THE

Central Literary Magazine.

It must be distinctly borne in mind that this Magazine is neutral in Politics and Religion; and that each contributor is responsible only for his own Contributions.

No. 3.

JULY, 1873.

VOL. I.

DISESTABLISHMENT AND THE EDUCATION ACT.

A PLEA FOR THE BIBLE.

In the far reaching ranks of nonconformity in this country, there are numbers of people, in some cases entire denominations, who, while in the body, cannot in the fullest sense be said to be of it. Distinguished it may be, by no better recommendation than this;-that they think for themselves and claim to be not unduly influenced either by the opinions or the action of the great religious party of which they form no inconsiderable portion; for although but a comparatively small minority, yet they may be counted by thousands. Scattered through the various sects, their religious beliefs are necessarily diversified; and, perchance, are found in general agreement only; in a disaffection-more or less thorough--to the general nonconformist polity of the times. Having no political organization, and for the most part, neither desiring nor seeking to exercise a direct influence on legislation (their numbers being probably too small to give them any political significance)—their existence, if known, is quietly ignored by the great nonconformist

leaders.

Yet they are dissenters of dissent. To them a State Church presents no charms, but many and serious defects. They acknowledge no priesthood of apostolic descent, know no higher authority than the Bible, seek no other light than is there afforded or promised; and suffer no human enactments to override the dictates of conscience. Believing themselves to be unfettered by party ties and superior to party cries, they are not afraid to make an independent stand, though they may be stigmatized as self-righteous, self-complacent, or apathetic. Not how

ever too reticent to speak out their opinions with such boldness and ability as they can command, it is hoped that the pages of this Magazine may occasionally serve as the convenient vehicle of their thoughts to that very limited public,-its readers.

In treating of the great subjects heading these lines, even in the brief fashion of this paper, it is essential to mark the distinction between the political and the religious aspects of nonconformity; because that which would be true of it in its broad and general features, would not in all cases be so, if it came to be considered simply as an aggregation of religious persons. And of nonconformists, as a great politico-religious combination, a vast deal may be said of a somewhat unpleasant character that one might shrink from addressing to them individually.

And so of the Church of England. No churchman need take offence at expressions seemingly harsh, if he will remember that they are levelled at the Church, not in that character in which it is just the expression of collective religious life, but as an ecclesiastical system.

Any society is in the aggregate so different from the members who compose it, that language true of the whole body, may yet be inapplicable to individuals within it; and though of course every one of them is, in his measure, answerable for the general characteristics, it is no duty of ours to apportion the responsibility.

To the mind of the man who sees in the Establishment his very ideal of a church, the action of nonconformists must appear inexplicable. And not indeed without a show of reason, may the charge of inconsistency be brought against them. The political life of dissenters has avowedly its roots in deep religious convictions; yet in the matter of disestablishment and national education they cannot but be regarded rather as holding religion in abeyance for the sake of political considerations, than as giving it that place which the intensity of their religious feeling would lead us to expect.

However reasonable and right the desire of Dissent for disestablishment, the assumption of infallibility on the subject must be particularly odious to churchmen, and must considerably reduce the chances of conviction. Moreover the perfections of nonconformity do not justify-any more than its true principles require that attitude of incessant and active hostility to the Church assumed by it. The spiritual results sought by the truly devout in this agitation, can never be gained by political means; while, if there be any real injustice inflicted upon dissent by the present position of the Church, surely it needs but a little more of the spirit of christianity, the exercise of a little more magnanimity-to be reasonably looked for in people of such superior spiritual privileges-to lead it to forego any claim for redress. Though, whether the injustice were greater to deprive the Church of her revenues, rather than that she should remain in possession of them, does not clearly appear.

But, the Church is wrong in her position as a state institution; so wrong, that all effective reform must come from within her. She is faulty in her teaching, and has departed from the simplicity of New Testament christianity. Granting that there is nothing erroneous in the

idea of a State Church under certain conditions, it is impossible so far to forget the nature of things, as to allow that the church—as it ought to be can ever be allied to the state-as it is.

This union has been styled "an adulterous connexion ;" and a description more simply and fearfully true, it is impossible to conceive. The wonder is, that the nice perception and accuracy which could so grasp the truth in a sentence, should be incapable of seeing that no mere judicial separation could possibly atone for sin so great.

