At Hilton, Huntingdonshire, the Rev. William Peck-At the Close, Winchester, the Rev. William Vaux, B.D., Prebendary of Winchester Cathedral, aged 60.-At Olveston, Gloucestershire, the Rev. Robert John Charleton, D. D., Vicar of Olveston, aged 76-The Rev. Charles Murray, of Ashe, near Overton, Hants, aged 40-At Northwood, Isle of Wight, aged 75, the Rev. John Breeks, M. A., Vicar of Carisbrooke-The Rev. Richard Francis Davis, D.D., Rector of Pensock-At Hanley Castle, the Rev. Abel Smith, Resident Master of the Grammar School-The Rev. Geo. Clutterbuck Frome, M.A., Rector of Puncknowle and Winterbourn Clenstone-The Rev. Frederick Gard ner, M.A., of Lincoln College, Rector of Lanvetherine, Monmouthshire-At Hayton, near East Retford, the Rev. John Mason, Vicar of that place-At the Rectory, Little Bardfield, Essex, the Rev. T. Bernard Harrison-At Yarde House, Taunton, the Rev. E. T. Halliday-Lately, at Ousby, near Penrith, the Rev. H. Hebson, B.A.--At Bishopsteignton, near Teignmouth, Devon, the Rev. Wm. Frederick Bayley, M.A., Canon of Canterbury, and Vicar of St. John's, Thanet, aged 66-At the Vicarage, Ensham, Oxon, the Rev. Thomas Symmonds, M.A. of Merton College, aged 73-At Spratton, the Rev. Thomas Jones, fifty years Minister of the Parish of Creaton, Northamptonshire, aged 93-The Rev. William Carpenter Ray, Vicar of Boreham, Essex, and Pakenham, Suffolk, aged 77. THE CHURCH ADVOCATE & MAGAZINE. No. 3, New Series.] MARCH, 1845. ON THE MEANING OF OUR SUBSCRIPTIONS. No. II. In a former paper, an attempt was made to point out the mode of ascertaining the true teaching of our Church, viz., by a final appeal to the 39 Articles in their obvious sense; not that the Liturgy and Offices really contradict the Articles, but the latter contain dogmatic and precise statements of "the true doctrine" of the Church of England, as gathered out of Holy Scripture, and agreeable to the same; while the former contain the same doctrine, as exemplified in the life and experience of the Christian. I showed, from internal evidence, that, comparatively we are bound to defer to the Articles, rather than the Prayer Book. This the 36th Canon alone would teach; for while it demands assent to all the Articles, as "agreeable to the Word of God," the required assent to the Prayer Book is, that it "containeth nothing contrary to the Word of God," which is certainly not quite so strong as agreeable to❞ it.* 66 *I should never have thought of making this distinction, but for the remarks in Ward's "Address to Members of Convo cation," p. 18. If he had not felt the difference to be against him, why take the pains of trying to make us think the con [Vol. VII. No. 75. The Rev. C. I. Yorke well remarks: "The Articles are the sheet-anchor of our churchmanship. That there is any real discrepancy between the Liturgy and Articles, I do not see, and do not believe. But the Liturgy is, and must be, somewhat indefinite as a formal expression of a creed.-Of what use were the Articles meant to be, if not to act as the final summary of the theology of the Church of England ?-We honestly give in our allegiance to the Church, as understanding the Liturgy, yes, and all her other formularies, in the sense of the Articles. Here is their peculiar property and office. It is the office of the Homilies to instruct in the details of doctrine and duty; it is the office of the Liturgy to aid us in devotional exercises; it is the office of the Articles to give a general exponential face and title to the entire theology of the Church of England." Respectful Address to the Lord Bishop (A trary? "No one can say that the difference between these expressions is such as to justify a less close and literal adherence to the former [i.e. the Prayer Book] than to the latter [i.e. to the Articles]. Much might be said for an even stronger determination," &c., &c. In general, the expression, "not bad," does not express so much as "good" hence, "not contrary to," surely cannot be stronger than "agreeable to!" K of London, pp. 15, 16. J. Nisbet, 1843.) On the authority of the Articles, and the meaning of subscription to them, the extracts from Bishop Burnet and Bishop Tomline, quoted in Bishop Mant's Prayer Book, pp. 920, 921, (at the conclusion of the 39 Articles) are valuable. Be it remembered, that a Minister, on promotion to a Benefice, must not only read aloud the Articles, but declare his unfeigned assent to them, as well as to the Liturgy. The declaration of unfeigned assent to the Articles was enjoined by an Act of Parliament in Elizabeth's reign, while that of unfeigned assent to the Liturgy did not (I think) exist till the last Act of Uniformity was passed, in the reign of Charles II. 66 assent, with regard to doctrinal points; and the sincerity of his purpose, with regard to practical conformity." (pp. 127, 128.) Since the Act requiring all legal forms to run in English, (which was passed in Sharp's time, p. 123), it has been necessary to translate the phrase; yet, as the Archdeacon remarks, it must still be subscribed "in the same sense, and in the same perfect consistency with the original Latin form." (p. 123.) From pp. 123 and 128, it would seem probable that, at that time (1742), "the ordinaries" were not "all agreed in any one rendering,"—at least Sharp was not sure that they were agreed. The rendering (which seems to express the true meaning) now used (I believe universally) is, "from my heart;" but the Scottish Episcopal Church uses the Latin expression, ex animo." Every minister then holds his preferment by virtue of this and other