The most important fact of that epoch in Great Britain is the act by which the English Church resumed its independence. It was attended by a peculiar circumstance. When Henry VIII. emancipated his people from the papal supremacy, he proclaimed himself head of the Church. And hence, of all Protestant countries, England is the one in which Church and State are most closely united. The legislators of the Anglican Church understood afterwards the danger presented by this union, and consequently declared, in the Thirty-seventh Article (_Of the Civil Magistrates_), that, ‘where they attributed to the King’s Majesty the chief government, they gave not to their princes the ministering of God’s word.’ This did not mean that the king should not preach; such an idea did not occur to any one; but that the civil power should not take upon itself to determine the doctrines of the divine Word. Unhappily this precaution has not proved sufficient. Not long since a question of doctrine was raised with regard to the _Essays and Reviews_, and the case having been carried on appeal before the supreme court, the latter gave its decision with regard to important dogmas. The Privy Council decided that the denial of the plenary inspiration of Scripture, of the substitution of Christ for the sinner in the sacrifice of the cross, and of the irrevocable consequences of the last judgment, was not contrary to the profession of faith of the Church of England. When they heard of this judgment, the rationalists triumphed; but an immense number of protests were made in all parts of Great Britain. While we feel the greatest respect for the persons and intentions of the members of the judicial committee of the Privy Council, we venture to ask whether this judgment be not subversive of the fundamental principles of the Anglican Church; nay more (though in this we may be wrong), is it not a violation of the English Constitution, of which the articles of Religion form part? The fact is the more serious as it was accomplished notwithstanding the opposition (which certainly deserved to be taken into consideration) of the two chief spiritual conductors of the Church—the Archbishop of Canterbury, Primate of all England, and the Archbishop of York, both members of the council. Having to describe in this volume the historical fact in which the evil originated, the author is of opinion that he ought to point out respectfully but frankly the evil itself. He does so with the more freedom because he believes that he is in harmony on this point with the majority of the bishops, clergy, and pious laymen of the English Church, for whom he has long felt sincere respect and affection.