Pagina-afbeeldingen
PDF
ePub

into subserviency to our particular interests and aims as such, as though God were concerned, in all the revolutions of the age, only to play into our hands, and were pleading the cause of American politics, American opinions, &c., as such, against all the rest of the world. In religion, for instance, we have no right to assume that all the truth of universal Christianity is gathered. up into our particular sect or system, Methodism, Puritanism, or any other like narrow interest, and that all variant systems, past or present, are to the same extent false, needing simply to be perfected by an unreserved translocation over to our ecclesiastical camp. All such pedantry is ridiculous, and directly at war at the same time with the true sense and meaning of the age. The first condition, we may say, for understanding or fulfilling our duty is, that it should be fully laid aside. So in the case of literature, science, and philosophy in general.

3. As the present course of things invites to wide and com. prehensive thinking, so it is also eminently suited to confound and put to shame all narrow theories and schemes. Mere insular traditions must give way; not only such as belong to the old world, Germany, France, England, &c., but those also which have already begun to assert their tough life in the new. The idea that the form of existence which is to rule the world hereafter, is at hand here, as a given fact, in some corner or section of America, under this or that phase of thought and life, however it may have been able to keep itself in countenance heretofore, is in a fair way now of being effectually put to rest. Outward formulas, hereditary notions, mechanical stereotype rules of any sort whatever, will not answer for the time that is now at hand. Only living intellect and waking will, may be expected to carry with them any force.

4. And still the revolution which is coming will not be radical, in such a way as to break with past history. In bursting the bonds of particular forms and traditions, it will yet seek to incorporate into itself the sense of the universal past. This is implied by the way in which it is coming to pass. All particularism is excluded for the very purpose of securing for it a universal character; and the powers of the world's life are made to flow together in its service, from every quarter. Not as an abrupt

rupture with the previous civilization of Europe, but only as the true historical continuation of it under a higher and more world embracing form, will it be entitled at all to confidence and respect. Radicalism may mix itself with the course of history-is doing so at this time largely in Europe; just as blind traditionalism may mix with it also in a different direction. These two, indeed, are apt to be coupled closely together, aud strangely enough involve at bottom very much the same falsehood. But history itself is neither radical nor traditional. It always moves away from the past, and still at the same time, never leaves it behind. 5. In the midst of the general revolution which is coming, the Church will be brought to assume a new form. The year 1848, has done more to shake the outward organization of the Church, than any year before or since the time of the Reformation. Romanism is made to tremble in the very heart of its own empire. Its ancient pillars seem ready to give way. The Church of the Reformation, on the continent of Europe, is threatened with universal dilapidation. It must pass through a process of reconstruction, in order that it may at all continue to stand. Just now the pressure of political intersts weighs down the question of the Church. But it will come forward in due time, with overwhelming interest. Nor can the posture of the Church in this country, be considered by any means as settled and complete. Our sect system is not the normal form of Christianity. No intelligent man is willing to stand forward openly in its defence, under any such view. In some way, sooner or later, it must come to an end. The Church of the Future cannot be the same in this respect with the Church of the Present.

6. In what form the Church will surmount finally her present trials, in the new period which appears to be at hand, we may not venture now of course to predict. The tendencies of the age seem on first view, it must be confessed, unfavorable to the idea of any outward catholic organization. But this is not at once to be taken for granted. What we see may be only the negative side of a process, whose ultimate sense is very different. One thing is clear. The way is opening for an universal consolidation in the general life of the world, far beyond all that has been seen in previous ages; and this of course must embrace

Christianity and the Church as well as other interests. Is it to be supposed that the Church, in these circumstances, will be less united and compact within itself than it has been heretofore? Or will it be imagined that its unity is to resolve itself into a mere invisible sentiment? And yet the idea of the Church seems to involve unity, catholicity, and visibility, as its necessary elements wherever it has come to be felt as an object of faith. To God we commit the mighty problem. May he resolve it soon in his own glorious way. MERCERSBURG.

J. W. N.

ART. III. THE RULE OF FAITH.