Was the state a sinner to seduce the church from her loyalty? The sinful thought was in her heart that made that seduction possible! There was an attractiveness about the church-the beauty of her moral power-the sanctity of her influences to render natural, and almost pardonable, the desire of the state for a union; but how condone that declension from purity; that misapprehension of her position, and disregard of her spiritual relationship, which made her an easy prey to the designs of the state?

An adulteress! And yet nonconformity-stung by a fancied-perhaps real-injustice; jealous of a position externally superior; and tainted with the ambition of place and power,-seeks to tear her from the unholy embrace, mindful rather of the wrong itself sustains by the preference of the state, than anxious to bring back the Church in penitence and tears to the feet of her outraged lord!

Leaving metaphor however;-it were manifestly false to say, that nonconformists individually are indifferent to the religious aspect of this matter; but as a great party in the state, not superior to political devices, it may suit their tactics to keep well to the front those features most likely to fascinate the popular mind, and feed the popular appetite for vandalism. Or, as a semi-religious coalition, in which all distinctive religion is sunk, are they content to take low ground,-appealing rather to prejudice and selfishness, than to simple truth. As every one knows our human nature is far more easily affected by appeals to the sense of justice, (especially when self is even remotely interested,) than by the most glaring abstract wrong. Our love of truth is sadly modified by self-love. The popular ear, which ever itches for the cry of injustice and inequality, might perchance be very deaf to the statement of that which is only inherently sinful.

Few people however, even among churchmen themselves, will deny that the Church of England has reaped substantial advantage-if not from the direct action-from the influence of dissenting principles upon its spiritual life: not difficult to trace did space permit-through the various intricacies of its operation, and far too plainly impressed upon the life and character of the Church to be overlooked or mistaken.

Who, for instance, will doubt, that the greater readiness of the clergy to take the laity into their councils and co-operation, is an unconscious imitation of the familiar intercourse, common to all nonconformist Churches?

Our quarrel then is not with the wishes or aims of religious dissent, but with its methods: not with its principles per se, but with its want of

apprehending the true nature of the difficulty it has to contend with; which misapprehension drives it to unjustifiable combinations, and to the use of clumsy and very ineffectual weapons; in the use of which its zeal often urges it beyond all bounds of modesty and discretion.

Dissenters will well bear reminding of the truism, that there is nothing in the nature of nonconformity to elevate it to the place of a positive virtue-although it is the consequence of a truly great principle. It is merely the necessity of enlightened conviction that has placed them in their present position, and there is surely little room for glorification over the performance of a simple duty for the comfort of one's own soul, or the soothing of one's own conscience.

We have not yet become so depraved as to applaud the man who earns bread for his own stomach, neither is there a great deal to admire in him who glories in being a nonconformist.

And yet, the presence of a great principle-that men are solely and individually responsible to God for their religious life, is cheerfully admitted and of course great truths, like other things, need to be taught. To be always on the stump however, hardly comports with the dignity of great principles.

"He shall not strive nor cry" :-has this no lesson for you, O ye noisy dissenters? Would you teach us to measure the greatness of any cause by the rumpus it makes? Would you have us gauge true zeal by its demonstrativeness?

"What shall we do then?"

Do! why do nothing: that is, nothing by violence; nothing to which the suspicion of rivalry or worldly ambition justly attaches. If you have any real vitality, it consists not in huge demonstrations, or in zeal for Acts of Parliament; but in the possession of heavenly principles impelling you to a quiet life of duty, and leading you to the choice of holy means, in the pursuit of spiritual results.

Remember, that though the growth of great principles may be slow, like the development of all that is truly great, their vindication is in the end certain.

Let nonconformists set their own house in order. Let them give evidence that cannot be gainsayed, of the unspeakable superiority of voluntary religious association unfettered by state aid or control; and then the conscience of nonconformity may well dare to rest in the assurance, that the same silent force which has already set its mark upon the Establishment, will eventually accomplish those desirable ends now sought by violent means.

Poor, persecuted, despised, outlawed,-nonconformity was once the guarantee for a certain purity of religion. But now, no longer content with the place of humility, no longer satisfied to be tolerated, it is seized with the lust of power, and even seeks to sway the destinies of this empire; and so unmistakeable is its weight in all affairs of state, that it must have an important place in the calculations of the statesman, who, to rule wisely must well balance the forces within the realm.