erations ago, were considered by every statesman to be of supreme importance, 181

Indeed, immediately after the Revolution, the tendency of things became too obvious to be mistaken, even by the most superficial observers. The ablest men in the country no longer flocked into the church, but preferred those secular professions in which ability was more likely to be rewarded.182 At the same time, and as a natural part of the great movement, the clergy saw all the offices of power and emolument, which they had been used to hold, gradually falling out of their hands. Not only in the dark ages, but even so late as the fifteenth century, they were still strong enough to monopolize the most honourable and lucrative posts in the empire. 183 In the sixteenth century, the tide began to turn against them, and advanced with such steadiness, that, since the seventeenth century, there has been no instance of any ecclesiastic being made lord chancellor;184

181 A letter, written by the Rev. Thos. Clayton in 1727, is worth reading, as illustrating the feelings of the clergy on this subject. He asserts that one of the causes of the obvious degeneracy of the age is, that, owing to Convocation not being allowed to meet, "bold and impious books appear barefaced to the world without any public censure." See this letter, in Nichols's Illustrations of the Eighteenth Century, vol. iv. pp. 414-416; and compare with it, Letters between Warburton and Hurd, pp. 310-312. On the decline of ability in ecclesiastical literature, see note 38 in this chapter. In 1685, a complaint was made that secular professions were becoming more sought after than ecclesiastical ones. See England's Wants, sec. lvi. in Somers Tracts, vol. ix. p. 231, where the writer mournfully states, that in his time "physic and law, professions ever acknowledged in all nations to be inferior to divinity, are generally embraced by gentlemen, and sometimes by persons nobly descended, and preferred much above the divines' profession." This preference was, of course, most displayed by young men of intellect; and a large amount of energy being thus drawn off from the church, gave rise to that decay of spirit and of general power which has been already noticed; and which is also indicated by Coleridge in his remarks on the "apologizing theology" which succeeded the Revolution. Coleridge's Lit. Remains, vol. iii. pp. 51, 52, 116, 117, 119. Compare Stephen's Essays on Ecclesiast. Biog. 2d edit. 1850, vol. ii. p. 66, on" this depression of theology;" and Hare's Mission of the Comforter, 1850, p. 264, on the "intellectually feebler age." Evelyn, in 1691, laments the diminished energy then beginning to be observed among "young preachers." Evelyn's Diary, vol. iii. p. 309; and, for another notice, in 1696, of this "dead and lifeless way of preaching," see Life of Cudworth, p. 35, in vol. i. of Cudworth's Intellect. Syst.

183 Sharon Turner, describing the state of things in England in the fifteenth century, says, "Clergymen were secretaries of government, the privy seals, cabinet counsellors, treasurers of the crown, ambassadors, commissioners to open parliament, and to Scotland; presidents of the king's council, supervisors of the royal works, chancellors, keepers of the records, the masters of the rolls, and even the physicians, both to the king and to the duke of Gloucester, during the reign of Henry VI. and afterwards." Turner's Hist. of England, vol. vi. p. 132. On their enormous wealth, see Eccleston's English Antiquities, p. 146: "In the early part of the fourteenth century, it is calculated that very nearly one-half of the soil of the kingdom was in the hands of the clergy."

134 In 1625, Williams bishop of Lincoln was dismissed from his office of lordkeeper; and Lord Campbell observes (Lives of the Chancellors, vol. ii. p. 492): "This is the last time that an ecclesiastic has held the great seal of England; and, notwithstanding the admiration in some quarters of medieval usages, I presume the experiment is not likely to be soon repeated."

