:8U
THE
IMPORTANCE OF RELIGIOUS RESERVE,
AND THE
TEACHING OF THE CHURCH OF ENGLAND
aPON
THREE SERMONS
rr.EACIIKD IN THE
CKQRCH OF ST. JAMES THE APOSTLE,
BY
PtEV. E. W. XORMAN, M.A.
ExETEU College, Oxford.
Assistant.
*• • ■ . • . *
•• , • • ,
: .1876. . . • •. . . ■
: . : : :•• • .••••
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• * • • •
J ft. 4 »-- » I fc
Published by JIe^uest.
PRINTED BY JOHN LOVELL, 23 & 25 ST. NICHOLAS STREET.
1873.
t » •
TI E ruLLOWIXa
SERMONS
AHE IXSCKIBED
TJ THB
C II U II C U W A K D E X S AND CONGREGATION
OF THE
Chcech of St. James the Apostle,
■with ekntimeitts
OF
SVEB IKCBEASINQ EINDNKSS
AND RBOAHD.
PEEFACE,
The kind solicitations of friends -who beard the following scrmOQi;, and
who desired to possess a copy, have induced me to lay them before the
public. I have been the more inclined to take, this cours«, because their
object and teaching have not been clearly understood in all quarters, and
I am reluctant to be misunderstood on so important a point. There is a
growing danger lest the extravagancies which mar the labours of one
Bcliool in our Church, may bring about the worst and most injurious schism
which England has experienced.
Under these circumstances, every loyal Churchman should know and
submit to the teaching of his Church. With this view, I prepared these
sermons solely for the information of my own congregation, and I print
them almost verbatim as they were preached. I have not encumbered the
text with foot notes, but desire here to mention that my principal author-
ities have been the learned Bingham, Jewel, Riddle's Christian Antiquities,
Hooker, tlie Biblical Dictionary, the Dictionary of Greek and Latin Bio-
graphy, the Dictionary of Theology, Troctor and others on the i'rayor-
Book, any of the fathers whose works I possess, and any modern com-
mentators who have treated of the matter.
R. W. N.
October, 1873.
SERMON I.
St. Matt. 6 c, part of 3rd v. " Let not thy left Laud know what thy right
hand doeth."
These wordr<, as you know, form part of the goklon ti'easury
'Of Divine precei^ts, which wo call the " Sermon on the
Mount." Their immediate connection was with the subject
of Alms giving. Our Saviour had said, " Take heed that ye
do not your alms before men, to be seen of them. Therefore
when thou doest thine alms, do not sound a trumpet before
thee, as the hypocrites do in the synagogues and in tho.
streets, that they may be seen of men." What is meant is,
I presume, that these rich hypocrites contrived that men
should see their deeds, observe them, comment upon them ;
that they made them as public as possible, so that they wore,
as it wore, looked for, ushei'ed in like some gi'oat personage
in a procession.
The same avoidance of ostentation in Alms giving is im-
pressed also in connection with Prayer and Fasting, and you
will, I think, observe the great solemnity with which our
Lord drives these words home. lie says of the hypocrites,
" Verily I say unto you, choy have their reward." Their
recompense is the praise and approbation of men ; that
they gain, but they have no reward of their Father in
Heaven. " But when thou doest aim.?, lot not thy left hand
know what thy right hand doeth, that thine alms may be
in secret, and thy Father which sooth in secret. Himself
shall reward thee openly." Again, the Lord says :" When thou
prayest, thou shall not be as tho hypocrites, for they love to
pray standing in the synagogiies and the corners of tho
streets, that they may be seen of men. They havo their
reward, for men count them holy and reJigioup, and admire
8
Ihom. But thou, when tliou praycst, enter into thy closet n
and when thou Imst sluit thy door, pray i-t thy Father whid t
i.s in secret, and tliy Father which sooth in secret shall rcwaiv t
theo openly." Notice, lio-^vr precise is the injunction, first ov d
into thy closet, then shut the door, then pray. " Once more f
" Avhcn ye fast (said the Lord) bo not, as the hypocrites o t
" a sad countenance, for they disfigure their faces, that
" they may appear unto men to fast. Verily I sav :
" unto you, they have their reward. But <hou, when ]
" thou fastest, anoint thy head and wash thy face, that
" thou appear not unto Tuon to fast, but unto* thy Father
" which is in secret ; and tliy Father which scoth In secret
'' shall reward theo openly." In other words, that Christian
men. when they practice self-denial, are to bo cheerfid. and
are not to blazon forth the fact by a sour, prim and pwifanical
■ aspect. It must be plain to all of us that Christ wislioL" us !
to pay most strict attention to these precepts. The ^ery
repetition gives wcio-ht to His enjoining on us, uot merely
an absence of ostentation i-- our religi(^n, but a positive reserve. ;
" Let not thy left hand know what thy right liand docth." ''
Our members are part of ourselves, yet what one did was, so
to speak, to be unknown to another, I c, that people in
general, and perhaps even ourclosest and most bosom friends,
liad best not know the inmost secrets of our religious as]iira-
tions. Let us attentively see why.
Ficligious life soon loses its pure standard and high
singleness of purpose, Mdion it comes much in contact
Avith men, and becomes public property. The deepest
prayer, the strictest self-denial, the most earnest stretch-
ing forth of the soul unto God, must be in secret, only
known to Ilim, remembered by Him, and written
down in His book. There is no one who tries to lead a
Christian life, who h:s not had moments when ho realised
God's presence, when ho felt himself truly an heir of heaven,
when the immortality and future of the soul seemed to bo
open before him, when eartl nd its pleasures were for a
while forgolten. Would ho ta... ..bout such few and precious
I
' 9
moments? Would ho print ihcm in apamphlot, orsc-ml tlioni
toil now'.spapcr ? Would they not he soiled und tarnished if
they were conversed nl»out ? Such a thini^ reminds mo of tho
desecration of churches at the J{orormation, wlien the
Bacred books illuminated and <jjori,'oously hound wore put to
all sorts of ii^nolile uses by ii^noi-ant soldiers.
It would lie abhorrent to any ni;-htly eonstiluted mind, to
feel that its most i)rivateth()ii;.,^htseouid bo confided to others,
and])orhaps made tho subjecr. of I i!j;lit conversation ami, jest-
ing. Also the very publicity would impair tho acceptableness
of'such thoughts, and would distract them from their oi-iginal
object. In such a case, the lirst result would bo that ](e()].lo
would become wha^ is called ^elf•conscious. and sell-conseious-
noss is very often the parent of vanity and conceit. Self-con-
Kciousncss is one of the great smires wlr'eh be>el the
clergy, from the fact that so much of their devotional life
is in public. If a person were in the habit of going through
(^omo course of prayers, or were to do some very chari-
table and self denying act in public, and so as to attract
tho attention of a vei-y large number of men. he woidd
naturally liegin to t!iiid<, /. r., the J)evil would put ihe
thought in his heart—" 1 wonder what peojde think of
me. ]Jid they remark the fervour of my ])rayer, the
largeness of my eharily, the saintliness of my life ? What do
they say of mo, if they converse on the subject at all?"