THE great interest taken of late, in subjects supposed to have been fully settled ages ago, has been a source of no trifling embarrassment to some of our Protestant theologians. Having no faith in the historical development of theology, they are half tempted to suspect that the ecclesiastical chronometer must be in advance of time by a few centuries. At least the awkward attempts occasionally made, to account for the " alarming fact" that one of these subjects, the Authority of Tradition, or the Rule of Faith, has called forth, within a few years past, so many books* and so much discussion, indicate a considerable degree

*The following to the writer's knowledge:-In England-1. Tracts for the Times, Oxford;-2. Keble's Sermons, Oxford;-3. Palmer's Aids to Reflection; 4. Newman on Romanism;--5. The Divine Rule of Faith and Practice, by Wm. Goode, Cambridge; -6. Not Tradition but Scripture, by Dr. Shuttleworth, Oxford;-7. The Authority of Tradition in Matters of Religion, by George Holden;-8. Tradition Unveiled, by Bader Powell, Oxford;-9. Essay on Omissions; and 10. The Kingdom of Christ Delineated, by Archbishop Whately, Dublin. In Germany-11. Philipp Melanchthon der Glaubenslehre, Von F. Del

of alarm and perplexity. True, one writer* upon the subject, seems to form an exception in the case. He thinks it by no means "difficult to account" for the fact above stated. And his reason is rendered with a confidence that anticipates no contradiction. Of course this reason is found in Romanism. Quite a convenient method of cutting knots, with this Roman sword! Convenient in view of the readiness of a great portion of the Protestant church to denounce Popery as the root of all our troubles. And, must it not be added, especially convenient when it might be somewhat unpleasant for an ultra-protestant to confess the truth! There is marvellous consolation in being able to blame a foreign agent as the guilty cause of all our griefs! "The serpent beguiled me, and I did eat!"

But what is gained in the end by daubing over the sore places of Protestantism with such untempered mortar? If, after all, the sores have not come from contagion, but are the breaking out of an inward impurity, will not some enemy do double mischief by exposing the self-deception or deceit? Are, moreover, the excellencies and attractions of our system so few and superficial, that its defects must be painted over, or concealed, to secure it from derision? If this be so, alas, for the Reformation and for Protestantism! But we have more faith in the great legacy bequeathed by the spiritual heroes of the XVIth century, than to think such artifices requisite. It is too glorious a legacy to be darkened by a few specks upon its face; (though they, like those of the sun, be mountains ;) or to be really injured by any attempts to magnify and expose those specks, made by enemies

broeck, Bonn, answered by Sach, Nitzsh, Lueche and others;-12. Von d. Tradition als Princip d. prolestant. Dogmatik, von Pelt;-13 Theologische Controversen, von Dr. H. A. Daniel, Halle, (to be esteemed for its candor and research but otherwise very objectionable.) This of course is a very deficient list of German works on the subject, but the writer has access to no better at present. In the United States-14. Biblical Repertory, Princeton, 1842;-15. A Dissertation on the Rule of Faith, by Dr. Spring, New York;-16. Lectures on the British Reformation, by Bishop Hopkins;-17. Daille on the Right use of the Fathers, republished by the Presbyterian Board;-18. Geneva and Oxford, a Discourse by Dr. Merle D'Augbigne, translated by Dr. Baird.

• Princeton Theological Essays, First Series, Essay I.

that love to have Protestantism looked at through smoked lenses. The Catholic Church of the Reformation, bears her specific name, from the loud and decided protest she has always raised against error in every form and wherever found. Should then the same church, in the XIXth century, be false to her characteristic zeal, by refusing to recognize and uproot those errors which may still cling to her policy or creed?

What answer then shall be given to the question touching the deep and general interest taken in discussions upon this subject? How did it come to be renewedly agitated? And how did it happen to create and keep up till now, such prevailing interest? The reason assigned in the article alluded to, is believed to be erroneous. It is there wholly assumed that the recent unusual efforts of Popery have awakened these new discussions, or that any influential connection exists between the operations of Rome and the Oxford Tracts, and still less between the former and the interest taken in the subject by those who do not belong to the Oxford school. The novelty of the thing cannot be thought to have caused this agitation. How many discussions, Tracts intended for the Times, new schemes and theories advocated by Quarterlies, and profound dissertations on "vital subjects," are cast upon the waters to sink without a ripple! Why then should this occasion so much commotion? If we shall answer candidly to these things, must we not say, that the entire discussion sprang up spontaneously from the bosom of the Protestant Church, and that it awakened the degree of interest which immediately ensued, in consequence of the extreme position occupied upon the subject by that church? Is it not reasonable to suppose that, if the foundation on which Protestantism was believed to rest in regard to this subject, had not been thought hay and stubble, or something equally combustible, the fire brand cast into its midst would have been allowed to die out for want of fuel? Would the sentinels have sounded an alarm if they thought their citadel secure?

This we believe is a nearer approximation at least, to the true cause of our trouble. It cannot be thought strange that when men begin to suspect the firmness of the foundation on which they stand, they should take deep and common interest in whatever

« VorigeDoorgaan »