A tale is told of a fashionable lady residing at a fashionable watering-place, at which a fashionable preacher preached. Of course the fashionable chapel was filled. It was difficult to get a seat: few could get more than standing-room. Our fashionable heroine, according to the tale, thither wended her way one Sabbath morning; but, alas! the ground was preoccupied. There was no room. Turning to her daughters with a well-bred smile, she exclaimed: 'Well, my dears, at any rate we have done the genteel thing!' and, self-satisfied, she departed home, her piety being of that not uncommon order, that requires a comfortable well-cushioned seat to itself. For some reason or other, it is now considered the genteel thing to go to Dr. c.u.mming, and the consequence is, that Crown Court Chapel overflows, and that pews are not to be had there on any terms. I should have said that nowhere was there such a crowd as that you see at Dr. c.u.mming's, if I did not recollect that I had just suffered a similar squeeze over the way, when I went to see the eminent tragedian, Mr. Brooke.

I believe the principle of there being such a crowd is the same in both cases. The great ma.s.s of spectators see in Mr. Brooke a man of fine physical endowments, and a very powerful voice. They are not judges of good acting; they cannot see whether or not an actor understands his part; they have no opinion on the subject at all: but Mr. Brooke has a name, and they run to hear him. It is the same with Dr. c.u.mming. The intrepid females, the genteel young men, who go to hear him, are no more judges of learning and ability than any other miscellaneous London mob: but Dr. c.u.mming has a name. Carriages with strawberry leaves deposit high-born ladies at his chapel. Lord John Russell goes to hear him.

Actually, he has preached before the Queen. So the chapel is crammed, as if there was something wonderful to see and hear.

I confess I am of a contrary opinion. I cannot-to quote the common phrase of religious society-'sit under' Dr. c.u.mming. I weary of his Old Testament and his high-dried Scotch theology, and his Romanist antipathies, and his Millennial hopes. 'You tell me, Doctor,' I would say to him, 'that I am a sinner-born in sin, and shapen in iniquity-that I am utterly and completely bad. Why not, then, speak to me so as to do me good? I care nothing for the Pope! Immured as I am in the business of the world-with difficulty earning my daily bread-I have little time to think of the Millennium, or to discuss whether the Jewish believer, some two thousand years ago, saw in his system anything beyond it and above it-anything brighter and better than itself. The student, in his cell, may discuss such questions-as the schoolmen of the middle ages sought to settle how many angels could dance on the point of a needle-but I, and men like me, need to be ministered to in another way. Men who preach to me must not wrestle with extinct devils, but with real ones. What I want is light upon the living present, not upon the dead and buried past.

Around me are the glare and splendour of life-beauty's smile-ambition's dream-the gorgeousness of wealth-the pride of power. Are these things worth living for? Is there anything for man higher and better? and, if so, how can I drown the clamour of their seductive voices, and escape into a more serene and purer air?' And how am I to know that these professing Christians, so well dressed, listening with such complacency while Dr. c.u.mming demolishes Cardinal Wiseman-are better than other men?

As tradesmen, are they upright? As members of the commonwealth, are they patriotic? As religious men, are their lives pure and unspotted from the world? I want not theories of grace, but what shall make men practically do what they theoretically believe. It is a human world we live in.

Every heart you meet is trembling with pa.s.sion, or bursting with desire.

On every tongue there is some tale of joy or woe. If, by mysterious ties, I am connected with the Infinite and Divine, by more palpable ties I am connected with what is finite and human: and I want the preacher to remember that fact. The Hebrew Christ did it, and the result was that his enemies were constrained to confess that 'never man spake like this man,' and that the 'common people heard him gladly.'

Dr. c.u.mming preaches as if you had no father or mother, no sister or brother, no wife or child, no human struggles and hopes-as if the great object of preaching was to fill you with Biblical pedantry, and not to make the man better, wiser, stronger than before: perhaps it may be because this is the case that the church is so thronged. You need not tremble lest your heart be touched, and your darling sin withered up by the indignant oratory of the preacher. He is far away in Revelation or in Exodus, telling us what the first man did, or the last man will do; giving you, it may be, a creed that is scriptural and correct, but that does not interest you-that has neither life, nor love, nor power-as well adapted to empty s.p.a.ce as to this gigantic Babel of compet.i.tion, and crime, and wrong, in which I live and move.