Kotice next the results which would follow. A person who
allows these thoughts to steal into his mind will often be
thinking that others are watching him. The idea will come
into his thoughts like cross paths which bewilder a traveller,
and draw him off from tho main roml. There will no longer
bo tho uninterrupted tlo\ving onward of tho soul to God, no
longer tho craving for Him and disregard of all else. This
is one of several reasons why it is so undesirable for peo-
ple to bo ostentatious in their devotion, singular in their at-
titudes and demeanour when engaged in public worship. The
second result is that someone conscious of tho observation of
men, will regulate his actions accordingly, M'ill think how ho
10 ■
will attmof, and how howillbo-<t socuvo rosiwct, admiration
love or .irratitudo ; and to say the least, his actions, words an"
thoughts will loso their singleness of purpose and puritv u.^,
cdiaraeter. Instead ofbeingdone tor (iod, and existing onl\
for Him, they will be done also for men. And so I sa\^
that sclf-consfiousness, that baleful tendency, will be th(u
parent of vanity. At length by slow degrees, a ])er8oiu
Avould act to be seen of men, and to gain popular applause ,
A veil would then be thickening between his soid and [{]
God, and his acts would become valueless.
It is very hard for anyone, whose life is very public^
to avoid thinking of what estimation men will hold]
him in, and whether they will praise or condemn him, "
It would be next to impossible for any one to reveal '.
the depths of his relations with God. of "his communings
with his Maker in times of solitude, without measuring such
things by the worM's standard, and trying to gain tVs approval.
Thus it is a snare to a man to give publicly large subscriptions
to charities. He maypcrhai^s build a church or an hospital.
Ho will be spoken of in newspapers as charitable, generous
niunificent. There are very tew to whom this does not
give pleasure, and who, if thoydonot take especial care, will
not be damaged Ity it. There ai-e very few who, when they
have been remarked on as being benevolent, will not do some
act of the same kind to keep up their character. TubMcity
at times is unavoidable and even necessary, but people shouM
beware lest all their alms and good deeds should be the talk
of men. Let them keep back their best, their first fruits of
sacrifice for Clod's eye only, and let ^hem, by watchfulness and
self sacrifice, guard against any injury to their singlehearted-
ness. From fear of this risk, really devout people often
give sums anonymously to charities, in order that they may
be the moans of doing good, and yet be unknown to men
Jn this present ago there is no doubt a real spirit of alms
giving lor the love of Cod and not the praise of men. But
m this ago there is also much of what may be called reli-
gious gossip. There are unfortunately parties in the Church
11
'Wl tho!?c who bclon.i; to one section arc only too apt to speak
"11 of and fin.l fault with tliosc who ditlei- from tliom. This
'is much to be lamented. It mars the spirit of love and good
■Vill. It increases divisions, and promotes stubborn, obstinate
•Wlf conceit. Eeliijion's sacred name has in former days
•been used to account for and justify some of the most
'barbarous acts that have ever been perpetrated. And
'relii;-ious ijossip is the 'worst form of all gossip, and
helps to foster a real spirit of irreverence. Also be-
sides the tendency, so common now, to run down people
who do not hold exactly what we do, there is also the ten-
dency to talk of our religious feelings, because we often speak
ofour religious views. One follow> the other. This is much
to be guarded against.
Hvcry one shoidd mistrust himself, if he finds himself
disposed to talk much of his religious '.^clings. A
stream, which covers a wide surface, cannot as a rule
be deep and full, and if any one be addicted to converse
upr>n his love to God an.l hopes of Heaven, I do not fancy
that such sentiments would be very deep-rooted or stable. It
is wonderfully easy to get into a sort of sensational style of
religious talk, to adopt insensibly a set-tone of voice, a num-
ber of special phrases, a sort of jargon, when we speak of our
ideas upon the greatest of all subjects, the relations between
the Almiu-hty God of Heaven and the immortal soul which
He has made and sanctitied. But to parade our ideas about
our souls, their present state and their future hope, though
done almost unconsciously, is likely to beget self-satisfaction
and even hypocrisy. It must injure our humility and real
dependence on God. It would be like taking some beau-
tiful delicate, fra-ile white robe, and handing it round to a
mob of tilthy men. to be examined and lingered by them.
That robe would be returned to its owner, torn, defaced and
detiled. n m ■ <■
I have hcar.l that, among some bodies oi Christians
who dissent from our Church, young men, almost boys and
youn- girls, are permitted, nay invited, to relate and ex-
12
patiato upon thoir rcligiou, exporioncos before „«
assembly of people. If this be true, there ™ c
.caroely anything „„re HUely to ongeide. ani t „ ' -
reahty real ignoraneo of self and confusion of rflW o
with rel,g,o„, feelings. This is not all. Itwoudtend,
produce real forgetfulness of God. It wouTdl ° .,^
approbation of listening n,on the test of I^iou" fe an^
supermduco the temptation to invent experiences il order t
.coure prom.nent attention. How unlilo this is to t ho se >
sH,ve shrmking from public gaze, of the truly rtiot
m,nd. How destructive to the modest humilitypr '= to
youth. How dangerous to the advance in good wh ch oil?
int «:ir:;:'r ,:trG:" '•"-'• """ ^-™' ^°""> «-
1 believe that re.serve on rclicrions subioPt« ,'« „ .• ■,
characteristic of the country' wle:' '' ' En.li™" H^
guage ,s spoken. I believe, also, th.at such ."sC i "
lil-cH tl ■ ^*"°" S'-"™ slowly, it is then the more
the IT , u ='' '°'"*' """y y"^--"™ fM- 8ome sympa.
vi bo fr '"* "''°"' "'»>• <^-™ *"='>'"''°. ""d yoa n
Without boinc: irmtified vof A^^nv, +i • i • . J^ain
wholesome. Much of thl I ■ "''^i"-,'™""" ™»y be
sicklva„,l,-f„„ . "'■"""S ""y '*' ™°'*W ond
Z so'uT To r";T ■ "7 ""■"''""'"'' ""^ '"'"is™-- of
cannot « '""'■''" "'■ '"™""«'-' *<' stream which
cannot overflow may become all the deeper, and mav
penetrate n>ore into the st™cture of sue'h a persIC
nature; he ,.uy be led to incorporate his reli,.irmore
.T'f- """ '""<* " "" the more firmly " It To
guard th,s holy, natural, and healthy reserve that our Church
«:; tTc:i,tr"'sr:':e;" "-'^ ^■™''°" ""™ "'"«
in., it unon be V '"' '" ""y '™>' f™" P'-o*
pr^ct ce'^ Sbf "r"'"."' " """"■'"' '•"«•"'"•. »■• necessary
mctice. She rather mvites them to confess their sins and
"flrm,t.es to God. This subject is a matter of much debat^
13
at the present time, and I purpose to treat of it at an early
opportunity. My remarks of this morning I will ask you
to look upon in the light of a preamble.
