THE SOCIAL PARTY.
The day at length arrived when the Roscoes came to dine at the villa. I had previously seen Mr. Roscoe, and had become somewhat acquainted with his character; but there was such a peculiarity in his manner, that I could not approach him with ease. He was affable, yet reserved; high, yet condescending; polite, yet spoke and acted as though conscious that he was about to engage in a disputatious combat. The cloth was no sooner removed, than Mr. Lewellin, who had recently attended the anniversary of the Shaftesbury Bible Society, informed us that a medical gentleman moved one of the resolutions, who confessed that he had been for many years an avowed infidel; but, on application, he became a subscriber to the Bible Society: and then he thought it proper to read the Bible, to see if it was a proper book for circulation. After alluding to the instruction and pleasure he had derived from its histories and its parables; from its unique doctrines, and its pure morality; from its development of the character of Christ, and its delineation of the human heart and character, he concluded his speech by saying, "I am satisfied, from what I have read, that the Bible contains a revelation of grace and mercy from heaven. I deeply regret that I ever despised it, or spoke against it; and I think it a duty which I owe to the Redeemer, and to this society, thus publicly to say, that I renounce my infidelity as the bane of human felicity, and take my Bible as my guide to everlasting life!"
"Infidels," said Mr. Stevens, "very rarely read the Scriptures, except to ridicule them. They take for granted that they are the compilation of men, who have successfully palmed an absurd system of superstition on the world, which but few have courage enough to expose and condemn. But as the age is rapidly advancing in knowledge, they are sanguine in their expectations. Hence, David Hume prophesied that, at the conclusion of the last, or the beginning of the present century, Christianity would be exterminated from the earth. But this prediction has failed, for Christianity is now diffusing itself with almost unprecedented rapidity through every part of the world. Paine boasted that he had cut down every tree in the spiritual Eden. 'Priests,' says he, 'may stick them in the ground again, but they will never take root.' Foolish man! did he not know that there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease, 'yet through the scent of water it will bud, and bring forth boughs like a plant.'"
"I think," said Mr. Lewellin, "that the Bible Society is the glory of the age and country in which we live, and if Britain, who now stands on the highest pinnacle of fame, should ever fall from her eminence, and become, like modern Greece, the land of moral and political darkness and desolation, I have no doubt but the adventurous of a distant posterity will visit her national ruins, giving to her the tributary tear of gratitude, as the birthplace of an institution whose benevolent design includes the whole family of man."
"But I do not think," said Mr. Roscoe, "that the Bible should be indiscriminately circulated. A person of education, like the medical gentleman of whom you have been speaking, may read it, but I do not think that it should be distributed among the ignorant and the poor, because it is impossible for them to understand it; and if so, it is nothing less, in my opinion, than an act of folly, or mistaken kindness, to give it to them."
"They may not," replied Mr. Lewellin, "be able to understand every part of the Scriptures, but I think they will be able to understand those parts which are of great importance to be known. For example, suppose a Sabbath-breaker was to read Ex. xx. 8, 'Remember the Sabbath-day to keep it holy,' would he not understand it? Suppose a thief was to read Ex. xx. 15, 'Thou shalt not steal,' would he not understand it? Suppose a calumniator were to read Ex. xx. 16, 'Thou shalt not bear false witness against thy neighbour,' would he not understand it?"
"They would understand these preceptive parts of the Scriptures, but I think that they would not understand the speculative parts, and hence they would be in danger of forming wrong opinions on religious subjects."
"But if you withhold the Scriptures from them, you give them no chance to form right opinions."
"They should take their opinions from the clergyman of the parish in which they live, as he is the only authorized person to teach them."
"But, if so, to what a dilemma would you reduce them. You will, on your maxim, compel them to vary their belief according to the ever-varying belief of the clergy. For example, you require the people of this parish to believe implicitly what the Rev. Mr. Cole preaches."
"Certainly I do."
"And you will require the people in the adjoining parish to believe what the Rev. Mr. Ingleby preaches?"
"Decidedly."
"But do not these two clergymen preach different doctrines? Can they both be right?"
"They do preach different doctrines, and I think Mr. Ingleby assuredly wrong."
