But to the observance of the Rubric, we are unquestionably pledged. And it is preferred by the Messrs. Hull, “as a charge against the Archbishop of Canterbury and the Bishop of London, that at their ordination they pledged themselves to observe the Rubric, and so to confirm in a given way. But they do not confirm in that way, and do confirm in another,” ergo valet consequentia. But, after mentioning in the strongest terms our obligations to a strict observance of the Rubric, Archdeacon Sharpe says, “this indeed we must always take along with us, that our obligations to observe the Rubric, how indispensable soever, are subject to this proviso—namely, that the thing prescribed be a thing practicable.” And as the Messrs. Hull admit that “the Bishops from the multitudes of candidates, could not confirm according to the Rubric,” we will leave the Bishops to settle this matter with their own consciences, believing that their characters are not so far compromised by the deviation, as to render it imperative upon them, to plunge at all hazards into a revision.
Our Articles were agreed upon, as you observe, “for avoiding diversities of opinions, and for the stablishing consent touching true religion.” In accomplishing this, you seem to think that they have signally failed. In those cases, however, where the Article has advisedly been drawn up for the purpose of admitting men holding certain differences of opinion on the general doctrine contained in it, the contemplated result can scarcely be looked upon as indicative of any failure of the object. But I cannot see that the existence of one evil in a system, if the extent to which this latitude goes be one, which I do not admit, is a sound argument for the bringing in of many more. “If,” says Dr. Randolph, “the best method we can think of to avoid diversities of opinion and establish consent touching true religion, has through the perverseness and corruption of mankind a contrary effect, surely not we, but these hypocrites, are to blame. But we cannot think it a good reason for throwing down all the fences of our vineyard, because some wild boars will sometimes break through them.” [42] It appears, however, that you would only leave a few gaps in the fence, the thirty-nine Articles you would abolish at one fell swoop, and from the passing of your proposed BILL for the consolidating the laws of religious tests, or Subscriptions, &c. “you would have it enacted, that nothing be required but assent to the doctrines set forth in the three Creeds, as agreeable to scripture; assent to the truth of the scriptures themselves; and that they contain all things necessary to salvation.”
I perceive, however, that you would still have a “declaration of conformity to the Liturgy of the Church of England, as it is now by law established.”—By now, I presume you are speaking of the Liturgy, as it shall be set forth hereafter, when every pebble of offence shall be taken away, and “every cause of uneasiness removed.” But hic labor, hoc opus est—take for instance the Athanasian Creed, you might be contented with the proposition of 1689 respecting it; but your brother petitioners the Messrs. Hull exclaim, “let Subscription henceforward apply to a Prayer Book which does not contain the Athanasian Creed.” [43a] Now, if this “erroris expulsio,” as it has been termed, was considered indispensable to the exclusion of the Arian “wolves,” even after the imposition of the Nicene Creed,—are these wolves exterminated? Or is their nature so changed that they would harmlessly lie down with the lambs of our fold, were it not for those invidious fences that prevent their approach, nor seduce them from the fold, even were it fenceless? But, argue the Messrs. Hull, fences are of no use, for a wolf once upon a time got through one, meaning Bishop Hoadley. But they forget that like that treacherous one we read of in the nursery legend, the “Little Red Riding Hood,”—he disguised himself to effect his purpose. We have lately read of a chimney sweeper insinuating himself into her Majesty’s private apartments, but we have not heard in consequence of the abolition of the police force.
But let it be admitted that our Liturgy, “that admirable book, next to the bible, the treasure and glory and safeguard of our reformed Church,” [43b] is not faultless; still, who when he looks upon the heterogeneous mass of so called improvements that have been already suggested, would not exclaim—“Let us but have our Liturgy continued to us as it is, until the men are born who shall be able to mend it or make it better, and we desire no greater security against either altering this or introducing another.” [43c]
But as the subsidence of the dissidia mutuasque suspiciones, is a consummation more devoutly to be wished, than, I fear, in these times, to be looked for; I will in conclusion make a few observations in defence of the Subscription of the Clergy generally, to those three points which you esteem so “indefensible;” but as my observations have already extended far beyond the limit I had contemplated, I must of necessity, be more brief than I could wish, or than justice to such subjects might seem to require—and first of the Athanasian Creed.
“Full of information,” as Hooker observes, “concerning that faith which Arianism did so mightily impugn, and which was both in the east and west Churches accepted as a treasure of inestimable price, by as many as had not given up even the very ghost of belief.” [44a]
But my Diocesan tells me, that “literally understood this Creed makes no distinctions, no contingencies, but unconditionally and unequivocally asserts that all who receive it not, are doomed to irretrievable perdition.” [44b] God forbid! But if it be so, literally the Saviour of mankind has pronounced the same uncontingent, undistinguishing, unequivocal doom, upon all who believe not the gospel. “He that believeth not shall be damned, [44c] whosoever believeth on him shall not perish, but have everlasting life,” [44d] the converse is, whosoever believeth not shall perish everlastingly; for “he that believeth not shall not see life, but the wrath of God abideth on him, [44e] they all shall be damned, who believe not THE truth.” [44f]
But we cannot bring ourselves to think that it can consist with the goodness of Him “whose tender mercies are over all His works,” to doom to “irretrievable perdition,” millions of His creatures for the non-performance of an impossibility. We consequently limit this awful sentence against those who “love unrighteousness,” and wilfully reject the offer of salvation. The context forces us to this application of the anathema. But I am not asking in what sense we are to understand the threat of scripture, but applying to it the same reasoning through which the Athanasian Creed is attacked; and I assert that literally understood, the texts which I have quoted, as undistinguishingly doom to perdition all who do not believe the gospel, as does the Athanasian Creed all who do not hold the Catholic Faith.
But if we are to ascertain the sense of scripture by comparing it with scripture, the text with the context, why are we to be debarred from ascertaining the sense and meaning of our Church formularies, by the application of the same canon of interpretation? Why are so invidious objections to be conjured up and bruited abroad against our Church, by tying us down to the letter of her forms, to the utter disregard of their meaning, and the spirit in which they have been imposed? I cannot express my own view of these monitory clauses, better than in the language of a contemporary divine, “their connection and relative force is this: whosoever desires to be saved it is necessary that he hold the Catholic Faith, and if he who has this faith keep it not, for he cannot keep it except he has first had it or held it, he cannot be saved, but without doubt shall perish everlastingly. The warning, therefore, is directed to him only who keeps not the faith which he has been taught, which has been put into his hands, which he has had hold of.” [45]
But my Diocesan affirms, and although it is your own opinion also, I take the liberty of canvassing it in his Lordship’s statement, feeling that the sentiments of the Spiritual Head of the Church in this Diocese, must carry with them even greater weight than your own. His Lordship says, “granting (though the Creed makes no such concession) that five hundred millions and upwards of Pagans and Heathens, out of eight hundred millions inhabitants of our globe, are not meant to be included in this sweeping anathema, it should be remembered that the whole Greek Church, professed Christians as they are, must of necessity be included, as its members after mature consideration are at variance with other Churches respecting the procession of the Holy Ghost.” [46a] As a point of doctrine I am much disposed to question the “mature consideration,” I should rather impute the schism to the imperious and unbending dispositions of the respective parties, the Patriarch versus the Pontiff. But be that as it may,—I would exonerate our Church from the odium of gratuitously condemning to irretrievable perdition, those who in her own opinion substantially differ nothing from her in this respect, but do keep undefiled the Catholic Faith.