This, in one word, is the Origin, and, at the same time, the Justification, of Creeds and Confessions; which are only a bond of union between the members of each Christian society. For the purpose of them is not to set up human decisions against the word of God; but, by larger comments, and more explicit declarations, in such points of doctrine as have been differently apprehended, and much controverted, to express and ascertain the sense, in which THEY interpret that word, who communicate together in the same Church.
Thus the case stands, before the State gives a preference to any particular Church. Thenceforth, indeed, the State concurs with the Church to enforce one common Confession, by confining the emoluments, which it provides for the encouragement of Religion, to the peculiar doctrines of the favoured Church. This, the State does, in equity towards that religious society, with which it is now so closely connected: it does it, too, in prudence and good policy; because it conceives its own true interests to be concerned in maintaining those peculiar doctrines.
Thus, whether we regard the Church, before it acquires the countenance of the State, as intent on truth and orthodoxy, and only meditating how best to preserve that truth in the bosom of peace; or, whether we regard the State, after it affords that countenance to the Church, as studious to provide for its own great object, General Utility, of which the preservation of peace makes so considerable a part; either way we understand why an agreement of opinion is required in the appointed Guides and Teachers of Religion. But, as such agreement cannot be expected, or not maintained, where every Teacher is left to inculcate what doctrines he thinks fit, hence some common formulary of faith (not in opposition to that delivered in the Scriptures, but by way of more precise explanation of what is believed to be its true meaning) is reasonably proposed to the assent of those Guides and Teachers, before they exercise their office in any particular Christian society; as a Test of their opinions; and as a Rule, by which, in subordination to the general Rule of Christians, they undertake to frame their public instructions.
This Confession, or formulary of faith, with us, is the Thirty-nine Articles: to which a subscription is required from every candidate of the Ministry. So that the Scripture, interpreted by those articles, is the proper rule of doctrine, to every Minister of our Church.
It follows from what has been said, that such, as cannot honestly assent to this formulary, must (if they aspire to be public Teachers of Religion) unite themselves with some other consentient Church. This compulsion may, sometimes, be a hardship; but can, in no case, be an injury: or, if some may chuse to consider it in the light of an injury, it is such an one as must be suffered by individuals for the general good of that Society, to which they belong.
It is nothing, that some object to these articles, as improper, or ill-drawn. The Church will judge for itself of these points. Societies have surely the same right of private judgement as Individuals; and, till they revoke a constitution, it should, methinks, be presumed that they see no cause to do it: just as it is very fitly presumed, on the other hand, that such individuals, as will not subscribe to this constitution, cannot. But it is forgotten in this dispute, that, although truth can only be on one side, good faith may be on either.
Still, it may be said—“These articles are themselves liable to various interpretations.” Without doubt, they are: and so would any other, which could be contrived. Yet, with all the latitude of interpretation of which they are capable, they still answer, in a good degree, the main end of their appointment; as may be seen from the animosity expressed by some against them, as too strict. And, if we only use that latitude, which the expression fairly admits, and which the Church allows, they will continue to answer the great end, hitherto effected by them, of preserving, among the members of our Church, an unity of the spirit in the bond of peace.
Such then is the fruit of a right faith, which the ministers of our Church are required to bring forth, by the soundness of their doctrine.
II. They are, in the next place, ordained to produce the fruit of Piety, in their several congregations, by a faithful discharge of the sacred offices, committed to them.
The Liturgy of the Church of England, in which these offices are contained, is composed with so much wisdom, and is animated, at the time, with so true a spirit of piety, that impartial men have generally agreed in the commendation of it. That the forms, prescribed by it, may be lawfully used, few at this time of day will dispute. That other forms, more complete and perfect, may be devised, as it is not denied by us, who hold those forms, however excellent, to be of human composition only; so, that any such forms of greater perfection are likely to be devised by those who are the readiest to find fault with our Liturgy, will hardly be expected by reasonable and knowing men. Much indeed, abundantly too much, has been said and written on this subject. Most of the defects, which some have pretended to find in our Ritual, are purely imaginary: the rest are certainly unimportant. So that our concern is plainly to submit all deliberations of this sort to the wisdom of the Church itself; and, in the mean time, to give all the effect, that depends on us, to the ministration which it requires.