Now, as to the Economy itself[20], it is founded upon the words of our Lord, "Cast not your pearls before swine;" and it was observed by the early Christians more or less, in their intercourse with the heathen populations among whom they lived. In the midst of the abominable idolatries and impurities of that fearful time, the Rule of the Economy was an imperative duty. But that rule, at least as I have explained and recommended it, in anything that I have written, did not go beyond (1) the concealing the truth when we could do so without deceit, (2) stating it only partially, and (3) representing it under the nearest form possible to a learner or inquirer, when he could not possibly understand it exactly. I conceive that to draw Angels with wings is an instance of the third of these economical modes; and to avoid the question, "Do Christians believe in a Trinity?" by answering, "They believe in only one God," would be an instance of the second. As to the first, it is hardly an Economy, but comes under what is called the "Disciplina Arcani." The second and third economical modes Clement calls lying; meaning that a partial truth is in some sense a lie, as is also a representative truth. And this, I think, is about the long and the short of the ground of the accusation which has been so violently urged against me, as being a patron of the Economy.
[20] Vide [Note F, The Economy].
Of late years I have come to think, as I believe most writers do, that Clement meant more than I have said. I used to think he used the word "lie" as an hyperbole, but I now believe that he, as other early Fathers, thought that, under certain circumstances, it was lawful to tell a lie. This doctrine I never maintained, though I used to think, as I do now, that the theory of the subject is surrounded with considerable difficulty; and it is not strange that I should say so, considering that great English writers declare without hesitation that in certain extreme cases, as to save life, honour, or even property, a lie is allowable. And thus I am brought to the direct question of truth, and of the truthfulness of Catholic priests generally in their dealings with the world, as bearing on the general question of their honesty, and of their internal belief in their religious professions.
It would answer no purpose, and it would be departing from the line of writing which I have been observing all along, if I entered into any formal discussion on this question; what I shall do here, as I have done in the foregoing pages, is to give my own testimony on the matter in question, and there to leave it. Now first I will say, that, when I became a Catholic, nothing struck me more at once than the English out-spoken manner of the Priests. It was the same at Oscott, at Old Hall Green, at Ushaw; there was nothing of that smoothness, or mannerism, which is commonly imputed to them, and they were more natural and unaffected than many an Anglican clergyman. The many years, which have passed since, have only confirmed my first impression. I have ever found it in the priests of this Diocese; did I wish to point out a straightforward Englishman, I should instance the Bishop, who has, to our great benefit, for so many years presided over it.
And next, I was struck, when I had more opportunity of judging of the Priests, by the simple faith in the Catholic Creed and system, of which they always gave evidence, and which they never seemed to feel, in any sense at all, to be a burden. And now that I have been in the Church nineteen years, I cannot recollect hearing of a single instance in England of an infidel priest. Of course there are men from time to time, who leave the Catholic Church for another religion, but I am speaking of cases, when a man keeps a fair outside to the world and is a hollow hypocrite in his heart.
I wonder that the self-devotion of our priests does not strike a Protestant in this point of view. What do they gain by professing a Creed, in which, if their enemies are to be credited, they really do not believe? What is their reward for committing themselves to a life of self-restraint and toil, and perhaps to a premature and miserable death? The Irish fever cut off between Liverpool and Leeds thirty priests and more, young men in the flower of their days, old men who seemed entitled to some quiet time after their long toil. There was a bishop cut off in the North; but what had a man of his ecclesiastical rank to do with the drudgery and danger of sick calls, except that Christian faith and charity constrained him? Priests volunteered for the dangerous service. It was the same with them on the first coming of the cholera, that mysterious awe-inspiring infliction. If they did not heartily believe in the Creed of the Church, then I will say that the remark of the Apostle had its fullest illustration:—"If in this life only we have hope in Christ, we are of all men most miserable." What could support a set of hypocrites in the presence of a deadly disorder, one of them following another in long order up the forlorn hope, and one after another perishing? And such, I may say, in its substance, is every Mission-Priest's life. He is ever ready to sacrifice himself for his people. Night and day, sick or well himself, in all weathers, off he is, on the news of a sick call. The fact of a parishioner dying without the Sacraments through his fault is terrible to him; why terrible, if he has not a deep absolute faith, which he acts upon with a free service? Protestants admire this, when they see it; but they do not seem to see as clearly, that it excludes the very notion of hypocrisy.
Sometimes, when they reflect upon it, it leads them to remark on the wonderful discipline of the Catholic priesthood; they say that no Church has so well ordered a clergy, and that in that respect it surpasses their own; they wish they could have such exact discipline among themselves. But is it an excellence which can be purchased? is it a phenomenon which depends on nothing else than itself, or is it an effect which has a cause? You cannot buy devotion at a price. "It hath never been heard of in the land of Chanaan, neither hath it been seen in Theman. The children of Agar, the merchants of Meran, none of these have known its way." What then is that wonderful charm, which makes a thousand men act all in one way, and infuses a prompt obedience to rule, as if they were under some stern military compulsion? How difficult to find an answer, unless you will allow the obvious one, that they believe intensely what they profess!
I cannot think what it can be, in a day like this, which keeps up the prejudice of this Protestant country against us, unless it be the vague charges which are drawn from our books of Moral Theology; and with a short notice of the work in particular which by our accusers is especially thrown into our teeth, I shall bring these observations to a close.