LITMIR.BIZ

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choking discipline into some region fresh with the mountain breath of faith and love, and not quite barren of "angels' food." The burdened moral sense, so long deluded and abused, reduced to self-conscious dotage by vain penances and vainer promises, flung away all belief in itself, asked leave to lay its freedom down, and went into captivity to Christ. So exclusively did the feeling of the time flow into this channel, that no doctrine which had an ethical groundwork, or attempted to soften in the least the implacable hostility of nature and grace, obtained any success; while every enthusiastic excess of the anti-catholic ideas spread like wildfire. The irreproachable innocence and piety of the Salzburg Gärtner-brüder did nothing to save them from quick martyrdom to their Ebionitish faith; while the atrocities and ravings of the Anabaptists of Münster scarcely sufficed to stop the triumph of their hideous kingdom of the saints. The movement of the brave Zwingli, earlier and more moderate than either Luther's or Calvin's, was easily restrained by them within the narrowest range, whilst the Genevan Reformer, cautious and ungenial, had but to collect his logical fuel, and kindle the terrible fire of his dogma, and it spread from the icy chambers of his own nature and wrapt whole kingdoms in its flames. That men without passion or pathos themselves, who do their work by force of intellect and will, should be successful disseminators of a doctrine that can live in no cool air, only shows how wide was the preparation of mind, and how the coming of this time fulfilled the long desire of nations.

      The first stage, then, of the new development of Christianity was its Puritan period. The natural perdition of man, the radical corruption of his will, the religious indifference of all his states and actions, and the consequent worthlessness of his morality, except for civil uses and social police, constitute the fundamental assumptions of the system. From this basis of despair its doctrine of atonement comes to the rescue. The obedience of Christ is accepted in place of that which men cannot render, and his sacrifice instead of the penalty they deserve. Not, however, for all, but for those alone who may appropriate the deliverance by an act of faith, and present the merits of Christ as their offering to God, with full assurance of their sufficiency. Nothing but a divine and involuntary conversion can generate this faith, which follows no predisposition from the antecedent life, but the inscrutable decree of Heaven. Once transferred from the state of nature into that of grace, the disciple becomes, through the Holy Spirit, a new creature; is conscious of a sacred revolution in his tastes and affections; gives evidence of this by good works, which, now purified in their principle, are no longer unacceptable to God; and knows that, though he is still liable to the sins, he is redeemed from the penalties, of a son of Adam. The Church is the body of the converted, and while the Sacrament of Baptism initiates the candidate, and provisionally secures him, the Communion seals his adoption afterwards; the efficacy of both being conditional on the inner faith of the participant. The intense and unmediated antithesis of nature and grace, and the gulf, impassable except by miracle, between their two spheres, may be regarded as the most characteristic feature of this scheme. Its text-book contains the Pauline Epistles, and opens most readily at the Romans or Galatians; and its favorite writers are Augustine, Luther, Calvin, and Edwards. With vast internal differences in their particular conceptions of Christian truth and of ecclesiastical government, the so-called Evangelical sects retain the impress of their common origin in the dearth of any ethical or æsthetic element in their religion.