The service at Crown Court Chapel is very long; the Scotch measure the goodness of their services by their length. You must be well drilled if you are not weary before it is over. The chapel itself is a singular place. You enter by an archway. The gallery steps are outside; the shape is broad and short; a galley runs on three sides, and in one is placed the pulpit, which boasts, what is now so rare, a sounding-board.

As no s.p.a.ce is left unoccupied, the chapel must contain a large number of persons. The singing is very beautiful-better, I think, than that of any other place of worship in London. There is some sense in that, for the Scottish version of the Psalms of King David is not one whit more refined, or less bald and repulsive, than that of our own Sternhold and Hopkins, or Tate. But, nevertheless, the singing is very beautiful. Dr.

c.u.mming himself looks not a large man, but a st.u.r.dy determined man, with good intellectual power, and that power well cultivated, but all in the dry Scotch way; though so little does the Doctor's speech betray him, that you would scarcely notice that his p.r.o.nunciation was that of a native of the 'Land of Cakes.' He is young-looking, his hair is dark, and his complexion is brown. As he wears spectacles, of course, I can say nothing about his eyes; or, as he wears a gown and bands, as to the robustness of his frame. He looks agile and well set; strong in the faith, and master of texts innumerable wherewith to support that faith.

A polished, graceful, self-contained, and self-satisfied man. He may be a man of large heart and sympathies; but he has not the appearance of one. He rather seems a man great in small things, tediously proper and scrupulously correct-a great gun, I imagine, at an Evangelical tea-table-and, with his ultra Protestantism (he is a countryman of Miss Cuninghame's, and every Scotchman hates Popery as a certain personage does holy water), he is a tremendous favourite at Exeter Hall. Indeed, I do not know that there is at this time a more popular performer on those boards, and he is a favourite with people whose favour pecuniarily is worth something-with people who can afford to buy his books. Hence, also, he is one of the most copious religious writers of our day.

It is vain to attempt to give an account of the Doctor's works, when 'every month brings forth a new one:' their name is Legion. There is only one man who can be compared with Dr. c.u.mming in this respect, and that is that notoriously hardened sinner, Mr. G. P. R. James.

I read in one place of Dr. c.u.mming that 'he has everything in his favour; his singularly handsome person, his brilliant flow of poetic thoughts, his striking talents, and his burning Protestant zeal, combine to make him one of the most interesting speakers of the day; and when we add to all this, his modest simplicity and humility (qualities as becoming in one of his years, as they are rare in one of his powers), we need not wonder that he is generally admired and beloved.' Another admirer writes: 'When hearing Dr. c.u.mming, one is reminded of the description of "Silver-tongued Smith," one of the celebrated preachers of Elizabeth's time. But though the subject of our sketch is truly silver-tongued, the solemnity, at times, almost the severity, of his manner preserves him from anything like tameness. Perhaps there is not a firmer or more fearless preacher than the Doctor-a fact which has been proved over and over again of late, as his Romish antagonists have found to their cost.

Dr. c.u.mming's manner in the pulpit is pleasing. He seldom uses any other action than a gentle waving of the hand, or the turning from one part of his congregation to the other. He is no cushion-thumper, and depends for effect more upon what he says than on the graces of action. Not that he is ungraceful at all-far from that: what we mean is, that he is in this respect directly the opposite of those pulpit fops who flourish their bordered pieces of inspiration-lawn in the pulpit, and throw themselves into such att.i.tudes as compels one to believe that the looking-gla.s.s is almost as essential a preparation for the pulpit as the Bible itself.'

Dr. c.u.mming is a warm supporter of Establishments, a sworn foe of liberalism, which he declares to have 'charity on its mantle, and h.e.l.l in its heart.' He is a good hater. These things may fit him to be the idol of Crown Court, but do little more. The large vision which looks before and after, which makes man a philosopher, which teaches him to see the good in all human developments of thought and action, and calmly and lovingly to abide their legitimate results, has been denied him. The consequence is, he has sunk into the apostle of a coterie, and 'gives up to party what was meant for mankind.'

THE REV. JAMES HAMILTON, D.D.

