Transcribed from the 1860 Joseph Masters edition by David Price.  Many
thanks to the British Library for making their copy available.

                          A TRACT FOR THE TIMES.

                                * * * * *





                                THE CHURCH
                                   AND
                               THE CENSUS.


                                * * * * *

                                  BY THE
                         REV. JAMES SKINNER, M.A.

                                * * * * *

                                 LONDON:
                    JOSEPH MASTERS, ALDERSGATE STREET,
                           AND NEW BOND STREET.

                                 MDCCCLX.

                                * * * * *

                                 LONDON:
                    PRINTED BY JOSEPH MASTERS AND CO.,
                            ALDERSGATE STREET.

                                * * * * *




THE CHURCH AND THE CENSUS.


I DESIRE to say what follows, in all earnestness, to my fellow-countrymen
who have been, through GOD’S goodness, baptized into the Church of
England.  I shall be thankful, also, if others will patiently consider
what is here set down.

There can be no question that, in old times, GOD was pleased to set up a
visible token, whereby the world might be convinced of His power and
love.  And this token was also a witness to GOD’S Truth.  No one doubts
that the Jewish Church and nation were the witnesses of GOD; and that
they were His witnesses by His own express appointment.  It is equally
allowed, on all hands, that the Jewish Church and nation failed in their
witness.  They failed—not because the need of witnessing had been taken
away; or their authority to witness had been loosened.  But they failed,
because, having the power of choice free—to stand by GOD or to desert
Him, they chose to desert Him.  They failed, because they chose to blind
themselves to the need of witnessing.  They failed, because they chose to
set at nought that authority to witness with which they had been clothed.
GOD’S law of always having His witness did not fail.  The very failure of
the Jewish Church and nation, in the place of witness, _was_ a witness.
The Jewish Church and nation could desert its place of witness.  It could
prefer its own will to GOD’S will.  It could prefer the will of the
people to the will of GOD.  It could prefer the kingdom of this world to
the kingdom of Heaven.  And it _did_ prefer its own will, and the will of
the people, and the kingdom of this world.

Look at the prophecy of Hosea, and what is there said of all Israel in
the name of Ephraim.  Read the seventh chapter.  The Prophet is reproving
the sins of the princes, and the great men of Israel.  “All their kings
are fallen.”  The flame of civil discord has spread, and dried up the
sources of legitimate authority among them.  An anarchy of eleven years,
after the death of Jeroboam II., has terminated in the assassination of
Zachariah and his successors Shallum and Pekahiah.  “And yet there is
none among them that calleth unto Me,” saith the LORD.

And then, he denounces judgment against the people in the mass, for their
hypocrisy and unfaithfulness.  Whereas, by GOD’S institution, they were a
peculiar people,—witnesses for GOD, and separate from the world, “they
have mixed themselves among the people,”—that is, among the idolaters of
the land,—they are “as a cake not turned,” as a cake baked only on one
side; serving GOD by halves, halting between two masters; worshipping GOD
a little, and worshipping idols a little, and worshipping nothing much.
And so, as a consequence, what must have followed, _did_ follow.  The
Syrians, in the time of Jehoahaz, reduced them to great straits.  They
had but fifty horsemen and ten chariots, and ten thousand footmen. {5}
They were “made like the dust by threshing.”  Shortly after, in the days
of Menahem, they became tributaries to Pul, king of Assyria. {6}  And at
length they were carried away captive bodily by Shalmaneser.

Now, all this has a forcible application to a spiritual state of things,
and sets forth the condition of the Church in the world, as at other
times, so especially at this time in which we live.

Ephraim is the witness of GOD—testifying GOD’S Truth,—bearing GOD’S
commission—appointed in the world to win and attract the people,—to draw
them upward, far above worldly measures of things to the divine measure
of things—to the things which shall be in the eternal Future, and to the
fixed and unchangeable will of GOD, on which that eternal Future stands.
But “Ephraim hath mixed himself” with the people,—he has “learned their
inventions,”—he has adapted his witness to their demands,—he has lowered
his standard of GOD’S appointment to the people’s standard of human
construction.  So that GOD’S teaching and man’s teaching have become
confused and indifferently accepted, and they who have fallen into grave
errors of faith are in no sense differently esteemed from those who have
maintained the truth as revealed by GOD, and as witnessed by the Church
in every land, in every age, by every tongue.

