History of Rationalism Embracing a Survey of the Present State of Protestant Theology Part 26

[175] For an able refutation of this point, _vid._ Houghton, _Rationalism in the Church of England_, pp. 127-136.

[176] _Essays and Reviews_, p. 54.

[177] Ibid. p. 60.

[178] _Essays and Reviews_, p. 68.

[179] _Replies to Essays and Reviews_, p. 135.

[180] _Essays and Reviews_, p. 120.

[181] Ibid. p. 155.

[182] _Essays and Reviews_, p. 159.

[183] _Essays and Reviews_, pp. 195-196.

[184] Ibid. p. 277.

[185] _Essays and Reviews_, pp. 277-278.

[186] Ibid. p. 278.

[187] _Essays and Reviews_, p. 287.

[188] Ibid. pp. 328-329.

[189] _Essays and Reviews_, p. 446.

[190] _Evangelische Kirchenzeitung_, _Vorwort_, 1862.

[191] _Ecclesiastical Judgments of the Privy Council_, p. 289. Edited by Hon. G. C. Brodrick, and the Rev. W. H. Freemantle. London, 1865. The members of the Queen's Privy Council are as follows: Earls Granville and Lonsdale; Duke of Buccleugh; Marquis of Salisbury; Lords Westbury, Brougham, Cranworth, Wensleydale, St. Leonards, Chelmsford, and Kindsdown; and Right Hons. Lus.h.i.+ngton, Bruce, Wigram, Ryan, Pollock, Romilly, Turner, c.o.c.kburn, Coleridge, Erie, and Wylde.

[192] _Pentateuch and Book of Joshua_, Part I., pp. 49, 51-52. Am.

Edition.

[193] _Pentateuch and Book of Joshua_, Part I., pp. 60, 78, 81, 94, 105, 118, 138, 141, 185.

[194] _Pentateuch and Book of Joshua_, Part II., p. 60.

[195] Ibid. p. 296.

[196] _Pentateuch and Book of Joshua_, Part II., pp. 83, 84, 115.

[197] Ibid. p. 160.

[198] _Pentateuch and Book of Joshua_, Part II., p. 292.

CHAPTER XXII.

ENGLAND CONTINUED: SURVEY OF CHURCH PARTIES.

The Church of England has always been proud of the outward form of unity. Her rigid view of the sin of schism has induced her to submit to great elasticity of opinion and teaching rather than incur the traditional disgrace of open division. But on this very account she has never been free from internal strife. In everything but in name she has been for centuries not one church, but several. Her entire history discloses two tendencies balancing each other, and for the most part reacting to great advantage. The Sacramentalist party represents Romanizing tendencies, and is thoroughly devoted to "the sacramental services and the offices of the church, especially as performed according to the rubric." The Evangelical party is less formal, is in harmony with the Articles, aims to keep up with the acc.u.mulating religious wants of society, and lays stress upon the practical evidences of Christian life. Under these two standards may be ranked all those schools within the pale of the Church which have been growing into prominence since the closing years of the eighteenth century. We will only speak of the most influential parties, remembering, however, that each of them is again subdivided into various sections.

THE LOW CHURCH. Within a short time after the Church of England gave signs of religious awakening in consequence of the rise of the Wesleyan movement, the triumph of evangelical tendencies was complete. "In less than twenty years," says Conybeare, "the original battle-field was won, and the enemy may be said to have surrendered at discretion.

Thenceforward, scarcely a clergyman was to be found in England who preached against the doctrines of the creed. The faith of the church was restored to the level of her formularies."[199] The revival was so thorough that it gave rise to a zealous cla.s.s which was called by its friends the Evangelical Party, but by its enemies the Low Church.

The Low Church had its seat at Cambridge, and was conducted by vigorous theologians, who were encouraged and aided by highly-respected and leading laymen. Attaching new importance to the neglected doctrines, their princ.i.p.al themes were "the universal necessity of conversion,"

