CREDO.
* * * * *
In regard to Transcendentalism again, there was reason to rejoice in having found a friend, so firm to keep her own ground, while so liberal to comprehend another's stand-point, as was Margaret. She knew, not only theoretically, but practically, how endless are the diversities of human character and of Divine discipline, and she reverenced fellow-spirits too sincerely ever to wish to warp them to her will, or to repress their normal development. She was stern but in one claim, that each should be faithful to apparent leadings of the Truth; and could avow widest differences of conviction without feeling that love was thereby chilled, or the hand withheld from cordial aid. Especially did she render service by enabling one,—through her blended insight, candor, and clearness of understanding,—to see in bright reflection his own mental state.
It would be doing injustice to a person like Margaret, always more enthusiastic than philosophical, to attribute to her anything like a system of theology; for, hopeful, reverent, aspiring, and free from scepticism, she felt too profoundly the vastness of the universe and of destiny ever to presume that with her span rule she could measure the Infinite. Yet the tendency of her thoughts can readily be traced in the following passages from note-books and letters:—
'When others say to me, and not without apparent ground, that "the Outward Church is a folly which keeps men from enjoying the communion of the Church Invisible, and that in the desire to be helped by, and to help others, men lose sight of the only sufficient help, which they might find by faithful solitary intentness of spirit," I answer it is true, and the present deadness and emptiness summon us to turn our thoughts in that direction. Being now without any positive form of religion, any unattractive symbols, or mysterious rites, we are in the less danger of stopping at surfaces, of accepting a mediator instead of the Father, a sacrament instead of the Holy Ghost. And when I see how little there is to impede and bewilder us, I cannot but accept,—should it be for many years,—the forlornness, the want of fit expression, the darkness as to what is to be expressed, even that characterize our time.
'But I do not, therefore, as some of our friends do, believe that it will always be so, and that the church is tottering to its grave, never to rise again. The church was the growth of human nature, and it is so still. It is but one result of the impulse which makes two friends clasp one another's hands, look into one another's eyes at sight of beauty, or the utterance of a feeling of piety. So soon as the Spirit has mourned and sought, and waited long enough to open new depths, and has found something to express, there will again be a Cultus, a Church. The very people, who say that none is needed, make one at once. They talk with, they write to one another. They listen to music, they sustain themselves with the poets; they like that one voice should tell the thoughts of several minds, one gesture proclaim that the same life is at the same moment in many breasts.
'I am myself most happy in my lonely Sundays, and do not feel the need of any social worship, as I have not for several years, which I have passed in the same way. Sunday is to me priceless as a day of peace and solitary reflection. To all who will, it may be true, that, as Herbert says:—
"Sundays the pillars are
On which Heaven's palace arched lies;
The other days fill up the space
And hollow room with vanities;"
and yet in no wise "vanities," when filtered by the Sunday crucible. After much troubling of the waters of my life, a radiant thought of the meaning and beauty of earthly existence will descend like a healing angel. The stillness permits me to hear a pure tone from the One in All. But often I am not alone. The many now, whose hearts, panting for truth and love, have been made known to me, whose lives flow in the same direction as mine, and are enlightened by the same star, are with me. I am in church, the church invisible, undefiled by inadequate expression. Our communion is perfect; it is that of a common aspiration; and where two or three are gathered together in one region, whether in the flesh or the spirit, He will grant their request. Other communion would be a happiness,—to break together the bread of mutual thought, to drink the wine of loving life,—but it is not necessary.
'Yet I cannot but feel that the crowd of men whose pursuits are not intellectual, who are not brought by their daily walk into converse with sages and poets, who win their bread from an earth whose mysteries are not open to them, whose worldly intercourse is more likely to stifle than to encourage the sparks of love and faith in their breasts, need on that day quickening more than repose. The church is now rather a lecture-room than a place of worship; it should be a school for mutual instruction. I must rejoice when any one, who lays spiritual things to heart, feels the call rather to mingle with men, than to retire and seek by himself.