And so, the spiritual Ephraim, who was set up for a witness to the truth,
has become “a cake not turned,” a half-equipped soldier in the fight,
with but half a heart to his Master’s service.

What is the occasion which now presses?  While many of us are praising
GOD in grateful love for His unspeakable mercy in vouchsafing us His
Truth—His determinate and fixed Truth—in which alone souls are saved—His
Truth, as divinely committed to the Church “the pillar and ground of the
Truth,”—and handed down from age to age in every land,—His Truth as
mercifully retained and maintained in the Prayer Book of the Church of
England,—set forth with categorical precision in the three Creeds of
universal Christendom, and expanded and applied in the offices of Holy
Baptism and the Communion of the Body and Blood of CHRIST—while we are
keeping solemn festival to the Glory of GOD, and the power of His Truth,
the “religious world” is exciting itself with vexing hopes and fears
about the decennial Census which the State is about to take of the
religious condition of the country.

I do not believe that this question excites churchmen, or that they care,
except as a matter of political justice, what becomes of it.  For
themselves they know what they are, and where they stand, and in Whom
they trust.  And they are “ready always to give an answer to every man
that asketh them a reason of the hope that is in them.”  With no
“uncertain sound,” or doubting heart, but with plainness and boldness, as
Christian men and women, “standing fast in one spirit, with one mind
striving together for the faith of the Gospel, and nothing terrified by
their adversaries.” {8}

But it is a question full of importance, because of the evidence which it
draws out of the condition of men’s minds among whom we live, and because
of the lesson which that evidence reads to ourselves.

I do not enter upon the question whether it is right or wrong for the
state to ask people about their religion.  My own conviction is that,
under the distracting circumstances of religion in this country, it would
be better and wiser for the state to abstain.  And yet in common sense
the state may as well demand information as to my religious profession,
as in respect of my age or worldly calling.  But the question having been
raised, what is this evidence which it has brought to light, and which I
say is so grave in its results?  There is a vehement, almost a
_passionate_ resistance of the proposition, that men should give an
account of their faith.

It is true that JESUS CHRIST, the very Saviour and Redeemer of our souls,
has said, “Whosoever shall confess Me _before men_, him will I confess
also before My FATHER which is in heaven; and whosoever shall deny Me
_before men_, him will I also deny before My FATHER which is in heaven.”
{9a}  But people on all sides are saying, “not so—not before
men,—religion is a private and secret matter between GOD and me.”

It is true that holy David declared that “he would _speak_ even before
kings and not be ashamed,” {9b} that S. John Baptist “confessed and
denied not, but confessed;” {9c} that S. Paul, for himself, “continued
_witnessing_ to small and great,” {10a} and in the name of all Christians
laid it down that “we believe and _therefore speak_,” {10b} and that
“every _tongue_ should confess.” {10c}  But people on all sides are
saying, “Not so—not confess, not witness, not speak,—any other test you
please; number us as we sit here or stand there; but do not ask us to
speak.  We prefer to take our place with the ‘chief rulers who believed,
but did not confess;’—we believe, but do not ask us to confess.”

And this resistance has two sides—one political, and the other
quasi-religious.

Political men resist, because they say the Church of England holds them,
and yet does _not_ hold them.  It holds them politically, gives them, if
they demand it, baptism, or communion, or churching, or burial.  Yet it
does _not_ hold them because they object to her services, and usages, and
prefer preachers of their own, and _other_ doctrines than hers.  “We are
Churchmen,” say these people, “in one sense, though not in another; and
therefore we prefer not to define ourselves at all.  We go to ‘meeting,’
but we have not parted final company with the Church.  And as
excommunication can alone sever the bond between us, we are glad that
excommunication is now unknown.”

Such is one side of the opposition to the notion of defining their faith.
How shall they define it?  Once perhaps when the Catechism was fresh upon
the soft and docile mind of their childhood they might have been able,
but now that is a mere reminiscence.  They know not to-day what they may
believe to-morrow.  Meantime they will hold on to the Church as to a
secular institution, and do what they can to secularize it.  It will
become more useful and less mischievous in their opinion, just as men
cease to regard it as a “witness” for the glory of GOD, and a training
school for the salvation of souls.

The other side of the same opposition has more appearance of religious
feeling about it.  Men object to define their faith, because really and
conscientiously they _have_ no faith which they _can_ define.  “False
shame,” “procrastination,” “self-distrust in honourable minds,” (as it
has been mischievously called, {11}) “consciousness of imperfection,”
such are the pleas with which they indulgently flatter themselves.  They
are not yet ripe for any “visible Church;” so they ignorantly and
complacently express it; they mean to wait; they are not unchristian
because they dare not make choice of a denomination _yet_.  Surely not.
By and by will be time enough.  They will make a profession some day
though not now.

