qualification; and this can be done, too, with unimpeachable truth. This disability of ministration lies against every Clergyman who does not adopt my position. The Clergy may not be aware of the fact: but this does not impugn its truth. The evidence which I produce, the argument which I publish, quite justifies the assertion, however strange it may appear to be, that the true issue now raised in this respect is whether the whole body of the Clergy of the United Church will, or will not, be consistent. The facts now set forth propose to them the question, Will you be faithful to your oaths and subscriptions? The issue which I have at stake, and a bounden duty to our Lord Jesus Christ, entitles me to argue that were either of our Monarchs, Henry VIII., Edward VI., Elizabeth, James I., or William III., to be restored to rule the State, they would forthwith re-swear the entire clerical body to ascertain whether they really would abjure the Pope. From this great abjuration such as myself would be exempt; and, rather than have to contend thus, be also marked out for early preferment.

This is fact; it is wonderful fact; it is sober and weighty argument worthy of the moment; it is serious and truthful statement which will bear the scrutiny of "The Judge of all the earth", to whom we appeal in our oath. And such is my reply to those who may question my title to be duly licensed to officiate.

It remains for those who are able, to show that my vindication of position is insufficient: the task will be found difficult. I have but obeyed in my own person doctrines which I have in duty held in the pulpit. Having preached, “Seek ye first the kingdom of God, and his righteousness", I have been able by divine grace to act upon the

precept, in respect of the oath.

Having

Having replied to the Sabbath-breaker, who may have pleaded "If others will join I will not work on the Sabbath", You must not wait for others but act for yourself, I have been able by divine grace to carry out the doctrine. I have not remained sighing with a troubled conscience expecting others to come to my help; but have acted in dependence upon the grace of our Lord Jesus Christ. The difficulty has crossed my path; he has enabled me to encounter it. I preserve my oath, and my past subscriptions, and my conscience, inviolate; am a consistent Presbyter of our Church; and a loyal subject, according to the spirit and intent of those who founded the late Constitution of Church and State.

And now, I have only to express my hope that the whole subject may meet with a fitting response in our Communion. The case is such that there is no possibility of escape; not a week should be lost, for though we should remain inactive others will not. And it may be that our most imminent peril is lest our Church by her indifference should be precluded from divine assistance. Should we trifle, who knows how soon the divine sentence may not go forth against us as it went forth against the Laodicean Church? May the God of all grace be pleased to accept, and to give effect to, my work!

I remain,

My Brethren in Christ,

Very faithfully your's,

CATOR CHAMBERLAIN.

55, Myddelton-square, Clerkenwell, London.

THE

POSITION OF OUR CHURCH,

&c., &c.

THE ARGUMENT STATED.

"I A. B. do swear, That I will be faithful and bear true Allegiance to Her Majesty Queen Victoria, and will defend Her to the utmost of my Power against all Conspiracies and Attempts whatever which shall be made against Her Person, Crown, or Dignity; and I will do my utmost Endeavour to disclose and make known to Her Majesty, Her Heirs and Successors, all Treasons and traitorous Conspiracies which may be formed against Her or them; and I do faithfully promise to maintain, support, and defend, to the utmost of my Power, the Succession of the Crown, which Succession, by an Act intituled 'An Act for the further Limitation of the Crown, and better securing the Rights and Liberties of the Subject,' is and stands limited to the Princess Sophia, Electress of Hanover, and the Heirs of Her body being Protestants, hereby utterly renouncing and abjuring any Obedience or Allegiance unto any other Person claiming or pretending a Right to the Crown of this Realm; and I do declare that no Foreign Prince, Person, Prelate, State, or Potentate hath, or ought to have, any Jurisdiction, Power, Supremacy, Pre-eminence, or Authority, ecclesiastical or spiritual, within this Realm. And I make this Declaration upon the true Faith of a Christian.

"So help me God."

This is THE NEW OATH imposed by the statute 21 and 22 Vict., c. 48. The italicised clause alone will be the subject of our argument; and we propose to style it, for the occasion, The Non-Supremacy Clause, or, The Oath of Non-Supremacy.

The old oaths were repealed under plea of escaping from profanity; but this oath of non-supremacy at least has, notwithstanding, been re-imposed in utter violation of "judgment, justice, and truth". Some may esteem its re-imposition as the legitimate termination of all doubt respecting its intent. and meaning; it but renders more imperative further examination. The ridicule with which the advocates of its re-enactment have denied that which history and laws prove to have been its only original intent, and the confident assurance with which they have challenged such history and such

B

The Points of the Argument.

laws in favour of a sense which cannot be found in them, render it a duty again to demonstrate, and as confidently to re-assert, what the true sense is; the offence which this re-enactment must appear to be in the sight of the God of all truth creates an obligation to demonstrate again, that this oath is absolutely false; and bounden allegiance to the interests of our Church requires that we consider the hostile nature of the doctrines which the advocates of this oath would have jurants affix to it: which three points being discussed, we shall be able to form a just estimate as to the position of our Church.