself, and beseeching them to be reconciled to Him; for the other who taught that 'God sent not His Son into the world to condemn the world, but that the world through Him might be saved.' If it be asked, then, whether there is no difference between the tent-maker of Tarsus and the old man of Ephesus, I should answer—this; that while St. Paul's main work was to set forth the fact of atonement, laying its groundwork always in the righteousness of God manifested in Christ, and ascending, in the Epistle to the Ephesians especially, to the purpose which He purposed in Christ before the worlds were; St. John's calling was to trace this last idea to its source in God Himself; to exhibit the original constitution of man in the Divine Word; to set forth atonement as the vindication of that constitution, and the vindication of the right of all men to enter into it; to set forth the union of the Father with the Son in one Spirit, as the ground of the reconciliation of man, and of his restoration to the image of his Creator.
To those, then, who ask me whether I hold the doctrine of the Atonement in some unusual and unnatural sense, or do not wish to thrust it into a corner, as if the Bible had other more important subjects to treat of, I answer,—My great complaint of the oracles of the English religious world is, that they do give a most unusual and unnatural sense to the word Atonement; that they give it a most contracted signification; that they lead their disciples to form a poor opinion of its effects; that they do not follow Apostles and Evangelists, in connecting it with the whole revelation of God and the whole mystery of man. I answer again,—that they connect it with their own faith and their own salvation, not with that cross on which Christ was lifted up that He might draw all men to Him. On many points I believe I could adopt forms of language usual among Calvinistical divines, to which Mr. Campbell, looking at them from his point of view, rightly objects as involving fictions; but I would rather be suspected of rejecting all popular modes of speech on the subject, even when I see in them a good and wholesome meaning, than yield for one instant to those representations of the character and will of God which must end with us, as they did with the Jews, in the identification of the Father of lights with the Spirit of lies.
DISCOURSES XXII. XXIII. and XXIV.
I have dwelt much in these Sermons upon the fact that our Lord treated His disciples as a body, and as a holy body. Many persons, as soon as they hear remarks of this kind, exclaim—'Oh, yes; we have often heard that doctrine of corporate holiness set forth before. But it seems to us the very destruction of personal holiness. It involves every ecclesiastical fiction; Romanism is at the bottom of it.'
When statements of this kind are made honestly and earnestly, I am glad to hear them. Abhorrence of fictions we should take all pains to cultivate in others and in ourselves. Whatever tends to the weakening of personal holiness, let it have what logical consistency it may, must be false. And that there is a doctrine about corporate Christianity, corporate faith, corporate righteousness, which is open to these charges, I, at least, can have no doubt. I should not say that Romanism was at the bottom of it; but rather that it is at the bottom of Romanism, in so far as Romanism is an immoral system, and one that deposes Christ from His rightful dignity.
1. Let me explain myself upon each of these points. To suppose a society—call it a Church or what you will—constituted holy by an arbitrary decree of God, its members remaining unholy, I hold to be a most dangerous fiction; one which we cannot too vehemently repudiate, as alike condemned by experience, by reason, and by Scripture. Experience testifies that when a nation or a Church claims a holiness or a righteousness of its own, it becomes practically most unholy and unrighteous in all its acts and purposes. Reason declares that it must be so, because righteousness is predicable only of voluntary beings, and that to be made righteous by an arrangement is impossible in the nature of things. Scripture declares that it must be so, because God is holy; and the holiness of man is only possible by the participation of His nature. But is it the same thing to assert that God has constituted man holy in His Son; that all unholiness is the result of the selfish desire of men to have something of their own, and not to abide in God's order; that a Church is the witness of the true constitution of man in Christ; that every Churchman, therefore, by his position and calling, is bound to say that he is only holy as a member of a body, and holy in its Head; that every Churchman who does not say this, who thinks that it is his individual holiness which helps to make up the Church, is setting up himself, and imitating the sin for which our Lord denounced the Pharisee? Does experience, does reason, does Scripture, protest against this doctrine? Is not experience in favour of it, inasmuch as it testifies that every true patriot has lived and died for his nation, and has renounced himself; that every true Churchman has lived to claim his own blessings for all men, to declare that he himself, as an individual, was worthy of none of them? Is not reason in favour of this doctrine, seeing that it affirms a voluntary creature to be a mere curse to himself till he confesses a law which is above himself, and gives up his self-will that he may have a free-will? Is not Scripture affirming, in every line, that God has chosen families, nations, Churches; and that these are holy because He is holy; and that those who go about to establish a holiness or righteousness of their own have not submitted to His righteousness?
