tyrannical Schism Act, both repealed in 1718, belong rather to the history of parties than to that of the church. So, too, does the case of Dr Sacheverell, who was prosecuted for a violently Tory sermon. His trial, in 1710, caused much excitement; mobs shouted for "High Church and Dr Sacheverell," and the lightness of his sentence was hailed as a Tory victory. Queen Anne is gratefully remembered by the church for her "Bounty," which gave it the first-fruits and tenths (see ANNATES and QUEEN ANNE'S BOUNTY). The 18th century. With the accession of the Hanoverian line the church entered on a period of feeble life and inaction: many church fabrics were neglected; daily services were discontinued; holy days were disregarded; Holy Communion was infrequent; the poor were little cared for; and though the church remained popular, the clergy were lazy and held in contempt. In accepting the settlement of the crown the clergy generally sacrificed conviction to expediency, and their character suffered. Promotion largely depended on a profession of Whig principles: the church was regarded as subservient to the state; its historic position and claims were ignored, and it was treated by politicians as though its principal function was to support the government. This change was accelerated by the silencing of convocation. A sermon by Hoadly, bishop of Bangor, impugned the existence of a visible church, and the "Bangorian controversy" which ensued threatened to end in the condemnation of his opinions by convocation, or at least by the lower house. As this would have weakened the government, convocation was prorogued, letters of business were withheld, and from 1717 until 1852 convocation, the church's constitutional organ of reform, existed only in name. Walpole during his long ministry, from 1721 to 1742, discouraged activity in the church lest it should become troublesome to his government. Preferment was shamelessly sought after even by pious men, and was begged and bestowed on the ground of political services. In this the clergy, apart from the sacredness of clerical office, were neither better nor worse than the laity; in morality and decency they were better even at the lowest point of their decline, about the middle of the century. While the church was inactive in practical work, it showed vigour in the intellectual defence of Christianity. Controversies of earlier origin with assailants of the faith were ably maintained by, among others, Daniel Waterland, William Law, a nonjuror, Bishop Butler, whose _Analogy_ appeared in 1736, and Bishop Berkeley. A revival of spirituality and energy at last set in. Its origin has been traced to Law's Serious Call, published in 1728. Law's teaching was actively carried out by John Wesley (q.v.), a clergyman who from 1739 devoted himself to evangelization. Though his preaching awoke much religious feeling, specially among the lower classes, the excitement which