ssion that our received Christianity is open to
revision. In consequence of a few conciliatory phrases, Darwin has been
credited with theism; nevertheless he has ridden rough-shod over all
that is characteristic in our established creeds. Can the creeds come
scathless out of the ordeal?

It is passing from the greater to the less, to dwell upon the increasing
difficulties connected with the Inspiration of the Bible. The
Church-of-Englander luckily escapes making shipwreck here; the legal
interpretation of the formularies saves him. Yet to mankind, generally,
it seems necessary that a superior weight should attach to a revealed
book; and the other Churches cling to some form of inspiration,
notwithstanding the growing difficulties attending it. Here too there
must be more freedom given to the men that would extricate the
situation. At all events, the doctrine should be made an open question.
Even Cardinal Newman suggests doubts as to its being an imperative
portion of the creed.

The attacks made on all sides against the Miraculous element in religion
will force on a change of front. When an eminent popular writer and
sincere friend of the Church of England surrenders miracles without the
slightest compunction, it needs not the elaborate argumentation of
"Supernatural Religion" to show that some new treatment of the question
is called for. But may it not be impossible to put the new wine into the
sworn bottles?

Like most great innovations, the proposal to liberate the clergy from
all restraint as to the opinions that they may promulgate, necessarily
encounters opposition. We are, therefore, bound to consider the reasons
on the other side.

These reasons may be quoted in mass. As regards Established Churches in
particular, it is said there is a State compact or understanding with
the clergy that they should teach certain doctrines and no other; that
if tests were abolished, there would be no security against the most
extreme opinions; men eating the bread of a Reformed Church might
inculcate Romanism instead of Protestantism; the pulpits might give
forth Deism or Agnosticism. No sect could hope to maintain its
principles, if the clergy might preach any doctrine that pleased
themselves. More especially would it be monstrous and unjust, to allow
the rich benefices of our highly endowed Church of England to be enjoyed
by men whose hearts are in some quite different form of religion, or no
religion, and who would occupy