study of the king james bible(钦印〈圣经〉研究)-第36节
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these three hundred years since it was issued。 That short period has not
only been interesting almost to the point of excitement in English life； but
it covers virtually all American life。 Take； therefore； the broader view of
the influence of the English Bible on history； apart from these striking
events。
It is to be assumed at once that much of its influence is indirect。 Indeed；
its chief influence must be through men who prove to be leaders and
through that public sentiment without which leaders are powerless。 If
leaders live by it and stand or fall by its teaching； then their work is its
work。 If they find a public sentiment issuing from it which gives them
power； a sentiment which crystallizes around them when they appear；
because it is of kindred spirit with themselves； then the power of that
sentiment is the power of the Bible。 The influence of Pilgrim's Progress or
The Saint's Rest is the influence of Bunyan and Baxter； but back of them
is the Bible。 In language； in idea； in spirit； they were only making the
Bible a common Book to their readers。 Their value for life and history is
the Bible's value for life and history。
The power of great souls is frequently and easily underestimated。
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Scientific study has tended to that by magnifying visible conditions and by
trying to calculate the force of laws which are in plain sight。 Buckle's
theory of civilization has influenced our times greatly。 It explains national
character as the outcome of natural conditions； and lays such stress on
circumstances as left it possible for Buckle to declare that history and
biography are in different spheres。 It is still true； however； that most
history turns on biography。 Great souls have been the chief factors in great
movements。 Whether the movement could have occurred without them
will never be possible to decide； if it should be disputed。 In a chemical
laboratory the essential factors of any phenomenon can be determined by
the process of elimination。 All the elements which preceded it except one
can be introduced； if the result is the same as in its presence； manifestly it
is not essential。 So the experiment can go on until the result becomes
different； when it is evident that the last omitted element is an essential
one。 But no such process is possible in great historical movements。 The
only course open to us is to consider carefully the elements which do
appear。
Take three great movements which are easiest to follow in these three
centuries。 Whether the spiritual independence of England would have been
secured without the Quakers may be debated； but this fact can hardly be
debated： certainly it was not so secured； whether or not the Quakers could
have been without George Fox； certainly they did not occur without him。
Take the second： whether or not some other movement could have done
what Puritanism did is hardly a question for history； Puritanism actually
did the work for England and America which gave both their strongest
qualities。 There is no testing the period to see whether Puritanism could be
left out。 There it stands as a powerful factor； and no analysis of the history
can possibly omit it。 Or the third： it is not a question for a historian
whether English history could have been the same without Methodism and
whether Methodism could have been at all without the Wesleys； certainly
nothing took its place； nor did any one else stand at the head of the
movement。
Here are these three great movements； not to seek others。 All of them
have had tremendous influence in the religious and political history of
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both the nations where they have moved most freely。 Each of them is a
direct and undisputed result of the influence of the Bible。 Much has
already been said of the Puritans in England； and there will be occasion to
see what was their influence in America。 But think for a moment of the
Quakers。 James Freeman Clark calls them the English mystics； certainly
they were more than that。＇1＇ George Fox had little learning but the Bible；
that he knew well。 He first came to himself out in the fields alone with the
Bible。 He was not stirred to the origin of the movement nor to his greatest
activity by experiences he had in public places。 He came to those public
places profoundly affected by his familiarity with the English Bible。 He
came at a time when his protest was needed； a protest against formalism；
against mere outward conformity。 A thousand years before；
Mohammedanism had really saved the Christian faith by its protest；
violent and merciless； against its errors； challenging it to purity in faith
and life。 Now Fox and the Quakers saved church life by protest against
church life。 The Bible was still the law； but not the Bible which you read
for me； but that which you read for you and I for me； each of us guided by
an inner light。 The Quaker movement was a distinct protest against church
formalism in the interests of freedom of the Bible。
＇1＇ David Gregg； The Quakers in America。
That Quaker influence was far stronger in America than it ever
proved to be in England。 George Fox himself visited the colonies and
extended its influence。 Three great effects are easily traceable。 The very
presence of the Quakers in the New England colonies； notably in
Massachusetts； and the persecutions which they endured； did more to
purify the Puritans than any other one influence。 One is only loyal to the
Puritan character and teaching in declaring that in the manner of the
Puritans toward the Quakers they were wrong； they were wrong because
they were untrue to their own belief； untrue to their own Bibles； and when
the more thoughtful among them found that they were taking the attitude
toward the Quakers which they had resented toward themselves；
remembering that the Quakers were drawing their teaching from the same
Bible as themselves； they were naturally checked。 And； while the Quakers
in New England suffered greatly； their suffering proved the purification of
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the Puritans。 It accented and so it removed the narrowness of Puritan
practice。 Further； the Quaker movement gave to American history William
Penn and the whole constitution of Pennsylvania。 It was there that a state
first lived by the principle which William Penn pronounced： 〃Any
government is free where the people are a party to the laws enacted。〃 So it
came about that Independence Hall is on Quaker soil。 The Declaration of
Independence appeared there； and not on Puritan soil。 It may be there was
more freedom of thought in Pennsylvania。 It may be explained on purely
geographical ground； Philadelphia being the most convenient center for
the colonies。 But it remains significant that not on Cavalier soil in Virginia；
not on Dutch soil in New York； not on Puritan soil in Boston； but on
Quaker soil in Philadelphia the movement for national independence
crystallized around a general principle that 〃any government is free where
the people are a party to the laws enacted；〃 but that no government is free
whose people have not a voice。 That is not minimizing the power of
Puritanism； nor forgetting Fanueil Hall and the Tea Party。 It only accents
what should be familiar： that Puritanism drew into itself more of the
fighting element of Scripture； while the Quaker movement drew into itself
more of the uniting； pacifying element of Scripture。 The third effect of the
Quaker movement is John Greenleaf Whittier； with hi
