some representative members of his congregation. For if one clergyman is justified in omitting the Athanasian Creed whenever he likes, I do not see why another is not justified in reading it whenever he likes: the liberty of the clergy might easily become the slavery of the laity. I should therefore be ready to read the repugnant Athanasian Creed because every member of my congregation would know (and I should feel justified in letting them know from the pulpit) that I read it in obedience to the law and in spite of my convictions. But I am not so ready, at present, to read the Apostles' Creed or Nicene Creed, although I cordially accept them except so far as concerns the one word which expresses the Miraculous Conception. My reason is, that I should not like to leave my congregation under the impression that I accepted that dogma, and on the other hand I should not feel justified in using a pulpit of the National Church to explain why I rejected it.
Here again, as in the previous instance, I feel that times are rapidly changing, and the freedom of ministers in the Church of England is rapidly increasing. For scruples as to the use of the Creeds, no less than for scruples as to the reading of the Scriptures, publicity is the chief remedy wanting to dissipate scruples; and time is on the side of freedom. Belief in miracles now rests on an inclined plane; friction is daily lessening, the downward motion is rapidly increasing; in a few more years the authorities of the Church of England may recognize, not with reluctance but with delight, that there are some young men who know enough of Greek, and of history, and of evidence, to be convinced that the miracles are unhistorical, and who, nevertheless, are worshippers of Christ on conviction, with a faith not to be shaken by anything that science or criticism can discover, and with a readiness to serve Christ, as ministers in the English Church, if they can do