It is a remarkable fact that a Scotchman has never led the House of Commons. The real reason is, I imagine, that Scotchmen are not generally very oratorical. The Scots suffer from the _fercidum ingenium_ which old Buchanan claimed for them, undoubtedly; but it does not generally a.s.sume an oratorical form: it finds other ways of development. It leads Sawney, junior, to bid farewell to the porridge of the paternal roof, to cross the Tweed, to travel in whatever dark and distant land gold is to be had, and a fortune to be won. But there it stops. Joseph Hume was a model of a Scotch orator. There was not a duller dog on the face of the earth than that most excellent and honoured man. One would as soon listen to a lecture from Elihu Burritt, or sit out a pantomime, as listen to a speech from the Scottish Joseph.

So it is with the Scottish pulpit. It is generally hard and heavy, dest.i.tute of life and power, abstruse, metaphysical, learned, and consequently dull. Yet there have been splendid exceptions. The fiery and holy Chalmers was one, and Edward Irving was another. The Scottish Church in Regent Square was at one time a place of no common repute.

Irving, with his splendid face, half fiend half angel-with his intellect hovering between insanity and genius, the companion of fanatics and philosophers-there

'Blazed the comet of a season.'

To this day his name yet lives. In spite of the delusions and follies with which his name was connected-in spite of the reaction, the natural result of all enthusiasm, no matter what-Irvingite churches remain amongst us to this present hour. But at one time they threatened to pervade the land. All London flocked to Regent Square Church: the religious world was in a state of intense excitement. Timid men and nervous women went there, Sunday after Sunday, till they became almost mad. Unknown tongues were heard; strange sights were seen. Some thought the end of the world had come, and were seized with trembling and fear.

It was a time of wonder, and mystery, and awe; but it pa.s.sed away, as such things in this world of ours must pa.s.s away. The great magician died. The crowd that had wondered and wept at his bidding, went to wonder and weep elsewhere.

Under such circ.u.mstances, to attempt to fill the vacant pulpit was no easy task; and yet that it has been done, and done successfully, is evinced by Dr. Hamilton's success. It is a fact that he preaches there every Sunday to a crowded church; that there, where there were divers prophesyings and bewilderment universal, now order reigns; that the only voice that you hear there now, besides that of the preacher, is that of the precentor, as he reads the bald version of the Psalms, to which the modern Scotch stick as immovably as did their fathers to the Covenant in the days of Montrose. This is an undeniable fact. Nor does it surprise you when the Doctor makes his appearance in the pulpit. At first, perhaps, you are rather surprised. There is certainty nothing taking about the man. He looks tall, strong, and awkward, with a cloudy face, and a fearfully drawling voice; a man, not timid, but not striking-plain and unaffected-better fitted for the study than for the fashion of May Fair. If you look closer, you will see indications of a calm, untroubled heart, with deep wells of fine feeling, of tenderness and strength combined. But still the Doctor is not the man to make a sensation at first sight-very few ministers are. One can understand this in a way.

In certain families, it is said, the good-looking are put into the army-if fools, into the Church. Yet, generally, the jewel is worthy of the casket. If the one be rich and beautiful, the other is so as well.

Plain and slouching as he is, I am told the Doctor succeeded in engaging the affections of a lady possessed of considerable property. But this is by no means remarkable: clergymen of every denomination make as many successful marriages as most men. One would think that they took the common wicked standard of wicked men, and judged a woman's worth by the extent of her purse. I fear that there are as many fortune-hunters in the Church as there are in the world.

If 'Hudibras' had been written in our day, we should at once have supposed that Dr. Hamilton had helped the poet to a hero. Like Hudibras, the Doctor

'scarce can ope His mouth, but out there flies a trope.'

He has been called the Moore of the pulpit. An admiring critic says of him: 'Like the poet of "Lalla Rookh," he possesses vivid imagination, brilliant fancy, and sparkling phraseology. His sentences are strings of pearls, and whatever subject he touches he invariably adorns. His affluence of imagery is surprising. To ill.u.s.trate some particular portion of Scripture, he will lay science, art, and natural history under contribution, and astonish us by the vastness of his acquirements, and his tact in availing himself of the stores of knowledge which, from all sources, he has garnered up in his mind. But plenteous as are the flowers of eloquence with which he presents us, their perfume, their sweetness, do not cloy. We listen in absolute wonderment as he pours forth a stream of eloquence, whose surface exhibits the iridescent hues of loveliness-one tint as it fades away being succeeded by another and a brighter. And a pure spirit of earnest piety pervades the whole of the sermon, the only drawback of which, to southern ears, being the broad Scotch accent in which it is delivered.'

