Such are, I conceive, the general outlines of this movement, which bears an obvious relationship to Protestant Rationlism, and which has been advancing through Europe with still more rapid and triumphant strides. He must indeed be wilfully blind to the course of history who does not perceive that during the last hundred years these schools have completely superseded the dogmatic forms of Protestantism as the efficient antagonists of the Church of Rome, as the centres towards which those who are repelled from Catholicism are naturally attracted. In the sixteenth and to a certain degree in the seventeenth century, Protestantism exercised a commanding and controlling influence over the affairs of Europe. Almost all the great questions that agitated the minds of men were more or less connected with its progress. It exhibited, indeed, many unseemly dissensions and many grotesque extravagances; but each of its sects had a rigid and definite dogmatic system, and exercised a powerful influence on those who were around it. Whoever was dissatisfied with the teaching of the Church of Rome was almost immediately attracted and absorbed by one of these systems, and threw himself into the new dogmatism with as much zeal as he had exhibited in the old one. During the last century all this has changed. Of the many hundreds of great thinkers and writers, in every department, who have separated from the teachings and practices of Catholicism, it would be difficult to name three men of real eminence and unquestionable sincerity who have attached themselves permanently to any of the more conservative forms of Protestantism. Amid all those great semi-religious revolutions which have unhinged the faith of thousands, and have so profoundly altered the relations of Catholicism and society, Protestant Churches have made no advance and have exercised no perceptible influence. It has long been a mere truism to say that we are passing through a state of chaos, of anarchy, and of transition. During the past century the elements of dissolution have been multiplying all around us. Scarcely ever before has so large a proportion of the literature of Europe exhibited an open hostility or a contemptuous indifference towards Catholicism. Entire nations have defied its censures and confiscated its property, and wrested every department of politics from its control. But while Catholicism has been thus convulsed and agitated to its very basis; while the signs of its disintegration are crowding upon us on every side; while the languor and feebleness it exhibits furnish a ready theme for every moralist and a problem for every philosopher, the Protestant sects have gained nothing by the decay of their ancient rival. They have still retained their ecclesiastical organisations and their ancient formularies, but the magnetism they once possessed has wholly vanished. Of all the innumerable forms into which the spirit of dogmatism crystallised after the Reformation, not one seems to have retained the power of attracting those beyond its border. Whatever is lost by Catholicism is gained by Rationalism;184 wherever the spirit of Rationalism recedes, the spirit of Catholicism advances. Towards the close of the last century France threw off her allegiance to Christianity, endeavoured to efface all the traditions of her past, and proclaimed a new era in the religious history of mankind. She soon repented of her temerity, and retired from a position which she had found untenable. Half the nation became ultramontane Roman Catholics; the other half became indifferent or Rationalist.185 The great majority of Continental writers have repudiated the doctrines of Catholicism, and pursue their speculations without paying the smallest deference to its authority. In the sixteenth century all such persons would have attached themselves to some definite form of Protestantism; they now assume a position which was then entirely unexampled, and would have appeared entirely inexplicable. The age of heresiarchs has passed.186 Among very ignorant people new dogmatic systems, as Mormonism has shown, may still be successful; but among the educated classes they seem to have lost all their attraction and power. The immense missionary organisations of England succeed indeed in occasionally attracting a few isolated individuals in Roman Catholic countries to Protestantism; but we look in vain for the natural flow and current of thought which in former times impelled vast portions of society to its communion, and imparted an influence to all the great questions in Europe. The only movements which in the faintest degree reproduce the fascination of the sects of the sixteenth century are philanthropic and democratic efforts, like those of St. Simon or Mazzini. All the great intellectual problems that convulse Europe are connected with the rights of nationalities, the progress of democracy, or the dignity of labour. These have now taken the place of those dogmatic questions which in the sixteenth century formed the mainsprings of the policy of Christendom, and which in the nineteenth century have become entirely uninfluential.
This is, undoubtedly, an extremely remarkable and an extremely significant contrast. Honest men will hardly deny its existence. Wise men will not shut their eyes to the fact or refuse to look steadily at its consequences. Coupled with the rationalistic movement that has taken place within Protestantism, it has inclined very many writers to conclude that the earlier forms of Protestantism were merely transitional; that their continued existence depends not on any life that is in them, but on the force of habit and of tradition; that perpetual progress in the domain of belief is the natural destiny and the inevitable lawof Protestantism; and that the fate of Lot's wife is reserved for those Churches which look back on the city of dogmatism from which they fled. To assume, however, that religious life has been extirpated in Protestant Churches, because they appear to have lost the power of influencing those who are around them, is to look for it in only one form. It is to ignore the intense and practical fervour, the moralising influences, the spirit of bold and earnest enquiry, that are so abundantly found within their borders. To infer from this general movement that dogmatic Protestantism is an imperfect development, which intellects unshackled by its traditions will never embrace, and which the current of civilisation must ultimately transform or overthrow, is undoubtedly far more plausible; yet, as an argument against the truth of Protestantism, it is based entirely upon the assumption that the general tendency of civilisation is necessarily towards truth rather than error. One conclusion, however, we may most certainly and most safely draw from the movement we are considering. It is, that the general current and bias of the intellect of the age is in the direction of Rationalism; in other words, that there is a strong predisposition to value the spirit and moral element of Christianity, but to reject dogmatic systems and more especially miraculous narratives.
We have seen that this tendency was not uninfluential in Tractarianism itself, although that system was organized as a protest and a bulwark against the tendencies of the age. Among those who are usually called orthodox Protestants, it has been clearly shown in the rapid decline of the evidential school. The pre-eminence that school obtained in England during the last century is certainly not to be attributed to any general tendency towards the miraculous. Lardner and Paley and their followers acted strictly on the defensive, and were therefore compelled to meet their assailants on the ground which those assailants had selected. The spirit of scepticism, which at the Reformation extended only to the authority of particular Churches or to the justice of particular interpretations of Scripture, had gradually expanded till it included the whole domain of theology, and had produced a series of violent attacks upon the miracles. It was to repel these attacks that the evidential school arose, and the amals of religious controversy narrate few more complete victories than they achieved. Of all the English deistical works of the eighteenth century, the influence of two and only two survived the controversy. Hume's Essay on Miracles, though certainly not unquestioned and unassailed, cannot be looked upon as obsolete or uninfluential. Gibbon remains the almost undisputed master of his own field, but his great work does not directly involve, though it undoubt edly trenches on, the subject of Christian evidences. But if we except these two, it would be difficult to conceive a more complete eclipse than the English deists have undergone. Woolston and Tindal, Collins and Chubb, have long since passed into the region of shadows, and their works have mouldered in the obscurity of forgetfulness. Bolingbroke is now little more than a orilliant name, and all the beauties of his matchless style have been unable to preserve his philosophy from oblivion. Shaftesbury retains a certain place as one of the few disciples of idealism who resisted the influence of Locke; but his importance is purely historical. His cold and monotonous though exquisitely polished dissertations have fallen into general neglect, and find few readers and exercise no influence. The shadow of the tomb rests upon them all; a deep unbroken silence, the chill of death, surrounds them. They have long ceased to wake any interest, or to suggest any enquiries, or to impart any impulse to the intellect of England. This was the result of the English controversies of the eighteenth century, which on the conservative side consisted mainly of a discussion
