[OPINIONS FAVOURABLE TO PRINTING.]

Since the foregoing paper was written, opinions have been expressed favourable to the use of printing as a means of shortening the debates in the House of Commons. Among the most notable of the authorities that have declared their views, we may count Lord Derby and Lord Sherbrooke.

Both advocate the printing of the answers by ministers to the daily string of questions addressed to them. Lord Derby goes a step farther.

He would have everyone introducing a bill to prepare a statement of his reasons, to be circulated among members at the public expense. Even this small beginning would be fruitful of important consequences; the greatest being the inevitable extension of the system.

I am not aware that my suggestion as to requiring a plurality of members to back every bill and every proposal, has gained any degree of support.

It was urged that, if the power were taken away from single members to move in any case whatever, the few that are accustomed to find themselves alone, would form into a group to back each other. I do not hesitate to say that the supposition is contrary to all experience.

Crotcheteers have this in common with the insane, that they can seldom agree in any conjoined action. Even in the very large body const.i.tuting our House of Commons, it is not infrequent for motions to be made without obtaining a seconder. The requirement of even five concurring members would put an extinguisher upon a number of propositions that have at present to be entertained.

The last session (1883) has opened the eyes of many to the absurdity of allowing a single member to block a bill. When it is considered that, in an a.s.sembly of six hundred, there is probably at least one man, like Fergus O'Conner, verging on insanity, and out of the reach of all the common motives,--we may well wonder that a deliberative body should so put itself at the mercy of individuals. Surely the rule, for stopping bills at half-past twelve, might have been accompanied with the requirement of a seconder, which would have saved many in the course of the recent sessions. It is the gross abuse of this power that is forcing upon reluctant minds the first advance to plural backing, and there is now a demand for five or six to unite in placing a block against a measure.

It occurred to Mr. Gladstone, during the autumn session of 1882, to take down the statistics of attendance in the House for several days running.

His figures were detailed to the House, in one of his speeches, and were exactly what we were prepared for. They completely "pounded and pulverised" the notion, that listening to the debates is the way that members have their minds made up for giving their votes.

[EXTRA-PARLIAMENTARY DISCUSSION INCREASING.]

The recent parliamentary recess has witnessed an unusual development in the out-of-door discussion of burning questions. In addition to a full allowance of vacation oratory, and the unremitted current of the newspaper press, the monthlies have given forth a number of reasoned articles by cabinet ministers and by men of ministerial rank in the opposition. The whole tendency of our time is, to supersede parliamentary discussion by more direct appeals to the mind of the public.

To stop entirely the oral discussion of business in Parliament would have some inconveniences; but the want of adequate consideration of such measures as possessed the smallest interest with any cla.s.s, would not be one of them.

FOOTNOTES:

[Footnote 18: _Contemporary Review_, November, 1880.]

[Footnote 19: I have often thought that, the practice of circulating, with a motion, the proposer's reasons, would, on many occasions, be worthy of being voluntarily adopted.]

_Notes and References in connection with Essay VIII., on Subscription._

It may be useful here to supply a few memoranda as to the history and present practice of Subscription to Articles.

In the _Quarterly Review_, No. 117, the following observations are made respecting the first imposition of Tests after the English Reformation:--

"Before the Reformation no subscription was required from the body of the clergy, as none was necessary. The bishops at their consecration took an oath of obedience to the King, in which, besides promising subjection in matters temporal, they 'utterly renounced and clearly forsook all such clauses, words, sentences, and grants, which they had or should have of the Pope's Holiness, that in any wise were hurtful or prejudicial to His Highness or His Estate Royal'; whilst to the Pope they bound themselves by oath to keep the rules of the Holy Fathers, the decrees, ordinances, sentences, dispositions, reservations, provisions, and commandments Apostolic, and, to their powers, to cause them to be kept by others. And, as their command over their clergy was complete, and they could at once remove any who violated the established rule of opinion, no additional obligation or engagement from men under such strict discipline was requisite. The statement, therefore (by Dean Stanley), that 'the Roman Catholic clergy, and the clergy of the Eastern Church, neither formerly, nor now, were bound by any definite forms of subscription; and that the unity of the Church is preserved there as the unity of the State is preserved everywhere, not by preliminary promises or oaths, but by the general laws of discipline and order'; though true to the letter, is really wholly untrue in its application to the argument concerning subscriptions. For it is to the total absence of liberty, and to the severity of 'the general laws of discipline and order,' and not to a liberty greater than our own, that this absence of subscription is due.

