great body of stanch churchmen, and which was attributable partly to the refusal of the Non-jurors to change their allegiance, and partly to the presbyterian principles of the Prince who was called to occupy the throne rendered vacant by Jesuit intrigue, caused a preference to be given to such candidates for the episcopal office, as were known to be favourable to the new order of things, rather than attached to strict Church principles. The policy then first resorted to, the same which, as has been already noticed, led, within a short time after, to the suppression of the synodal action of the Church, has more or less been adhered to ever since in episcopal promotions. Pliancy of character, lukewarmness of spirit, and extreme moderation, if not laxity, of theological views, were considered chief qualifications for the episcopal office; energy of character, on the contrary, fervency of spirit, and attachment to the distinctive principles of the Church, were regarded as positive disqualifications. But however pernicious the result of this essentially worldly policy has been, in secularizing the spirit of the Church, and by a natural reaction, undermining the influence of the Church upon the nation at large, and thereby the foundations of civil society itself, still a certain regard was preserved for propriety and consistency, sufficient to prevent, as a general rule, the introduction into the episcopate of men whose personal character was not unimpeachable, or whose theological sentiments were doubtful. In some few instances, appointments of a positively objectionable character were made; while, on the other hand, occasionally

men who proved strenuous asserters of the principles of the Church, found their way to the episcopal bench; but these were the exceptions, and not the rule. The general rule was, to appoint men whose learning, respectability, and piety could not be called in question, but at the same time men of a negative character, whose compliance with the views of the secular power might be reckoned upon.

By these means a general good understanding between the heads of the Church, and the political administrations by which the business of the Crown was managed, continued to be maintained; and it was not likely, under such circumstances, that the question touching the Metropolitan's jurisdiction in the confirmation of Bishops elected upon the recommendation of the Crown, would ever be raised. The nominees of the Crown were men for whose appointment the concurrence of the Metropolitan, and of other leading Bishops, had been previously obtained; and that concurrence would not be given to appointments likely to be impeached by formal opposition at the confirmation.

Yet, although not called into exercise, the jurisdiction of the Metropolitan in this matter was only dormant, not extinct. There is an instance on record, when opposition had been attempted, previous to the change which the revolution of 1688 effected in the affairs of the Church. It was that of Bishop Montague, appointed to the see of Chichester, under the reign of Charles I. The objection, which

originated in the feelings of hostility to the Church, prevalent at that unhappy period, was overruled by the Archbishop's deputy, on a point of form 10. By this very mode of defeating the objection, however, the possibility of a confirmation being interfered with by objectors appearing in answer to the appeal, was substantially acknowledged. Nor was it ever lost sight of altogether; for quite recently it has happened, that the technical arrangements for a confirmation were made in anticipation of possible objections, though eventually no objectors appeared. At last, however, it was expected, that the judicial power of the Metropolitan would be brought into play by certain personal charges against a Bishop elect; and the provisions of the Canon law were diligently searched into, with a view to ascertain the mode of trial to be adopted in a case altogether so novel, on the supposition that the confirmation must be stayed until the result of such trial.

And this, there is reason to believe, would have been the course pursued in the case alluded to, which had no importance as a party question, but for the occurrence, at the critical moment, of the celebrated case which brought all the elements of political and religious party strife to bear upon the questions connected with episcopal promotions, and which induced the dominant party to put forward, in both cases, on

140 See the extract from Collier's "Eccles. History" (Vol. II. p. 745), quoted in Burn's "Eccles. Law," by Phillimore, 9th edit. Vol. I. p. 206.

the plea of asserting the prerogative of the Crown, claims to the most absolute and unlimited power, such as were never preferred before, except on behalf of the Papal Supremacy.

The theory of Church government which was propounded and acted on in both these cases, but especially the latter, a theory according to which the National Church is the only religious community in the land, the conscientious convictions of whose members and ministers are to be borne down by the stringent application of ancient and tyrannical statutes, and by the absolute dictation of arbitrary power, is too startling not to provoke inquiry into the causes which have led the temporal power to assume towards the Church an attitude so extraordinary. To that inquiry the following chapter will be devoted.

CHAPTER V.

ALTERED CHARACTER OF THE TEMPORAL POWER, AND ITS CONSEQUENT HOSTILITY TO THE CHURCH.

THERE is a secret and irresistible power of compensation at work in the affairs of men, which sooner or later avenges every wrong committed under the sun; which makes kings amenable to the principles of eternal justice, and causes the sins of nations to find them out. Of the action of this power the foregoing history of the Supremacy furnishes abundant evidence; rich materials for the statesman, the philosopher, the ecclesiastic, to meditate upon. But the purpose of the present pages is strictly practical; one instance, therefore, of the retributive justice which the providence of God deals out to nations, must suffice, the last of its kind which the history of the Supremacy in this country affords.

The nation had grown jealous of the influence of the spiritual power; the action of that power had become vitiated: had the claims of righteousness been regarded, had the counsels of true wisdom been followed, the temporal power must have made the restoration of the healthful action of the spiritual power its first and chief business. Such a course would have been attended with blessing; divisions would have been healed, causes of offence removed; the spiritual