subscriptions, which, it is to be presumed, he still acquiesces in. Though I agree with the Bishop of Norwich, that "considering the number of the propositions included in our Thirty-nine Articles, the Homilies, and Book of Common 1. The ex animo subscription. The Prayer, to which assent is given by 36th Canon directs, that the "three subscription, it is impossible that any Articles" of it shall be subscribed in number of individuals should view such this form: "I, N. N., [setting down propositions in exactly the same light, both his christian and surname] do and subscribe to them in precisely the willingly and ex animo subscribe to same sense. Latitude in subscription these three Articles above mentioned, is, therefore, absolutely unavoidable” and to all things that are contained in (Letter to Rev. C. N. Woodhouse, of them." Doubts have been raised by 15th Nov. 1844); yet some limits some as to the meaning of the expres- must be set to this latitude: as to those sion, “ex animo," in this place; the who subscribe in honest sincerity, “ in matter is well treated in Archdeacon those curious points in which the preSharp's Charges, No. viii. (delivered sent differences lie, men of all sorts in 1742) pp. 122-128: he gives as take the Articles of the Church of his opinion, (which seems to be correct, England to be for them." By way of and in agreement with Bishop G. Bur- illustration, I may remark, that on the net's,) that it seems to "have a two-point of conformity to the Liturgy, fold aspect, according to the respective there is a striking resemblance of exsubjects to which it is applied, and sig-pression between Rev. Thomas Lathnifies the sincerity of a subscriber's bury, Curate of Bath, (see his History In this paper I purpose to notice, 1. "The ex animo subscription," and the extent to which the Liturgy is binding on the Clergy, so far as their practice is concerned. 2. How far the Homilies and Canons are binding on their acceptance, and also to direct at tention to some of the questions in the Ordination Services bearing on the subject under consideration. of Convocation, c.xv., pp. 405, 406,) and Bishop Mant, (see his Clergyman's Obligations, c. viii., pp. 129-135,) and yet these learned writers differ in some important points of doctrine; but no one acquainted with their works can question the sincerity of their subscriptions.* How different from these writers are the expressions of contempt for our Articles, &c., used by Newman, Ward, and Oakley, on the one hand, and on our Church, and Offices generally, by the Chartist clergyman, Rev. Thomas Spencer, Rector (!) of Hinton Charterhouse, (see his "Observations on the School Return," pp. 5, 7, 8, 10, 12; and "Practical Suggestions on Church Reform." Green, 1843); by Rev. E. Head (for which he was suspended), and certain others, on the other hand; among whom, I must (I fear) in justice include the late Dr. T. Arnold, of Rugby. would be a violation of the spirit.(Matt. xxiii. 24; Luke xi. 42.) As an illustration of what I mean, I may refer to the weekly use of the Prayer for the Church Militant, after the Sermon in the morning, which in itself is (I think) good, and the Rubric which directs its use was advisedly drawn up, (Wheatly, c. vi., s. xxix., pp. 305-6); still, recent events in the dioceses of London and Exeter prove, that the people cannot be forced into acquiescence with it. Considering how long the governors of our Church have (as a matter of fact) allowed its disuse, we must not forget what Scripture teaches us. (Matt. ix. 17; Rom. xiv. 3, 10, 19.) Is it not obeying the letter, at the expense of the spirit, to throw a whole parish into discord and confusion, and alienate the affections of the people by the very act of reviving the use of a prayer, which beseeches God," to inspire continually As the former paper noticed the Li- the universal Church with the spirit of turgy, chiefly so far as the doctrine of truth, unity, and concord," and that the Church is concerned, it may be "all" who confess his holy name may proper briefly to notice it, in connection "live in unity and godly love"? Still with the practice of ministers. And more strongly will this apply to the here I may observe, that as a general substitution of the surplice for the rule, the subscriptions appear to require gown in the pulpit, since this is a "all ministers" to "observe the orders, doubtful point, (see Sharp's Charges, -rites, and ceremonies prescribed in the No. xi., pp. 206-208), while in the Book of Common Prayer, as well in former case, the Rubric is certainly reading the Holy Scriptures, and say-explicit.† Surely, it is better for a ing of prayers, as in administration of the Sacraments, without either diminishing, in regard of preaching, or in any other respect, or adding anything in the matter or form thereof." (Canon 14.) I say, as a general rule, be cause cases must sometimes occur in which strict adherence to the letter *To me the use of the same vestment in the pulpit, which is used in all other ministrations, has always appeared less open to valid objection (i. e. IN ITSELF) than the change of vestment (sometimes twice) during the service. That is, in its letter; but Rev. R. Wickham, in "The Rubrics of the Communion Service Examined" (J.W.Parker), shows that there may be reasonable doubt, how far exact conformity to the letter is in agreement with the intention of the framers of it. But I still prefer Bishop Mant's view of it. (Charges of 1842, pp. 27, 28 and 46, 47.) The Rubric of the Marriage Service says, the BANNS" must be published," and |