We should notice, lastly, that our Lord's words, and the con-
clusion which I have drawn from them, are no recom-
mendation for us to keep back our faith from men. The
warning against ostentation in prayer, almsgiving or self-
denial does not iriiply that we should be ashamed of perform-
ing these very obvious Christian duties. There is no con-
tradiction between the text and such passages as the follow-
ing : " Ye are the light of the world. A city that is set on
a hill cannot be hid — neither do men light a candle and put
it under a bushel, but on a candlestick, and it giveth light
to all them that are in the house. Let your light so shino
before men that they may see your good works, and glorify
your father which is in Heaven." llathor, this reserve in our
religious words and acts, this absence of parade, this retiring
humbleness, are quite compatible with a thorough unflinch-
ing confession of faith in God when the occasion arises-
This reserve is found joined with a firm yet quiet attitude
in these days of religious controvei'sy. It is found coupled
with a steady consistent upholding of the one faith given to
the Christian — the faith in Christ crucified, and an un-
swerving adherence to the principles of the Church. The
reserve which our Lord put before us, agrees with the con-
victions of those who have thought the most and prayed the
most. We are not to be ashamed of Christ and His truth ;
but the more we prize it and dwell on it, the more shall wo
feel that He gave it us to show forth more in our lives than
with our lips, and that our most cherished feelings mostly
belong to our communion with our Heavenly Father ; that
they are beyond words, and cannot be spoken of without
sustaining loss and change.
In this age of much talk, when there are innumer-
able religious newspapers, periodicals, and! hot contro-
versies going on, it is refreshing to turn to the life
of some saint of God, whose life flowed on in an oven
14
quiot current, fertilizing all those who approached him,
whoso character was more and more likened to the Divine
pattern, and yet whose life was hid with Christ. Such
persons have I known who during their lives have been
thought by some, cold, hard, proud, shy. This ia a great
trial, but it is bettor to have to bear it than to sun oneaelf
in the light of human popularity. It prevents us, also, from
craving too much for human opinion. And if a person's
nature is thoroughly interpenetrated by true religion, alight
will at times break from him, showing to all aroLhd that
God is with him.
Religion is the jirinciple by which the spiritual life
within us is fed. Hereafter, nothing that is secret shall
not bo manifest. Here many things must be secret.
Our duty is to maintain a high standard, not to com-
promise in morals or religion, but not to be given to much *
speech about cither, and above all to shun the slightest
approach to courting the good opinion of men. Be afraid
of hunian praise. Think rather of the things in which you
offend than those in which you do well. As says an old
writer : " Desire to be a Christian, not to be thought one."
Self consciousness destroys much good promise. To fear, to
love God, and to do always what is right will be the best safe-
guai-d. Leave the rest to God. He may, if you look to Him
for strength, and strive only to please Him, make you an in-
strument for His glory. The righteous will one day shine
forth as the sun, but their glory will not be in this life, it
will be when their strife is over, in the kingdom of their
leather which is in Heaven.
SERMON II.
James 5 c, 16 v. : " Confess your faults one to another, and pray one for
another, that ye may be healed."
It is not wise in these days of theological bitterness for
either clergy or laity to cultivate to any great extent the
controversial spirit. It rather serves to stiffen into more
unbending rigidity the barrier that separates us from others,
and to make re-union a more than ever hopeless contingency.
But yet there are times, when it is necessary to speak out
with no hesitating accents, and when silence might be
damaging to the cause of truth. It is this consideration,
that has determined me to lay before you to-day my views
on the subject of Confession. I can truly say that my con-
victions have not been formed hastily. They are the result,
at all events, of twenty years' honest thought, and the
opinions which I held, of course, somewhat immaturely on
first entering the ministry, while they have been modified
in some points, have in others deepened and strengthened
by time, study and intercourse with my fellowmen,
whether clergy or otherwise. Of course, my views as a
private individual possess no importance whatever. They
only become of consequence from the responsibility of my
office, and relation to you. On first joining this church, I
expressed a strong hope that a tie of confidence would bind
us together. Those who know me well, whether on this or
the other side of the Atlantic, are well acquainted with my
religious coavictions. But this knowledge cannot, of course,
belong to all here, and I could scarcely bear at any time
that any one should conceive my fearing to reveal my belief
But especially am I at this present junctur^desirous to carry
you with me, since for a while we are deprived of the pre-
16
sence of my friend and brother, the Incumbent of this
church, and therefore increased responsibility devolves on '
myself
But to turn to the matter before us. The theory and
practice of confot^sion has been brought into great pro-
minence of late in England, and whatsoever affects the
mother Church must sooner or later influence her daughter
Churches. Moreover, confession is not a matter of merely
abstract doctrine. It touches family life, and may bo said
to be a social as well as a religious question. It therefore
seems to me right to show you what to my mind is clearly
and unmistakcably the teaching, on this head, of the Church
of England.
But first it is well for us to examine the doctrine of the
primitive Church and also that of the modern Roman
Church, on the subject of confession. You might say
to me in objection, what is the use of entering on Roman
Catholic teaching, when we are completely at variance with
that Church in question on many points. True, but I wish ,
you to notice how modern are all the peculiarities of Eoman-
ism. Also, I see, with regret, a tendency on the part of j
some in England, to approximate in phraseology to tho I
usages of Rome with regard to those matters on which Ave '
believe Rome to be wrong, and also to approximate to her '
sometimes in deed as well as in word. Then, too, our
Church herself appeals fearlessly to primitive antiquity.
She bases her teaching and practice on that which has been
transmitted to us from the earliest Apostolic times, and in
matters of faith she refers us to Scripture as the^final court
of appeal.
Now, quite apart from social and moral ;;objections,
I assert that the teaching of the Church of Rome is on
this point utterly unprimitive, and in ancient days was never
heard of. She stands alone and apart from other Churches
on the subject of confession. No other Church makes con-
fession a necessay^ preliminary to the reception of the Holy
Communion, or to a Christian death. Of course, if the mat-
17
ter before U3 were one merely of external ceremonies, no
gi-eat imporfanco need bo attached to this fact. While
truth, if it bo truth, must be ever unchanged and unchange-
able, its outer garb may vary. Every true system must be
elastic, and must be able to adapt itself to the changing needs
anel circumstances of men. No cluirch would be bound to
carry out exactly the same ritual that was in use a thousand
years ago. Discipline may be, and has been modified.
Ecclesiastical machinery may change and has changed.
Most notable changes have ensued with regard to public
confession and public penance during the first thousand
years of the Church's existence. But liome far exceeds
this legitimate liberty. She allows no one to communicate
who has not first made a private confession. She lias
exalted confession itself into a sacrament, a tenet un-
known to the primitive Church, and has declared that
the Most High only as a rule forgives through the lips of
the absolving priest. She has thus made concession compul-
sory for all Avho would enjoy full church privileges, and has
enjoined confession once a year upon all who would desire
to be held within the pale of the Church, and profit by licr
sj'stem.
If we turn to ancient Christendom, we find such teach-
ing unknown for nearly 1200 years. The Lateran Coun-
cil, in A.D. 1215, decreed, that all people should at the
least once in a year confess their sins privately to a priest.
Innocent 3rd then and there proclaimed it heresy for any
man to assert that confession to God was sufl[icient, without
private confession to a priest. But even subsequent to his
time the custom was not by all doomed essential, and up to
the period of the Eeformation and the Council of Trent, it
was considered as somewhat of a novelty by many.
In very eai'ly times ecclesiastical discipline was extremely
strict. This was perhaps needful in times of persecution,
when false, ungodly and immoral brethren would not only
have weakened but corrupted the rising Church, In early
days the best known form of confession was a public one.