"Then there must be something wrong in your maxim, which requires the people of a whole parish to believe error. Or let me suppose that the Rev. Mr. Cole, the clergyman of this parish, should die, and that he should be succeeded by a clergyman who preaches the same doctrine as Mr. Ingleby, will you not, according to your own maxim, be compelled, along with the rest of the parishioners, to believe those very doctrines which you now regard as erroneous? Indeed, if your maxim be a correct one, what security have you for the permanent continuance of your belief?"
"I have often told Mr. Roscoe," said Mr. Stevens, "that he will ultimately believe the same doctrines with myself, and now I perceive there is a chance of it; for in the event of the decease or the preferment of the Rev. Mr. Cole, the living will be presented to an evangelical clergyman."
"Well, if that should be the case, I will break up my establishment, and reside elsewhere."
"But this," observed Mr. Lewellin, "would be running away from your maxim, that the people should believe, without examination, the doctrines which their clergy preach. Indeed, your maxim is as much opposed to a fixed local residence as it is to a steadfast belief, because you do not know but as soon as you have purchased your house, laid out your pleasure-grounds, and brought your garden to a high state of cultivation, an evangelical clergyman may be inducted into the living, and thus become the innocent occasion of making you literally a pilgrim, if not a stranger on earth."
"Would you, then, leave every individual in society to interpret the Scriptures according to his own judgment?"
"Certainly; Jesus Christ says, 'Search the Scriptures.' Now, if one person has a right to search the Scriptures, and to form his religious opinions from them, so has another; and if two, so have ten; and if ten, so have all."
"Then we shall have as many different religious opinions afloat in society as there are members; and I think it would be infinitely better to lock up the Bible in the cloister of the Romish monks than to circulate it."
"I grant that we shall have different religious opinions prevailing among us, but this circumstance will be more favourable to the religious improvement of the people than a dull uniformity. There is no nation in Europe where there are more religious sects than in England, and there is no nation where there are fewer than in Spain; but which of the two nations is the most intelligent, which the most powerful, and which the most free and the most religious? National uniformity is the stagnant water where the life of religious principle dies; but national freedom, which gives to every man the right to think and judge for himself, is the angel of mercy, preserving the truth in its purity amidst the conflicting elements of diverse opinions, causing it to have a free course and to be glorified."
"But would it not be better if we could all see alike on religious subjects? Then there would be no disputation, and Christianity would present to an unbeliever much stronger evidence of her divine origin."
Mr. Lewellin replied, "If we could all see the truth with the same clearness as the apostles saw it, and if we all felt its purifying influence on the heart as they felt it, we should then arrive at the highest pitch of human attainment; but this is a consummation rather to be desired than expected. It is evident that we have not attained this pitch of excellence; and, till we have, I think that common justice requires that we should concede to others the right which we claim for ourselves."
"Well, Sir, if I concede this, still I think that the different sects should keep distinct from each other. There should be no union, no combination; they should act apart and alone, move under their own standard, and sleep in their own tents."
"Mr. Roscoe is now," observed Mr. Stevens, "getting to his old objection against the Bible Society. He dislikes the union of the different denominations of Christians in that society. He thinks that the church has degraded herself by associating with the Dissenters in the circulation of the Scriptures."
"So it is," said Mr. Lewellin; "what one man considers an excellence another deems a defect. This very union is to me a most delightful subject of contemplation; it reminds me so much of the heavenly world, where all the redeemed mingle together in sweetest harmony, after the jarring discords of earth have ceased to annoy and disturb."
"But if we are distinct, let us keep distinct."
"But, Sir, we may differ on some points, and yet agree in others; and the same reason which would keep us distinct on points of difference, should bring us together on points of agreement. For example, you may be most attached to the monarchical branch of our constitution, Mr. Stevens to the aristocratical, and I to the republican. Here we should differ, but yet we may agree to defend it against a common foe. Now, shall our difference on these points prevent our uniting in its defence?"
"Certainly no; he who would not unite with his countrymen in the defence and support of the constitution, ought not to partake of the benefits which it confers."
