314, and there is a church at Canterbury in which Queen Bertha's chaplain celebrated some twenty-five years before the coming of Augustine. But its origin is shrouded in mystery, and it had been practically extinguished by Jutes, Saxons, and Angles before Augustine arrived. "Of the ancient British Church," writes Bishop Stubbs, in an unpublished letter, "we must be content to admit that history tells us next to nothing, and that what glimmerings of truth we think we can discover in legend grow fainter and fainter the more closely they are examined. Authentic records there are none." Some ascribe the first preaching of the Gospel in Britain to St. Peter, others to St. Paul, or St. James, or St. Simon Zelotes, and the monks of Glastonbury ascribe it to their founder, Joseph of Arimathea, who was, they say, sent to Britain by St. Philip with eleven others in A.D. 63. Cf. letter of Dr. Bright to "The Guardian," 14 March, 1888, and see "Letters and Memoirs of William Bright," pp. 267 seq.

[6] i.e. the English, as distinct from the British Church.

[7] "The word Establishment," writes Bishop Stubbs, "means, of course, the national recognition of our Church as a Christian Church, as the representment of the religious life of the nation as historically worked out and by means of property and discipline enabled to discharge, so far as outward discharge can insure it, the effectual performance of the duties that membership of a Christian Church involves. It means the national recognition of a system by which every inch of land in England, and every living soul in the population is assigned to a ministration of help, teaching, advice, and comfort of religion, a system in which every English man woman and child has a right to the service of a clergyman and to a home of spiritual life in the service of the Church" ("Visitation Charges," p. 303).

[8] A State can, of course, endow, as well as establish, any form of religion it selects. It has a perfect right to do so. But the State has never endowed the Church of England, and it can only disendow it in the sense that it can rob it of its own endowments—just as it can, by Act of Parliament, rob any business man of his money. It has done this once already. At the Great Rebellion, the Church of England was, in this sense, disestablished and disendowed. By the Act of Uniformity of Charles II, it was reinstated into the rights and liberties from which it had been deposed. But it remained the same Church which Augustine established in England all the time. Its reinstatement no more made the Church a new Church, than the restoration of Charles II made the monarchy a new monarchy.

[9] It is sometimes asked, Does not the presence of the Bishops in the House of Lords constitute an Established Church? No. Representatives from all the sects might, and some probably will, sit there without either making their sect the established Church of the country, or unmaking the Catholic Church the Church of the country. Bishops have sat in the House of Lords ever since there has been a House of Lords to sit in, but neither their exclusion, nor the inclusion of non-Bishops, would disestablish the Church of England.

It is also asked, do not the Prime Ministers make the Bishops? Prime Ministers, as we shall see, do not make but nominate the Bishops.

[10] Augustine is worried, as we are worried, by the variety of customs in different Churches, and asks Pope Gregory "why one custom of masses is observed in the Holy Roman Church and another in the Church of the Gallic Provinces". "My brother knows," replied Gregory, "the custom of the Roman Church in which he was brought up. But my pleasure is that you should, with great care, select whatever you think will best please Almighty God wherever you find it, whether in the Church of Rome, or in the Church of Gaul, or in any other Church, and then plant firmly in the Church of the English that which you have selected from many Churches.... Choose, then, from each individual Church things pious, religious, righteous, and having, as it were, collected them into a volume, deposit them with the minds of the English as their custom, their Use."

[11] Art. XIX.

[12] "I protest," wrote Archbishop Cranmer, "and openly confess that, in all my doctrine, whatsoever it be, not only I mean and judge those things as the Catholic Church, and the most holy Fathers of old, with one accord, have meant and judged, but also I would gladly use the same words which they used, and not use any other words, but to set my hand to all and singular their speeches, phrases, ways, and forms of speech, which they did use in their treatise upon the Sacraments, and to keep still their interpretation."

[13] See Preface to the Prayer Book.

[14] The Edict of the Diet (or Council) of Spires.

CHAPTER II.

THE CHURCH'S BOOKS.

For the purpose of these lectures, we will select two:—

(1) The Bible, the possession of the whole Church.

(2) The Prayer Book, the possession of the Church of England.

(1) THE BIBLE.

And notice: first, the Church; then, the Bible—first the Society, then its Publications; first the Writers; then the Writings; first the Messenger, then the Message; first the Agent, then the Agencies.

This is the Divine Order. Preaching, not writing, was the Apostolic method. Oral teaching preceded the written word. Then, later on, lest this oral teaching should be lost, forgotten, or misquoted, it was gradually committed to manuscript, and its "good tidings" published in writing for the Church's children.

It is very important to remember this order ("first the Church, and then the Bible"), because thousands of souls lived and died long before the New Testament was written. The earliest books of the New Testament (the First and Second Epistles to the Thessalonians) were not written for twenty years after the Day of Pentecost; the earliest Gospel (St. Mark) was not committed to writing before A.D. 65. And, even if the Bible had