B
18
Torsons guilty of scandalous r Jcncos, and oven of the ini
to commit them, announced their guilt before theul,^
congregation. Such persons did not receive public abs,>-
tion, t.ll, after a course of severe penanco and several sta., ^
of exclusion from communion, which lasted for years tl »
with many tears, and at the intercession of others' m,^
publicly absolved by the Bishop, and M-cre thereby , *
axlmitted to full communion. It was found after a wl ' *
that siich public avowals brought at times disgrace upon tl i
Church, and subjected the confessing offender to danger '
death Therefore, an office was instituted in the Easto, ^
Church, called that of the Penitentiary Priest f
_ It was his business to receive the private confl-
Bions of those who offered thorn, and lo advise as
whether such confessions should or should not be ma,
public. He was also empowered to appoint priva;
penance for certain sins. After a time this offic
w^as done away with by x\ectarius, Archbishop of Co,
•stantinople. Every one, at the end of the fourth cor
tury was left free to act according to the dictates of his o^v
conscience with reference to presenting himself at tl
Holy Table, a system, which I ne.d scareclv remind you ^
emphatically that of the Church of England. I would pra
you to notice that even in the early rigorous times, no o'r
was compelled to make a public or private confessio,
Ongen,in the third century, is the first Christian write
Such a,*: 1. The mourners.
2. The liearers.
3. Tlie prostrators or kueelers.
4. The bv-standers.
tThhn-a.^- ^' '^'''^I^^"'^^»*« ^■•^11^' r^'^tore-l to communion.
tTnis p.a.fcioe wa. alopt^d also in the Latin Ciurch and continue
to tue tuno of Leo the Great. He declared that every pdeth
2:^^'LT ''^''^^r'-^'^-- -^ to declare forgiveLf n G
he option of l? "f T""' *' *'^ ''' "' ^^« '' -- -°-<i-ed r,
tne option of c^n oiTender to c.nfes.. his sins to the priest or to^G.
19
who mentions private confession at all. He states that per-
sons if necessary, chose with circumspection some one of
the clergy to whom they might unburthen themselves when
suffering from troubles of conscience, and who might help
them himself by counsel and guidance, or refer them if need
be to a higher court, with a view to public confession. To
similar import others after him express themselves. Tlie
greatest writers, whose names all Christians respect, such
men as Chrysostom, 'Gregory Nyssen, Basil, Hilary, Loo,
Ambrose, Augustine, all testify that confession to God was
sufficient. .
At that period it was unmistakeably and una.nmously
declared by all religious teachers that God alone can remit
sins • that all frail man can do is to receive a penitent sinner
into church communion, and, judging by signs, to conclude
that his repentance is sincere, and that (lod would forgive
him AVith that assurance, absolution was given in the name
of God, but not until the discipline had been duly carried
out, the perseverance in which was surely one j.roof of
sincere repentance.
In the middle ages a stricter rule was observed, and
confession was enforced on those who had beci. excom-
municated, if they wished to be restored to commu-
nion But still the practice was not made generally ob-
ligatory, nor was it habitual in other cases. And a long
time passed before confession was laid down to be an abso-
lute necessity for all who desired to be in a state of grace,
and in the way of salvation. This was finally decreed by
the Council of Trent.
Let us now examine the teaching of our ewn Church.
She has gone back to primitive practice and has fol-
lowed the guidance of Scripture. Among the Jews, a
kind of confession existed which accompanied the sin
offering. Confession of sin formed part of the very
notion of repentance. Achan was by Joshua called on to
repent and make confession of his sins to God, and at the
«ame time to communicate them to Joshua. John the Bap-
20
list revived tho ancient practice, and we find that his coi
verts were baptized in tho river Jordan, confessing tlioir si,.
Moreover, the commission given by our Lord totheApostl, .
promised at first to St. Peter and afterwards conferred < .
all, included the idea of confession of sins, either to or in tl.^
hearing of the Apostles, with the power of absolution. Ai ,
as the Lord promised to be ever witli His Church, and th ,
the Holy (Jhost should abide with her, such ordinar ■
powers as are necessary to her existence must still e.\ist
tho Church, or Christ's promise has failed. I do not, ,
present, purpose to explain what absolution is, since tV
doctrine must form tho subject of another sermon, butdesi
simply to remind you, that our Church in her ordination
])riosts has used tho words of the very ministerial comni
sion, which our Lord employed when ho ordained 11
Apostles, and that therefore tho two occurrences are logical
connected. But in the Now Testament there is no nronti.
of any rite corresponding to what is called .sacramental co
fossion. The words of the text imply nothing of tho kin
They have boon abandoned by most Roman Catholic coi!
mentators as useless, and as making nothing for their pra^
tico in this respect. St. James' words describe an act .
brotherly and afiectionato confession of light daily-occurriii
offences. Such a system might exist in a united Christin
body, when the offences committed by one against anotlu
would be confided, and joint prayers would be offered ui) t
God, the only source of forgiveness. Such a case of admi-
sion of errors, our Lord also contemplated, when he said
" If thy brother trespass against thee seven times in a dav
and seven times in a day turn again to theo, saying, I ropeir
thou Shalt forgive him." Similarly elsewhere, Matt. 5, c "3
''First be reconciled to thy brother, then offer thy gift,
We also find that the Ephesian converts " confessed an
showed their deeds." But this was evidently a public prn
ceeding. Thus no Scriptural warrant exists for the ido:
that confession is of vital necessity, or even of great conse
quence for the strengthening and purifying of the Christiar
soul.
21
n hor ro ^nilar Hon'ico of morning and ovening pva3'or
f^^ ChuiTh iiialvCH confoswion of win prooodo praise and
' thank-sgivini,'. Sho loads hor childron up to tlio truth whioli
' the Jows wore right in maintaining so plainly, viz, tluiKJod
alDno can remit nin.s. In tho gcnoral confession each one of
U8 can keep in mind his own failings, can bear them up to
God's Ihrono, and then tho Almighty's forgiveness, coming
I throuirh the lips of His ministers, if it tind tho good soil of
a penitent heart, will take root and blossom into peace. Our
Chui-ch teaches us, that tho general' al)solution pronounced
idt morning or evening prayer, or in Iho Communion
Office, is just as valid and otftoacious towards strength and
eHcouragemont, as any absolution uttered in private to one
ear alono. All of us are thus urged to confess our sins daily
to Goil, and to seek for His fcrgivenoss in Ills appointed
means. I need Imrdly tell you that (lod Himself needs no
means, and that anyone of us ki'.eeliiig in tho (piiot seclusion
of our own chaniber at homo, may. if ho lift up his heart to
his Maker in sincere repentance, receive forgiveness direct
from Heaven. But that blessed certainty should not lead
US to undervalue, still less to despise, whatever ordinances
and channels of forgiveness God has appointed for our souls'
health. Wc are also directed in our Church Catechism, as
well OS in tho first exhortation in tho Communion Oftice, to
examine ourselves by tho rule of God's commandments,
with a view to the knowledge of our sins, and the confession
of them to Him.
Thus the ordinary normal state of a Christian soul
is supposed to be one in which no private confession
to man is needed. Two exceptional conditions exist.