"I thank you, Sir, for this concession; you have fairly awarded to me my point. Difference on some subjects ought not to prevent a union on others. We differ on some religious subjects, but we all profess to love the Bible, and to revere it as the standard of truth; why, then, should we object to co-operate with each other in circulating it through the world? The Bible Society I contemplate as the temple of peace. When we enter we lay aside the weapons of hostility, and mingle together as the professed disciples of Jesus Christ; and after thus fraternizing for a common object, we retire without having surrendered the smallest atom of the respective opinions and practices by which we are distinguished; and I am conscious that the intercourse will have a good moral influence over us, by diminishing the force of our mutual jealousies, and promoting a kind and affectionate spirit among us."
"I have often thought," said Mr. Stevens, "when I have had the pleasure of being present at a Bible society anniversary, of the beautiful lines which Milton represents Adam as addressing to Eve, after they had wearied themselves with mutual accusations:—
'But rise, let us no more contend, nor blame
Each other, blamed enough elsewhere; but strive,
In offices of love, how we may lighten
Each other's burden in our share of woe.'"
"I think," said Miss Roscoe, "that the spirit of Christianity is a spirit of universal benevolence, and I see no reason why it should exclude any from its communion who profess to have embraced it. If the disciples of Jesus Christ will meet at last in heaven, and lose their sectarian designations in the more grand appellation of the redeemed, why should they object to associate together on earth? Surely it is no dereliction of Christian principle to take the example of the spirits of just men made perfect as a model for our own conduct, while we are in this imperfect state."
"I see," said Mr. Roscoe, "if the question of the Bible Society is to be carried by numbers, that I shall be out-voted; but still, though it may do some good, and display a kind and benevolent spirit, yet I fear it is productive of many evils. For example, a Dissenter gives away a Bible to a poor family, accompanied by his own reflections; will he not, at the time he make the donation, say something that may have a tendency to proselyte that family to his own peculiar tenets?"
"He may, Sir; but has not the Churchman the same liberty? Hence, on a supposition that they both aim at proselyting, their chance of success is reciprocal; and if they both succeed, the relative numbers of each denomination stand unaltered. But I do not think that such a spirit actuates the great body of the members of the Bible Society. They circulate the Scriptures without note or comment, and leave them under the blessing of Him, who employs the truth they reveal, as the means of enlightening the ignorant and sanctifying the impure. To them the question of conformity or dissent is a question of minor importance; and I can attest, as far as my knowledge extends, that their paramount anxiety is to promote the spiritual and eternal benefit of those to whom the donation is given, not to augment their relative numbers."
"But I think that every Churchman ought to support the church of which he is a member."
"And do you imagine," replied Mr. Stevens, "that the circulation of the Scriptures without note or comment will endanger the safety of the church? What is this but virtually acknowledging that our church is not established on the foundation of the apostles and prophets?"
"I do not intend to insinuate that it is not supported by the authority of the Scriptures, but still I think that if the Book of Common Prayer be circulated with the Bible, the attachment of the people for the church is more likely to be preserved."
"But," said Mr. Lewellin, "this will involve a concession which probably you will not like to place on record; it is conceding that the Bible alone will not support your church, but that it must stand indebted to the Book of Common Prayer; a concession from which, I am sure, my friend Mr. Stevens will dissent."
"Oh! Mr. Stevens," said Mr. Roscoe, with a smile of good-nature, "is more than half a Dissenter already; and I often tell him that he will soon become as zealous as the strictest of the sect. There is a substantial proof of my assertion" (pointing to the chapel, which was visible from the room in which we were sitting).
"Ah! friend Roscoe, I know you do not like my chapel, but I hope that I shall see you there the next time I have a charity sermon for Mrs. Stevens' Sunday-school. Your friend, Mr. Green, was there the other Sunday evening, and he has called on me since to say that he shall be happy to co-operate with me in promoting the moral welfare of the poor people in this neighbourhood; and who knows but your prejudices may ere long give way, and that we may all act in concert!"
"Yes, I heard of his having been at your chapel, and I must confess that I was astonished. Why, no man has talked more against your irregularities than he has; but now, such is the inconstancy of man, he is become an advocate of your opinions. But I am too old to change, and too much attached to consistency to deviate from the course I have followed for so many years. Even the eloquence of Mrs. Stevens, and that eloquence I know is powerful, would fail in producing any effect on my mind. I have many objections against educating the children of the poor, and more against worshipping in any other place than the Established Church, and I think that no force of argument would be sufficiently strong to overpower them."
