If these views are correct, and these apprehensions well founded, may the earnest request of one who has long pondered over these things in sadness arrest the attention of those who are capable of providing a remedy! Let not his appeal, in behalf of a Church in which he sees the elements of usefulness unparalleled, to the great body of its ministers and members whom he deeply respects, and in the cause of eternal truth, be deemed an unfriendly voice. Let him not be considered an enemy because with faithfulness, yet with humility, he entreats his countrymen to consider how far Subscription is become the disgrace of the English Church.
4. Although the present state of things as to Subscription is so notorious that it cannot be denied, yet it may be well to confirm what has been advanced by a few particulars. The Thirty-nine Articles are our Confession of Faith, though they are hardly entitled to that appellation, being drawn up rather to meet a special emergency in the history of Christianity than to present a complete compendium of catholic truths. Several points left untouched by them, or very briefly noticed, require at this time to be strongly inculcated. They are, however, our only Confession of Faith, ever to be valued and revered; and it is required that every clergyman should declare, and subscribe, ex animo, that he believes them to be agreeable to Scripture. A similar declaration is required with respect to the Book of Common Prayer.
It is not the writer’s object to point public scorn against individuals, neither is it any satisfaction to him to notice at all the supposed defects of other men: rather is it a source of real sorrow to him to observe how censure has been cast to and fro, with an unsparing hand, by Christian writers and ministers of his own day and church. He speaks simply for the sake of truth, and in that attempt unwillingly adduces only what is necessary to his purpose. He speaks also in very general terms, considering it sufficient only to allude to opinions which unnumbered publications have rendered familiar. While the terms of our Subscription are strong and decided, several sections of the English clergy embrace a different view with respect to it.
If there be any conclusion which the history of England irresistibly conveys to readers of honest minds, it is this, that our Reformers in forty-two Articles, and afterwards in thirty-nine, intended to put forth a strong and unequivocal protest against the errors and corruptions of Romanism. Much would it have startled them to be told that the time would arrive when English clergymen would subscribe to these Articles, and then proceed to contend that they are not to be estimated as a protest against the anti-Protestant proceedings of the Council of Trent. They were accustomed, no doubt, to insincere subscription from men still Romanists at heart; but the deed was secret, it shunned the light: it was, with a very few exceptions, practised without open defence.
It is not intended to affirm that an interminable war is to be carried on by us against the Romish church: rather it is our duty to desire, without compromise, union with all Christendom. Subscription alone is now in view; and while that remains as it is, and English words retain their meaning, and an English history of facts can be found, and any clear apprehension of the meaning of truth remains with us, the perversion of our Form of Subscription, and the misrepresentation of our Articles, attempted by any who argue that they were not intended to condemn Romanism, whether as held before or after the Council of Trent, ought to excite, in every honest mind, an indignation which it is a virtue to feel, and a duty to express. If it be questioned where such views have been advanced, it is sufficient to refer to Tract No. 90, now before the writer of these pages, though other instances might be cited from authors who have subscribed the Articles.
If we turn to another section of the English clergy, that most opposed to the views of the tractarians, however they command our respect from their piety, and zeal, and hearty attachment to Scriptural truth and sound doctrine; yet some of them cannot be esteemed clear of all blame on the question now considered. The writer can here speak from personal knowledge. In their views as to baptismal regeneration, certainly opposed to the strict language of our formularies; in their dislike of other parts of our services, and sometimes in the disuse or change of certain terms, is to be found a proof that to them Subscription is not altogether satisfactory; and the often-avowed concession, that the excellence of our system of doctrine and worship, as a whole, reconciles their minds to some imperfections, is enough to show that, in subscribing, some violence is done to simple truth. They argue, and justly, that no human work can literally demand an unqualified approbation, but our Subscription does require it. Such arguments, then, cannot be altogether satisfactory to him who uses them, or to many to whom they may be offered; and truth, it cannot be denied, is to some extent dishonoured and damaged in their use.
In that section again of subscribers who embrace Calvinistic doctrines, though the writer considers that some of the Articles are more unequivocally favourable to them than their opponents, yet it cannot be forgotten how frequently and decidedly it has been declared, ex cathedrâ, that theirs are not the doctrines of the Church of England.
Another large section of the English clergy may be now comprised under the name of old-fashioned high-churchmen; and of that title, it is believed, they will not themselves complain. Many of them would gladly extract the honey from the tractarian school, without sufficiently considering how poisonous the plant whose growth they are to some extent fostering. They insist often on an exact compliance with Rubrics, and must forgive me for saying that few amongst them have fulfilled these in their own practice. Till very lately, it would indeed be difficult to find many clergymen, or one bishop, within the last fifty years, who have strictly observed the Rubrics—still less the Canons. Some of them speak also of a literal subscription; but here again the writer can of his own knowledge state, that numbers claim and use a considerable latitude in subscribing, and are satisfied with asserting their general attachment to the Formularies of the Church. Of their Arminian views as to doctrine, it is hardly necessary to call to mind how much they are opposed to others amongst their brethren, and, in the writer’s judgment, to the Articles themselves.
In another section may be comprised those who desire improvement in many things relating to the spiritual affairs of our Church. Some have openly expressed this desire; a far larger number cherish it in silence. They who have spoken out have strongly stated their conviction, that a Church, without the means of even entering upon deliberation as to our general improvement in its spiritual concerns, is in a false and unscriptural position. With respect to the Forms of Subscription and the interpretation of the Articles, some have formally requested a change, or rather an authoritative solution of the many doubts and uncertainties which now embarrass the question.
Thus while we perceive the variety of opinion prevailing amongst these several sections—a variety which, were it not impeded by subscription, would find a harmless or beneficial vent in a free inquiry after Scriptural truth—we see also that from all of them, more or less, Subscription is requiring that which, in the ordinary affairs of life, high-minded men would abstain from; namely, the necessity for qualifying the plain and straight-forward use of language. Is this a condition favourable to the reputation of teachers of truth; and is it too strong a conclusion, at least from some parts of the above account, to affirm, that Subscription is the disgrace of the English Church?