One of those is alluded to in the Communion Office, the other
in the Visitation of tho sick. Often as these have been
cited, it is needful to do so onco more. The exhortation,
after dwelling on the duty of self-examination and confes-
sion to God with a full purpose of amendment of life, and
after speaking of sins which hinder worthy communion, goes
on to say : " Because it is requisite that no man should com©
00
to tho Holy Ooinmimion, but with a full trust in God -
mercy, ami with a quiut conncionco, thoroforoif (hero bcam*^'
of you, who by this means cannot quiet his own conscien(U'*
Jieroin, but roquiroth further comfort or counsel, lot him "*
conao to mo or to some other discreet and learned ministei ^
of (rod's Word, and open his grief; that by the ministry oi ^
Goil's holy word he may .-eceive the benefit of absolution 1'
together witli ghostly counsel and advice, to tho quieting ot '
his conscience, and avoiding all scrui)lo and doubtfulne"ss. ' ^
If words have any definite meaning, these latter clauses ^
can only refer to an except ional case, when a person has a '
grief, i.e., a burden onjiis conscience, which cannot be re-
moved by the ordinary means of self-examination and con-
fession to God. I am not now discussing-what the Trayer-
Book means by the expression "benefit of absolution," but
merely call your atfention to the fact that something like
confession is here recommentled.
Again, in the ofHeo for the Visitation of the sir 'c, after
that tho minister has examined tho sick person as to the
questions of faith, repentance and charity, and has recom-
mended him to relieve his mind by a settlement of all his
earthly affairs, these words occur : " Here shall the sick
person be moveil to make a special confession of his sins,
if (mark the if) he feel his conscience troubled with any
weighty maftei-. After which confession the priest shall
absolve him (if he humbly and heartily desire it), after this
sort," 1. e., in some form similar to'the following.
I hope it is clear to all from the foregoing, since i
the Church has only recommended something akin to |
private confession under two con<litions, and one at least of J
those instances on the supposition that other ordinary means I
fail in their effect, that she does not recommend it in all i
cases. Also that neither of these instances imply or su-.rest
a minute enumeration of offences, and a dissection o7the
S)ul, but merely a confiding of a definite evil. It is surely '
not the intention of the Church that the practice of confes-
sion should be considered as binding on all, as desirable for
28
all, still loss an poriocUcal or compulsory. She does not re-
gard the condition re(iiiiriiiu: Hucii tvii unburthoninf,' of tho
HOUl ii!s nornuil or natunil. To hold confession to ho a ro-
<iuisitc itrolimiiiary to connnunion, as tho Komnn Church
authoritatively teaches, and as some An<,'licans scorn to be-
lieve, is an entirely modern invention. Thoro are instances
in ancient times of censure being passed on clergy for grant-
ing altsohition upon a simple private confession, because
their conduct seemed to imply the nusconception that human
beings could pardon sin.
Furthermore, while in the First Prayer Book of Edward
VI., the absolution appointed in tho service tor the sick was
directed to be iised in all private confession, this direction
was struck out in 1552, and has never been re-inserted. This
fact afi'ords an additional testimony to tho belief that iie
question of confession is loft an open one to the conscience
of every individual. Herein our Church manifests her wis-
dom, her consideration for all, and her primitive character.
All clergy are not o(\ually qualified to advise in such difficult
matters, and therefore, people arc permitted, if they see fit)
instead of consulting their own parish clergyman, to seek
some other who is discreet and learned, i. e., able to dis-
tinguish cases of conscience, and to afford right guidance and
counsel. AVhat greater latitude of choice can any reasonable
person demand ?
The revelation of a secret sin in confession is a
most bitter and violent remedy, perhaps needed at
times, and then wholesome, though painfal ; just as
potent medicines are required for certain diseases of
the body, and an excruciating surgical operation may in tho
end save a life. But for every person labouring under every
ailment, real orimaginary, to resort to violent drugs, would
be no more illogical than for every Christian to be flying to
confession, when he or she are examining their conscience.
' Disease, Avhether of mind or body, ought not to be our in-
variably settled condition, and therefore it is wiser and
better for a Christian, if he can, to look to the Holy Spirit
24
given to us all, and by prayer, self-examination, and watch- ,
fulness to press onwards daily to God. The laying bare of
our souls to men, as a common practice, would be apt to
interfere with that closest of relations- that of those souls
to God. It is likely to weaken the gi-eat and vital truth of
individual responsibility. It inclines people to lean on
others, to surrender their consciences to the keeping of
others, to forget that no man may deliver his brother,mKl
that to God we all stand or fall. It tends to impair strength
of character, and vigorous determination to do right with
God's help, which all should strive for. It tends, instead of
developing self-government in people, and enabling them to
learn how with the aid of Divine grace, to cure themselves,
rather to turn them into machines.
Such evils do not exist in my fancy. I have seen them
at work. They are in a minor degree the evils which are ^
found in that which is almost the most unmitigatedly evil
of all evil systems— I mean direction— as practised in the
Church of Eome. Frequent confessions may suj^gest evil,
as the Eoman Confessional has suggested evil. They impair
the pure, healthy reserve of the immortal soul. One,* to |
whom I owe almost all the good that may be in me, one too, |
who was gifted in a most remarkable degree with the power !
of guiding souls in difficulty, thus wrote of the Roman Con- i
fessional, that it was "a corruption of the truth; a searing '
iron to the conscience, a usur. tion of man over God ; a para- !
lyzer of human energy; a poisonous suggester of evil." May
God preserve us from it, or anything like it. All true
Churchmen would disclaim a following of Eome in this par-
ticular; but I, nevertheless, detect a move, perhaps an
unconscious one, in that direction. I am thinking of the
Church at home.
I need not speak at length of the injurious social results
which increase in confession would be likely to introduce. It
is a subject that touches many to ^he very quick. Such an in-
• Rev. William Sewell, D.D. See his " Year's Sermons," p. 405.
25
crease might bring about (I do not affirm that it must),
estrangement in families. It might alienate father from
daughter, diminish the confidence between husband and vvifc)
and completely wreck the happiness of a home.. It would pro-
bably produce consequences, mischievous not only to domes-
tic happiness but even to real religion.
But a few Avords more. The petition of certain English
clergymen to the effect, that a select number of clergy should
receive Episcopal license for the office of Confessor, has called
forth, as you know, much discussion, ami kindled a considera-
ble amount of excitement. It elicited a most wise, dignified,
fatherly and large-minded debate from the Prelates of the
Convocation of Canterbury. I most heartily concur with
the general sentiments they exprewsed. If those aforesaid
clergymen had petitioned that young inexperienced men
should be prohibited from exercising difficult and dan-
gerous functions, I would have gone w-ith them, because
I am confident that the mischief such persons may do might
be enormous, and life-long in its effects. Moreover, in my
opinion, our Church offers all that is needed. She has left
her members free to go to whom they will for advice and
consolation, and she need do no more.
Such \vas the prudent and temperate spirit that animated
our Reformers, and some of the greatest names that adorn
our calendar of post-Eeformation divines. Of these I will only
mention two, who are conspicuously known for their modera-
tion. These are Eichard Hooker and Bishop Jewel. The for-
mer writes thus of confession,* " That no opinion is held of its
being unlawful and unprofitable, saving only for those incon-
veniences which the world hath by experience observed in it
heretofore. And in regard thereof, the Church of England
hath hitherto thought it the safer way to refer man's hidden
crimes unto God and themselves only ; howbeit not without
special caution for the admission of such as come to the
Holy Sacrament, and for the comfort of such as are ready to
depart the world."
* Hooker, Book vi,p. 27G.
2(3
And Bi.hop Jewel writes -!< -'As for private confession '
abuses and errors apart, we condemn it not, but leave it at '
liberty."
