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has been said, not essential. They might probably once have been settled in a sense altogether favourable to Episcopalianism. Hooker may have been right in thinking that there were in his time circuimstances which made it essential that they should be settled in this sense, though the points in themselves were not essential. But by the very fact of the settlement not having then been effected, of the breach having gone on and widened, of the Nonconformists not having been amicably incorporated with the Establishment but violently cast out from it, the circumstances are now altogether altered. Isaac Walton, a fervent Churchman, complains that “the principles of the Nonconformists grew at last to such a height and were vented so daringly, that, besides the loss of life and limbs, the Church and State were both forced to use such other severities as will not admit of an excuse, if it had not been to prevent confusion and the perilous consequences of it.” But those very severities have of themselves made union on an Episcopalian footing impossible. Besides, Presbyterianism, the popular authority of elders, the power of the congregation in the management of their own affairs, has that warrant given to it by Scripture and by the proceedings of the early Christian Churches, it is so consonant with the spirit of Protestantism which made the Reformation and which has great strength in this country, it is so predominant in the practice of other Reformed Churches, it was so strong in the original Reformed Church of England, that one cannot help doubting whether any settlement which suppressed it could have been really permanent, and whether it would not have kept appearing again and again, and causing dissension.
Well, then, if culture is the disinterested endeavour after man's perfection, will it not make us wish to cure the provincialism of the Nonconformists, not by rendering Churchmen provincial along with them, but by letting their popular church-discipline, formerly present in the national Church and still present in the affections and practice of a good part of the nation, appear in the national Church once more; and thus to bring Nonconformists into contact again, as their greater fathers were, with the main stream of national life? Why should not a Presbyterian Church, based on this considerable and important, though not essential principle, of the congregation's share in the church-management, be establishe:1, with equal rank for its chiefs with the chiefs of Episcopacy, and with admissibility of its ministers, under a revised system of patronage and preferment to benefices,—side by side with the Episcopal Church, as the Calvinist and Lutheran Churches are established side by side in France and Germany? Such a Presbyterian Church would unite the main bodies of Protestants who are now separatists; and separation would cease to be the law of their religious order. And thus,—through this concession on a really considerable point of difference,-that endless splitting into hole-and-corner churches on quite inconsiderable points of difference, which must prevail so long as separatism is the first law of a Nonconformist's religious existence, would be checked. Culture would then find a place among English followers of the popular authority of Elders, as it has long found it among the followers of Episcopal jurisdiction. And this we should gain by merely recognising, regularising, and restoring an element which appeared once in the reformed national Church, and which is considerable and national enough to have a sound claim to appear
there still. So far, then, is culture from making us unjust to the Nonconformists because it forbids us to worship their fetishes, that it even leads us to propose to do more for them than they themselves venture to claim. It leads us, also, to respect what is solid and respectable in their convictions. Not that the forms in which the human spirit tries to express the inexpressible, or the forms by which man tries to worship, have or can have, as has been said, for the follower of perfection, anything necessary or eternal. If the New Testament and the practice of the primitive Christians sanctioned the popular form of church-government a thousand times more expressly than they do, if the church since Constantine were a thousand times more of a departure from the scheme of primitive Christianity than it can be shown to be, that does not at all make, as is supposed by men in bondage to the letter, the popular form of church-government alone and always sacred and binding, or the work of Constantine a thing to be regretted.
What is alone and always sacred and binding for
man is the making progress towards his total perfection; and the machinery by which he does this varies in value according as it helps him to do it. The planters of Christianity had their roots in deep and' rich grounds of human life and achievement, both Jewish and also Greek; and had thus a comparatively firm and wide basis amidst all the vehement inspiration of their mighty movement and change. By their strong inspiration they carried men off the old basis of life and culture, whether Jewish or Greek, and generations arose who had their roots in neither world, and were in contact therefore with no full and great stream of human life. If it had not been for some such change as that of the fourth century, Christianity might have lost itself in a multitude of hole-and-corner churches like the churches of English Nonconformity after its founders departed; churches without great men, and without furtherance for the higher life of humanity. At a critical moment came Constantine, and placed Christianity—or let us rather say, placed the human spirit, whose totality was endangered,—in contact with the main current of human life. And his work was justified by its fruits, in men like Augustine and Dante, and indeed in all the great men of Christianity, Catholics or Protestants, ever since.
And one may go beyond this. M. Albert Réville, whose religious writings are always interesting, says that the conception which cultivated and philosophical Jews now entertain of Christianity and its Founder, is probably destined to become the conception which
Christians themselves will entertain. Socinians are fond of saying the same thing about the Socinian conception of Christianity. Now, even if this were true, it would still have been better for a man, during the last eighteen hundred years, to have been a a Christian and a member of one of the great Christian communions, than to have been a Jew of a Socinian; because the being in contact with the main stream of human life is of more moment for a man's total spiritual growth, and for his bringing to perfection the gifts committed to him, which is his business on earth, than any speculative opinion which he may hold or think he holds. Luther--whom we have called a Philistine of genius, and who, because he was a Philistine, had a coarseness and lack of spiritual delicacy which have harmed his disciples, but who, because he was a genius, had splendid flashes of spiritual insight, -Luther says admirably in his Commentary on the Book of Daniel: "A God is simply that whereon the human heart rests with trust, faith, hope, and love. If the resting is right, then the God too is right: if the resting is wrong, then the God too is illusory.” In other words, the worth of what a man thinks about God and the objects of religion depends on what the man is; and what the man is, depends upon his having more or less reached the measure of a perfect and total man.
Çulture, disinterestedly seeking in its aim at perfection to see things as they really are, shows us how worthy and divine a thing is the religious side in man, though it is not the whole of man.
But while recog