Critical and Historical Essays - Volume 2 by Thomas Babington Macaulay (fun to read .txt) 📕

complaint of Alfred that not a single priest south of the Thames, and very few on the north, could read either Latin or English. And this illiterate clergy exercised their ministry amidst a rude and half-heathen population, in which Danish pirates, unchristened, or christened by the hundred on a field of battle, were mingled with a Saxon peasantry scarcely better instructed in religion. The state of Ireland was still worse. "Tota illa per universam Hiberniam dissolutio, ecclesiasticae disciplinae, illa ubique pro consuetudine Christiana saeva subintroducta barbaries," are the expressions of St. Bernard. We are, therefore, at a loss to conceive how any clergyman can feel confident that his orders have come down correctly. Whether he be really a successor of the Apostles depends on an immense number of such contingencies as these; whether, under King Ethelwolf, a stupid priest might not, while baptizing several scores of Danish prisoners who had just made their option between the font and the gallows, inadvertently omit to perform the rite on one of these graceless proselytes; whether, in the seventh century, an impostor, who had never received consecration, might not have passed himself off as a bishop on a rude tribe of Scots; whether a lad of twelve did really, by a ceremony huddled over when he was too drunk to know what he was about, convey the episcopal character to a lad of ten.

Since the first century, not less, in all probability, than a hundred thousand persons have exercised the functions of bishops. That many of these have not been bishops by apostolical succession is quite certain. Hooker admits that deviations from the general rule have been frequent, and with a boldness worthy of his high and statesmanlike intellect, pronounces them to have been often justifiable. "There may be," says he, "sometimes very just and sufficient reason to allow ordination made without a bishop. Where the Church must needs have some ordained, and neither hath nor can have possibly a bishop to ordain, in case of such necessity the ordinary institution of God hath given oftentimes, and may give place. And therefore we are not simply without exception to urge a lineal descent of power from the Apostles by continued succession of bishops in every effectual ordination." There can be little doubt, we think, that the succession, if it ever existed, has often been interrupted in ways much less respectable. For example, let us suppose, and we are sure that no well-informed person will think the supposition by any means improbable, that, in the third century, a man of no principle and some parts, who has, in the course of a roving and discreditable life, been a catechumen at Antioch, and has there become familiar with Christian usages and doctrines afterwards rambles to Marseilles, where he finds a Christian society, rich, liberal, and simple-hearted. He pretends to be a Christian, attracts notice by his abilities and affected zeal, and is raised to the episcopal dignity without having ever been baptized. That such an event might happen, nay, was very likely to happen, cannot well be disputed by any one who has read the Life of Peregrinus. The very virtues, indeed, which distinguished the early Christians, seem to have laid them open to those arts which deceived

"Uriel, though Regent of the Sun, and held The sharpest-sighted spirit of all in Heaven."

Now this unbaptized impostor is evidently no successor of the Apostles. He is not even a Christian; and all orders derived through such a pretended bishop are altogether invalid. Do we know enough of the state of the world and of the Church in the third century to be able to say with confidence that there were not at that time twenty such pretended bishops? Every such case makes a break in the apostolical succession.

Now, suppose that a break, such as Hooker admits to have been both common and justifiable, or such as we have supposed to be produced by hypocrisy and cupidity, were found in the chain which connected the Apostles with any of the missionaries who first spread Christianity in the wilder parts of Europe, who can say how extensive the effect of this single break may be? Suppose that St. Patrick, for example, if ever there was such a man, or Theodore of Tarsus, who is said to have consecrated in the seventh century the first bishops of many English sees, had not the true apostolical orders, is it not conceivable that such a circumstance may affect the orders of many clergymen now living? Even if it were possible, which it assuredly is not, to prove that the Church had the apostolical orders in the third century, it would be impossible to prove that those orders were not in the twelfth century so far lost that no ecclesiastic could be certain of the legitimate descent of his own spiritual character. And if this were so, no subsequent precautions could repair the evil.

