To judge his work correctly, we must bear in mind that the author is a layman, the business of whose life has not been the study of theology. A man of liberal education, a physician, and of eminence in his profession, his attention has been drawn to the consideration of the grand problems of man's destiny; he has studied and reflected upon them, realized their importance, and given us the result, as he says, "for the sole purpose of vindicating truth and the religion of Christ."
The testimony of an intelligent and cultivated layman on the subject of religious truths has a peculiar value; for, although it may not be so accurate and full in a theological sense, it often presents the arguments in a more popular form, and with a personal conviction which impresses the minds of many with a peculiar force. The author evidently feels deeply on the subjects on which he writes. A citizen of the world, he feels a deep interest in both the temporal and spiritual well-being of his fellows. As he contemplates either false principles or the evil conduct of individuals, the sentiment of indignation rises within him, and he expresses himself frequently in animated and glowing language, and with a sort of passionate energy which will be considered, no doubt, by those who do not sympathize with him, as a blemish. We wish he had toned down some of his expressions to avoid giving needless offence, and that appearance of exaggeration which to the minds of some might cast suspicion upon the solid merit of his conclusions. We regret particularly his political allusions. Without entering at all into the merits of party politics, we wish they had been kept out of this book altogether; or, if the author must pay off one political party, we wish he had executed an equal and impartial justice upon the other. There is enough of political selfishness, corruption, and bribery in either political party to excite the indignation of every honest man. But we must not exact too much of a layman who has his strong political views, and who considers it timely and for the public good to give them a decided expression. What would be unbecoming in one in holy orders may be permitted to a layman in the busy walks of life. We are not disposed to forgive so easily the way in which he has spoken of New England. This section of the country contains all sorts of people and all sorts of opinions, good, bad, and indifferent. There may be more radicalism, more scepticism, and more fanaticism here than elsewhere. It is a question we think it idle to enter upon. The same principles prevail and have prevailed in other sections of the country. It is wrong to single out New England or its inhabitants to be held up to the scorn, ridicule, or hatred of the rest of the country. It is quite too much the fashion nowadays to do so, and we cannot too strongly reprobate a practice which sets one section of the country at variance with another, perpetuates ill feeling and hatred, and aggravates the very mischief it aims to remove. But we all know that those who take warm interest in political questions are apt to have very decided opinions and to express them in a corresponding manner, and we can well afford to pass them by without allowing our equanimity to be too much ruffled by them; and whatever may be the political opinion of any man, or however much he may differ from our author, he must, we think, give him credit for his courage and pluck in the fearless manner he comes out with them.
But let us come to the solid merits of the volume. The author shows us, in the first chapter, the terrible corruption of morals and the false philosophy prevailing at the time of the introduction of Christianity, and the fearful struggle which it had with paganism. He deduces therefrom the necessity of miracles and a proof of their truth. This is timely and judicious, when a silly criticism is striving to overturn all the ideas of common sense on this subject, and to destroy the historical testimony of the truth of revelation. We hope this will be read and reflected upon by those who have confused ideas on this subject.
He proceeds to give us an account of the doctrines taught by our Lord Jesus Christ, and holds up in relief the demand which he made on our unqualified submission and assent to all the truths which he taught and all his precepts. This is faith, and the foundation of religion and salvation. To believe in Christ is to believe all that he taught and to do all he commanded. As we are more fully aware what is the real meaning of the word "faith," we can understand better the true character of the Christian religion. We notice some inaccuracies of expression, and sometimes desire a more profound insight into the matter, but find embodied a great deal of useful information which may thus be brought within the reach of many who, if we may judge from the ignorance displayed in the religious publications of the day, have the most erroneous ideas on the subject.
He shows the identity of the church instituted by Christ and the Catholic Church, tracing the history of the church from its foundation up to the time of the Reformation, and discussing those doctrines which are held in the Catholic Church, though rejected by those who have separated from her. The picture he portrays of the condition of the world at the commencement of the Reformation is most opportune. Protestant writers have endeavored to force the conviction on the minds of their readers that all or the greater part of the progress of civilization has taken place since that event. Nothing can be more untrue. The author proves to us that a continual progress had been in course for centuries in a healthy and steady advancement; and when we connect this with the account which follows of the effects of this great historical event, in removing the restraints which held man's pride and selfish passions within bounds; of the discord, violence, and civil war which were the uniform result everywhere; we are filled with regret that the harmonious development of the physical and spiritual life of the nations, under the auspices of the church, was ever interfered with. It would have been a beautiful sight to have seen Europe, a commonwealth of nations, bound together by the tie of one religious faith and the same principles of morality, submitting their differences, without the necessity of immense standing armies and ruinous wars, to the mild arbitration of him whom they all acknowledged to be the Vicar of Christ, and the guardian of Christian justice and morality. We must ask ourselves, not where we are now, but what we would have attained had our efforts been combined, rather than wasted in opposing one another.
The church fulfilled her duty up to this time, against the obstacles thrown in her way by the flood of barbarism which overflowed all Europe. She christianized and civilized the people. She was constantly occupied in reforming abuses; and, if such existed at the time of the Reformation, we must acknowledge that there was every disposition to reform them within the body of the church herself, without the least need of throwing off her legitimate authority. This book ought to clear up many misapprehensions only too common in the public mind.
We then have an account of the doctrines of the reformers, drawn from their own writings, followed by interesting and graphic sketches of the personal characteristics of Luther, Calvin, and others. That of Luther is peculiarly piquant, and is authenticated completely by copious extracts from his own writings and those of his friends and associates.
We hope the advocates of the Reformation, for the honor of their cause, will keep the first reformers as much out of sight as possible, and cease to compare them to St. Paul and the apostles. Their doctrines are pretty well exploded, and, when brought forward as distinct propositions, are reprobated by the universal sense of mankind. Unfortunately they still live in a covert and hidden way to work out their evil and bitter fruits, as the author fully shows in the subsequent parts of his work.
Those who represent the reformers as saints, have a strange idea of sanctity or even common decency. Dr. Marcy, in view of their immoral eccentricities, adopts the most charitable construction possible in the case of Luther and some others. We will let him speak for himself:
"From an amiable, chaste, temperate, and devout man, he (that is, Luther) became violent, ferocious, intemperate, licentious, blasphemous, and sanguinary. From a firm, unwavering, and happy believer in the truths of the church, he became the victim of innumerable doubts, changes, perplexities, and fierce torments. From a condition of mental tranquillity and intellectual equilibrium, he leaped into a state of maniacal excitement with a very great perversion of all his intellectual powers and faculties. As an innovator he habitually saw spectres, men with tails, horns, claws, features of animals, and was pursued and tormented by these morbid fantasies. A volume of these abnormal manifestations might be cited in support of our position, but we have presented a sufficient number to enable the impartial reader to form a just conclusion of Luther's sanity or insanity."