"There are," said Mr. Lewellin, "the objections of prejudice, and there are the objections of reason; and though it is not always in our power to draw the line of distinction between them, yet we should attempt it. I lay it down as an axiom, which is founded in the very constitution of the human mind, that a child cannot discharge his duty till he knows what that duty is; he cannot know it till he is taught it; and the earlier the information is communicated, the sooner shall we secure his obedience, and the more uniform it is likely to become. Hence the necessity and utility of Sunday-schools."
I had hitherto sat silent, but now I related the conversation I had had with the little boy[7] whom I accidentally met in one of my morning rambles.
"The shrewd intelligence of this boy may be a solitary instance," said Mr. Roscoe; "but I fear that the plan will be found productive of fatal consequences. Our poor population will grow genteel in their habits; proud and discontented, and unwilling to discharge the duties of their station; and by being taught to read, will become either religious disputants or avowed infidels."
"No, this is not a solitary instance of the utility of Sunday-schools. I can give many others." I then described the scene which I witnessed in the woodman's cottage, narrating, at the same time, the conversation which passed between myself and his dying child.[8] As I was telling this tale, a tear dropped from the eye of Miss Roscoe, and her countenance beamed with delight.
"Ah! how I should like to have witnessed such a scene—a little girl languishing into life."
"Indeed, my Sophia," said Mr. Roscoe, with a tone somewhat harsh, "I should not like for you to have been present. This artificial excitement of the passions—this effervescence of feeling in the bosom of a child in the near approach of death, is no recommendation of the plan by which the effect is produced."
"Indeed, papa, I should like to have been present; it must have been a noble sight to witness a child rising to the contemplation of a state of future happiness; to have beheld the involuntary movements of her soul towards the source of all blessedness; and to have heard her speak in terms so delightful of the love of Christ, as the first moving cause of her love to him. I have seen many sights, but this surpasses all, possessing a radiance of glory which casts a dim shade on every other."
These remarks, which were made with a singular emphasis of tone, produced a powerful effect on the whole party; and though Mr. Roscoe was evidently displeased with the sentiments which they conveyed, yet he was delighted with the graceful vivacity of spirit with which they were expressed.
Mrs. Roscoe, who had taken no part in the conversation, now observed that she had no doubt but there were good and bad of all sorts, and that she thought every person ought to be left to choose his own religion; only they should take care not to choose that religion which made them miserable. Addressing herself to Mrs. Stevens, "I think a little religion a very good thing; and as our Maker has given us one day out of the seven to be religious in, I think that is quite enough; I should not like to be obliged to think and talk about religion all the week, and I often wonder how it is that you, who have so much of it at Fairmount, are not become weary of it altogether!"
"Why, the reason is, we love it; and, you know, people do not grow weary of that on which their affections are placed."
"But we are commanded 'not to be righteous over-much!'"
"We are so commanded; but we should be cautious lest we give a wrong meaning to that expression. Do you think it possible that we can love God too much; that we can love the Redeemer too much; that we can be too much attached to the great principles of justice, benevolence, or moral purity?"
"O no, certainly not; but then I think it possible for us to think and talk so much about religion as to render ourselves uncomfortable. Now I have heard some religious people speak with rapture about the happiness which they expect to enjoy in heaven, but as I know we cannot enter heaven till we leave earth, and that we must die first, I never make that the subject of conversation, or even reflection; for I always find that it casts a gloom over my mind, and makes me low-spirited."
"But ought we not, Madam, to prepare for death before it comes?"
"O yes, we ought to make our peace with God, certainly; and, as he is so merciful, he will be sure to give us time for it."
"What time did he give to Miss Walcote, who expired just as she had left the card-table?"
"To be sure that was a frightful event; but you know she was a most accomplished young lady, and had a good heart."
"Yes, Madam, she was amiable and accomplished; but how awful was it to pass from such scenes of human folly to the judgment-seat of Christ!—one moment shuffling the cards, the next listening to the final sentence, 'Come, ye blessed,' or 'Depart, ye cursed.'"