their maintenance. Their chiefs have seats in the legislature, wide domains, stately palaces. By this privileged body the great mass of the population is lectured every week from the chair of authority. To this privileged body has been committed the supreme direction of liberal education. Oxford and Cambridge, Westminster, Winchester, and Eton, are under priestly government. By the priesthood will to a great extent be formed the character of the nobility and gentry of the next generation. Of the higher clergy some have in their gift numerous and valuable benefices; others have the privilege of appointing judges who decide grave questions affecting the liberty, the property, the reputation of their Majesties' subjects. And is an order thus favoured by the state to give no guarantee to the state? On what principle can it be contended that it is unnecessary to ask from an Archbishop of Canterbury or from a Bishop of Durham that promise of fidelity to the government which all allow that it is necessary to demand from every layman who serves the Crown in the humblest office. Every exciseman, every collector of the customs, who refuses to swear, is to be deprived of his bread. For these humble martyrs of passive obedience and hereditary right nobody has a word to say. Yet an ecclesiastical magnate who refuses to swear is to be suffered to retain emoluments, patronage, power, equal to those of a great minister of state. It is said that it is superfluous to impose the oaths on a clergyman, because he may be punished if he breaks the laws. Why is not the same argument urged in favour of the layman? And why, if the clergyman really means to observe the laws, does he scruple to take the oaths? The law commands him to designate William and Mary as King and Queen, to do this in the most sacred place, to do this in the administration of the most solemn of all the rites of religion. The law commands him to pray that the illustrious pair may be defended by a special providence, that they may be victorious over every enemy, and that their Parliament may by divine guidance be led to take such a course as may promote their safety, honour, and welfare. Can we believe that his conscience will suffer him to do all this, and yet will not suffer him to promise that he will be a faithful subject to them?