If we were to transfer this whole precedent, as the writer understands it, to our own Church, the change it would make would be simply this, namely, that it would be left to the Bishops, each exercising the discretionary power now vested in him, to judge, upon examination, of the doctrinal views of a candidate, instead of requiring him to subscribe to the Thirty-nine Articles. And if we draw this out into practice, the loss as to security for any particular doctrines would be none. Each Bishop would of course exercise the discretionary power as he now does, and the same candidates would be admitted; but the evils now attending upon Subscription would be remedied, or immeasurably diminished.
A candidate would be examined as to his general qualifications, and also by questions on the Thirty-nine Articles, according to the judgment of each Bishop, and might be received or rejected, as is now the case. Whatever point in the Articles might appear to each Bishop to require particular attention, would be made a subject of examination, as is now the case. Any question relative to doctrinal views, deemed necessary, might be put, and the Bishop would have the actual view of the candidate in his own words; and, if his word will not bind a man, will his signature? If a candidate, for instance, professed that he considered the Reformation injurious or imperfect, the Bishop might reject him, or not; and if he did not profess this, but afterwards came to that opinion, the case would only be as it is sometimes now. Possibly Bishops might differ as to their mode of conducting such examination; and in one diocese a candidate might be received who might fear being rejected in another; for so it has been, and may be again; and thus persons of various shades of opinion are admitted to the ministry, probably to the benefit of the Church.
After examination, and previous to ordination, each candidate would subscribe to the Three Creeds, { 33} and engage to conform to the Liturgy. At his ordination, as a priest, he would promise before the congregation to study the Word of God, to teach nothing contrary to it, and to fulfil the duties of the ministry according to the solemn and comprehensive pledges of our Ordination Service, to which the writer requests a particular attention in connection with this subject. There is here no want of security so far as pledges can give it; and every advantage _really secured_ on the present plan would be retained. The present Subscription does not produce consent touching true religion, whereas an assent to the doctrine of the Creeds would be almost catholic. The present Subscription does not secure attachment to the doctrines of the Reformation. What advantage then does it realize which would be lost on the plan proposed? They who love the Reformation and revere our Articles, would love and revere them still. It is not Subscription which draws forth their attachment, but conviction—the conviction that they are founded on the Word of God, coupled with a thankful recollection of the men and the times which gave them to us.