The History of England, from the Accession of James II — Volume 3. Томас Бабингтон Маколей

salvation than through Christ, mean to condemn those who entertain a hope that sincere and virtuous unbelievers may be admitted to partake in the benefits of Redemption. Many of the dissenting clergy of London expressed their concurrence in these charitable sentiments. 85

      The history of the Comprehension Bill presents a remarkable contrast to the history of the Toleration Bill. The two bills had a common origin, and, to a great extent, a common object. They were framed at the same time, and laid aside at the same time: they sank together into oblivion; and they were, after the lapse of several years, again brought together before the world. Both were laid by the same peer on the table of the Upper House; and both were referred to the same select committee. But it soon began to appear that they would have widely different fates. The Comprehension Bill was indeed a neater specimen of legislative workmanship than the Toleration Bill, but was not, like the Toleration Bill, adapted to the wants, the feelings, and the prejudices of the existing generation. Accordingly, while the Toleration Bill found support in all quarters, the Comprehension Bill was attacked from all quarters, and was at last coldly and languidly defended even by those who had introduced it. About the same time at which the Toleration bill became law with the general concurrence of public men, the Comprehension Bill was, with a concurrence not less general, suffered to drop. The Toleration Bill still ranks among those great statutes which are epochs in our constitutional history. The Comprehension Bill is forgotten. No collector of antiquities has thought it worth preserving. A single copy, the same which Nottingham presented to the peers, is still among our parliamentary records, but has been seen by only two or three persons now living. It is a fortunate circumstance that, in this copy, almost the whole history of the Bill can be read. In spite of cancellations and interlineations, the original words can easily be distinguished from those which were inserted in the committee or on the report. 86

      The first clause, as it stood when the bill was introduced, dispensed all the ministers of the Established Church from the necessity of subscribing the Thirty-nine Articles. For the Articles was substituted a Declaration which ran thus; "I do approve of the doctrine and worship and government of the Church of England by law established, as containing all things necessary to salvation; and I promise, in the exercise of my ministry, to preach and practice according thereunto." Another clause granted similar indulgence to the members of the two universities.

      Then it was provided that any minister who had been ordained after the Presbyterian fashion might, without reordination, acquire all the privileges of a priest of the Established Church. He must, however, be admitted to his new functions by the imposition of the hands of a bishop, who was to pronounce the following form of words; "Take thou authority to preach the word of God, and administer the sacraments, and to perform all other ministerial offices in the Church of England." The person thus admitted was to be capable of holding any rectory or vicarage in the kingdom.

      Then followed clauses providing that a clergyman might, except in a few churches of peculiar dignity, wear the surplice or not as he thought fit, that the sign of the cross might be omitted in baptism, that children might be christened, if such were the wish of their parents, without godfathers or godmothers, and that persons who had a scruple about receiving the Eucharist kneeling might receive it sitting.

      The concluding clause was drawn in the form of a petition. It was proposed that the two Houses should request the King and Queen to issue a commission empowering thirty divines of the Established Church to revise the liturgy, the canons, and the constitution of the ecclesiastical courts, and to recommend such alterations as might on inquiry appear to be desirable.

      The bill went smoothly through the first stages. Compton, who, since Sancroft had shut himself up at Lambeth, was virtually Primate, supported Nottingham with ardour. 87 In the committee, however, it appeared that there was a strong body of churchmen, who were determined not to give up a single word or form; to whom it seemed that the prayers were no prayers without the surplice, the babe no Christian if not marked with the cross, the bread and wine no memorials of redemption or vehicles of grace if not received on bended knee. Why, these persons asked, was the docile and affectionate son of the Church to be disgusted by seeing the irreverent practices of a conventicle introduced into her majestic choirs? Why should his feelings, his prejudices, if prejudices they were, be less considered than the whims of schismatics? If, as Burnet and men like Burnet were never weary of repeating, indulgence was due to a weak brother, was it less due to the brother whose weakness consisted in the excess of his love for an ancient, a decent, a beautiful ritual, associated in his imagination from childhood with all that is most sublime and endearing, than to him whose morose and litigious mind was always devising frivolous objections to innocent and salutary usages? But, in truth, the scrupulosity of the Puritan was not that sort of scrupulosity which the Apostle had commanded believers to respect. It sprang, not from morbid tenderness of conscience, but from censoriousness and spiritual pride; and none who had studied the New Testament could have failed to observe that, while we are charged carefully to avoid whatever may give scandal to the feeble, we are taught by divine precept and example to make no concession to the supercilious and uncharitable Pharisee. Was every thing which was not of the essence of religion to be given up as soon as it became unpleasing to a knot of zealots whose heads had been turned by conceit and the love of novelty? Painted glass, music, holidays, fast days, were not of the essence of religion. Were the windows of King's College Chapel to be broken at the demand of one set of fanatics? Was the organ of Exeter to be silenced to please another? Were all the village bells to be mute because Tribulation Wholesome and Deacon Ananias thought them profane? Was Christmas no longer to be a day of rejoicing? Was Passion week no longer to be a season of humiliation? These changes, it is true, were not yet proposed. Put if,—so the High Churchmen reasoned,—we once admit that what is harmless and edifying is to be given up because it offends some narrow understandings and some gloomy tempers, where are we to stop? And is it not probable that, by thus attempting to heal one schism, we may cause another? All those things which the Puritans regard as the blemishes of the Church are by a large part of the population reckoned among her attractions. May she not, in ceasing to give scandal to a few sour precisians, cease also to influence the hearts of many who now delight in her ordinances? Is it not to be apprehended that, for every proselyte whom she allures from the meeting house, ten of her old disciples may turn away from her maimed rites and dismantled temples, and that these new separatists may either form themselves into a sect far more formidable than the sect which we are now seeking to conciliate, or may, in the violence of their disgust at a cold and ignoble worship, be tempted to join in the solemn and gorgeous idolatry of Rome?

      It is remarkable that those who held this language were by no means disposed to contend for the doctrinal Articles of the Church. The truth is that, from the time of James the First, that great party which has been peculiarly zealous for the Anglican polity and the Anglican ritual has always leaned strongly towards Arminianism, and has therefore never been much attached to a confession of faith framed by reformers who, on questions of metaphysical divinity, generally agreed with Calvin. One of the characteristic marks of that party is the disposition which it has always shown to appeal, on points of dogmatic theology, rather to the Liturgy, which was derived from Rome, than to the Articles and Homilies, which were derived from Geneva. The Calvinistic members of the Church, on the other hand, have always maintained that her deliberate judgment on such points is much more likely to be found in an Article or a Homily than in an ejaculation of penitence or a hymn of thanksgiving. It does not appear that, in the debates on the Comprehension Bill, a single High Churchman raised his voice against the clause which relieved the clergy from the necessity of subscribing the Articles, and of declaring the doctrine contained in the Homilies to be sound. Nay, the Declaration which, in the original draught, was substituted for the Articles, was much softened down on the report. As the clause finally stood, the ministers of the Church were required to declare, not that they approved of her constitution, but merely that they submitted to it. Had the bill become law, the only people in the kingdom who would have been under the necessity of signing the Articles would have been the dissenting preachers. 88

      The easy manner in which the zealous friends of the Church gave up her confession of faith presents a striking