and, since the beginning of the eighteenth century, there has been no instance of one receiving any diplomatic appointment, or, indeed, holding any important office in the state. 185 Nor has this increasing ascendency of laymen been confined to the executive government. On the contrary, we find in both Houses of Parliament the same principle at work. In the early and barbarous periods of our history, one-half of the House of Lords consisted of temporal peers; the other half of spiritual ones.186 By the beginning of the eighteenth century, the spiritual peers, instead of forming one-half of the upper house, had dwindled away to one-eighth ;187 and, in the middle of the nineteenth century, they have still further shrunk to one-fourteenth :188 thus supplying a striking numerical instance of that diminution of ecclesiastical power, which is an essential requisite of modern civilization. Precisely in the same way, more than fifty years have elapsed since any clergyman has been able to take his seat as a representative of the people; the House of Commons having, in 1801, formally closed their doors against a profession, which, in the olden time, would have been gladly admitted, even by the proudest and most exclusive assembly.189 In the House of Lords, the bishops still retain their seats; but their precarious tenure is every where remarked, and the progress of public opinion is constantly pointing to a period, which cannot now be far distant, when the Peers will imitate the example set by the Commons, and will induce the legislature to relieve the upper house of its spiritual members; since they, by their habits, their

185 Monk (Life of Bentley, vol. i. p. 222) says, that Dr. John Robinson, bishop of Bristol, was "lord privy seal, and plenipotentiary at the treaty of Utrecht; and is the last ecclesiastic in England who has held any of the high offices of State." A high-church writer, in 1712, complains of the efforts that were being made to "thrust the churchmen out of their places of power in the government.' Somers Tracts,

vol. xiii. p. 211.

186 In and after the reign of Henry III., "the number of archbishops, bishops, abbots, priors, and ecclesiastical persons was for the most part equal to, and very often far exceeded the number of the temporal lords and barons." Parry's Parliaments and Councils of England, London, 1839, p. xvii. Of this Mr. Parry gives several instances; the most remarkable of which is, that "in 49 Henry III. 120 prel ates, and only 23 temporal lords, were summoned." This, of course, was an extreme case.

187 See an analysis of the House of Lords, in 1713, in Mahon's Hist. of England, vol. i. pp. 43-45; from which it appears that the total was 207, of whom 26 were spiritual. This includes the Catholics.

188 By the returns in Dod for 1854, I find that the House of Lords contains 436 members, of whom 30 belong to the Episcopal bench.

189 For different accounts, and of course different views, of this final expulsion of the clergy from the House of Commons, see Pellew's Life of Sidmouth, vol. i. pp. 419, 420; Stephens's Mem. of Tooke, vol. ii. pp. 247-260; Holland's Mem. of the Whig Party, vol. i. pp. 178-180; Campbell's Chancellors, vol. vii. p. 148; Twiss's Life of Eldon, vol. i. p. 263; Adolphus's Hist. of George III. vol vii. p. 487.

tastes, and their traditions, are evidently unfitted for the profane exigencies of political life.190

While the fabric of superstition was thus tottering from internal decay, and while that ecclesiastical authority which had formerly played so great a part was gradually yielding to the advance of knowledge, there suddenly occurred an event which, though it might naturally have been expected, evidently took by surprise even those whom it most interested. I allude, of course, to that great religious revolution, which was a fitting supplement to the political revolution which preceded it. The dissenters, who were strengthened by the expulsion of James, had by no means forgotten those cruel punishments which the Church of England, in the days of her power, had constantly inflicted upon them; and they felt that the moment had now come when they could assume towards her a bolder front than that on which they had hitherto ventured.191 Besides this, they had in the mean time received fresh causes of provocation. After the death of our great king William III., the throne was occupied by a foolish and ignorant woman, whose love for the clergy would, in a more superstitious age, have led to dangerous results. Even as it was, a temporary reaction took place, and during her reign the church was treated with a deference which

192

150 That the banishment of the clergy from the lower house was the natural prelude to the banishment of the bishops from the upper, was hinted at the time and with regret, by a very keen observer. In the discussion "on the Bill to prevent Persons in Holy Orders from sitting in the House of Commons," Lord Thurlow "mentioned the tenure of the bishops at this time, and said, if the bill went to disfranchise the lower orders of the clergy, it might go the length of striking at the right of the reverend bench opposite to seats in that house; though he knew it had been held that the reverend prelates sat, in the right of their baronies, as temporal peers." Parl. Hist. vol. xxxv. p. 1542.

