[British Critic, April 1839]
The existing state of parties in the Church is remarkable enough to justify some notice of it at the present moment, when a controversy is in progress, which has so powerfully arrested the attention, and excited the feelings, of its members. It is indeed melancholy to be called to such a task; for it is melancholy that there should be parties at all in a body which its Divine Founder intended to be one. However, that there are such is undeniable as a matter of fact; and with this fact we are principally concerned at present. What the cause of it is, and with whom the blame lies, of having brought things to such a pass, is another question, which shall not here be discussed.
1.
The controversy in question began, it need scarcely be said, in the publication of certain Tracts, several years since, by certain members of the University of Oxford, which thereupon were accused in various quarters of tending to Popery. And it as little requires to be proved that there is at the present moment a reaction in the Church, and a growing reaction towards the views which it has been their endeavour, and, as it seemed on their commencement, almost hopeless endeavour, to advocate. The fairness of their prospects at the present moment is proved by the attack which has been made upon them by the public journals, and is confessed both by the more candid and the more violent of their opponents. For instance, the amiable Mr. Bickersteth speaks of it as having manifested itself “with the most rapid growth of the hotbed of these evil days.” The scoffing author of the Via Media says—“At this moment the Via is crowded with young enthusiasts who never presume to argue, except against the propriety of arguing at all;” and the candid Mr. Baden Powell, who sees more of the difficulties of the controversy than the rest of their antagonists put together, admits that, “however mistaken some of the notions, or exaggerated reports, which prevail on the subject, it is not the less certain that there does exist considerable ground for some such statement; and certainly an ample reason for making a close inquiry into the facts of the case. It is clear,” he proceeds, “from published authorities, that opinions and views of theology (of at least a very marked and peculiar kind, applying more especially to the subject of Church authority and others dependent on it,) have been extensively adopted and strenuously upheld, and are daily gaining ground among a considerable and influential portion of the members, as well as ministers, of the Established Church.” And the author of the Natural History of Enthusiasm, in a work the first part of which has appeared since these sheets were sent to press, speaks still more strongly: “The spread of these doctrines,” he says, “is in fact now having the effect of rendering all other distinctions obsolete, and of severing the religious community into two portions, fundamentally and vehemently opposed one to the other. Soon there will be no middle ground left; and every man, and especially every clergyman, will be compelled to make his choice between the two.”
In order to show how widely the testimony to the fact extends, we will but add, out of many, two testimonies taken from the very extremes of educated society. The first is the grave witness of a bishop 1, speaking (as the title-page of his publication implies) ex cathedrâ to his clergy, publishing at their request, and furnished with ample means of knowledge, at least of the external fact, if not of the works, which he condemns. He speaks of a “subject” which “is daily assuming a more serious and alarming aspect, and threatens a revival of the worst evils of the Romish system. Under the specious pretence of deference to antiquity, and respect for primitive models, the foundations of our Protestant Church are undermined by men who dwell within her walls, and those who sit in the Reformers’ seat are traducing the Reformation.” The other authority we allude to, is the amusing writer of Random Recollections of the Lords and Commons, who, in a new publication, called “Travels in Town,” thus speaks of the spread of the doctrines of the Church:
“They have, indeed, already made fearful progress in different parts of the country, and, as before stated, are now making rapid progress where they were before unknown. One of the largest churches in Brighton is crowded every Sunday to hear those doctrines preached by the Rev. Mr. Anderson; so is the church of Dr. Hook, in Leeds. In fact, there are few towns of note to which they have not extended; nay, they have even reached obscure and insignificant places in the remotest parts of the kingdom. They are preached in small towns in Scotland. They obtain in Elginshire, which is 600 miles north of London; and I found them myself in the heart of the Highlands of Scotland, when travelling there three months ago … Nor are they confined to mere churches and chapels of ease. As before remarked, they are advocated in the newspaper and periodical press. The Morning Post sustains the character of their apologist in London; and the Liverpool Mail, the Coventry Herald, and other journals identify themselves with them in the country. The Oxford Tract doctrines have even insinuated themselves into the House of Commons. There is, at least, one county member in the centre of England, who cherishes them with more than a parental affection, and who is most zealous in his efforts to inoculate others with them.”