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towards its inevitable triumph. In England the philosophical element of the movement was nobly represented by Bentham, who in genius was certainly superior to Beccaria, and whose influence, though perhaps not so great, was also European. But while conceding the fullest merit to these great thinkers, there can be little doubt that the enthusiasm and the support that enabled Romilly, Mackintosh, Wilberforce, and Brougham to carry their long series of reforms through Parliament, was in a very great degree owing to the untiring exertions of the Evangelicals, who, with a benevolence that no disappointment could damp, and with an indulgence towards crime that sometimes amounted even to a fault, cast their whole weight into the cause of philanthropy. The contrast between the position of these religionists in the destruction of the worst features of the ancient codes, and the precisely opposite position of the mediæval clergy, is very remarkable. Sectarians will only see in it the difference between rival churches, but the candid historian will, I think, be able to detect the changed types of character that civilisation has produced; while in the difference that does undoubtedly in this respect exist between Protestantism and Catholicism, he will find one of the results of the very different degrees of intensity with which those religions direct the mind to the debasing and indurating conceptions I have reviewed.

It has been said that the tendency of religious thought in the present day “is all in one direction—towards the identification of the Bible and conscience. It is a movement that may be deplored, but can scarcely be overlooked or denied. Generation after generation the power of the moral faculty becomes more absolute, the doctrines that oppose it wane and vanish, and the various elements of theology are absorbed and recast by its influence. The indifference of most men to dogmatic theology is now so marked, and the fear of tampering with formularies that are no longer based on general conviction is with some men so intense, that general revisions of creeds have become extremely rare; but the change of belief is not the less profound. The old words are indeed retained, but they no longer present the old images to the mind, or exercise the old influence upon the life. The modes of thought, and the types of character which those modes produce, are essentially and universally transformed. The whole intellectual atmosphere, the whole tenor of life, the prevailing enthusiasms, the conceptions of the imagination, are all changed. The intellect of man moves onward under the influence of regular laws in a given direction; and the opinions that in any age are realised and operative, are those which harmonise with its intellectual condition. I have endeavoured in the present chapter to exhibit the nature of some of these laws, the direction in which some of these successive modifications are tending. If the prospect of constant change such an enquiry exhibits should appear to some minds to remove all the landmarks of the past, there is one consideration that may serve in a measure to reassure them. That Christianity was designed to produce benevolence, affection, and sympathy, being a fact of universal admission, is indefinitely more certain than that any particular dogma is essential to it; and in the increase of these moral qualities we have therefore the strongest evi. dence of the triumph of the conceptions of its Founder.





WHEN it is remembered that the Founder of Christianity summed up human duties in the two precepts of love to God and love to man, and illustrated the second precept by a parable representing the sentiment of a common humanity destroying all the animosities of sectarianism, the history of persecution in the Christian Church appears as startling as it is painful. In the eighteenth century, when the minds of men were for the first time very sensible of the contrast, it was commonly explained by imputing interested motives to the clergy, and in all the writings of Voltaire and his school hypocrisy was represented as the usual concomitant of persecution. This notion may now be said to have quite passed away. While it is undoubtedly true that some persecutions, and even some that were very atrocious, have sprung from purely selfish motives, it is almost universally admitted that these are far from furnishing any adequate explanation for the facts. The burnings, the tortures, the imprisonments, the confiscations, the disabilities, the long wars and still lunger animosities that for so many centuries marked the

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conflicts of great theological bodies, are chiefly due to men whose lives were spent in absolute devotion to what they believed to be true, and whose characters have passed unscathed through the most hostile and searching criticism. In their worst acts the persecutors were but the exponents and representatives of the wishes of a large section of the community, and that section was commonly the most earnest and the most unselfish. It has been observed too, since the subject has been investigated with a passionless judgment, that persecution invariably accompanied the realisation of a particular class of doctrines, fluctuated with their fluctuations, and may therefore be fairly presumed to represent their action upon life.

In the last chapter I have, I trust, done something towards the solution of the difficulty. I have shown that the normal effect of a certain class of realisations upon the character would be to produce an absolute indifference to the sufferings of those who were external to the Church, and consequently to remove that reluctance to inflict pain which is one of the chief preservatives of society. I have now to trace the order of ideas which persuaded men that it was their duty to persecute, and to show the process by which those ideas passed away. The task is a painful one, for the doctrines I must refer to are those which are most repugnant to our moral sense, and in an age in which they are not realised or believed the bare statement of them is sufficient to shock the feelings of many: at the same time a clear view of their nature and influence is absolutely essential to an understanding of the past.

There are two moral sentiments which seem universally diffused through the human race, and which may be regarded as the nuclei around which all religious systems are formed

They are the sense of virtue, leading men to attach the idea of merit to certain actions which they may perform; and the sense of sin, teaching men that their relation to the Deity is not that of claimants but of suppliants. Although in some degree antagonistic, there probably never was a religious mind in which they did not coexist, and they may be traced as prominent elements in the moral development of every age and creed, but at the same time their relative importance is far from being the same. There are certain ages in which the sense of virtue has been the mainspring of religion ; there are other ages in which this position is occupied by the sense of sin. This may be partly owing to the differences in the original constitutions of different races, or to those influences of surrounding nature which act so early upon the mind that it is scarcely possible to distinguish them from natural tendencies; but it is certainly in a great measure due to the political and intellectual circumstances that are dominant. When prosperity and victory and dominion have long continued to elate, and when the virtues that contribute most to political greatness, such as fortitude and self-reliance, are cultivated, the sense of human dignity will become the chief moral principle, and every system that opposes it will be distasteful. But when, on the other hand, a religious system emanates from a suffering people, or from a people that is eminently endowed with religious sentiment, its character will be entirely different. It will reflect something of the circumstances that gave it birth; it will be full of pathos, of humility, of emotion; it will lead men to aspire to a lofty ideal, to interrogate their conscience with nervous anxiety, to study with scrupulous care the motives that actuate them, to distrust their own powers, and to throw themselves upon external help.

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