THE CENSUS OF 1861, AND RELIGIOUS STATISTICS.

63

Taylor's statistics been postponed till the publication of the Census of 1861, when a different and better mode of estimating the relative strength of Dissenters and Church people is proposed, with greater probability of giving the exact proportions of each.

For instance, in returning the inmates of every household, the master or mistress of the house will be required to enter, in a column provided for the purpose, the distinct creed of each member of the family, enrolling the servants according to their own report, and children under ten years of age according to the school they attend, or the Church into which they have been baptized. This process will be simple enough, and can hardly fail to approach nearer to the relative proportions of each class than the imperfect and fallacious method adopted in 1851.*

Building, however, upon the only foundation lying within his reach, Mr. Taylor has erected a superstructure, every subsequent stage of which is sound; and the inference he draws is, that in order to stem the advancing tide of Dissent, "a Revision of the Prayer-book should be promoted by all sincere

a series of "guesses at truth," liable to suspicion of exaggeration, but a statement of facts made on the best possible authority; not conjectures as to the number of worshippers who happened to attend on one particular day, but a return of the actual numbers, professing themselves members of each community at the time being.

The bearing of these remarks on the comparative numbers of Churchmen and Dissenters will be obvious to all who are familiar with the habits of each: and, however discreditable it may be to our communion that so many who professedly belong to it do but rarely attend its services, yet it is highly probable that on such a return of facts as is above suggested, the proportionate amount of Churchmen in the land would prove more than double that which it is now made to appear.-C. G."

This plan of arriving at an estimate of the religious opinions of the country was withdrawn from the Bill, as submitted to Parliament, in consequence of the vehement opposition it met with from the Dissenting portion of the community, a convincing proof (if any were wanted) that they shrink from the light of facts being let in upon their oft-repeated asseverations as to their comparative numerical strength.

friends of the Established Church, even by those who are perfectly content with the Prayer-book as it is ;"-concluding that "while the said Revision is expedient for the material interests of the Church, it is at the same time due as an act of plain justice to the Dissenters."

"If," says he, "the Church would retain her revenues and her position, the lost ground must be recovered. And in what better way can this be effected than by paving the way for a comprehension of all moderate Dissenters, and so turning rivals into allies? A few Liturgical concessions on points which Churchmen acknowledge to be comparatively indifferent a few unnecessary stumbling-blocks removed from the threshold of the Church, and thousands of pious and orthodox Dissenters would no longer have any ostensible grounds for their continued nonconformity. Unless, however, some such comprehension is effected, we must expect to see an increasing relative decadence of the Church, and an ultimate preponderance of the Dissenters." (Page 7.)

Surely if the case is here fairly stated-if a few Liturgical concessions on points which Churchmen acknowledge to be indifferent, and the removal of a few unnecessary stumbling-blocks, would have the effect of bringing in thousands of pious and orthodox Dissenters to our pale, or at least of depriving them of any ostensible grounds for their continued nonconformity, the experiment is worth making. But we are told this is all nonsense; it will do nothing of the kind; make what changes and concessions you will, not a single Dissenter will join you. Be it so and, until put to the test, it is of course open to the opponents of Revision to assume that it would be so-still the argument holds good, for as much as it is worth, until the experiment has been

*

See a tract by the Rev. Thomas Lathbury, entitled "The Proposed Revision of the Book of Common Prayer," p. 19.

TWO HUNDRED YEARS AGO.

65

made. And so long as nothing vital to the interests of religion is sacrificed in making the experiment, it is puerile to argue upon an hypothesis, the truth or falsity of which can be so easily ascertained.

Mr. Taylor's history of the processes through which the Prayer-book has passed before arriving at its present state of "perfection," will be read with interest, being conspicuous not more for its brevity than for the skill with which the author has seized upon the salient points of each epoch as it arose, and shown how, in the last Review (more particularly), the spirit of the High Church party was uncharitably exercised to depress to the utmost, and even designedly to annoy, their opponents.*

"After a long tugg at the Convocation House, a good doctor came out with great joy, that they had carried it for Bel and the Dragon." This speaks volumes; and should be a warning to us how far we trust our Liturgical affairs too implicitly even at this day to a body, one section of which has declared through the mouth of the LAUD of our times that "they will not have the PRAYER-BOOK TOUCHED."

