me
class of facts. Of course it is open to any one to question the genuine
origin of any of these great portions of the constitution of the Church;
but the Church is so committed to them that he cannot enter on his
destructive criticism without having to criticise, not one only, but all
these beliefs, and without soon having to face the question whether the
whole idea of the Church, as a real and divinely ordained society, with
a definite doctrine and belief, is not a delusion, and whether
Christianity, whatever it is, is addressed solely to each individual,
one by one, to make what he can of it. It need hardly be said that
within the limits of what the Church is committed to there is room for
very wide differences of opinion; it is also true that these limits
have, in different times of the Church, been illegitimately and
mischievously narrowed by prevailing opinions, and by documents and
formularies respecting it. But though we may claim not to be bound by
the Augsburg Confession, or by the Lambeth articles, or the Synod of
Dort, or the Bull _Unigenitus_, it does not follow that, if there is a
Church at all, there is no more binding authority in the theology of the
Nicene and Athanasian Creeds. And it is the province of the divine who
believes in a Church at all, and in its office to be the teacher and
witness of religious truth, to distinguish between the infinitely
varying degrees of authority with which professed representations of
portions of this truth are propounded for acceptance. It may be
difficult or impossible to agree on a theory of inspiration; but that
the Church doctrine of some kind of special inspiration of Scripture is
part of Christianity is, unless Christianity be a dream, certain. No one
can reasonably doubt, with history before him, that the answer of the
Christian Church was, the first time the question was asked, and has
continued to be through ages of controversy, _against_ Arianism,
_against_ Socinianism, _against_ Pelagianism, _against_ Zwinglianism. It
does not follow that the Church has settled everything, or that there
are not hundreds of questions which it is vain and presumptuous to
attempt to settle by any alleged authority.

Dr. Hampden was in fact unexceptionably, even rigidly orthodox in his
acceptance of Church doctrine and Church creeds. He had published a
volume of sermons containing, among other things, an able statement of
the Scriptural argument for the doctrine of the Trinity