When I hear on every side as I mix with my fellow men, and read in every
newspaper, as I strive to note down the voice of the public press as it
gains upon the popular mind, such sentiments as these, I am bound to say
that if this be not spiritually the reproduction of the picture of
Ephraim, as Hosea drew it in the days of Israel’s apostasy, and as such,
if it be not the accomplishment among ourselves of a prophetic
announcement which spiritually concerned the Church of CHRIST, I know not
where to find a prophecy fulfilled.  “Ephraim he hath mixed himself among
the people: Ephraim is a cake not turned.  Strangers have devoured his
strength, and he knoweth it not; yea, grey hairs are here and there upon
him; yet he knoweth not.” {12}

I will now presume to say something in the presence of this calamity
which afflicts the Church of CHRIST in England.

I.  First, I will say that as Truth is one and indivisible, so your faith
as English Churchmen, with the Cross of CHRIST upon your foreheads,—and
the bond of the “Apostles’ doctrine and fellowship” in your hearts,—and
the Prayer Book with its Catholic witness in your hands, is fixed, and
easily defined.

It is fixed, because otherwise it could not be the Truth.  And you
possess that which is fixed, because otherwise that which you possess
could not be true.  The Church of GOD is “the pillar and ground of the
Truth;” {13} and you have the Truth from the Church of GOD.

The Church of GOD does not create the Truth.  The Church of GOD does not
even give force and power to the Truth.  But the Church of GOD is the
depositary of the Truth.  The Church of GOD has the Truth to keep, and to
maintain, and to hand down.  The Church of GOD is the orb, out of which
the glorious light of the Truth shines and overspreads the earth.  The
Church of GOD is the candlestick which holds the light.  The Church of
GOD is the pillar on which the proclamation of the Truth is written, and
held up and heralded through the world.  You learn truth from that
pillar.  And that pillar is the Church of GOD?

What Church of GOD?  The one Holy Catholic and Apostolic Church of GOD.
The same which delivered the “decrees of the Apostles and elders at
Jerusalem:” {14} the same which confounded Arius at Nicæa: the same which
overwhelmed Nestorius at Ephesus: the same which silenced Macedonius at
Constantinople: the same which vanquished Eutyches at Chalcedon:—the one
Holy Church throughout the world.

2.  Next, I desire to lay down this—that, contrary to what the advocates
of a religious census seem to imply—truth and numbers have no relation
one to the other, unless it be that truth is with the few.  The greatest
number of mankind is yet in darkness and error; as S. John says, “the
world lieth in wickedness.”

All GOD’S Word testifies that, compared with the many who forsake the
truth, or who never accept it, or who deny it and lose its fruits, those
who receive it, and live by it, and enter into its reward, are few.  Of
all the world at the time of the Flood only eight persons were worthy to
be rescued.  Among all the guilty families in the cities of the plain,
only Lot’s escaped destruction.  Of all the six hundred thousand Hebrews
delivered out of Egypt, though blessed with the same miracles, conducted
by the same Guide, and nourished by the same Manna, two only entered the
promised land.  In the taking of Jericho, of all the houses in the city
only the harlot Rahab’s was spared.  Of all the thirty and two thousand
soldiers of Gideon, but three hundred were found worthy to contend for
the LORD.  And so, of all those olive berries and clusters of grapes set
forth by the Prophet to describe the called of GOD,—there shall be saved
only “as the shaking of the olive tree, and as the gleaning grapes, when
the vintage is done.” {15}

Therefore Religion is not for show, but for reality.  GOD is for Truth,
and not for numbers.  And they who are truly wise must be content, as the
Apostles of old were content, to have numbers against them, if so it be,
and to pass in turn through good and evil report, in the honest and
simple defence of what is true.

This facing of the Truth against numbers is a necessity.  And if you seek
to shun it, you are sure nevertheless to encounter it; and with all the
more roughness, for your efforts to escape it.  If you side with the
multitude, you will probably be magnified by those who are in the wrong.
But you will hardly escape being censured by those who are in the right.
And their commendation, if it makes less noise, has more value.