"justification by faith," and "the sole authority of Scripture as the rule of faith." They were worthy successors of the old Evangelical party, represented by Milner, Martyn, and Wilberforce. Through their agency there arose in the popular mind a dislike of ecclesiastical landmarks, the state church fell into disrepute, the broadest catholicity received hearty support, and personal piety was the acknowledged test of true religion. In 1828 Lord Russell, the leader of the Reform party, effected the abrogation of the Test Act,--a law which required all officers, civil and military, to receive the sacrament according to the usage of the Established church, and to take an oath against transubstantiation within six months after their entrance into office. The repeal immediately placed Dissenters and Catholics upon the same footing with members of the Established church, and was in itself sufficient to provoke opposition on the part of all who had not united in the evangelical movement. But the antagonism became still more decided when Parliament pa.s.sed the Irish Church Property Act, in 1833, in spite of the determined remonstrances of the bishops. One half of the Irish bishoprics were thereby abrogated, Parliament a.s.suming ecclesiastical authority. The people supported the Parliament, and in some instances public indignation was hurled at the bishops themselves.

The Low Church has always been on the side of popular reform. Not forgetful of its lineal descent from that evangelical spirit which animated Wilberforce, Stephen, Thornton, and Buxton, in their philanthropic labors, it has sought out the population of the factories and mines of England, and addressed itself to the relief of their cramped and stifled inmates. It has reorganized Ragged-Schools, and endeavored to reach all the suffering cla.s.ses of the kingdom. Neither has it been found unmindful of the wants of the heathen world, for no sooner did the Low Church commence its public career than it founded the Church Missionary Society, which has established over one hundred and forty-eight missionary stations, sustains two hundred and sixty-six clergymen, and includes about twenty thousand members.[200] These labors have been abundantly successful, for besides the converted towns on the coast of Africa, "whole districts of Southern India have embraced the faith; and the native population of New Zealand (spread over a territory as large as England) has been reclaimed from cannibalism and added to the church." The same party was chiefly instrumental in establis.h.i.+ng the British and Foreign Bible Society, which has translated the Scriptures into one hundred and fifty languages, and distributes over two millions of copies annually.

The Low Church party was the first to tell England that her population had far outgrown her places of wors.h.i.+p, and it accordingly devised means to remedy the evil. Archbishop Sumner founded the first Diocesan Church Building Society, in 1828; and after becoming Bishop of Chester consecrated more than two hundred new churches. Mr. Simeon of Cambridge had previously set the example of caring for the unchurched population by his personal labors and the outlay of his large private fortune. His name is now like "ointment poured forth" among the inhabitants of Bath, Clifton, Bradford, and other places. The Pastoral Aid Society was founded in 1836, and by its lay and clerical employees, is now ministering to the spiritual wants of over three millions of souls. The Low Churchmen have also established, in needy localities, Sunday Schools, Infant Schools, Lending Libraries, Benefit Societies, Clothing Clubs, and Circles of Scripture Readers. From the ranks of this party have arisen devout and zealous preachers, who, without any great natural endowments, have given their hearts to the work of saving souls.

Hamilton Forsyth, Spencer Thornton, and Henry Fox,--the follower of Henry Martyn to Southern India,--are names which will ever adorn the history of the Church of England.[201]

At the present time the Low Church is leading the van within the Establishment, in all those movements which have the stamp of true piety. It is seeking out the abandoned and homeless wretches in the darkest sinks of London, reading the Bible to them, clothing, finding work, and training them to self-respect. Some of its clergy are among the most gifted and influential in Great Britain, whether at the editor's table, in the pulpit, or on the platform. The lofty position they have lately taken against the inroads of Rationalism ent.i.tles them to the thanks and admiration of Christendom.

Within the Low Church there are two subdivisions. The first is the Recordite party, so called from its organ. It intensifies the doctrines of the Low Church; on justification by faith it builds its view of the worthlessness of morality; on conversion by grace its predestinarian fatalism; and on the supremacy of Scripture its dogma of verbal inspiration. It holds strong Biblical views on the sanct.i.ty of the Sabbath, and both by the pulpit and the press, opposes the secularization of the Lord's day. The other party is sneeringly called the "Low and Slow," and corresponds with a similar faction within the High Church which enjoys the sobriquet of the "High and Dry."

After the evangelical movement had fully taken root there arose an antagonistic tendency; it was the old Sacramentalist party re-a.s.serting itself. Oxford arrayed itself against Cambridge. The views of Laud had always found favor in the former seat of learning, and their adherents felt that the time had now come for their vigorous revival. They directed their opposition equally against Parliamentary usurpation and evangelical liberalism. The centre of the counter-movement was Oriel College, which, under Whately, Hampden, and Thomas Arnold, was already celebrated for its new spirit of free scientific inquiry. Keble, Pusey, Froude, and J. H. Newman, were here a.s.sociated either as fellows or students. Froude recognized the truth of the saying of Vicentius: "_Quod semper, quod ubique, quod ab omnibus creditum est._" He rose above his friends as leader of the whole movement.

