one answer, short, but perfectly intelligible to a plain man who knew nothing about Greek fathers or Levitical genealogies. There might be some doubt whether King Solomon had ejected a high priest; but there could be no doubt at all that Queen Elizabeth had ejected the Bishops of more than half the sees in England. It was notorious that fourteen prelates had, without any proceeding in any spiritual court, been deprived by Act of Parliament for refusing to acknowledge her supremacy. Had that deprivation been null? Had Bonner continued to be, to the end of his life, the only true Bishop of London? Had his successor been an usurper? Had Parker and Jewel been schismatics? Had the Convocation of 1562, that Convocation which had finally settled the doctrine of the Church of England, been itself out of the pale of the Church of Christ? Nothing could be more ludicrous than the distress of those controversialists who had to invent a plea for Elizabeth which should not be also a plea for William. Some zealots, indeed, gave up the vain attempt to distingush between two cases which every man of common sense perceived to be undistinguishable, and frankly owned that the deprivations of 1559 could not be justified. But no person, it was said, ought to be troubled in mind on that account; for, though the Church of England might once have been schismatical, she had become Catholic when the Bishops deprived by Elizabeth had ceased to live.[1] The Tories, however, were not generally disposed to admit that the religious society to which they were fondly attached had originated in an unlawful breach of unity. They therefore took ground lower and more tenable. They argued the question as a question of humanity and of expediency. They spoke much of the debt of gratitude which the nation owed to the priesthood; of the courage and fidelity with which the order, from the primate down to the youngest deacon, had recently defended the civil and ecclesiastical constitution of the realm; of the memorable Sunday when, in all the hundred churches of the capital, scarcely
- ↑ Burnet, ii. 135. Of all attempts to distinguish between the deprivations of 1559 and the deprivations of 1689, the most absurd was made by Dodwell. See his Doctrine of the Church of England concerning the independency of the Clergy on the lay Power, 1697.