Perhaps this character is a little coloured. Something must be set down in it for effect. Still the characteristic of the Doctor's oratory, whether in the pulpit or on the platform, is poetry. He is a prose poet, and his genius makes everything it touches rich and rare. As becomes a divine, he sees everything through an Eastern medium. He is at home in the Holy Land. Jerusalem is as dear to him as London. All the scenes of sacred story, in the dead and buried past, live before him, and are realized by him as much, if not more, than the most exciting scenes of the living present. He follows the Christ as he treads the path of sorrow-sees him in the manger-in the temple disputing with the doctors-in the crowded streets followed by an awe-struck Hebrew mob-alone in the wilderness-or dying, amidst fanatic scorn and hate, a triumphant death: and the Doctor tells you these things as if he were there-as if they had but happened yesterday-as if he had come fresh from them all. Hence there is a pictorial charm in his preaching, such as is possessed but by few, and excelled by none.

This is also characteristic of the Doctor's writing. He has used the press extensively. I see he has just issued an account of one of the sufferers in that unhappy missionary expedition to the island of Terra del Fuego, the result of which was the slow death, by hunger, of the parties engaged. His cheap series of tracts, ent.i.tled 'Happy Home,' are considered, by the religious world, exquisite productions. They are much in demand. This, however, is easily accounted for. The pastor of a rich London congregation can always have a good sale for his works. The wealthy members of his church will buy them for distribution; even the very poor will make an effort to procure them. Bad or good, they are sure to have a respectable sale. Happily, in Dr. Hamilton's case, this respectable sale is deserved. His publications have the same beauties as his sermons. It is to be regretted that the small tracts, published by well-meaning men, with the best of motives, should be so little adapted to that end. In reality, they do more harm than good. The very cla.s.s they are intended for do not read them; and those who do are precisely the cla.s.s that need to be stimulated into some life higher and grander than your small tract-writer can generally conceive of. It is to the credit of Dr. Hamilton that he does not disdain to write little books on great subjects, and thus seek to rescue the tract system from the contempt into which, owing to the injudiciousness of its friends, it has so extensively fallen.

We have only to add here, that the Doctor sides with the Free Scotch Church, and that, of that remarkable movement, he was one of the earliest and warmest friends.

Miscellaneous.

THE REV. WILLIAM FORSTER.

Aristophanes, were he alive now, I imagine, instead of aiming his wit at the philosophers, would have a turn with the theologians. Theirs is the real cloud-land. In spite of the inherent conservatism of human nature in theology, you cannot keep up the old landmarks. Nay, such is the perverseness of human nature, that the more you try to do so the less chance there seems of your succeeding. To the reign of the Saints succeeded the madness and the profligacy of the Restoration. Lord Bolingbroke always said it was Dr. Manton's Commentary on the 119th Psalm, which his mother, much against his inclination, compelled him to read, which made an infidel of him. Holyoake, the leader of the Secularists, was brought up in the Sunday School at Birmingham. Thomas Cooper, the author of the 'Purgatory of Suicides,' was a Methodist local preacher. William Johnson Fox, who has done as much as any man to destroy orthodoxy in persons of intelligence and position in society, was at one time pastor of an Independent church. Sterling was long a clergyman of the Church of England, and poor Blanco White traversed every point of the religious compa.s.s, earnestly seeking rest, and unfortunately finding none.

Is there, then, no religious truth? Is man ever to be surrounded by doubt-to be ever void of a living faith-from age to age to turn an anxious eye above, and there see

'no G.o.d, no heaven, in the void world- The wide, deep, lampless, grey, unpeopled world'?

Is it all dark cloud-land when we have done with this fever we call life?

Religion is man's attempt to answer this question. A church is an attempt to answer it in a certain way. The true church is the church which gives the true answer. But who is to decide? 'The Catholic and Apostolic Church,' says one; 'the Bible,' says another. But, then, who is to decide as to which is the Catholic and Apostolic Church, or as to what the Bible says? In all these cases the final appeal must be made to the intellect of man. But man's intellect grows with his growth, and strengthens with his strength. I am not to-day, either in body or in mind, what I was yesterday. To-morrow I shall be a different man again.