The Conference which convened at Hadley, was the first organized demonstration against the evangelical portion of the Low Church. Its initiative act was the adoption of a catechism which contained the views of the High Churchmen, and was the first issue of the celebrated series of Tracts which gave to the new movement the name of Tractarianism. It was published in 1833, and the last of the series, the ninetieth, appeared seven years afterward. Newman and Pusey were the chief writers.

Pusey preached a sermon in 1843 which avowed, with only slight modifications, the doctrine of transubstantiation; in consequence of which he was deposed from preaching to the university for the s.p.a.ce of two years. The Romish church received flattering eulogy from all the High Churchmen or Tractarians. It was represented by them as the embodiment of all that was grand, imposing, and sound in art, poetry, or theology. When Newman went over to its fold, Pusey said of him: "He has been called to labor in another part of the Lord's vineyard." The High Church went so far in its opposition to the Low that many attached to the former felt more attracted to Roman Catholicism than to any form of Protestantism. Accordingly, at the close of 1846, one hundred and fifty clergymen and distinguished laymen had gone over to Popery.

The doctrines of the High Church may be divided into two cla.s.ses: the material, or justification by sacraments; and the formal, or the authority of the church.

While it declares that we are justified by faith, it also holds that we are judged by works. Men are converted by grace, but Christians are regenerated by baptism. The Scriptures are supreme authority, but the "church hath authority in controversies of faith," by virtue of its apostolic descent. The watchwords of the High Church are, therefore, judgment by works; baptismal regeneration; church authority; and apostolical succession. Faith, it claims, does not justify us in and of itself, but simply brings us to G.o.d, who then justifies us by his free grace. Baptism is regeneration; in the New Testament the new birth is always connected with it; we are not born of faith, or of love, or of prayer, but by water and the Spirit. All Tractarians believe in the real presence of Christ, and only differ as to the mode in which he is present. The consecrated elements become really the body and blood of Christ by virtue of the consecrating word, though the change takes place in a spiritual and inexpressible way. Christ is a kind Saviour to those who partake of the sacrament of the Lord's Supper worthily, but a harsh judge to those who do it unworthily.

High Churchmen hold that the Church is a saving inst.i.tution founded by Christ, and continued by apostolical succession. It is the only mediator of salvation in Christ in so far as it is the only dispenser of the means of grace, the only protectress and witness of the truth, and the highest authority in matters of faith and practice. There are three tests of the true Church: _first_, apostolicity, or the divine origin of the Church and its succession of apostles; _second_, catholicity, or the truth in matters of instruction and life communicated through the succession of the apostles, the truth in matters of faith and life as interpreted by Scripture and tradition; and, _third_, autonomy, or the absolute independence and supreme authority of the Church in faith and practice.

Apostolical succession was the first dogma in which all High Churchmen united. Connected with this opinion is the idea that the priesthood is the only mediatorial office between Christ and the congregation. The bishops are the spiritual sons of the apostles, and should be respected for their office' sake; Christ is the Mediator above, but his servant, the bishop, is his image on earth.[202] The Church has authority to forgive sins by the new birth, and to bring souls from h.e.l.l to heaven.[203] Tradition must be respected not less than the Bible itself; the Old and New Testaments are the fountain of the doctrines, and the catholic fathers the channel through which they flow down to us.[204]

The Bible must be explained, not by individual opinion, but by the church; for the Church is its rightful interpreter.

It must be said, in justice to the High Church, that while it attaches great weight to these views it does not discard those really important.

It does not overlook the doctrines maintained by the majority of evangelical Christians. The moderate members of this party, especially, do not hold them as "the basis of their system, but only as secondary and ornamental details. Even against Dissenters they are not rigidly enforced. The hereditary non-conformist is not excluded from salvation.