We are compelled, from the nature of the case, to pass over much of our author's tract. But, apropos of not touching the Prayer-book, we cannot dismiss this clever pamphlet without giving Mr. Taylor's peroration in his own words, as reading from so young a man a severe but justly earned rebuke to his elders in the ministry :

By refusing the least concession, we shall promote that undefined distrust of the clergy of which of late there have

Nowhere has this been better exhibited than in the Rev. D. Mountfield's tract entitled "Two Hundred Years Ago." Second Edition. Kent and Co. 1862. It is to be regretted that some other liberal-minded layman has not taken this exemplary clergyman by the hand, and said to him at length, as to the curate of Trotterscliffe, "Friend, go up higher."

"Baxter's Life and Times," by Calamy. Vol. I., p. 160.

f

been many painful indications; we shall further the alienation of the laity; we shall prevent the comprehension of the moderate Dissenters. Worse than all, we lay a grievous burden on the consciences of many pious and laborious workers in Christ's vineyard, and, by retaining the bones of contention, we are led to fritter away in party quarrels and sectarian feuds the energies which should be employed in evangelising those irreligious masses whose existence is a reproach to the Church and a terror to the State.

"It is urged that the present time is not opportune for a Revision of the Prayer-book. Surely a time of comparative peace and calmness is better suited for the introduction of mild, temperate, and conciliatory changes, than is a time of ecclesiastical upturn, and bitter theologic strife. The last Revision was conducted at such a time. It was, consequently, a violent and one-sided measure, carried by one party in the Church, in a spirit of revengeful and rancorous triumph. The changes then made have had the effect that was intended. They have rendered the Prayer-book unacceptable to a third of the English nation. A return to the spirit, if not to the letter, of the Prayer-book of the Reformation, would indeed be a blessed measure of peace, union, and concord. May the great Disposer of all hearts incline the minds of all men (at the present crisis in the history of the Church) to charity, which is the very bond of peace and of all virtue."*

To this Christian sentiment who is there that will not respond Amen? But, be it remembered, that so long as the "bone of contention " remains, it is idle to talk about "peace, union, and concord." The experience of the last 200 years has proved that the Act of Uniformity has failed to produce that which its name implies; † and it is scarcely possible to

"The Liturgy and the Dissenters," &c., pp. 39, 40.

+ See Lord Ebury's Speech of May 27, 1862, pp. 6, 7. Hatchard.

ADVANCE OF THE TEN THOUSAND.

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conceive greater confusion to result from its repeal than is now produced by its retention in the Statute Book.

I remain, yours, &c.,

April 11, 1860.

"INGOLDSBY."

LETTER LXXXII.

ADVANCE OF THE TEN THOUSAND.

"All in a moment, through the gloom were seen
Ten thousand banners rise into the air,
Awaiting what command their mighty Chief
Had to impose. He through the armed files
Darts his experienced eye, and soon traverse
The whole battalion views; their order due,
Their visages and stature as of gods.

Their number last he sums. And now his heart

Distends with pride, and hardening in his strength
Glories."
MILTON (Paradise Lost).

SIR,-We learn from the Guardian, and other High Church organs, that the clerical "Declaration" against "Lord Ebury's Revision Scheme" has received ten thousand signatures.*

This is certainly a very formidable number, and does great credit to the zeal and industry of the leaders of the opposition; who, acting upon the principle of "defendit numerus," are determined to show that, if they have nothing else, they have at least the weight of numbers on their side.

Now, if wisdom always lay with the many, or if there were no truth in the axiom οἱ Πλέονες κακοὶ which has met with such universal acceptance, we could well forgive Lord Ebury for quailing before these 10,000 black coats, and surrendering the field without striking another blow, as, no

* The total number of signatures to the Dean of Westminster's manifesto was 9,925. The document has consequently become popularly known as "The Declaration of the Ten Thousand," though, like the Millenary Petition of 1603, it fell somewhat short of the number. See Letter CVII.