Changing myself, how can I subscribe an unchanging creed? 'Excelsior' is my motto. I believe that

'through the ages one increasing purpose runs, And the thoughts of men are widened by the process of the suns.'

And it is vain, therefore, that you seek to tie me to a creed, or to stereotype what should be a growing faith. My aim is loyalty to my conscience and G.o.d. Where they lead I follow.

In some such way, I imagine, has Mr. Forster, late pastor of the Congregational chapel, Kentish Town, reasoned. Originally a minister in Jersey, he was invited to the metropolis about twelve years since. At that time he was an ardent Calvinist. The investigation which led him to abandon unconditional election, the final perseverance of the saints, and the special influence of the Holy Spirit, shattered the whole system of opinions in which he had been educated, and which he had hitherto faithfully upheld. Other changes followed. His views of the Trinity were modified. The consequence was, when a new chapel was built for him, in Kentish Town, it was agreed that all definition of G.o.d, Christ, and the Holy Spirit, should be avoided, and that the clause, 'This place is erected for the worship of G.o.d, as the Father, through the Son, and by the Holy Spirit,' should be placed at the head of the deed.

After further investigation, Mr. Forster found that he could not even subscribe to that-that he had ceased to regard Christ as a mediator at all-and, consequently, he resigned the charge of a church, which, owing to his labours, had become flourishing and great. Now his banner bears the motto of 'Free Inquiry.' He preaches in a handsome chapel in Camden Town. His church calls itself a Free Church. It promises to be a successful one. It is well attended, though it has much to contend against. The orthodox will not forgive Mr. Forster his desertion of their camp; and the Unitarians, who, in their way, are often as narrow-minded and dogmatic as the most orthodox themselves, cannot exactly hold out the right hand of fellowship to a man who professes to be free-who claims to know no master-whose appeal is to the law and to the testimony, rather than to the doctrines and opinions of men.

Thus Mr. Forster gravitates, like Mahomet's coffin, between heaven and earth. Yet his condition is by no means a rare one. That a large number sympathise with him, the attendance at his chapel is convincing proof.

Coming out from the orthodox, he bears testimony against them. In his farewell sermon to his Kentish Town congregation he says: 'How little have the contents of the Bible to do with men's personal belief! How seldom are men taught to rely on their own powers in the investigation of the truth! How few are the Christians who sit at the feet of Jesus, or frequent the apostolic college! If Dissenters have renounced the infallibility of the Pope, have they not bowed their necks to a yoke almost as heavy and galling? If they have given up the Thirty-nine Articles, have they on that account conceded to each other the right of judging all things for themselves? If the Trentine pandects are not retained as the law of their religious faith and life, are they not bound by the Inst.i.tutes of Calvin, the Westminster Confession of Faith, the a.s.sembly's Catechism, the Minutes of Conference, and the Sermons of Wesley-the creeds of chapel trust-deeds, the Congregational Union Confession of Faith, or by the writings of Howe, Watts, Doddridge, Gill, Fuller, Hall, Priestly, Watson, Channing, and of other great men, who ought to be dear to their hearts, but not lords of their faith? Are we not all of us more or less guilty of this servility? Have we not yet to learn that there is no _via media_-no middle way between Reason and Rome?

There is, unhappily, floating over us an invisible and unexpressed opinion, to which all, in the main, must agree. It hovers over the pulpit and the pew; over the church and congregation; over the professor's chair and the students' form; over the family and the school; over the Bible and the Commentary. All thought, all sentiment, all investigation, all conclusions, all teachings, are controlled by it. It is this which checks free inquiry; shuts the mouths of those who have convictions which fit not the Procrustes' bed, according to which all opinions are to be shortened or stretched; makes hypocrites of those who cannot afford to keep a conscience, or have not courage to brave the consequences of honesty; turns the pulpit too often into the chair of restraint, concealment, or compromise. Wherever this tyranny is obeyed, there cannot be much depth of conviction, vitality of sentiment, growth of knowledge, and improvement of religious life. If this principle were applied to science, it would paralyse all the energies of investigation, and make the wheels of progress stand still. If churches will not respect individual liberty-will not let their ministers and members investigate the Scriptures, and theology, the fruit of other men's examination of the Scriptures, as fearlessly, impartially, and rigidly as men inquire into Nature and the human results of searching into Nature-such as astronomy, chemistry, and any other branch of science-then it is the duty of every Christian, in G.o.d's name, and the name of human nature, to resist the imposition. It may cost him friends, income, reputation, station, and much which he highly values. He is bound, at whatever sacrifice, to maintain his inborn and inalienable freedom. In this way the yoke of the creeds would be broken. The churches would be turned into the seats of liberty. A n.o.ble, manly piety would grow up among us. The truth, whatever it is, would be discovered. A new state of things would be inst.i.tuted. Every man would be respected as he rejected human authority over his conscience-refused to allow uninspired men to make his creed as his furniture, his bread, or books-tested all opinions by the light of his own reason-chose to give an account of his convictions, or the use of his powers in obtaining his convictions, to none but his Maker. Self-respect, love of truth, reverence to G.o.d, benevolence to men, call upon us all to stand by our native right and duty of searching into all truth contained in all creeds, confessions of faith, catechisms, and all other doc.u.ments, whether human or divine. The obligation lies in our power of searching into whatever concerns our moral culture, spiritual life, and religious duty.'

