Catholic Apostolic Church, in that eloquent defence known through Europe, written in Latin, "The Apology for the Church of England."

This same Bishop, who lies in this same beautiful Cathedral, published what is called "Bishop Jewell's Challenge at Paul's Cross," challenging the Doctors of the Church of Rome to prove what they never have, and never can prove, the points on which he challenged them.*

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Of the same Cathedral was "the IMMORTAL WILLIAM CHILLINGWORTH Prebendary who, placing INFALLIBILITY ON THE "BIBLE ALONE,' shattered to pieces, by argument and Scripture, the sophistry and claims of HUMAN INFALLIBILITY.

From among the Cathedral Clergy have issued almost all the eloquent defenders of Christian truth, who have vindicated that truth from the corruptions of "tradition ;" and yet these Cathedrals, in the eyes of Puritans, were the nests and rookeries of Popery! The Restoration, which brought Morley to the episcopal palace, again filled the Choirs with sounds so hateful to the ears of PRYNNE.

But the piety, warm and sincere among those who served at the restored altars, as ever was evinced by man, no more resembled that enthusiasm which now lay prostrate, than the affecting

* There too lies that Bishop Davenant, the predestinarian theologian of the Synod of Dort, who, mistaking for Christianity the scholastic subtleties of Calvin, died before he tasted the fruits of that religion which he maintained.

music of the Choir the nasal psalmody of Anthony Burgene's Chapel.

Morley, and other restored Bishops, have been arraigned as ungrateful to those, without whose assistance they must still have eat the bread of poverty; and also as being harsh and vindictive to the Presbyterian Clergy.

The character of "my Lord of Winton" being so intrinsically connected with the Life of Ken, and with the public circumstances of the period, I shall make some further reflections here on the conduct, in general, of the "Old Restored Clergy."

It has been usual, particularly among those who claim exclusive merit for more liberal views, to condemn these men generally as intolerant, vindictive, and ungrateful; and far be it from me to lift up one word in vindication of intolerance or vindictiveness, much less ingratitude; but, if St. Paul said, "being defamed, we entreat," I may be allowed, at least, yielding to none living in the fullest accordance of unbounded and unrestricted right of conscience to all, to place before the candid and reflecting some circumstances which have been passed over by many historians, -some which have been, for the purposes of party, basely exaggerated, and such as have been, from want of principle, so daringly perverted, that truth can hardly know her own portrait in the distorting glass. I can truly say I have no motives, in what I shall advance, but those of truth and charity, and if, on the most rigid

examination, I shall be found to have offended either, I shall be most anxious to acknowledge my

error.

The Bishops, from the times of Elizabeth to those of Charles, were regarded as the enemies of all religion, - at the Restoration peculiarly vindictive. I think I shall be able to show, and I ap→ peal only to dispassionate judges,-that, in general, neither they nor the Episcopal Clergy deserve the reproach which has been cast on them.

The reason why the character of uncharitableness has been so often, and I believe in most instances so unjustly, imputed to them, is, because the circumstances under which they acted are not equitably considered. Many of these mild and virtuous men contended, not against religious liberty, but for it, striving to disarm intolerance, the most ruthless and uncompromising, when their very existence was at stake.

it

We have read Milton's terrific curse, at which may well be said "hell grows darker"—and his pious prayer, "that those who impaired TRUE RELIGION, after a SHAMEFUL end in this life," might be the "down-trodden slaves" of "all the other damned" for ever! Such was the language through the whole reign of Elizabeth. I will not pollute my pages with the horrible outcry which rung from places consecrated to God, at the beginning of the Long Parliament. The people were so infuriated by

these Pulpit incantations, that the LIVES of the conscientious Episcopal Clergy were in jeopardy.

When the ill-advised King demanded of the House of Commons the five offending Members, the inflamed multitude did not cry out, "We will defend the brave assertors of our liberties with our lives;" but, after they had made a tumult for some time about Whitehall, the cry went, "for Westminster," and the general voice was, "LET US PLUCK

DOWN THE ORGANS AND DEFACE THE MONUMENTS!"*

The Archbishop of York, who was then Dean of Westminster, (and was supposed to have favoured the PURITANS, and therefore had been so long at enmity with Laud,) now stood in defence of the Abbey against these furious Iconoclasts. After they were beaten off with stones showered from the leads, a few servants of the Archbishop rushed out on them with drawn swords, and instantly dispersed the whole frantic multitude, whose valour was chiefly directed against the non-resisting monumental sculptures.

"But from this time the Bishops durst not come near the Parliament House!" They being a few gray-haired men, and most of them of piety, learning, and blameless lives, whose only crime, as Bishop Hall said, was their station, offered scarce less resistance to these generous enemies than the uncon

* Ambrose Phillips's Life of Archbishop Williams.

scious statues of the Abbey. "But," Phillips continues, "they durst not come near the Parliament House, either by land or by water, the passages were so beset against them, and they so vehemently threatened by the people."

Smectymnuus, among the crimes of Protestant Episcopacy, includes those very fires in which the Protestant Bishops were burnt alive! and Calamy consistently says the Bishops were all persecutors.* The Bishops were persecuted, not for what they did as Bishops, but for being Bishops. I do not fear to argue this material point with any one living, though I will not deny that severity was at last thought the only means of security. Laud, and Williams, afterwards Archbishop of York, differed most materially as to the means of averting the storm that swept away, not only surplices and mitres, but, for a time, virtue, learning, and charity. Williams and Laud differed, but common calamity made them friends when it was too late, and when the hasty steps of Laud could not be retraced.

But, we may ask, can it be conceived that any set of men would, in the first instance, without provocation or oppression, unite in denouncing vengeance which they carried into practice the moment it was in their power-on those whose only crime was their place and station.

What cause had those called Puritans to set up

* See Biographia, article Calamy.