Foreign Protestants are even owned as brethren, though a mild regret is expressed that they lack the blessing of an authorized church government. Apostolical succession is not practically made essential to the being of a church, but rather cherished as a dignified and ancient pedigree, connecting our English episcopate with primitive antiquity, and binding the present to the past by a chain of filial piety. In the same hands, church authority is reduced to little more than a claim to that deference which is due from the ignorant to the learned, from the taught to the teacher."[205]

Of the general service rendered by the High Churchmen, the same writer says, "Their system gives freer scope to the feelings of reverence, awe, and beauty than that of their opponents. They endeavor, and often successfully, to enlist these feelings in the service of piety. Music, painting, and architecture, they consecrate as the handmaids of religion. Thus they attract an order of men chiefly found among the most cultivated cla.s.ses, whose hearts must be reached through their imagination rather than their understanding.... In the same spirit the writers of this party have contributed to the religious literature of the day many admirable works which under the guise of fiction teach the purest Christianity, and exemplify its bearing in every detail of common life. To the training of childhood especially they have rendered most valuable aid, by thus embodying the precepts of the Gospel. But we need not do more than allude to works so universally known and valued as those of Miss Sewell, Mr. Adams, and Bishop Wilberforce. Again the revival of the High Church party has effected an important improvement among the clergy. Many of these were prejudiced by hereditary dislike against the doctrines and the persons of the Evangelicals, and by this prejudice, were repelled from religion. But under the name of orthodoxy and the banner of High Church, they have willingly received truth against which, had it come to them in another shape, they would have closed their ears and hearts. A better spirit has thus been breathed into hundreds who but for this new movement would have remained as their fathers were before them, mere Nimrods, Ramrods, or Fis.h.i.+ng-rods."[206]

Of all the men engaged in the Tractarian enterprise there was no one in whose religious and personal history a deeper public interest concentrated than in John Henry Newman. His ardent espousal of the High Church cause collected many friends about him at the same time that it organized numerous enemies. But he did not inquire concerning the number of his friends or foes, for he valued sincerity higher than favor or opposition. His previous history was not without incident. Thirteen years before the _Tracts for the Times_ were published, he had been engaged in a controversy concerning baptismal regeneration, in which he defended the evangelical side.[207] Subject to various inner conflicts, and greatly influenced by the party-spirit which ran high, he finally entered the communion of the Roman Catholic Church. His view of the development of Christian doctrine is very favorable to his adopted faith. Development can be applied to anything which has real vital power; it is the key that unlocks the mystery of all growth; any philosophy or policy, Christianity included, requires time for its comprehension and perfection. The highest truths of inspiration needed only the longer time and deeper thought for their full elucidation, for perfection can be reached only by trials and sore conflicts. A philosophy or sect is purer and stronger when its channel has grown deep and broad by the flow of time. Its vital element needs disengagement from that which is foreign and temporary, and its beginning is no measure of its capabilities or scope. At first no one knows what it is or what it is worth, since it seems in suspense which way to go; but notwithstanding this, it strikes out and develops all its hidden world of force. Surrounding things change, but these changes only contribute to its development. Here below, to live is to change, and to be perfect is to have changed often. This is all true of Christianity; the lapse of years, instead of injuring it, has only brought out its power.[208]

These hints furnish a specimen of the ideal robe in which Father Newman clothes Romanism. But it will take a stronger intellect than his to show any harmony between his theory of development and the history of the papacy. He has once more a.s.sumed the pen of the controversialist. In the January number of _Macmillan's Magazine_, 1864, Kingsley, in a review of Froude's History of the reign of Queen Elizabeth, said, "Truth for its own sake has never been a virtue with the Roman clergy. Father Newman informs us that it need not be, and, on the whole, ought not to be; that cunning is the weapon which Heaven has given to the saints wherewith to withstand the brute man's force of the wicked world, which marries and is given in marriage." The venerable Father being thus a.s.sailed has given vent to his indignation by a defense of his life, under the t.i.tle of _Apologia Pro Vita Sua_. It abounds in rare touches of satire; while Kingsley, in his reply, indicates excitement and bitterness.

The younger brother, Francis William Newman, has led a sad and changeful life. It has many features in common with Blanco White, both of whom betray the destructive absence of a positive evangelical faith. In some skeptics there is a strength of will which gives a successful appearance to their cause in spite of all their doubts; but when the will is subjected to the domination of opinion; when religion, whether true or false, is not an appendage but the principle of life, the power of mere sentiment is fully manifested. The younger Newman is an ill.u.s.tration of the position in which one is left when he throws himself into the arms of a false creed.