Three Lectures on the
Church of Scotland
An Answer
to Dean Stanley?
Lecture
Three
Presbyterianism, indeed, is so constructed that it never
formulates ecclesiastical judgments about the existence or non-existence of
this great element (the concept of what constitutes Conversion) in individual
cases. Its working is regulated so as to recognise the possibility of the
Divine life arising only by degrees to conscious certainty and establishment.
Presbyterianism acknowledges that seeds may be sown in the heart of childhood,
which manifest their unquestionable peculiarity only after years.
Presbyterianism is prepared to work not only for immediate and manifest fruits,
but also for gradual developments and long results. Nevertheless, the concept
to which I refer is an ever-present and regulating consciousness. If there are
those among us, as there are, of course, who have no regard to it or faith in
it, they do not sway the Churchs movements; generally they feel
consciously disqualified from attempting to do so.
Nor let it be
thought that this conception is a rigid iron thing, that sits like a fetter on
the heart of the Church. It may be apprehended on various sides, with various
degrees of fulness, with various estimates of the elements it contains. Of all
who share in it, there are no two, probably, who represent it to themselves
exactly in the same way. And yet morally it is one - one great type through
all; capable of being approached on a thousand sides, but felt by each to be a
unity; the ground of a common consciousness, whence proceed various forms of
action, in which also the same unity is recognised.
Now, I will take an
illustration of what I mean on this last point, from a quotation made by
Dean Stanley, but not on his part, as I am disposed
to think, thoroughly understood.(** Church of
Scotland, pp. 153, 155.) It is in his notice of Dr. Chalmers.
The notice, I may say, is singularly fresh and hearty, worthy of the great old
man it depicts, and most honourable to the Dean himself; but it closes with a
sudden significant turn, which almost makes one smile, so adroitly does the
Dean, if I understand him, seduce Dr. Chalmers to serve for a moment in the
ranks of the Deans own army. A sentence from Chalmers private
writings is made to suggest an inference; and then a conversation, which
occurred at Oxford between Dr. Chalmers and the Dean, is represented as
supporting the inference; the truth being that the inference is unfounded, and
the conversation at Oxford has nothing to do with it whatever. Oh that He
possessed me with a sense of His holiness and love, as once He possessed me
with a sense of His power and His all-pervading agency" that is the sentence;
the inference is that Dr. Chalmers looked back to those earlier days, and spoke
of them with a regretful feeling - those being "days in which he lived in the
great ideas which are the foundation of all religion." And the conversation at
Oxford, being so catholic in its tone, is held further to justify the
impression that a certain regress from his last days to his first ought to be
recognised; a relenting of middle-life intensities which brought the end, not
to the same note perhaps, but to the same key with the beginning
This
is a sheer delusion. There was not a in Dr. Chalmers life, from one end
to the other nor a principle ever held by him, that would have hindered his
expressing his interest in Oxford, and his admiration of it, and of whatever is
great in the Church or literature of England, in the very same terms. It was a
habitual feeling with him, and pervaded his life. As to the sentence quoted, I
marvel that one, who has read the literature of so many Christian schools as
the Dean, could so mistake it. The days referred to were referred to, just
because, in Dr. Chalmers belief, they were the days before the awaking of
the true religious life. In those days, in Dr. Chalmers case, as in many
another, a glow of earnest sentiment and high enthusiasm gathered around the
great ideas of the Divine power and omnipresence. They were true thoughts, and
worthy to be realised with such a glow of feeling; and this perception of truth
he ascribed to the Author of all good gifts.
But it was his deliberate
and most assured judgment that this kind of religion, in his own case, was the
religion of one who had not returned to God, who had not bowed to Gods
will, who had never realised his own relation to God, who was not at peace with
God. It was his deliberate judgment that this religion had not made him a man
of God, and that by-and-by it proved every way a failure. And that completeness
of delighted sentiment, that thorough entrancement in the great thought he
spoke of, was possible, just because the feeling never touched the real
question between God and him, never revealed to him his true self nor the true
God. A change came.
The great question of sin arose in its simple
reality, the question of salvation. The revelation came of a Saviour, of an
atonement of grace, of the Divine omnipotent love that saves the lost, of
holiness that thrilled his heart with sorrow and a longing he had never known
before. Thenceforth he lived in a new world - a greater world, a far intenser.
As the narrow material heavens of the old astronomers have broken up and
widened, to our eyes, to infinite depths that our souls ache to fathom, so his
moral and spiritual horizons fell back every way. But while it opened for him a
far truer, deeper peace, that new world was in one sense less peaceful than the
former; for him, as for each man who experiences such a history, it became a
scene of conflict - hopeful, trustful, joyful confident, yet stern, and often
weary. Ah, to have the whole soul brought to final harmony with hopes and
longings that this new world inspired with the new apprehension of what God is,
Christ is ! -that was so great a thing, and a thing so withstood by the strange
rebellious principle within, that the heart strove and yearned with sorrowful
and contrite longings. To be attuned to the meaning, and possessed by the power
of holiness and of love, the pitying love that bends over sinners, as once he
had been filled with impressions of magnificent and unwearied power! But the
latter, how possible, how unresisted; how easily, in those early days, it could
touch a mind like his; the former, how hard and high, how all but impossible,
the continued experience of life through death!
"Oh that He possessed
me with a sense of His holiness and His love, as once He possessed me with a
sense of His power and all-pervading agency. I was alive without
the law once, but when the commandment came, sin revived, and I died."
"Nevertheless, I live, and the life I live in the flesh I live by the faith of
the Son of God who loved me and give Himself for me. The words reveal a
thought which Chalmers did much to restore among us to its old power; a
conception the failure of which falls always like a blight on our Churches.
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