It is impossible now to ascertain the full extent to which the Church of England in the seventeenth century, persecuted the dissenters; but Jeremy White is said to have had a list of sixty thousand of these sufferers between 1660 and 1688, of whom no less than five thousand died in prison. Bogue and Bennett's Hist. of the Dissenters, vol. i. p. 108. On the cruel spirit which the clergy displayed in the reign of Charles II. compare Harris's Lives of the Stuarts, vol. v. p. 106; Orme's Life of Owen, p. 344; Somers Tracts, vol. xii. p. 534. Indeed Harwood frankly said in the House of Commons, in 1672, "Our aim is to bring all dissenting men into the Protestant church, and he that is not willing to come into the church should not have ease." Parl. Hist. vol. iv. p. 530. On the zeal with which this principle was carried out, see an account, written in 1671, in Somers Tracts, vol. vii. pp. 586-615; and the statement of De Foe, in Wilson's Life of De Foe, vol. ii. pp. 443, 444.

192 Besides the correspondence which the Duchess of Marlborough preserved for the instruction of posterity, we have some materials for estimating the abilities of Anne in the letters published in Dalrymple's Memoirs. In one of them Anne writes, soon after the Declaration for Liberty of Conscience was issued, "It is a melancholy prospect that all we of the Church of England have. All the sectaries may now do what they please. Every one has the free exercise of their religion, on purpose, no doubt, to ruin us, which I think to all impartial judges is very plain." Dalrymple's Memoirs, appendix to book v. vol. ii. p. 173.

The natural consequence

William had disdained to show. 193 immediately followed. New measures of persecution were devised, and fresh laws were passed against those Protestants who did not conform to the doctrines and discipline of the English church.194 But after the death of Anne the dissenters quickly rallied; their hopes revived,195 their numbers continued to increase, and in spite of the opposition of the clergy, the laws against them were repealed 196 As by these means they were placed more on a level with their opponents, and as their temper was soured by the injuries they had recently received, it was clear that a great struggle between the two parties was inevitable.197 For by this time the protracted tyranny of the English clergy had totally destroyed those feelings of respect which, even in the midst of hostility, often linger in the mind; and by the influence of which, if they had still existed, the contest might perhaps have been averted. But such motives of restraint were now despised; and the dissenters, exasperated by incessant persecution,198 deter

193 See a notable passage in Somers Tracts, vol. xii. p. 558, which should be compared with Wilson's Life of De Foe, vol. iii. p. 372.

194 Bogue and Bennett's History of the Dissenters, vol. i. pp. 228-230, 237, 260-277; and Hallam's Const. Hist. vol. ii. pp. 396, 397. Mr. Hallam says, "It is impossible to doubt for an instant, that if the queen's life had preserved the Tory government for a few years, every vestige of the toleration would have been effaced." It appears from the Vernon Correspond. vol. iii. p. 228, Lond. 1841, that soon after the accession of Anne there was a proposal to "debar dissenters of their votes in elections;" and we know from Burnet (Own Time, vol. v. pp. 108, 136, 137, 218) that the clergy would have been glad if Anne had displayed even more zeal against them than she really did.

195

Bogue and Bennett's Hist. of the Dissenters, vol. iii. p. 118. In Ivimey's History of the Baptists, it is said that the death of Anne was an "answer to the dissenters' prayers." Southey's Commonplace Book, third series, p. 135; see also p. 147, on the joy of the dissenters at the death of this troublesome woman.

196 Two of the worst of them, "the act against occasional conformity, and that restraining education, were repealed in the session of 1719." Hallam's Const. Hist. vol. ii. p. 398. The repeal of the act against occasional conformity was strenuously opposed by the archbishops of York and of Canterbury (Bogue and Bennett's Hist. of the Dissenters, vol. iii. p. 132); but their opposition was futile; and when the Bishop of London, in 1726, wished to strain the Act of Toleration, he was prevented by Yorke, the attorney-general. See the pithy reply of Yorke, in Harris's Life of Hardwicke, vol. i. pp. 193, 194.