You must not be dismayed, therefore, because the world is against you.
You must not begin a course of action because it is popular; nor must you
abandon a course of action because it is decried.  Look to what pleases
GOD, not to what will please the multitude.  And then you will do what is
right.  You will be wise for GOD.  And GOD is over all.

3.  Once more.  No earnest mind can entertain the thought of what is
passing among us, without feeling that these are sifting times.  Times of
division, when errors abound, are always times of sifting; times in which
GOD is trying what men are made of; whether they are corn or chaff, gold
or dross, wheat or tares.

Ephraim is “a cake not turned.”  But who are guilty?  “I will sift the
House of Israel,” saith the LORD, “as corn is sifted in a sieve, yet
shall not the least grain fall upon the earth.”  {17a}  This is the one
comfort in the midst of so much sorrow.  Whosoever is true grain, shall
not be lost.  See to it, then, that each soul among you is _true grain_.

GOD is sifting your sincerity by the errors which He suffers to compass
you about.  “I hear there are divisions among you, and I believe it,”
says the Apostle, “for there _must_ be heresies among you, that they
which are approved may be made manifest.” {17b}  And your stability He is
sifting—whether or not you are as Reuben, “unstable as water,” weak, and
soft, and yielding, and inconstant.  And your zeal, and your knowledge,
and your love,—He is sifting all these, in this your day of probation.

You have had great gifts at GOD’S Hand, unspeakable opportunities of
knowing Him and His Truth—the Word of GOD, the witness of the Church, and
the “Spirit leading you into all Truth” through the ordained means of
grace—through Sacraments and Prayer.  How is it with you?  Are you yet
“men” in knowledge, with the “full assurance of understanding to the
acknowledgment of the mystery of GOD, and of the FATHER, and of CHRIST,
in Whom are hid all the treasures of wisdom and knowledge.” {18a}  Or are
you “children in understanding,” “tossed to and fro and carried about
with every wind of doctrine by the sleight of men, and cunning craftiness
whereby they lie in wait to deceive?” {18b}

Now is the test of your weakness or of your strength.  Now it will be
seen _who_ is possessed by that enervated and timid spirit which inspires
so many faltering hearts, and directs so many enfeebled wills, in this
day of conflict for the Church of GOD.

And, above all, your love is being sifted.  Is your hold upon the Church
and her teaching “rooted and grounded in love?”  GOD is trying your
_love_—your love to Himself, to CHRIST, to the Truth.  The head is not a
casket in which Truth can safely lie enshrined.  It is soon stolen from
thence.  But, if you have lodged it in the heart, and embedded it there
in folds of love, men may take out your heart, but out of your heart they
cannot take the Truth.

It is for want of love that so many men among us are cowards,—that so
much is sacrificed to the first appearance of danger,—that so much is
offered up to expediency, to popularity, to success.  The world is a
worshipper of success.  But the world has no love for the Truth.  The
world knows nothing of the blessed joy of undergoing persecution and
danger, and making ventures, for the Truth’s sake.  And so, as “Ephraim
has mixed himself” with the world, he is as “a cake not turned,” and
“strangers have devoured his strength,” in this age of concession and
falling away.

But what says “He Who sitteth upon the throne?”  “He that overcometh
shall inherit all things.” {19}  But the “fearful” or cowardly, (the
_δειλοὶ_,) and the unfaithful or “unbelieving” (the _ἄπιστοι_,) the
deserters who fall off from want of faith and patience, what of them?
“they shall have their part with murderers, and whore-mongers, and
idolaters, and liars, in the lake which burns with fire and brimstone,
which is the second death.” {20a}

And what says the Apostle?  When love is perfect {20b} then we have
“boldness in the _crisis_,” or judgment, or trial, of faith; and “love
casts out fear.”  And fear is the parent of all unlawful concessions.

We owe the Truth an external service as well as an internal devotion.
And they have no love for the Truth who withhold an external service.
The faith of the heart will no more avail without the confession of the
mouth, than the confession of the mouth will avail without the faith of
the heart.