      From this alone must have resulted the fact which a plurality of causes has concurred in producing; viz. that the Reformation soon (within a century and a half) reached its apparent limit of extent, and propagated itself only internally by further evolutions of thought. It had taken up and exhausted the class of minds to which it was specially adapted; and after appropriating these, found itself arrested. Under the impulse of a newly-awakened piety men are disposed to feel that they cannot attribute too much to God; and there will always be large numbers who, from the absorbing intensity of religious sentiment, or the dominance of predestinarian theory, or the ill balance of partial cultivation, abdicate all personal power of good in favor of irreversible decrees. But as the tension relaxes or the culture enlarges, the moral instincts reassert their existence; and the monstrous distortions incident to any theory which denies their authority become too repulsive to be borne. Hence a reaction, in which the natural conscience takes the lead, and insists on obtaining that reconciliation with God which has already been conquered for the affections. Men in whom the sense of right and wrong is deep cannot divest themselves of reverence for it as authoritative and divine; nor can they truly profess that it is to them an empty voice, which, venerable as it sounds, they are never able to obey. They know what a difference it makes to them, in the whole peace and power of their being, whether they are faithful or whether they are false; that this difference belongs alike to their state of nature and their state of grace; that it is as little possible to withhold admiration from the magnanimity of the Pagan Socrates as from that of the Christian Paul; and that the sentiment which compels homage to both is the same that looks up with trust and worship to the justice and holiness of God: how, then, can they consent to draw an unreal line of impassable separation between ethical qualities before conversion and the very same qualities after, and abrogate in the one case the moral distinctions which become valid in the other? The two lives—of earth and heaven; the two minds—human and divine; the two states—nature and grace; which it is the impulse of enthusiasm to contrast, it is the necessity of conscience to unite. When Luther first blew up the sacerdotal bridge which had given a path across to the steps of centuries, the boldness of the deed and the inspiration of the time lightened the feet of men, and enabled them to spring over with him on the wing of faith. But when the van had passed, and the more equable and disciplined ranks of another generation were brought to the brink, there seemed a needless rashness in the attempt, and foundations were discovered for a structure based on the rock of nature, and making one province of both worlds. Even Melancthon, long as he yielded to his leader's more powerful will, could not permanently acquiesce in the complete extinction of human responsibility; and vindicated for the soul a voluntary co-operation with divine grace. This semi-Pelagian example rapidly spread; first among the later Lutherans, especially of Brunswick and Hanover; next into the school of Leyden; and finally into the Church and universities of England. Quick to seize the reaction in the temper of the times, the Jesuits put themselves at the head of the same tendency in their own communion; defended against the Jansenists a doctrine of free-will beyond even the limits of Catholic orthodoxy; upheld Molina against Augustine, as among the Protestants Episcopius was gaining upon Calvin. Among patriotic theologians the authority of the Latin Church gave way in favor of the early Christian apologists and Greek Fathers, who knew nothing of the scheme of decrees. Divinity, under the guidance of More and Cudworth, no longer disdained to replenish her oil and revive her flame from the lamp of Athenian philosophy. And the conception of a universal natural law was elaborately worked out by Grotius. As the sixteenth century was the period of dogmatic theology, the seventeenth was that of ethical philosophy; the whole modern history of which lies mainly within that limit and half a century lower; and conclusively attests the decline of a scheme of belief incompatible with the very existence of such a science. When the Protestantism which had produced a Farel, a Beza, and a Whitgift, offered as its representatives Locke and Limborch, Tillotson and Butler, the nature of the change which had come over it declares itself. It was the revolt of moral sentiment against a doctrine that outraged it—the re-development, under new conditions, of the ethical principle which had fallen neglected from the broken seed-vessel of the Catholic faith.

      The second season of the Reformation, though treated now with unmerited disparagement, was not less worthy of admiration than the first. High-Churchmen may be ashamed of an archbishop who proposed a scheme of comprehension; Evangelicals, of a preacher who applauded the Socinians; and Coleridgians, of a theologian who was no deeper in metaphysics than the "Grotian divines"; but neither the Erastianism, the charity, nor the common sense of a Tillotson would be at all unsuitable at this moment to a church openly torn by dissensions and really held together only by dependence on the state. It has been a current opinion, perseveringly propagated by adherents of the Geneva theology, that the spread of Arminian sentiments was equivalent to a religious decline, and concurrent with the growth of a worldly laxity and selfish indifference of character. The allegation is absolutely false. In literature, in personal characteristics, and in public life, the Latitude-men and their associates in belief bear honorable comparison with their more rigorous forerunners. There is not only less of passionate intolerance, but a nobler freedom from an equivocal prudence,

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