herself, "I am rich, and increased with goods, and have need of "nothing" to which he says, Thou "knowest not that thou art "wretched, and miserable, and poor, and blind, and naked.” Awful words to those who are disposed to set the ease of an establishment before the internal well-being of the Church, and to suppose that external prosperity is a sign of spiritual strength. From all this it appears that a lower condition, as Christians, an humbler position, as a Church, are so far from being incompatible with the favour and protection of the world, that they mutually imply and conspire to produce each other. The latter has necessarily an enslaving and enfeebling influence, imprisoning and enchaining, imperceptibly, the free spirit of sons: whereas oppression from without has immediately the effect of putting the Church in the situation and attitude of an enemy, leaning upon her own inherent spiritual strength and weapons that are not carnal, mighty to the pulling down of strong holds; she stands immediately as an armed foe, walking upon earth, but hiding her head in Heaven. But worldly favour, on the contrary, with a subtle influence lays her asleep, and then wreathes bands about her, depriving her of the free use of her arms, closing up her eyes, binding her feet, which are no more "like hinds' feet walking on high places."

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5. Confirmed by the history of our own Church.

And these general principles will derive a forcible illustration when applied to our own Church, and the general tone and character which has pervaded her members at different periods of her history. When she has been considered most prosperous from her union with the State, her writers have been characterized by cold and low views; and so far had their Theology taken up its station in the mere outskirts of Christian truth, that in the last age it was driven to contend for natural religion, and the existence of a GOD; her Sacraments were considered almost as lifeless as Jewish rites; religious controversies were engaged in on points on the very surface of Scripture, as if unconscious of the hidden depths which were below. But on occasions when persecution has begun more or less to show itself, her members

Such

seem to be instinctively feeling after the adoption of sons. may be seen to have been the case in the days of Charles the martyr, and afterwards in the Church of the Non-jurors. Among the latter, when deprived by the State, and in a condition of suffering and contempt, a new and more exalted temper was indicated by aspirations after, and sympathy with, the purer ages of Christianity; by which they seemed admitted into a more intimate union with the early Churches, and entering more fully into the high state of their spiritual adoption. An instance of this may be seen in the dying words of Bishop Ken. And this effect is the more visible by its contrast with the principles and feelings of the more numerous, and popular, and apparently flourishing Communion, that intruded. In like manner, in our own day, indications of something like persecution against the Church have been accompanied with a simultaneous movement within her, not only to fortify and repair her strong holds, to go about and mark her bulwarks, but after those higher privileges, those pleasant fields, which are hers by inheritance: as if she had begun to look out upon them from the windows of her prison-house, and to inhale their refreshing fragrance. Indeed her suffering is to be the very pledge to the Church of her beholding her true teachers: "Though the LORD give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more."

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6. Herfeebleness and state of servitude.

In addition to these general remarks, it might be shown more particularly, that whatever may have been our apparent prosperity, and the protection of the world, that very prosperity and protection has been in fact the captivity of the Church, as such, and of her members. Golden chains, indeed, and such as might seem rather badges of honour and ornament; but still, in fact, chains of the SPIRIT. To come then to particulars, we have been as a Church greatly debarred from all free agency, or power of correcting, or regulating, our internal constitution. It has been the most obvious matter of reproach, that we are a parlia'mentary Church;" that is to say, that we differ from other

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Churches in being subject to this interference of the State. At the commencement of the period referred to, we have Henry VIII. claiming the title of Head of the Church. In whatever sense the words are taken, it is too indicative of the position which she was to hold; and the situation, which the Prayer for the King has in the Liturgy, continues a significative memorial of her condition. In the reign of Edward VI., which, from the disposition of the King, might have been augured to be most prosperous for the Church, the second Book, which was issued with such unhappy changes, was preceded by a declaration, that if the Bishops would not take it into their consideration, he would do it himself with the aid of his parliament'. But it is not necessary to mention the many acts of state interference, which indicate a want of freedom in the Church; nor to dwell on such points as the statute of præmunire, the suspension of Convocation, and certain circumstances in the position of the bishops; the solemn complaint of the want of discipline which continues unrestored; the law of the land interfering with Church authority, from its affecting the rights of property; and some of these, let it be observed, not assuming the shape of persecution, but rather of protection.

