everally please.

Therefore, e.g. religious establishments requiring subscription
are Anti-christian.

10. There are rights of conscience such, that every one may lawfully
advance a claim to profess and teach what is false and wrong in matters,
religious, social, and moral, provided that to his private conscience it
seems absolutely true and right.

Therefore, e.g. individuals have a right to preach and practise
fornication and polygamy.

11. There is no such thing as a national or state conscience.

Therefore, e.g. no judgments can fall upon a sinful or infidel
nation.

12. The civil power has no positive duty, in a normal state of things,
to maintain religious truth.

Therefore, e.g. blasphemy and sabbath-breaking are not rightly
punishable by law.

13. Utility and expedience are the measure of political duty.

Therefore, e.g. no punishment may be enacted, on the ground that
God commands it: e.g. on the text, "Whoso sheddeth man's blood,
by man shall his blood be shed."

14. The Civil Power may dispose of Church property without sacrilege.

Therefore, e.g. Henry VIII. committed no sin in his spoliations.

15. The Civil Power has the right of ecclesiastical jurisdiction and
administration.

Therefore, e.g. Parliament may impose articles of faith on the
Church or suppress Dioceses.

16. It is lawful to rise in arms against legitimate princes.

Therefore, e.g. the Puritans in the 17th century, and the French
in the 18th, were justifiable in their Rebellion and Revolution
respectively.

17. The people are the legitimate source of power.

Therefore, e.g. Universal Suffrage is among the natural rights
of man.

18. Virtue is the child of knowledge, and vice of ignorance.

Therefore, e.g. education, periodical literature, railroad
travelling, ventilation, drainage, and the arts of life, when
fully carried out, serve to make a population moral and happy.

All of these propositions, and many others too, were familiar to me
thirty years ago, as in the number of the tenets of Liberalism, and,
while I gave into none of them except No. 12, and perhaps No. 11, and
partly No. 1, before I began to publish, so afterwards I wrote against
most of them in some part or other of my Anglican works.

If it is necessary to refer to a work, not simply my own, but of the
Tractarian school, which contains a similar protest, I should