I hope next Sunday to conclude this whole matter For
the present I would only say to those here to-day who are
firm members of En-land's Church, cling to her more
and more loyally. The more you know of her, the more you
wdl admire, love and reverence her. To those who may as
yet scarcely consider themselves as thoroughly rooted in her
system, I would say, let me assure you, that I almost daily
learn something fresh of her wisdom and her many blessings
These become the more conspicuous, when any assault is
made upon her strongholds, or when any well-intentioned
would-be reformers propose to improve upo'n her system. ,
Ihcre has been of late years, as you know, much talk about
revision of the Scriptures, and the work is in actual ,)rogres3,
But I expect that what has been found before will be mac'e
clear again, viz., that very little emendation is attainable in
the way of accuracy, while no possible change can better
the grand archaic swing, the majestic eloquence, the .sublime
poetry, the vigorous Saxon of our English Bible. Similarly
many hands have been at work on the Prayer-Book. But
alter long and animated discussion, it has been pretty well
proved that most alterations would be for the worse. Our
book of Common Prayer is not perfection, but it is most
a<lmirable and most precious. May we not hope that this
heritage arrived at so painfully in days gone by, may be
preserved to us intact, and that nothing may be done to
abridge the wise liberty granted to the Church of England
It will be a satisfaction to me to feel that I have been of
service to any member of this congregation, and that I have
afforded one more evidence of the Scriptural and primitive
character of our Church. It will be a comfort, if I can hope
that a 1 will see more than ever the great truth that our
Churc-h, in all her ministrations, instructs us not to depend
* Jewel's Def. p. 15G, ed. 1611.
27
upon an arm of flesh, but rather to live, if possible, with
consciences pure from great sin, Avith hearts closely knit to
Chi'ist, daily pom'ing into His ear our weaknesses and our
falls, drinking from His Holy Spirit strengthening aid, and
in His Sacrament receiving refreshing grace to help us over
the narrow way that leads to life eternal.
SERMON III.
St. Mark 2c., 7v. Why cloth this man thus speak blasphemies ? Who can
forgive sins but God only ?
Wo come to clay to the second portion of our subject, viz.
the doctrine of the Church withi-espect to Ab.solution. It is
necessary to treat this carefully, in order to the full under-
standing of the whole matter, and it was impossible for me to
do justice to such a theme in one discoursor It is obvious
that the mass of people, who may practise private, or as it is
sometimes called " auricular confession," do so because they
fully believe that they receive a supernatural spiritual bene-
fit. They do not practise it for the sake of merely imimrting
a confidence to another.
Some go to confession as if seeking an opiate or cordial to
lull or stupefy the sulferings of conscience that will make
themselves felt, and instead of rousing themselves to struggle
desperately with their sin, prefer to find passing comfort in
the voice of a human being, rather than in the voice of God in
their hearts and the Word of God in His Scripture. These
persons are in a highly perilous condition. Such a weakness is
generally accompanied by a fatal evil, fostered, not cured by
the abuse of confession. I have in my recollection such cases.
The healthy growth of their souls was stunted and dwarfed.
They were learning the lesson of formalism. They had very
little moral sense, and their ideas of the true hoinousness of
sin were sorely confused. They seemed to think — at all events
they acted as if they thought that, provided they periodi-
cally visited a clergyman and opened their hearts to him,
the stimulus of his counsel and admonitions would
stand in the stead of active pei^severing resistance. It
was hard to awaken in such people the reality of the
29
lexceoding wickedness of known and wilful sin. It was hard'
to teach them that every time they fell, after promising
amendment, the Devil had greater hold, the conscience was
drowsier and weaker, and that their shame at their sinful-
ness and deplorable feebleness of purpose, was fast subsiding
into brazen indifference.
But it would be wrong and inaccurate to class
all under this one category, and to pass a general sweep-
itig censure upon every individual who upholds auri-
rijailar confession as a regular practice, as if all and everyone
of this way of thinking were unreal, or weak, or wanting in
genuine tenderness of conscience, Many excellent people
^believe that confession ought to onlor into every educational
system connected with our Church, and that it is the only
sure means of keeping out moral mischief and proserviiig
.purity. While I respect the earnestness and sincerity of these
persons, I am entirely opposed to their opinions on this mat-
ter. When conducting education in England I never encou.
raged confession, nor received confession from any pu])il.
But the question before us to day is this — what gain do
people expect through coming to Confession ? It is not
merely for the sake of the guidance and direction which one
skilled in soulmaladies might be able to supply. It is not
only for the heart-searching, the possible shame at having to
divulge the ulcers and stains of sin, and the discipline which
may have to be endured. It is more. It is the hope of
pardon for past sin, which if they ai'e considered penitent,
they hope to receive. And in this all agree, that God does
and will forgive the repentent sinner. But wiiat then is
Absolution ? Last Sunday we saw how the Church of Eome
maintains that it is, as a rule, the only means of forgiveness
vouchsafed by God. It is in her eyes a Sacrament, and the
main value of Confession is suffered to consist in its forming
part of the Sacrament of penance and its leading to priestly
Absolution. But we can pass by this monstrous assertion,
this tying God down to human instruments, this arbitrary
and most modern dogma. Let us briefly see firstly the
30
teaching of the Scriptures ; socoadly that of the ancioi.
chiirch, and the witness of our own.
Poubtless our Lord's commission to His discipl,
meant something important. Christ then breathed o
them, and thus shewed that He was the fountai!
of Absolution. Also the commission Avas bestowed juv
after the Eesurrcction, as if to remind us that Chris'
had therein conquered the power of sin and Satan. More
over, as Christ Avas to be with us always till the end of tlu
world, the authority then granted would continue. He thei
said " whose sins yo remit they are remitted, and whose siib
ye retain, they are retained." (1) These Avords of our Master
used in the present tense conferred the powers prcA-iouslv
promised to Peter when Christ said : ." WhatsocA-cr thoii
Rhalt bind on earth shall be bound in HoaA-en, and AAiiatso-
ever thou shalt loose on earth shall be loosed in HeaA'on."(21
These are expressions plainly derived from the notion oi
binding or releasing jirisoners. K"oav, avc should notice that
our Saviour spoke words in usage among the Jcavs. Person>
in authority Avcro said to retain or bind a practice, if they
forbad it, to loose or remit a practice, if they allowed or
sanctioned it. The Apostles and their successors avouUI
clearly possess the power to exclude from communion, or
admit to its reception, people whom they might believe to
be worthy or unAVorthy, penitent or impenitent, sincere or
the reverse. Such a rightful control and jurisdiction must
appertain to every religious system, as in fact it must belong
to every organized society. The Jewish authorities possessed
it, and Ave can observe traces of its exercise in the Gospels.
In this instance, our Lord solemnly entrusts it to His follow-
ers, and adds that in Heaven He would ratify their acts
done on earth. We find in Acts 19 c. 18 v. an instance of this
Apostolic remission,in the treatment of the Ephesian converts,
while Peter's treatment of Simon Magus narrated in the
(1) St. John, 2 c. 22 and 2.3 v.
(2; St. Matthew, 16 c. 19 v.
01
oi
same Book, 8th c. its an instunoo of reluining the ^ins of one
not yet deemed truly jieuitent.
But the Lord's words must mean somotliiiig more
yet than a right to exclude from religious privileges.
