“I know nothing about Whigs or Tories or Liberals, or any other new names which they invent,” said Nigel. “Nor do I know, or care to know, what Low Church means. There is but one Church, and it is catholic and apostolic; and if we act on its principles, there will be no need, and there ought to be no need, for any other form of government.”
“Well, those are very distinct views,” said Endymion, “but are they as practical as they are clear?”
“Why should they not be practical? Everything is practical which we believe; and in the long run, which is most likely that we should believe, what is taught by God, or what is taught by man?”
“I confess,” said Endymion, “that in all matters, both civil and religious, I incline to what is moderate and temperate. I always trace my dear father’s sad end, and all the terrible events in my family, to his adopting in 1829 the views of the extreme party. If he had only followed the example and the advice of his best friend, Mr. Sidney Wilton, what a different state of affairs might have occurred!”
“I know nothing about politics,” said Nigel. “By being moderate and temperate in politics I suppose you mean being adroit, and doing that which is expedient and which will probably be successful. But the Church is founded on absolute truth, and teaches absolute truth, and there can be no compromise on such matters.”
“Well, I do not know,” said Endymion, “but surely there are many very religious people, who do not accept without reserve everything that is taught by the Church. I hope I am a religious person myself, and yet, for example, I cannot give an unreserved assent to the whole of the Athanasian Creed.”
“The Athanasian Creed is the most splendid ecclesiastical lyric ever poured forth by the genius of man. I give to every clause of it an implicit assent. It does not pretend to be divine; it is human, but the Church has hallowed it, and the Church ever acts under the influence of the Divine Spirit. St. Athanasius was by far the greatest man that ever existed. If you cavil at his creed, you will soon cavil at other symbols. I was prepared for infidelity in London, but I confess, my dear Ferrars, you alarm me. I was in hopes that your early education would have saved you from this backsliding.”
“But let us be calm, my dear Nigel. Do you mean to say, that I am to be considered an infidel or an apostate, because, although I fervently embrace all the vital truths of religion, and try, on the whole, to regulate my life by them, I may have scruples about believing, for example, in the personality of the Devil?”
“If the personality of Satan be not a vital principle of your religion, I do not know what is. There is only one dogma higher. You think it is safe, and I daresay it is fashionable, to fall into this lax and really thoughtless discrimination between what is and what is not to be believed. It is not good taste to believe in the Devil. Give me a single argument against his personality which is not applicable to the personality of the Deity. Will you give that up; and if so, where are you? Now mark me; you and I are young men—you are a very young man. This is the year of grace 1839. If these loose thoughts, which you have heedlessly taken up, prevail in this country for a generation or so—five and twenty or thirty years—we may meet together again, and I shall have to convince you that there is a God.”