107 At the end of the seventeenth century, great attention was excited by the way in which the dissenters were beginning to organize themselves into societies and synods. See, in the Vernon Correspond. vol. ii. pp. 128-130, 133, 156, some curious evidence of this, in letters written by Vernon, who was then secretary of state; and on the apprehensions caused by the increase of their schools, and by their systematic interference in elections, see Life of Archbishop Sharp, edited by Newcome, vol. i. pp. 125, 358. The church was eager to put down all dissenters' schools; and in 1705, the Archbishop of York told the House of Lords that he "apprehended danger from the increase of dissenters, and particularly from the many academies set up by them." Parl. Hist. vol. vi. pp. 492, 493. See also, on the increase of their schools, pp. 1351, 1352.

106 In Somers Tracts, vol. xii. p. 684, it is stated, that in the reign of Charles II. "this hard usage had begotten in the dissenters the utmost animosity against the persecuting churchmen." Their increasing discontent, in the reign of Anne, was observed by Calamy. See Calamy's Own Life, vol. ii. pp. 244, 255, 274, 284, 285.

Inined to avail themselves of the declining power of the church. They had resisted her when she was strong; it was hardly to be expected that they would spare her when she was feeble. Under two of the most remarkable men of the eighteenth century, Whitefield, the first of theological orators,199 and Wesley, the first of theological statesmen,200 there was organized a great system of religion, which bore the same relation to the Church of England that the Church of England bore to the Church of Rome. Thus, after an interval of two hundred years, a second spiritual Reformation was effected in our country. In the eighteenth century the Wesleyans were to the Bishops what, in the sixteenth century, the Reformers were to the Popes.201 It is indeed true, that the dissenters from the Church of England, unlike the dissenters from the Church of Rome, soon lost that intellectual vigour for which at first they were remarkable. Since the death of their great leaders, they have not produced one man of original genius; and since the time of Adam Clarke, they they have not had among them even a single scholar who has enjoyed an European reputation. This mental penury is perhaps owing, not to any circumstances peculiar to their sect, but merely to that general decline of the theological spirit, by which their adversaries have been weakened as well as themselves. 202 Be this as it may, it is at all events certain, that the injury they

199 If the power of moving the passions be the proper test by which to judge an orator, we may certainly pronounce Whitefield to be the greatest since the apostles. His first sermon was delivered in 1736 (Nichols's Lit. Anec. vol. ii. pp. 102, 122); his field-preaching began in 1739 (Southey's Life of Wesley, vol. i. pp. 196, 197); and the eighteen thousand sermons which he is said to have poured forth during his career of thirty-four years (Southey's Wesley, vol. ii. p. 531) produced the most astonishing effects on all classes, educated and uneducated. For evidence of the excitement caused by this marvellous man, and of the eagerness with which his discourses were read as well as heard, see Nichols's Lit. Anec. vol. ii. pp. 546, 547, and his Illustrations, vol. iv. pp. 302-304; Mem. of Franklin, by Himself, vol. i. pp. 161-167; Doddridge's Correspond. vol. iv. p. 55; Stewart's Philos. of the Mind, vol. iii. pp. 291, 292; Lady Mary Montagu's Letters, in her Works, 1803, vol. iv. p. 162; Correspond. between Ladies Pomfret and Hartford, 2d edit. 1806, vol. i. pp. 138, 160162; Marchmont Papers, vol. ii. p. 377.

200 Of whom Mr. Macaulay has said (Essays, vol. i. p. 221, 3d edit.), that his "genius for government was not inferior to that of Richelieu ;" and strongly as this is expressed, it will hardly appear an exaggeration to those who have compared the success of Wesley with his difficulties.

201 It was in 1739 that Wesley first openly rebelled against the church, and refused to obey the Bishop of Bristol, who ordered him to quit his diocese. Southey's Life of Wesley, vol. i. pp. 226, 243. In the same year he began to preach in the fields. See the remarkable entry in his Journals, p. 78, 29th March, 1739.

202 They frankly confess that "indifference has been another enemy to the increase of the dissenting cause." Bogue and Bennett's Hist. of the Dissenters, vol. iv. p. 320. In Newman's Development of Christian Doctrine, pp. 39-43, there are some remarks on the diminished energy of Wesleyanism, which Mr. Newman seems to ascribe to the fact that the Wesleyans have reached that point in which "order takes the place of enthusiasm," p. 43. This is probably true; but I still think that the larger cause has been the more active one.