The Christian Church has understood their significa-
tion to bo that Christ's servants, the Apostles, hud the
power to declare in His name, that the sins of a sincere
penitent were surely forgiven. Also, the Chui'ch of Christ
believing that her Lord abides with her, and that the Holy
Spirit works in and through her ministrations, requires her
clergy, in special and exceptional cases, when they have
used their most carefid consideration, if they believe that a
8inner is repentant, to pronounce that he is absolved by
God. This declaration is of course valuable, in as much as
otherwise a penitent would have no distinct assurance of
pardon. Men have no more power in themselves to forgive,
than the Jewish Priests had to ctiro a leper. In fact their
positions and prerogatives are in some respects analogous.
Both could only, to the best of their judgment, declare that
God had exercised or would exorcise His cleansing power.
Next, notice what was the teacliing of the i^rimitivo Church.
In very earl}' times, when converts were made from Hea-
thenism, and as yet the Church had not seen more than one
generation of Christians, it was customary to speak of two
repentances in the case of almost every individual. 1st that
preceding baptism, assuming the person to bo bai^tizod when
grown up ; 2nd the daily repentance for daily misdeeds and
'sins of omission, and in some cases a public profession of jieHi-
tence and public discipline for grave offences. Therefore bap-
tism was considered the 1st and great absolution. (1) Tlio same
truth is taught by our own Church. "While in the Apostles'
creed wo speak of " forgiveness of sins, ' in the Nicene creed
we state a little more precisely that we uphold " one bap-
tism for the remission of sins." It is Christ's appointment
(1) Cyril Alex, teaches that reini.^sion pointed to baptism, auif
liinding to repelling from that baptism and exclusion from commu-
nion.
32
that one baptised as an infant is cleansed from original ,s
and if he receive that Sacrament as an adult, and is (sincoiv ^"^
repentant, his sins of act arc therein forgiven him. But in i ^^
administration of Baptism, man's action is only minisloii; ^^^
Ho obeys Christ's injunction. lie uses certain words ordain ^^
by Christ,*Avith the element of water, but the power of gia _
and of remission was and is held to pertain to God aloi ^"
The second absolution was hold to be conveyed through tl ^
Holy Communion. This belief is most consonant to 8cri P
turc. When this Sacrament was instituted, the Lord spol ^*
of it as His "blood shed for the remission of sins." 'VVho> ^
ever therefore partakes of that holy ordinance earnestly, ai ^
in faithful ropenlaneo, receives absolution from Gotl. ■; I
those who had never lapsed into very heinous sin, this Saci ■*
ment was believed to carry remission of lesser oftences. 'J *
those who Avere grievous sinners, but had repented, remissi^
of graver sin was, through it, believed to bo confern ^
Every one can observe that this truth pervades our Coi;
niunion Service, and is very definitely stated in the fin;
collect that precedes the " Gloria in Excelsis."
The third kind of absolution was termed that of the "A
ministration of the Word and doctrine of God," a very anciei
expression, found again in the first exhortation of our office i
the Holy Communion, but which some persons have thougli
unmeaning. The testimonies of Scripture, its exhortatior,
to virtue and good works, are as the key of the Word of Go>
and declare His terms of forgiveness. They are thus (
service in preparing men for repentance and reconciliatioi'
with God. J
The fourth kind of absolution consisted of interces
sion and prayer to God, accompanied by blessing, an
generally by laying on of hands. This finds its counterpar
in the forms of absolution familiar to us in our Pray er-Book
It is important to take notice that in none of these cases aii
applications of the term absolution, was private confessioi
held to be a necessary or even a very desirable prelude
The absolution was considered to be a ministerial, not at.
88
absolute or personal act. The j>rlest, as far as liis human
kaowlodf^'o extended, acted on ilie helief that the jienitent
Hinner was in favour witl» (Jod. Moreover, talce tliis Hpecial
case : Jf any persons who had led evil lives, and had thereby
been Hovercd from communion in the Church, were undergo-
ing penance previous to their restoration ; flupposing they
were to all appearance at the point of death, before their
period of discipline had expired, they were, as a rule, ab-
8olyed and readmitted to communion. But if they happened
to survive and recover, they wore in old times compelled to
complete their full course of penance. Till this was accom-
plished, the Council of Nica}a forbade all such to receive the
Holy Communion, and only allowed them to bo " by-
standers," and join in the prayers.
This is, to my mind, a clear proof, tliat absolution
was not regarded as a final and absolute degree.
Then again : evil-doers once restored to communion, if
they relapsed into sin, were not usually, in ancient
times, allowed to perform a second penance. They were
urged to repent in private to God, and to hope for His
nltiniato forgiveness. Yet no private confession was en-
joined, or even permitted, a clear indication that it was not
deemed of necessity. It would bo a strictly correct assertion
to make that, in primitive times, private confession was in
most, if not all cases, sanctioned with a view^ to a subsequent
public admission of sin, and that no absolution was granted
on a mere private confession without public penance.
Then again : it is probable, to say the verj'' least, that the
form of absolution, used in ancient times, was in the shape of
aprayer. To this category belong our absolution in Morning
and Evening Prayer, and that found in the Communion Ser-
vice. The Greek Church, the most conservative of all re-
ligious bodies, uses no other than this, the supplicatory form.
And indeed, there is no certain indication of any other kind
in use in Christendom till the twelfth century, when the
erroneous doctrine on the subject of confession assumed a
grave and definite character. But some theologians, whose
c
84
(.pinioim ilcsorvo ronpoft, fi,„li„^r an ihoy do a dcchimtivo <
indicutive form in tho Visihition office for the Hick, and i<,Kn
mg tho Hcrupulous euro with which tho Hofor.nors Ibll.nv.
ancient unagos when innocent, think that tho indicative fon
was used in private, and tho Hupplicatory form in publi,
Be this correct or no, oven tho former is only equivalent i
tho statement, that as far as erring men can jud-e of tni
ponitonco from outward signs, a sinner is assured of God
gracious forgiveness. This form is admissible as an act ,
jurisdiction. It is an external act of ecclesiastical authcr
ity, which admits a person to communion, and oncoura-ro.
him to attend moans of grace. It declares God's purpose" (^
those who repent; it assures them that they aro restored t,
trod s gracious favour, and freed from tho guilt of sin.
Bishop Wordsworth well states in his commentary, " Tl„
ministry of reconciliation, spoken of hy St. Paul, 2 Cor 5 c
18 v., was committed by Christ to His Apostles,' and to th,
Christian ministry after them to tho end of time, and U
exorcised :
1. By preaching tho Word : whcroin they open tlu.
kingdom of Heaven by tho key of knowledge.
2. In tho Sacrament of Baptism : wherein thoy actually
receive men unto God's household as by an opened door
3. In declaring God's absolution of penitent sinners ; es-
pecially in the pardon pronounced and conveyed in 'and
sealed by the Sacrament of tho Lord's Supper. It is a 'min-
istry, because thoy only apply the means instituted by God
ihi) efficiency of their administrations is from Him Who
instituted tho means, and Who conveys tho blessing of spiri-
tual birth, life, health, recovery, salvation, through the
moans He has appointed, and by tho agency of those whom
He has appointed to minister them." Let us next consider
what the very term absolution was hold to signify with ref-
oronce to tho religious state of any Christian :
Ist, and most commonly it meant tho act which released
u person from the spiritual and religious penalties attachino-
to excommunication. °
36
Jnd. It WHS applied to tho tloclanition in God's nam© of
the forj^ivcMiossof HJiifl, t,'ranl(>d Ity (rod through tlio minirttrr.-'
tionH of llio Church. J^oth tliose viowH woro hold and
tftught by tiic aiicioiit Oliurcii. Bolli aro maintained and
taught by tho Cliurch of Enghmd. DiHciplino has docaj'od
in tho Reformo<l Chur(!li, as it Hoon began to decay of old
in the Clnireh at largo, but it is Htill in the power of any
clergyman to exclude a notoriouH ninnor from communion.