If it be enough for CHRIST that you know Him, though you confess Him not
before men, it will also be enough for you that He knows you, though, at
the last, He confess you not before men.  It is not enough to say, “I
hold the Truth in my heart, but I am silent before the world.”  And,
therefore, CHRIST does _not_ say, “he that confesseth Me in his heart;”
but CHRIST says, “he that confesseth Me _before men_.”  They are vital
words, these words of CHRIST.  Lay them up in your hearts, and live by
them.  Hear them at length.  “Whosoever shall confess Me before men, him
will I confess also before My FATHER Which is in Heaven.  But whosoever
shall deny Me before men, him will I also deny before My FATHER Which is
in Heaven.  Think not that I am come to send peace on earth, I came not
to send peace but a sword.  For I am come to set a man at variance
against his father, and the daughter against her mother, and the
daughter-in-law against her mother-in-law, and a man’s foes shall be they
of his own household.  He that loveth father or mother more than Me is
not worthy of Me; and he that loveth son or daughter more than Me is not
worthy of Me.  And he that taketh not his cross and followeth after Me is
not worthy of Me.  He that findeth his life shall lose it, and he that
loseth his life for My sake shall find it.” {21}




POSTSCRIPT.


WHILE these pages are passing through the press, the Government has
yielded the point at issue.  It has yielded, against its own convictions.
It has yielded to pressure,—and to pressure from those whom it considers
wrong-headed, and unreasonable, and unjust.

The Government believed and declared that it was fair, and right, and
just, and necessary “for legislative purposes,” that the people of
England should _confess_ the religious profession which they make—each
man his own.  The Government still believes in the fairness, and justice,
and necessity of such a declaration.  But, because some persons object to
it, on the ground that no man ought to be asked what his religion is, or
whether he has any religion at all, and because those persons have
political influence, the Government has yielded its convictions to those
persons.

The Government loves its convictions a little.  It loves political
influence much.  And so, this has come out clear—whatever is just, and
fair, and right, and even necessary for “legislative purposes,” has no
chance of prevailing in the counsels of Government, unless, _first_, the
political influence of the Government shall be secured.  If on the side
of injustice, and unfairness, and the entanglement and perversion of
legislation, there should be political influence, that will be the side
of the Government.  Evil consequences in the future are nothing.  Present
place and present power are everything.

I think this ought to be a lesson to Churchmen not to put faith in
Governments.  The Church can never lose by any measures which are just,
and fair, and straightforward, and open.  And, therefore, the Church had
nothing to lose from the “religious profession” clause of the Census
Bill.  But as Governments do not bind themselves to keep their faith, and
are always ready to sacrifice their convictions of justice to their lust
of power, the Church must have no trust in Governments.

The object of this tract is not affected by the weak and pitiful conduct
of the Government.  It never was my object to defend the “religious
profession” clause.  I have said that, considering the religious
distractions of this country, I think it would be wiser for the
Government to leave the religious profession of the people alone.  And I
say so still.  Never to have proposed a Census of religious opinions at
all would have been wise.  But, to have proposed it—to have stoutly
maintained the justice of it—to have asserted the necessity of it for
equitable legislation,—and then, to have withdrawn it to satisfy an
unreasoning handful of Dissenters, who make themselves heard in the House
of Commons, is not to be characterized by any negative form of judgment.
This is not simply want of wisdom.  It is more like that moral imbecility
which, in men whom GOD has burdened with a high trust, is really a crime.

The object of this tract remains.  And therefore, notwithstanding the
course which the Government has taken, I send it forth to effect that
object, as opportunity shall be found.  I ask my countrymen and
countrywomen—Christian men and women—simply to consider, as in the
presence of GOD, these two appalling facts, which the discussion of the
Census Bill has forced to the surface, in this day of _Crisis_ for the
Truth.

1.  That thousands of baptized souls in England are content to believe
nothing in particular.

2.  That thousands more who protest that they _do_ believe something in
particular, protest also that they cannot “confess” that something
“before men.”

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FOOTNOTES.


{5}  2 Kings xiii. 7.

{6}  2 Kings xv. 19.

{8}  Phil. i. 27, 28.

{9a}  S. Matt. x. 32.

{9b}  Ps. cxix. 46.

{9c}  S. John i. 20.

{10a}  Acts xxvi. 22.

{10b}  2 Cor. iv. 13.

{10c}  Phil. ii. 11.

{11}  See _Daily News_ of May 11, 1860.

{12}  Hosea vii. 9.

{13}  1 Tim. iii. 15.

{14}  Acts xv.

{15}  Isa. xxiv. 13.

{17a}  Amos ix. 9.

{17b}  1 Cor. xi. 19.

{18a}  Col. ii. 2.

{18b}  Eph. iv. 14.

{19}  Rev. xxi. 7.

{20a}  Rev. xxi. 8.

{20b}  1 S. John iv. 17, 18.

{21}  S. Matt. x. 32–39.