Proposed Surrender of the Prayer-Book and Articles of the Church of England A Letter to the Lord Bishop of London on Professor Stanley's Views of Clerical and — Key Ideas to Explore

ures of the Old and New Testament were given by Divine Inspiration.” The parallel breaks down at every point. Of course, if any one really thinks that England is now in great danger (as in Sancroft’s days) from the Popish encroachments of the CROWN, such an one is free to argue as Dr. STANLEY does. If any suppose that a Papal reaction among the populace is the present peril (as it was thought to be in Burnet’s days), let them by all means fly to the “remedial” measures of that era. But for a philosophical historian to quote, with admiration, Halifax or Nottingham, or refer to certain “High Churchmen” with approval, can but cause a smile. {7}

It was a popular beginning of this subject, doubtless, to invoke the memories of 1688 and the “Toleration Act,” in order to recommend to English people this proposal to destroy “Subscription;” yet it was dangerous. For to have pursued the subject fairly from this point would hardly have assisted the views of the abolitionists. The course of history would very soon have brought them to the great _Arian_ conspiracy of 1772, the next noticeable effort to set aside the Articles of the Church. This, however, is altogether avoided, as if it were unknown to Dr. STANLEY; and he quickly goes back to the Reformation, and even to the times of the Primitive Church, to find arguments against “Subscription” in the abstract, (as well as against our special Anglican form of it,)—and, must I not say, to get out of the way of WHISTON, and the “Feathers’ Tavern”? Let us, then, be generous, and forgive the allusions to 1688, and forget all that followed, and endeavour to examine on its merits the substance of the “_Letter_.”

“Relaxation” a preliminary movement.

The object, my Lord, of the rising movement against “Subscription,” here appears to be of a purely _preliminary_ character. It is expressly cleared of all connexion with special grievances. “Revisions” are to stand over. These are understood to be reserved for future treatment (p. 4). Meanwhile, it is not against the “Articles” only that the feeling is to be stirred, but “Subscription” to the whole Prayer-book, and even to the Bible (p. 51), is gently deprecated. Indeed, it seems to be maintained that our present “Subscription” to the Articles does not include, as we had supposed, Subscription to the Bible at all. The objection, however, is scarcely raised in that form. It is to “Subscribing” _per se_ that the repugnance is felt, as though there were a morbid dread of “putting the hand to paper,”—such as we sometimes find in the uneducated classes. And now it is not so much “do not sign _these_ forms,” as “do not sign _any_ thing;” and Dr. Whately, and Archdeacon Denison, and the friends of Mr. Gorham, Dr. Rowland Williams, and Mr. Bristowe Wilson, and Mr. Heath are, as I understand, urged for once to agree to “relax all subscriptions,” that they may so be set at more liberty to fight their mutual battles without hindrance. Thus it is, wonderfully, to be claimed for members of a Christian Church, that they should be positively pledged to nothing!

Revision of Prayer-book.

Lord EBURY’S measure in the House of Lords did not go this length, because he had “Revision” more definitely in view; but his arguments against one form of Subscription are equally valid against all, so that its entire abrogation is, on his principles, only a question of time. There is, however, substantial agreement.