ANCIENT CHRISTIANITY, AND THE DOCTRINES OF THE OXFORD TRACTS FOR THE TIMES. BY THE AUTHOR OF "SPIRITUAL DESPOTISM." Issac Jaylor. Imo vero Sanctam Scripturam in summo et cœlesti autoritatis culmine VOL. II. AUGUSTINUS HIERONYMO. LONDON: JACKSON AND WALFORD, 18, ST. PAUL'S CHURCH-YARD. W. CURRY, JUN. & CO. DUBLIN. 1842. PREFACE ΤΟ THE SECOND VOLUME. (THE CONSERVATIVE OPERATION OF CHURCH FORMULARIES.) QUESTIONS difficult to be determined in the abstract, and which perhaps will never be resolved in that form, are often, and with much advantage, superseded by the occurrence of events that serve to present them as simple questions of fact, concerning which a doubt can scarcely be entertained—or, at least, will not be entertained by men of a practical turn of mind. Are Creeds, Confessions, Articles of Faith, and other ecclesiastical provisions, intended for the conservation of religious principles, and the maintenance of uniformity of belief, actually availing for these ends; or is their admitted utility, in this respect, overbalanced by their tendency to obstruct the development of Truth, and to promote insincerity in the profession of belief? This question seems now as little likely as ever to be resolved in its abstract form; and well may we excuse ourselves from the attempt so to determine it. Practically, and virtually, every religious community takes for itself the affirmative side, and in one mode or in another—directly, or indirectly, gathers itself around some Confession, or Declaration of principles, which, in fact, is its conservative nucleus; or the organ, and the conveying medium of its continued identity, as a body. Especially are these means resorted to—and unavoidably so, in all instances in which the seisin of property-whether lands, funds, or rents, is connected with the profession of religious opinions, or the support of specific modes of worship; that is to say, in all cases of Religious Endowments, and Trusts. In such instances it is worse than idle "to kick against the pricks;" or, on the ground of abstract scruples, and of a theory, to refuse compliance with the inevitable condition of the civil institutions around us. Few or none do so, when the practical question meets them, invested in its legal attributes; and when it is a point, not of theological science, but of the rightful or wrongful enjoyment or administration of funds. So far, therefore, there seems an agreement of opinion, on all hands, virtually, if not formally pronounced, and it may be concluded--That, where Church Formularieswhether they be Articles of Religion, or Creeds, or Confessions, occupy the place of the Covenants of a Deed, securing the enjoyment of rents or privileges, they may be, and ought to be, appealed to, and enforced, for all the purposes contemplated by the grantor; and of which purposes Law may take cognizance. Whether cognizance be taken of any alleged breach of such covenants, by ecclesiastical, or by civil courts, does not affect our present argument. The principle, in either case, is admitted, and is acted upon-That whatever opinion may be entertained concerning the propriety or utility of such provisions, in the abstract, yet where they do exist, they are to be made available for the purposes contemplated: and this, even when the risk be extreme of inducing men to make an insincere profession, or to compromise their inward convictions. The remedy in such cases is to be sought for on another ground. There is no difficulty therefore, and no debate, concerning all those instances of which Law-ecclesiastical or civil, may properly take cognizance. But there are cases-not infrequent, and they are of the highest importance, which lie beyond the range of courts ;-unless indeed such courts were constituted on the most arbitrary principles, and were to act as irresponsible, and undefined judicatories, empowered to inquire concerning what they please, and to deal with the accused in what way they please! But inasmuch as no such " Holy Office" is tolerable in a free country-a country of Law-the cases we have now in view must be brought to another tribunal, namely—that of Public Opinion. At this tribunal they will, in the end, and in most instances, be equitably, and even mildly considered; and will be disposed of, much to the advantage of the community, and in a manner so gradual and gently efficacious, as to inflict upon the offending party the smallest possible harm. During the course of the last fifty years, it has been more by the silent pressure of public opinion, than by the direct application of law-ecclesiastical or civil, that the Trinitarian doctrine of the Established Church has been brought to bear upon the clerical body, so as to exclude from it--we might say to expel, Socinian and Arian opinions; as well as that general temper of unbelief which had so extensively prevailed within it, during the last century. It was felt that a clergyman could not-must not screen himself in his position by a mere oral conformity, or a legal compliance with the terms of his occupation of emoluments, while he was known to treat the doctrine of the Trinity with levity, among his intimates. Such things had beentoo often; but they could be endured no longer. Public opinion-the right feeling of the best portion of the community, set against this irreligious and disreputable inconsistency—and it gave way. Denied the liberty of unbelief, if they would enjoy the cmoluments of the Church, men |