class="x-ebookmaker-pageno" title="[20]"/> That Christ's body was not as other men's bodies was proved after his resurrection, when it showed itself independent of the limitations of extended substance. In virtue of these mysterious properties it became the body of the Corporate Church into which believers were admitted by baptism. The natural body was not at once destroyed, but a new element was introduced into it, by the power of which, assisted by penance and mortification, and the spiritual food of the Eucharist, the grosser qualities were gradually subdued, and the corporeal system was changed. Then body and spirit became alike pure together, and the saint became capable of obedience, so perfect as not only to suffice for himself, but to supply the wants of others. The corruptible put on incorruption. The bodies of the saints worked miracles, and their flesh was found unaffected by decay after hundreds of years.

This belief so long as it was sincerely held issued naturally in characters of extreme beauty; of beauty so great as almost to demonstrate its truth. The purpose of it, so far as it affected action, was self-conquest. Those who try with their whole souls to conquer themselves find the effort lightened by a conviction that they are receiving supernatural assistance; and the form in which the Catholic theory supposed the assistance to be given was at least perfectly innocent. But it is in the nature of human speculations, though they may have been entertained at first in entire good faith, to break down under trial, if they are not in conformity with fact. Catholic theology furnished Europe with a rule of faith and action which lasted 1500 years. For the last three centuries of that period it was changing from a religion into a superstition, till, from being the world's guide, it became its scandal. 'The body of Christ' had become a kingdom of this world, insulting its subjects by the effrontery of its ministers, the insolence of its pretensions, the mountains of lies which it was teaching as sacred truths. Luther spoke; and over half the Western world the Catholic Church collapsed, and a new theory and Christianity had to be constructed out of the fragments of it.

There was left behind a fixed belief in God and in the Bible as His revealed word, in a future judgment, in the fall of man, in the atonement made for sin by the death of Christ, and in the new life which was made possible by His resurrection. The change was in the conception of the method by which the atonement was imagined to be efficacious. The material or sacramental view of it, though it lingered inconsistently in the mind even of Luther himself, was substantially gone. New ideas adopted in enthusiasm are necessarily extreme. The wrath of God was held to be inseparably and eternally attached to every act of sin, however infirm the sinner. That his nature could be changed, and that he could be mystically strengthened by incorporation with Christ's body in the Church was contrary to experience, and was no longer credible. The conscience of every man, in the Church or out of it, told him that he was daily and hourly offending. God's law demanded a life of perfect obedience, eternal death being the penalty of the lightest breach of it. No human being was capable of such perfect obedience. He could not do one single act which would endure so strict a scrutiny. All mankind were thus included under sin. The Catholic Purgatory was swept away. It had degenerated into a contrivance for feeding the priests with money, and it implied that human nature could in itself be renovated by its own sufferings. Thus nothing lay before the whole race except everlasting reprobation. But the door of hope had been opened on the cross of Christ. Christ had done what man could never do. He had fulfilled the law perfectly. God was ready to accept Christ's perfect righteousness as a substitute for the righteousness which man was required to present to him, but could not. The conditions of acceptance were no longer sacraments or outward acts, or lame and impotent efforts after a moral life, but faith in what Christ had done; a complete self-abnegation, a resigned consciousness of utter unworthiness, and an unreserved acceptance of the mercy held out through the Atonement. It might have been thought that since man was born so weak that it was impossible for him to do what the law required, consideration would be had for his infirmity; that it was even dangerous to attribute to the Almighty a character so arbitrary as that He would exact an account from his creatures which the creature's necessary inadequacy rendered him incapable of meeting. But the impetuosity of the new theology would listen to no such excuses. God was infinitely pure, and nothing impure could stand in his sight. Man, so long as he rested on merit of his own, must be for ever excluded from his presence. He must accept grace on the terms on which it was held out to him. Then and then only God would extend his pity to him. He was no longer a child of wrath: he was God's child. His infirmities remained, but they were constantly obliterated by the merits of Christ. And he had strength given to him, partially, at least, to overcome temptation, under which, but for that strength, he would have fallen. Though nothing which he could do could deserve reward, yet he received grace in proportion to the firmness of his belief; and his efforts after obedience, imperfect though they might be, were accepted for Christ's sake. A good life, or a constant effort after a good life, was still the object which a man was bound to labour after. Though giving no claim to pardon, still less for reward, it was the necessary fruit of a sense of what Christ had done, and of love and gratitude towards him. Good works were the test of saving faith, and if there were no signs of them, the faith was barren: it was not real faith at all.

This was the Puritan belief in England in the seventeenth century. The reason starts at it, but all religion is paradoxical to reason. God hates sin, yet sin exists. He is omnipotent, yet evil is not overcome. The will of man is free, or there can be no guilt, yet the action of the will, so far as experience can throw light on its operation, is as much determined by antecedent causes as every other natural force. Prayer is addressed to a Being assumed to be omniscient, who knows better what is good for us than we can know, who sees our thought without requiring to hear them in words, whose will is fixed and cannot be changed. Prayer, therefore, in the eye of reason is an impertinence. The Puritan theology is not more open to objection on the ground of unreasonableness than the Catholic theology or any other which regards man as answerable to God for his conduct. We must judge of a creed by its effects on character, as we judge of the wholesomeness of food as it conduces to bodily health. And the creed which swept like a wave through England at that time, and recommended itself to the noblest and most powerful intellects, produced also in those who accepted it a horror of sin, an enthusiasm for justice, purity, and manliness, which can be paralleled only in the first age of Christianity. Certainly there never was such a theory to take man's conceit out of him. He was a miserable wretch, so worthless at his best as to deserve everlasting perdition. If he was to be saved at all, he could be saved only by the unmerited grace of God. In himself he was a child of the devil; and hell, not in metaphor, but in hard and palpable fact, inevitably waited for him. This belief, or the affectation of this belief, continues to be professed, but without a realisation of its tremendous meaning. The form of words is repeated by multitudes who do not care to think what they are saying. Who can measure the effect of such a conviction upon men who were in earnest about their souls, who were