make us ever true to Thee,
And true to all that's Thine—
Thy Church, Thy Saints, Thy Sacraments,
Thy Scriptures; may we own
No other Lord, no other rule,
But Thee, and Thine alone.

A. G.

THE CHURCH.

CHAPTER I.

THE CHURCH ON EARTH.

Christus Dilexit Ecclesiam: "Christ loved the Church"[1]—and if we love what Christ loved, we do well.

But three questions meet us:—

(1) What is this Church which Christ loved?

(2) When and where was it established?

(3) What was it established for?

First: What is the Church? The Church is a visible Society under a visible Head, in Heaven, in Paradise, and on Earth. Who is this visible Head? Jesus Christ—visible to the greatest number of its members (i.e. in Heaven and in Paradise), and vicariously represented here by "the Vicar of Christ upon Earth," the Universal Episcopate.

Next: When and where was it established? It was established in Palestine, in the Upper Chamber, on the first Whitsunday, "the Day of Pentecost".

Then: What was it established for? It was established to be the channel of salvation and sanctification for fallen man. God may, and does, use other channels, but, "according to the Scriptures," the Church is the authorized channel.

As such, let us think of the Church on earth under six Prayer-Book names:—

(I) The Catholic Church.
(II) The National Church.
(III) The Established Church.
(IV) The Church of England.
(V) The Reformed Church.
(VI) The Primitive Church.

(I) THE CATHOLIC CHURCH.

The Creeds call it "the Catholic Church" and describe its doctrine as "the Catholic Religion," or the "Catholic Faith". The Te Deum, Litany, and Ember Collect explain this word "Catholic" to mean "the holy Church throughout all the world," "an universal Church," "thy holy Church universal"; and the Collect for the King in the Liturgy defines it as "the whole Church". The "Catholic Church," then, is "the whole Church," East and West, Latin, Greek, and English, "throughout all the world ".[2] Its message is world-wide, according to the terms of its original Commission, "Go ye into all the world".

Thus, wherever there are souls and bodies to be saved and sanctified, there, sooner or later, will be the Catholic Church. And, as a matter of history, this is just what we find. Are there souls to be saved and sanctified in Italy?—there is the Church, with its local headquarters at Rome. Are there souls to be saved and sanctified in Russia?—there is the Church, once with its local headquarters at Moscow. Are there souls to be saved and sanctified in England?—there is the Church, with its local headquarters at Canterbury. It is, and ever has been, one and the same Church, "all one man's sons," and that man, the Man Christ Jesus. The Catholic Church is like the ocean. There is the Atlantic Ocean, the Indian Ocean, the Pacific Ocean: and yet there are not three oceans, but one ocean. The Atlantic Ocean is not the Indian Ocean, nor is the Indian Ocean the Pacific Ocean: they are all together the one universal ocean—"the ocean".

But, after all, is not this a somewhat vague and nebulous conception of "The Church". If it is to go into all the world, how, from a business point of view, is this world-wide mission, in all its grandeur, to be accomplished? The answer is seen in our second name:—

(II) THE NATIONAL CHURCH.

For business and administrative purposes, the world is divided into different nations. For business and practical purposes, the Church follows the same method. The Catholic Church is the channel of "saving health to all nations". As at Pentecost the Church, typically, reached "every nation under heaven," so, age after age, must every nation receive the Church's message. The Universal Church must be planted in each nation—not to denationalize that nation; not to plant another National Church in the nation; but to establish itself as "the Catholic Church" in that particular area, and to gather out of it some national feature of universal life to present to the Universal Head. Thus, a National Church is the local presentment of the Catholic Church in the nation. As Dr. Newman puts it: "The Holy Church throughout all the world is manifest and acts through what is called in each country, the Church Visible".

As such, the duty of a National Church is two-fold. It must teach the nation; it must feed the nation. First: it is the function of the National Church to teach the nation. What is its subject? Religion. It is to teach the nation religion—not to be taught religion by the nation. It is no more the State's function to teach religion to the authorities of the National Church[3] than it is the function of the nation to teach art to the authorities of the National Gallery. Nor, again, is it the function of a National Church to teach the nation a national religion; it is the office of the Church to teach the nation the Catholic religion—to say, in common with the rest of Christendom, "the Catholic religion is this," and none other. Thus, the faith of a National Church is not the changing faith of a passing majority; it is the unchanging faith of a permanent Body, the Catholic Church. Different ages may explain the faith in different ways; different nations may present it by different methods; different minds may interpret it in different lights; but it is one and the same faith, "throughout all the world ".

A second function of the National Church is to feed the nation—to feed it with something which no State has to offer. It is the hand of the Catholic Church dispensing to the nation "something better than bread". When a priest is ordained, the Bishop bids him be "a faithful dispenser of the Word of God, and of His holy Sacraments," and then gives him a local sphere of action "in the congregation where thou shalt be lawfully appointed thereunto".[4] Ideally, this is carried out by the parochial system. For administrative purposes, the National Church is divided into parishes, and thus brings the Scriptures and Sacraments to every individual in every nation in which the Catholic Church is established. It is a grand and business-like conception. First, the Church's mission, "Go ye into all the world"; then the Church's method—planting itself in nation after nation "throughout all the world"; dividing (still for administrative purposes) each nation into provinces; each province into dioceses; each diocese into archdeaconries; each archdeaconry into rural deaneries; each rural deanery into parishes; and so teaching and feeding each unit in each