Unhaj)pily wo do not find wo much anxiety to come to
communion as to need the oxercise^pf diHcipline, and the re-
pelling of otfonders. Kuthor, we have to lament tho largo
number who voluntarily cut themselves off from meana of
grace.
And with regard to tho second moaning of the word ab-
solution, the clergy are fi-equently called ui>on toadminiHtor
Grod's ordinances for tho remission of sins in Baptism, in the
Holy Communion, and in the ordinary public services. Tn
this last, (rod's pardon is sown broadcast, to take root in tho
kindly soil of a penitent heart.
If any one feels tho burden of smi, our (Jhurch, like tho
Church in days gone by, calls on such to look to Christ, who
is over close to us, and in tho strength of His Spirit, tho
heritage of all, to forswear sin and to seek for forgiveness in
the Holy Communion, and in the general declaration of
God's pard(m. But, if there be any unusual and speciardiffl-
culty — any very sore temptation — any uneasiness of con-
science, which cannot bo quieted by prayer and self-examina-
tion — than does our Church, as did tho Ancient Church, bid
tho troubled soul seek comfort and counsel from some one
of tho clergy. All Christians would agree in this liberty.
Though Christ is tho only true Physician, yet we aro His
servants, and must strive to carry on His healing work. He
is the Chief Pastor, but wo have to feed His flock. Without
such a mission, tho pastoral office would not bo what Christ
meant it to bo, and we must not shrink from the charcro
however difficult and responsible it maybe. Then, if need
be, the terroi's of (^otl can be revealed. Then tho treasures
I
86
••!• <io'l'M love mul movcy can 1,« „po,iod o.it. Then mlvi c
vm bo ^.ivon with ro-.inl to oonflictini,. duties. Thou tl 1
woutulH of the fuintir.i. soul can bo bound up ,vnd i
H.nnor can bo io.l noaror to God. Tl.on tho w.ho injunctio, 1
o bo P..a.vo..-Boolccan bo followod out. arul by tho mini«tr «
of (rods Holy WonUn oarnost porson Horrowin.r for hI, (
may rocoivo tho bonotit of aJ.soiution, tho minist"-y of, '
concd.at.on to Clod, to.,.cthor with ^d.ostly .-ounsol and . i
vico, to tho quiotin^r of his con.scionc« and avoidin- of ,
Hcruplo and .loubtfulnos^ If confidential a.lvisers are foui,
to bo UHcfuI, nay oven noodfui in tJio coneorna of tho bodv
and the affairs of this life, thoy may surely at times i.
proved advantageous in tho o(e .ml interests of tho immort.
Houl, and tho subject of greatest moment to every unit ,
lunnanity Wore it not for this and other phases of th^
mwust.rml l.fe tho ofUco of a cloi-^yman would dwindl,
down to tho .lehvery of so many sermons in the course of.
year, and tho loading tho devotions of the people. Importa.
as such dut.es unquestionably are, they by no means con
Htituto all lus avocations.
But while 1 claim Christian liberty for all, 1 must not 1.
understood even to suggest, that in order to promote spin-
tual progress, it is necessary or expedient for persons to b(
resorting ft-equently or periodically to their clergy for ad-
vice, or for the private imparting of difficulties and tempta
t.ons. The healthier condition is for tho Christian to strive
to know himself by careful and frequent self-examination,
and to make the oar of his Eodeemer tho constant recipient
of his most hidden thoughts. Into that sympathetic earw.
may pour our humble confessions of sin, and our yearnin,
after a holy life. .Nothing need be kept back. There ca^
be no human infirmity on His part to mar or weaken the
bonefit which we c-an receive. To Him Who shares our nature
and knows our secrets and our infirmity, we can turn daily
•tud hourly, and from Him we can derive purity and grace
i will now draw all theso considerations to a conclusion.
J have dosu-ed to make my remarks of some value as dc
87
olartfU.i-y, not nioroly of my own i)rivuto and doop-soatod
belief, but alwoof the toachiu«,' of the Church in which I min-
ister, and tho doctrine of the whole Church in its earlier and
purer dayw. This has necessitated some length, some detail,
and some historical statements, likely to be dry and weari-
some to many listeners. I have striven to shun even tho
appearance of i)edanlry, hasty assertion, and uncharitable
spirit, and tho detailed assertions are, I can assure you, not
without real value to us all in these anxious times. Confes-
sion to God is a primary duty for all, as a preparation for
receiving His pardon. With a vioW to this confession ^joing
a reality, self examiiuilion is necessary for all. But I trust
I have made clear to you, that neither among ancient Chris-
tians, nor among ourselves was or is confession to man looked
upon' as essential to a state of grace. ",Tho ancients equally
witli ourselves impress tho great truth,''that God is the foun-
tain of cleansing, that to make confession to man habitual, or
of vital obligation, or of great advantage or expediency, is to
run clean counter to ancient faith and practice ; and to bring
in one point the teaching of tho Eeformcd Church to tho
level of Christendom's condition, when it was tainted by
malignantly corrupting influences.
Wo generally affix tho name of Reformation to^our deli-
verance from these evils. Itwould bo still more correct to
call it the Eostoration. At that crisis, tho moss and defile-
ment and parasites which, as it wore, had>verspread tho
stately and beautiful fabric of the Church were removed
and swept away ; and she stood out wearing something of
the fair brightness which adorned her in Apostolic days.*
I trust all will see, that tho great object of tho ancient
plan of confession, whether public or private, was to benefit
tho offender and to keep abuses out of tho Church. Assum-
ing my assertions to bo correct, it must bo plain, that no
compulsion was exercised, that no desire was manifested to
exalt tho priesthood, to place man in God's stead, or to_,limit
• See Bishop HaH'n Conteiuplations, B. 20. 12, quoted hy Blunt, on
the Roforniation, p. 70.
• • . ' '.',■••■ ■ • •* • . ■ .
■ ■'•.•'. < ' • . '••'•,. ' * I ; ,
• ■*...•.... '.• . . .;,>'.■... .,
. ^8
the vast and beneficent tide of God's forgiving love. I hop
all will see, that men may have passed and do pass frot
their cradle to their last resting-place, the grave ; living goo
lives as far as men can live, in the enjoyment of all Christia
privileges and means of grace, without ever once openin.
their lips to a mortal man in the way of private confessioi
or revelation of secret sin. I trust you are convinced, tha
to insist on the practice of confession being necessary, o
even generally beneficial to the soul's health, is just as m
true, as to tell a man in the healthy vigour of early mac
hood, that in order to b*still better, he must go through
course of very violent medical treatment. And lastly, ;
mast plainly declare that for any English clergyman t
toll his people at large, that they ought to come to confos
sion, is most seriously to exceed lawful liberty, to incur s
very great responsibility, to do that which he has no war
rant from Scripture or early Church teaching, and to lav
himself open in one respect to the charge of disloyalty
towards the Church of which he is a minister.