All the points mentioned with respect to the Church at large, in its connection with the State, might perhaps find a parallel in many, if not most, parishes, on a small scale. Consider, for instance, the many circumstances in which the clergy feel them

1 Martyr, writing to Bucer, on the 10th of January, 1551, says, "Hoc non me "parum recreat, quod mihi D. Checus indicavit ; si noluerint ipsi [episcopi], "ait, efficere, ut quæ mutanda sint mutentur, rex per seipsum id faciet; et cum ad parliamentum ventum fuerit, ipse suæ majestatis authoritatem "interponet." It is evident from this letter of Martyr, from a letter of Cox to Bullinger, in May, 1551, (Strype, Mem. vol. ii. part i. p. 533,) and from Strype, (Cran. vol. i. p. 299,) that Cranmer met with great opposition, at the end of the year 1550, from the Bishops. It is not improbable that the opposition took place in the upper house of convocation; and if this were the case, the King probably intended it to be understood that, "if driven to extremities, he would exercise his authority as head of the Church, and bring the revision of the Liturgy before parliament, without consulting the convocation any further on the subject." Preface of the Editor, p. xvii, to the two Books of Edward VI. Oxford, 1838.

selves not free to act, on account of that weight of deference which the world claims of them; as, e. g., in omitting to baptize before the congregation, and to read the Prayer for the Church militant. But the more subtle influence of the same principle may be seen in this, that clergymen, individually, do not like to rest their influence and authority on their spiritual station as such; they consider that their respectability depends on their liberal education, their talents, their rank in society, their worldly connections and property, which afford the whole body, and each member of it, a high respectability in the eyes of the world. But, on the contrary, there is a secret contempt entertained for their Ministerial profession as such, which they are aware is only warded off by their external advantages. Notwithstanding all that can be said of their inherent right to spiritual authority, and indeed claims to honour and veneration, as stewards of GOD, the highest which man can bestow, these are not met with any responsive feeling in others, nor supported in themselves by a sense of responsibility compatible with such claims, merely on account of their intimate connection with things of an opposite character, the worldly benefits which are attached to it. The bonds of Laud, the sufferings of Ken and Wilson, not only were to themselves the means of spiritual succour, but the remembrance of them throws a hallowing light over their order, as being thus recognized occasionally in the appropriate dress of that Master whose ambassadors they are. There is a circumstance which may serve to illustrate or characterize our present position, that it is spoken of, as if it were a principle recognized by the Church itself, which it decidedly is not', (although it

1 With regard to the custom itself of turning to the East in prayer, it may be put on the same kind of footing as some other points of more or less importance, such as the use of the Cross; of which it may be said that they are Catholic Church usages; that our Church has retained them, by the great mercy of GOD, but drawn them rather into the shade on account of the abuses that have prevailed; such has been the case even with the Eucharistic Sacrifice. In the same manner that we read of our LORD's Presence being gradually withdrawn from those unworthy of it; but the disciples, in that retirement, came unto Him The principles of our Church, as expressed or implied, respecting matters in dispute, may be perhaps classed in some mode of this kind;

1. Things

found a place in the second Book of Edward,) that in our devotions we are to look to the people and not to the altar. What does this imply but that even in our religious worship we are to turn not to the East, the place where God has shown His countenance, but to the West; not to the light of the ancient Church, but to the eyes of the world; not to, Angels assembled round the altar, but to the great men of our congregation; not to the place of Paradise, our lost inheritance, but to the flock in whose hands our interest lies; not to the Cross of Christ, but to that supposed utility which worldly wisdom suggests; not to our Judge coming from thence, but to the judgment of the world. It is agreeable to this, that if there is any thing unbecoming or negligent in the conduct of a chief or inferior Pastor, the remedy is at hand in an appeal to the public. This is considered the

1. Things commanded and commonly observed:

Sunday Service.

2. Things commanded, and not commonly observed:

Daily Service.

Reading the Prayer for the Church militant. Baptisms

before the Congregation. Keeping of Fasts and Festivals.

3. Things not commanded, but implied:

Weekly Communion. Turning to the East.

4. Things not implied, but allowed :

Daily Communion.

e. g. On the Circumcision in Edward's second Book, the direction was, If there be a Sunday before the Epiphany, the same Collect, Epistle, and Gospel, shall be used. It now stands, "shall serve for every day after," &c.

5. Things not prohibited, but discouraged for fear of abuse:

Prayers for the Dead.

6. Things prohibited:

Prayers for souls in Purgatory. The Mass. Unauthorized Communion. In the observation of these the world interferes with the Church. Now those things commanded of course a good Churchman would observe, if possible. He would also wish to restore what it implies, though it be not commanded, if fallen into disuse; and to carry out as far as possible the spirit and intention of the Church. Catholic usages and principles he will aim at, as a Christian and a Churchman; but in doing so will be guided by that Spirit of meek wisdom and unobtrusive reserve, which is the marked characteristic of his own Church; remembering always the very terrible woe denounced on him who shall offend one of CHRIST's little ones.