"In point of fact, the requirement of subscription from the clergy was coeval with the upgrowth of liberty of opinion: while the circ.u.mstances of the English Reformation of religion made it essential to the success and the safety of that great movement. It was essential to its success; for as it was accomplished mainly by a numerical minority, both of the clergy and laity of the land, there could be no other guarantee of its maintenance than the a.s.surance that its doctrines would be honestly taught, and its ritual observed by the whole body of the conforming clergy.

"Thus the _Reformation subscriptions aimed at the prevention of covert Popery_, a danger to which the Reforming laity felt that they were exposed by the strong wishes of a majority of their own cla.s.s; by the undissembled bias of many of the parochial clergy; and by the secret bias of some even of the bi-hops; whilst the diminution of their absolute control over the clergy lessened the power of enforcing the new opinions when the bishop was sincerely attached to them."

The entire article is of value both for its historical information as to the history of Tests in the English Church, and for its mode of advocating the retention of subscription to the Articles, as at present enforced.

[Subscription came with the English Reformation.]

The Report of the Royal Commission of 1864, on Subscription in the English Church, supplied a complete account of all the changes in subscription from the Reformation downwards. Reference may also be made to Stoughton's "History of Religion in England," for the incidents in greater detail.

Perhaps the most remarkable defence of Liberty, as against the prevailing view in the English Church, is Dean Milman's speech before the Clerical Subscription Commission, of which he was a member. It is printed in _Fraser's Magazine_, March, 1865, and is included in the criticism of the _Quarterly Review_ article, already quoted.

The Dean's Resolution submitted to the Commission was as follows:--

"Conformity to the Liturgy of the Church of England being the best and the surest attainable security for 'the declared agreement of the Clergy with the doctrines of the Church'; with many the daily, with all the weekly public reading of the services of the Church of England (containing, as they do, the ancient creeds of the Church Catholic), and the constant use of the Sacramental offices and other formularies in the Book of Common Prayer, being a solemn and reiterated pledge of their belief in those doctrines, the Subscription to the thirty-nine Articles is unnecessary. Such Subscription adds no further guarantee for the clergyman's faithfulness to the doctrines of the Church; while the peculiar form and controversial tone in which the Articles were compiled is the cause of much perplexity, embarra.s.sment, and difficulty, especially to the younger clergy and to those about to enter into Holy Orders."

Much doubt was entertained, whether this motion came within the terms of the Commission. It was not pressed by the Dean.

I give the following quotation from the speech:--

... "And if I venture to question the expediency, the wisdom, I will say the righteousness of retaining subscription to the thirty-nine Articles as obligatory on all clergymen, I do so, not from any difficulty in reconciling with my own conscience what, during my life, I have done more than once, but from the deep and deliberate conviction that such subscription is altogether unnecessary as a safeguard for the essential doctrines of Christianity, which are more safely and fully protected by other means. It never has been, is not, and never will be a solid security for its professed object, the reconciling or removing religious differences, which it tends rather to create and keep alive; is embarra.s.sing to many men who might be of the most valuable service in the ministry of the Church; is objectionable as concentrating and enforcing the attention of the youngest clergy on questions, some abstruse, some antiquated, and in themselves at once so minute and comprehensive as to hara.s.s less instructed and profound thinkers, to perplex and tax the sagacity of the most able lawyers and the most learned divines....

"One of my chief objections to subscription to the thirty-nine Articles as a perpetual test of English Churchmanship is that they are throughout controversial, and speak, as of necessity they must speak, the controversial language of their day; they cannot, therefore, in my opinion, be fully, clearly, and distinctly understood without a careful study and a very wide knowledge of the disputes and opinions of those times, a calm yet deep examination of their meaning, objects, limitations, which cannot be expected from young theological students, from men fresh from their academical pursuits. I venture to add, indeed to argue, that their true bearing and interpretation seems to me to have escaped some of our most eminent judges from want of that full study and perfect knowledge; and I must say that, in these laborious and practical day, it may be questioned whether this study of controversies, many of them bygone, will be so useful, so profitable, as entire devotion to the plainer and simpler duties of the clergyman.

"Their immense range, too, the infinite questions into which they branch out (it has been said, I know not how truly, that five hundred questions may be raised upon them), is a further objection to their maintenance as a preliminary and indispensable requirement before the young man is admitted to Holy Orders. On the whole I stand, without hesitation, to my proposition, that the doctrines of the English Church are not only more simply, but more fully, a.s.suredly, more winningly, taught in our Liturgy and our Formularies than in our Articles."

The very elaborate work of Mr. Taylor Innes, ent.i.tled the "Law of Creeds," is exhaustive for Scotland; including both the Established Church and the various sects of Protestant Dissenters. It also incidentally takes notice of some of the more critical decisions on heresy cases in the English Church. Mr. Innes properly points out, that the abolition of Subscription is compatible with compulsory adherence to Articles. The relaxation of the forms of Subscription in the English Church, by the Act of 1865, gave a certain amount of relief to the consciences of the clergy, but left them as much exposed as ever to suits for heresy.

