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that the people of the United States issues from this class, and reproduces its tendencies,-its narrow conception of man's spiritual range and of his one thing needful. From Maine to Florida, and back again, all America Hebraises. Difficult as it is to speak of a people merely from what one reads, yet that, I think, one may without much fear of contradiction say. I mean, when in the United States any spiritual side in man is wakened to activity, it is generally the religious side, and the religious side in a narrow way. Social reformers go to Moses or St. Paul for their doctrines, and have no notion there is anywhere else to go to ; earnest young men at schools and universities, instead of conceiving salvation as a harmonious perfection only to be won by unreservedly cultivating many sides in us, conceive of it in the old Puritan fashion, and fling themselves ardently upon it in the old, false ways of this fashion, which we know so well, and such as Mr. Hammond, the American revivalist, has lately at Mr. Spurgeon's Tabernacle been refreshing our memory with.
Now, if America thus Hebraises more than either England or Germany, will any one deny that the absence of religious establishments has much to do with it? We have seen how establishments tend to give us sense of a histori cal life of the human spirit, outside and beyond our own fancies and feelings; how they thus tend to suggest new sides and sympathies in us to cultivate ; how, further, by saving us from having to invent and fight for our own forms of religion, they give us leisure and calm to steady our view of religion itself, the most overpowering of objects, as it is the grandest,--and to enlarge our first crude notions of the one thing needful. But, in a serious people, where every
one has to choose and strive for his own order and discipline of religion, the contention about these non-essentials occupies his mind. His first crude notions about the one thing needful do not get purged, and they invade the whole spiritual man in him, and then, making a solitude, they call it heavenly peace.
I remember a Nonconformist manufacturer, in a town of the Midland counties, telling me that when he first came there, some years ago, the place had no Dissenters; but he had opened an Independent chapel in it, and now Church and Dissent were pretty equally divided, with sharp contests between them. I said that this seemed a pity. A pity ? cried he; 'not at all! Only think of all the zeal and activity which the collision calls forth !' 'Ah, but, my dear friend,' I answered, 'only think of all the nonsense which you now hold quite firmly, which you would never have held if you had not been contradicting your adversary in it all these years !' The more serious the people, and the more prominent the religious side in it, the greater is the danger of this side, if set to choose out forms for itself and fight for existence, swelling and spreading till it swallows all other spiritual sides up, intercepts and absorbs all nutriment which should have gone to them, and leaves Hebraism rampant in us and Hellenism stamped out.
Culture, and the harmonious perfection of our whole being, and what we call totality, then become quite secondary matters. And even the institutions, which should develop these, take the same narrow and partial view of humanity and its wants as the free religious communities take. Just as the free churches of Mr. Beecher or Brother Noyes, with their provincialism and want of centrality, make mere Hebra.sers in religion, and not perfect men, so the university of Mr. Ezra Cornell, a really noble monument of his munificence, yet seems to rest on a misconception of what culture truly is, and to be calculated to produce miners, or engineers, or architects, not sweetness and light.
And, therefore, when Mr. White asks the same kind of question about America that he has asked about England, and wants to know whether, without religious establishments, as much is not done in America for the higher national life as is done for that life here, we answer in the same way as we did before, that as much is not done. Because to enable and stir up people to read their Bible and the newspapers, and to get a practical knowledge of their business, does not serve to the higher spiritual life of a nation so much as culture, truly conceived, serves; and a true conception of culture is, as M. Renan's words show, just what America fails in.
To the many who think that spirituality, and sweetness, and light, are all moonshine, this will not appear to matter much ; but with us, who value them, and who think that we have traced much of our present discomfort to the want of them, it weighs a great deal. So not only do we say that the Nonconformists have got provincialism and lost totality by the want of a religious establishment, but we say that the very example which they bring forward to help their case makes against them; and that when they triumphantly show us America without religious establishments, they only show us a whole nation touched, amidst all its greatness and promise, with that provincialism which it is our aim to extirpate in the English Nonconformists.
But now to evince the disinterestedness which culture teaches us. We have seen the narrowness generated in Puritanism by its hole-and-corner organisation, and we propose to cure it by bringing Puritanism more into contact with the main current of national life. Here we are fully at one with the Dean of Westminster; and, indeed, he and we were trained in the same school to mark the narrowness of Puritanism, and to wish to cure it. But he and others seem disposed simply to give to the present Anglican Establishment a character the most latitudinarian, as it is called, possible ; availing themselves for this purpose of the diversity of tendencies and doctrines which does undoubtedly exist already in the Anglican formularies; and then they would say to the Puritans : 'Come all of you into this liberally conceived Anglican Establishment.' But to say this is hardly, perhaps, to take sufficient account of the course of history, or of the strength of men's feelings in what concerns religion, or of the gravity which may have come to attach to points of religious order and discipline merely. When Mr. White talks of 'sweeping away the whole complicated iniquity of Government Church patronage,' he uses language which has been forced upon him by his position, but which is devoid of all real solidity. But when he talks of the religious communities which have for three hundred years contended for the power of the congregation in the management of their own affairs,' then he talks history; and his language has behind it, in my opinion, facts which make the latitudinarianism of our Broad Churchmen quite illusory.
Certainly, culture will never make us think it an essential of religion whether we have in our Church discipline 'a popular authority of elders,' as Hooker calls it, or whether we have Episcopal jurisdiction. Certainly, Hooker himself did
not think it an essential; for in the dedication of his Ecclesiastical Polity, speaking of these questions of church-discipline which gave occasion to his great work, he says they are, 'in truth, for the greatest part, such silly things, that very easiness doth make them hard to be disputed of in serious manner.' Hooker's great work against the impugners of the
' order and discipline of the Church of England was written (and this is too indistinctly seized by many who read it), not because Episcopalianism is essential, but because its impugners maintained that Presbyterianism is essential, and that Episcopalianism is sinful. Neither the one nor the other is either essential or sinful, and much may be said on behalf of both. But what is important to be remarked is, that both were in the Church of England at the Reformation, and that Presbyterianism was only extruded gradually. We have mentioned Hooker, and nothing better illustrates what has just been asserted than the following incident in Hooker's own career, which every one has read, for it is related in Isaac Walton's Life of Hooker, but of which, probably, the significance has been fully grasped by very few of those who have read it.
Hooker was through the influence of Archbishop Whitgift appointed, in 1585, Master of the Temple ; but a great effort had first been made to obtain the place for a Mr. Walter Travers, well known in that day, though now it is Hooker's name which alone preserves his. This Travers was then afternoon-lecturer at the Temple. The Master whose death made the vacancy, Alvey, recommended on his deathbed Travers for his successor. The Society was favourable to Travers, and he had the support of the Lord Treasurer Burghley. Although Hooker was appointed to the Master