So far I can speak confidently; but I am more doubtful as to the answer that should be given to your second question, “Can a believer in non-miraculous Christianity remain a minister in the Church of England?” Looking at the Articles, if I were forced to assume that every one of them is binding on a Church of England minister, I should say that a belief in the miraculous is necessary for every one who can honestly sign an assent to the Article on Christ’s Resurrection, which asserts that, “Christ did truly rise again from death, and took again His body with flesh, bones, and all things appertaining to the perfection of man’s nature, wherewith He ascended into heaven.” These words distinctly declare the Resurrection of Christ’s material body; and as I do not believe in the fact, I cannot assent to the words, nor do I see how any believer in non-miraculous Christianity can assent to them. Perhaps you may think, in your innocence, that this disposes of the question, arguing logically thus: “The Church of England appoints certain Articles as tests of belief for her ministers; A cannot assent to one of these Articles; therefore A has no right to remain a minister: there is no loophole out of this logical statement of the case.” There is not: and if the Church of England were governed in accordance with logic, I (and a good many others) ought to have left the ranks of her ministers as soon as we found that we had been forced to reject a single clause of a single Article. But the Church has not been fur several generations governed in this logical way. Besides practically and generally allowing among its members a great degree of freedom and latitude, it has enlarged that latitude during the last generation by a specific and authoritative alteration of the terms of subscription to the Articles. When I signed them—which I did, with perfect honesty and sincerity, some three or four and twenty years ago—we were obliged to “assent and consent” to “each and every” Article in each particular: I forget the exact terms, but I know they were as stringent as they well could be. But in 1865 the Clerical Subscription Act introduced a new form:—“I assent to the Thirty-nine Articles of Religion and to the Book of Common Prayer.... I believe the doctrine of the Church of England as therein set forth to be agreeable to the Word of God.” Now if “therein” meant “in each and every clause of each and every Article,” that would have been tantamount to a mere repetition of the old requirement. Obviously therefore this alteration implies an obligation of the subscriber to assent, no longer to “each and every Article” in particular, but to the Articles as a whole, regarded as an expression of Anglican doctrine. Consequently, at present, the necessity of subscription need not repel any one unless he finds himself unable to accept “the doctrine of the Church of England as set forth,” not in detail, but generally, in the Articles and the Prayer-book; and I need