In the month of March, there were debates in the House respecting the new Magna Charta of England, contained in the document first called, "The humble Address and Remonstrance of the Knights, Citizens, and Burgesses now assembled in Parliament;" but afterwards still more modestly entitled, "The humble Petition and Advice."[136] A blank had been left for the name of the chief magistrate. Was it to be the title of _King_ or _Protector_? Major-General Ludlow called this new programme of the Commonwealth a shoe fitted to the foot of a monarch; yet it might be worn, he said, and walked in, by one bearing a less pretentious appellation. For weeks there were, on this weighty question, discussions in St. Stephen's, with conferences and speeches at Whitehall, ending, as every one knows, in Cromwell's refusal of the English Crown.[137] That unique episode in our national history does not come within the scope of our narrative, but the Petition and Advice, in which the proposal of kingship appeared, requires consideration under its ecclesiastical and religious aspects. The framers of the new Charter had their eye upon the Instrument of December, 1653. Like the Constitution it was to supersede, it disqualified Papists for political rule, and for all exercise of the franchise. Members of Parliament and of the Council of State were still required to be men of integrity, fearing God. All acts and orders for the abolition of Bishops, Deans, and Chapters, and for the sale of cathedral property, were distinctly confirmed in both schemes of government; and, as a fundamental principle in each, it was laid down that the Christian religion, as contained in the Scriptures, should be held forth as the public profession of the country. But, on comparing the long Article, number xi., in the Humble Petition, with the corresponding Articles of 1653, numbered xxxv., xxxvi., and xxxvii.,[138] we discover some not altogether unimportant differences. The Article xxxv. of the first Instrument speaks of a contemplated provision for ministerial maintenance, less subject to scruple and contention, and more certain than the present--meaning tithes. Not a word appears on this subject in No. xi. of the Petition. A Confession of Faith to be agreed upon by his Highness and the Parliament is desired in the Petition and Advice, but nothing of the kind had been mentioned in the Articles. Moreover, in the Petition and Advice it is distinctly said:--"That none may be suffered or permitted by opprobrious words, or writing maliciously or contemptuously to revile or reproach the Confession of Faith to be agreed upon as aforesaid"--a provision to which nothing similar can be found in the Articles. Also, in the earlier case, liberty was conceded to all persons who professed faith in God by Jesus Christ, so that they did not abuse their freedom to the injury of others; but in the later scheme of government, an enumeration is attempted of primary articles of belief necessary to