Even at this moment many good Churchmen are reproached with a love of filthy lucre because they do not follow a few who once thought with them, but who have apostatized from the faith of their fathers; whereas, if there be a man in the world to whom secession under any pretext is impossible it is the consistent Anglican—the distinguishing tenet of whose school is the spiritual equality of bishops, and the consequent indefeasible authority of that episcopal line which has from time immemorial been in possession of a given country. In England, the existing Romanist succession was avowedly created by a Papal bull in the year 1850; and it is, therefore, on the face of it, an intrusion, and a usurpation of the rights which are inherent in the representatives of St. Austin and St. Anselm. Yet, because a few Anglicans have become Ultramontanists—a step which involved to them as distinct a giving up of all their former principles as it would have been for a Catholic to become a Socinian—the “High Church” clergy are reviled for retaining their benefices, and declining to follow the footsteps of a Faber and a Newman! In like manner, we may be sure that those Clergymen who conscientiously felt that they might withdraw their allegiance from King James, reaped a loss of influence for good, even among the partisans of King William. Close upon the Nonjuring troubles followed the scandalous attempt of the Hanoverian Government to undermine the faith of the Church by means of improper episcopal appointments, its resistance by the inferior clergy, and the consequent suppression of Convocation. The mischief to which this most unconstitutional step has given rise can hardly be overrated. We can scarcely conceive the confusion and corruption which would creep into the body politic if Parliament were forcibly silenced for a whole century; and there is no reason why the English Church should prosper without representative institutions and free speech any more than the English nation. Under any circumstances, the Church, deprived of her parliament, must have greatly suffered; much more so in the face of those vast changes which have come about in the extent and distribution of the population. The machinery of the existing Church Establishment was designed for a population of five or six million souls. By 1821 the inhabitants of this country had increased to twelve millions. A new population exceeding the old one had thus been introduced, for which the Church as a body had no means of providing a single additional bishop or a single new sitting. Had the increase been evenly spread over the country the mischief would not have been so great; but, unfortunately, the new population chose all kinds of out-of-the-way places in which to settle. A rural parish suddenly found itself a metropolis; and a district, once traversed only by the shepherd or the ploughboy, became the teeming hive of manufacturing industry. In such a