Mr. Forster, in accordance with the sentiments here advocated, has left the Congregational body with which he was connected, and has founded a Free Church. Whether that church will answer the wants of our age, time will prove. If the work be good, it will stand. If it be better than old-fashioned sectarianism, it will remain. If it speak to the heart of man, it cannot die. Mr. Forster has great qualifications for his task.

He is in the prime of life. His manner in the pulpit is pleasing. His sermons evince careful preparation, and the possession of a considerable amount of intellectual power. At times he rises into eloquence. Some of his published sermons are inferior to none that have been published in our time, and have been received well in quarters where, generally, little favour is shown to the pulpit exercises of divines.

Though unwearied in the discharge of pastoral duties, Mr. Forster has found time for other labours. Of the Temperance Reformation he has been one of the ablest and most eloquent advocates, and often has Exeter Hall reechoed his impa.s.sioned advocacy in its behalf. He carries abstinence to an extent rare in this country, and abstains entirely from the use of animal food. At one time he was an ardent member of the party of Anti-State Churchmen, of which the late member for Rochdale is the glory and defence. Latterly he seems to have mixed but little with that body.

We can well imagine that his time has been otherwise occupied-that his situation must have been one of growing difficulty and danger-that the claims, on the one side, of a church orthodox on all great questions, and of truth and duty, or what seemed to him as such, on the other, must have cost him many a weary day and sleepless night. That he burst his bonds and became free-that he tore away the a.s.sociations of a life-argues the possession of honesty and conscientiousness, and fits him to be the preacher of the free inquiry of which he has afforded so signal an example in himself.

THE REV. HENRY IERSON.

'Can you tell me where Mr. Fox's Chapel is?' said I to a young gentleman who had evidently been in the habit of pa.s.sing it every Sunday. 'No, indeed, I cannot,' was the reply. I put the same question to a policeman, and with the same result. Yet South Place, Finsbury Square, is a place of no little pretension. It has been the home of rational religion for some years-of the religion of humanity-of religion purified from formalism, bibliolatry, and cant. There the darkness of the past has been rolled away, and the light of a new and better day appeared; and yet the scene of all this was unknown to the dwellers in the immediate neighbourhood. There is a light so dazzling that it can only be seen from afar, that close to it you can see nothing. It may be this is the light radiating from South Place.

'There is a religion of humanity,' writes Mr. Fox, 'though not enshrined in creeds and articles-though it is not to be read merely in sacred books, and yet it may be read in all, whenever they have anything in them of truth and moral beauty; a religion of humanity which goes deeper than all, because it belongs to the essentials of our moral and intellectual const.i.tution, and not to mere external accidents-the proof of which is not in historical agreement or metaphysical deduction, but in our own conscience and consciousness; a religion of humanity which unites and blends all other religions, and makes one the men whose hearts are sincere, and whose characters are true, and good, and harmonious, whatever may be the deductions of their minds, or their external profession; a religion of humanity which cannot perish in the overthrow of altars or the fall of temples, which survives them all, and which, were every derived form of religion obliterated from the face of the world, would recreate religion, as the spring recreates the fruits and flowers of the soil, bidding it bloom again in beauty, bear again its rich fruits of utility, and fashion for itself such forms and modes of expression as may best agree with the progressive condition of mankind.'