Chillingworth states the conclusion at which he had arrived on this subject in these very remarkable words: "That of ten thousand probables no one should be false; that of ten thousand requisites, whereof any one may fail, not one should be wanting, this to me is extremely improbable, and even cousin-german to impossible. So that the assurance hereof is like a machine composed of an innumerable multitude of pieces, of which it is strangely unlikely but some will be out of order; and yet, if any one be so, the whole fabric falls of necessity to the ground: and he that shall put them together, and maturely consider all the possible ways of lapsing and nullifying a priesthood in the Church of Rome, will be very inclinable to think that it is a hundred to one, that among a hundred seeming priests, there is not one true one; nay, that it is not a thing very improbable that, amongst those many millions which make up the Romish hierarchy, there are not twenty true." We do not pretend to know to what precise extent the canonists of Oxford agree with those of Rome as to the circumstances which nullify orders. We will not, therefore, go so far as Chillingworth. We only say that we see no satisfactory proof of the fact, that the Church of England possesses the apostolical succession. And, after all, if Mr. Gladstone could prove the apostolical succession, what would the apostolical succession prove? He says that "we have among us the ordained hereditary witnesses of the truth, conveying it to us through an unbroken series from our Lord Jesus Christ and his Apostles." Is this the fact? Is there any doubt that the orders of the Church of England are generally derived from the Church of Rome? Does not the Church of England declare, does not Mr. Gladstone himself admit, that the Church of Rome teaches much error and condemns much truth? And is it not quite clear, that as far as the doctrines of the Church of England differ from those of the Church of Rome, so far the Church of England conveys the truth through a broken series?

That the founders, lay and clerical, of the Church of England, corrected all that required correction in the doctrines of the Church of Rome, and nothing more, may be quite true. But we never can admit the circumstance that the Church of England possesses the apostolical succession as a proof that she is thus perfect. No stream can rise higher than its fountain. The succession of ministers in the Church of England, derived as it is through the Church of Rome, can never prove more for the Church of England than it proves for the Church of Rome. But this is not all. The Arian Churches which once predominated in the kingdoms of the Ostrogoths, the Visigoths, the Burgundians, the Vandals, and the Lombards, were all episcopal Churches, and all had a fairer claim than that of England to the apostolical succession, as being much nearer to the apostolical times. In the East, the Greek Church, which is at variance on points of faith with all the Western Churches, has an equal claim to this succession. The Nestorian, the Eutychian, the Jacobite Churches, all heretical, all condemned by councils, of which even Protestant divines have generally spoken with respect, had an equal claim to the apostolical succession. Now if, of teachers having apostolical orders, a vast majority have taught much error, if a large proportion have taught deadly heresy, if on the other hand, as Mr. Gladstone himself admits, Churches not having apostolical orders, that of Scotland for example, have been nearer to the standard of orthodoxy than the majority of teachers who have had apostolical orders, how can he possibly call upon us to submit our private judgment to the authority of a Church on the ground that she has these orders?

Mr. Gladstone dwells much on the importance of unity in doctrine. Unity he tells us, is essential to truth. And this is most unquestionable. But when he goes on to tell us that this unity is the characteristic of the Church of England, that she is one in body and in spirit, we are compelled to differ from him widely. The apostolical succession she may or may not have. But unity she most certainly has not, and never has had. It is a matter of perfect notoriety, that her formularies are framed in such a manner as to admit to her highest offices men who differ from each other more widely than a very high Churchman differs from a Catholic, or a very low Churchman from a Presbyterian; and that the general leaning of the Church, with respect to some important questions, has been sometimes one way and sometimes another. Take, for example, the questions agitated between the Calvinists and the Arminians. Do we find in the Church of England, with respect to those questions, that unity which is essential to truth? Was it ever found in the Church? Is it not certain that, at the end of the sixteenth century, the rulers of the Church held doctrines as Calvinistic as ever were held by any Cameronian, and not only held them, but persecuted every body who did not hold them? And is it not equally certain, that the rulers of the Church have, in very recent times, considered Calvinism as a disqualification for high preferment, if not for holy orders? Look at the questions which Archbishop Whitgift propounded to Barret, questions framed in the very spirit of William Huntington, S. S. [One question was, whether God had from eternity reprobated certain persons; and why? The answer which contented the Archbishop was "Affirmative, et quia voluit."] And then look at the eighty-seven questions which Bishop Marsh, within our own memory, propounded to candidates for ordination. We should be loth to say that either of these celebrated prelates had intruded himself into a Church whose doctrines he abhorred, and that he deserved to be stripped of his gown. Yet it is quite certain that one or other of them must have been very greatly in error. John Wesley again, and Cowper's friend, John Newton, were both Presbyters of this Church. Both were men of ability. Both we believe to have been men of rigid integrity, men who would not have subscribed a Confession of Faith which they disbelieved for the richest bishopric in the empire. Yet, on the subject of predestination, Newton was strongly attached to doctrines which Wesley designated as "blasphemy, which might make the ears of a Christian to tingle." Indeed it will not be disputed that the clergy of the Established Church are divided as to these questions, and that her formularies are not found practically to exclude even scrupulously honest men of both sides from her altars. It is notorious that some of her most distinguished rulers think this latitude a good thing, and would be sorry to see