[Report of Presbyterian Alliance.]

For the usages of the Reformed Churches, on the Continent, and in America, a ma.s.s of valuable information has been furnished in the Report of the Second General Council of the Presbyterian Alliance, convened at Philadelphia, September, 1880. At the previous meeting of the Council, held at Edinburgh, July, 1877, a Committee was appointed to Report on the Creeds and Subscriptions in use among the various bodies forming the Alliance. It is unnecessary to refer to the answers given in to the Committee's Queries, from Great Britain and Ireland, except to complete the history of the Presbyterian Church of England, so long distinguished for the abeyance of clerical subscription.

It was in 1755, that the Presbytery of Newcastle made a movement towards disclaiming the Arian, Socinian and other heresies, but without proposing a Confession. In 1784, the same Presbytery adopted a Formula accepting the Westminster Confession; in 1802, however, subscription to the Formula was rescinded. Through Scottish influence, the return to the Westminster Confession was gradually brought about in the early part of the century. That Confession was formally adopted by the Presbytery of Newcastle in 1824; and since 1836, all the ministers of the body have been required to accept it in the most unqualified manner.

The Calvinistic Methodists of Wales drew up, in 1823, a Confession consisting of forty-four articles, agreeing substantially with the Westminster Confession. Subscription is not required: but the clergy, prior to ordination, make a statement of their doctrinal views, which amounts to nearly the same thing. Like the Roman Catholic Church, the Methodists depend upon discipline rather than upon Subscription.

The Congregational Churches take up almost the same att.i.tude towards their clergy. There is no subscription; but any great deviation from the prevailing views of the body leads to forfeiture of the position of brotherhood, and possibly also to severance from the charge of a congregation. Still, the absence of a binding and penal test is favourable to freedom, from the present tendency of men's minds in that direction.

As regards the Presbyterian Church in the United States of America, we find that the first Presbytery was const.i.tuted in 1705. No formal statement of doctrine was considered necessary till the lapse of about a quarter of a century, when the spread of Arianism in England urged the Synod of Philadelphia to pa.s.s what was called the "Adopting Act" in 1729, by which they hoped to exclude from American churches British ministers tainted with Arian views. They agreed that all the ministers of this Synod, or that shall hereafter be admitted into this Synod, shall declare their agreement in and approbation of the Confession of Faith, with the Larger and Shorter Catechisms of the a.s.sembly of Divines at Westminster, as being, in all the essential and necessary articles, good forms of sound words and systems of Christian doctrine, "and we do also adopt the said confession and the catechisms as the Confession of our faith ".

The formula subscribed by ministers at their ordination is, however, less stringent than that in use in the Churches of Scotland.

[French Protestant Churches.]

Turning next to the Continent we may refer, first, to the French Protestant Church, now consisting of two divisions--(1) The Reformed Church united to the State, and (2) The Union of the Evangelical Churches.

The Gallic Confession, styled "La Roch.e.l.le," the joint work of Calvin and Chaudien, was adopted as the doctrinal standard of the Reformed French Churches in their first national synod, which met at Paris in May, 1559, and was revised and confirmed by the seventh synod, which a.s.sembled at La Roch.e.l.le under the presidency of Theodore Beza in 1571.

It is composed of forty articles, which reproduce faithfully the Calvinistic doctrine. But it is not accepted as infallible; the final authority, in the light of which successive synods may reform it, is the Bible.

"The reformed doctrine, as sanctioned by the Confession of La Roch.e.l.le, was, in its essential features, recognised and professed by all Protestant France; and, notwithstanding its sufferings and internal dissensions, the Church during the first quarter of the 17th century held its own course and remained faithful to itself. A consistory, that of Caen, had, even as late as 1840, restored in the churches of its jurisdiction the Confession of La Roch.e.l.le in its full vigour. Little by little, however, under the influence of the naturalistic philosophy of the 18th century, the negative criticism of Germany, and above all the religious indifference which followed the repose which the Church was enjoying after two centuries of persecution, the Confession of Faith as well as the discipline fell into disuse. It was never really abrogated.... However, it is a practical fact that the partisans of one of the two sections which to-day divide the Reformed Church of France, not only do not consider themselves bound by the Confession of La Roch.e.l.le, but, tending more and more towards Rationalism, and seeing in Protestantism only the religion of free thought, have come to reject the great miracles of the gospel, and to demand for their pastors, in the bosom of the Church, unlimited freedom in teaching. While on the one hand the sovereignty of the Holy Scriptures is claimed, on the other is held the rule of individual conscience."