2. I have anticipated the answer to the second question. Personal holiness is weakened, nay, is destroyed, by everything that could lead a man to think that it was fictitious in him, or that God was sanctioning a fiction. And therefore it is greatly imperilled by any notions which speak of the individual man having a righteousness imputed to him, in consequence of his faith, which is not truly and actually his. But this fiction is not the consequence of maintaining the doctrine I am asserting; it becomes inevitable when we deny that doctrine. If by the very law and constitution of His universe God contemplates us as members of a body in His Son, we are bound to contemplate ourselves in the same way. We have a righteousness and holiness in Christ. We have no right to deny it; our unrighteousness is the very effect of denying it. Imputation of righteousnessthenbecomes no fiction. It means only that God beholds us as we are, as we have not learnt or do not choose to behold ourselves. The fiction has arisen because the truth has been denied.
3. When I speak of a Church, St. Paul tells me to speak of a body. He pursues the analogy, we all know, into its details; he speaks of head, and feet, and hands, of functions assigned to each, of sufferings passing from one to another, of a life circulating through the whole. Everything here is living and real. You turn the body into a corporation, a certain thing created by enactment, without parts, functions, life; you attribute to the dead thing what is true of the living thing—to the decapitated trunk what was true of that which derives all its strength and virtue from its head; then, indeed, you are involved in a series of falsehoods, each more monstrous than the last; or, to speak more modern and courteous language, in a series of developments, each preserving a family likeness to its ancestor, the very last and most prodigious being able to prove its descent from the notion out of which they all started. Once suppose it possible for the Church to exist out of Christ, and for humanity to exist out of Christ, and a Church which thinks this may impose anything it pleases upon those who belong to it. Nothing would be restrained from it which it had imagined to do, if its first maxim werenota falsehood, if Christ didnotreign in spite of the determination of His subjects to set up another ruler.
4. I have given an outline of what I believe to be the Romish system; and surely it is a system which may obtain a hold over England, as well as over any country in the world. Nay, must it not obtain a hold if we have nothing to set up against it but the notion of a Church, compounded of a number of men believing themselves to be holy, and despising others? Romanism is the fearful parody of Christian Unity. This is the absolute denial that any such Unity exists or is possible. When the Son of God and the Son of Man is manifested, the parody and the denial will perish together.
DISCOURSE XXVI.
A friend has suggested to me a punctuation of the 2d verse of the 17th chapter, which would enable us to translate it: 'That He should give to them all which Thou hast given Him, (even) eternal life.' This version seems to me at least worthy of serious consideration.
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FOOTNOTES:[1]Septuagesima Sunday, when the first chapter of Genesis is read. Schleiermacher, who is not likely to exaggerate the resemblance of the New Testament to the Old, dwells on this point. See "Homilien über das Evangelium Johannis;" edited after his death by Sydow.[2]There could be few, if any, such left in the century to which the Gospel is assigned by those who deny it to St. John.
[1]Septuagesima Sunday, when the first chapter of Genesis is read. Schleiermacher, who is not likely to exaggerate the resemblance of the New Testament to the Old, dwells on this point. See "Homilien über das Evangelium Johannis;" edited after his death by Sydow.
[1]Septuagesima Sunday, when the first chapter of Genesis is read. Schleiermacher, who is not likely to exaggerate the resemblance of the New Testament to the Old, dwells on this point. See "Homilien über das Evangelium Johannis;" edited after his death by Sydow.
[2]There could be few, if any, such left in the century to which the Gospel is assigned by those who deny it to St. John.
[2]There could be few, if any, such left in the century to which the Gospel is assigned by those who deny it to St. John.
Transcriber's note:Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.
Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.