There have been influences at work in Society which rarely arrest the attention of historians, because hidden in the obscure depths of common life; and yet they have had a potency of effect, beyond even some prominent events which come out as landmarks in the past. I am inclined to ascribe to the social separation of Churchmen from Nonconformists, which opened in the middle of the seventeenth century, and gaped so wide at the close--much of that mutual suspicion, and that tendency to attribute bad motives to those of a different opinion, which still prevent, more or less, a candid and charitable consideration of each others’ arguments. Friendly intercourse is a moral discipline which affects our intellectual nature, and, by softening the asperities of temper, prepares a man to meet his fellow man with less of that prejudice so common to all, which blinds one person to phases of truth discerned by another. CHAPTER XXII. The Baptists multiplied after the Revolution, and continued--what they had been before--often obscure, but always staunch supporters of independence and voluntaryism. In this respect they differed from Presbyterians, and often went beyond Independents. The representatives of more than one hundred churches met in London in the year 1689, and continued in conference a few days. They republished a Calvinistic confession of faith, adopted in the year 1677, but their business in the main was with practical matters and the religious improvement of their denomination. One doctrinal question which they discussed was whether believers were _actually_ reconciled, justified, and adopted when Christ died; this they resolved by affirming that reconciliation and justification have been infallibly secured by the grace of God and the merit of Christ; but that their _actual_ possession comes as the result of individual faith. They took a gloomy view of spiritual affairs, and, although looking at them from a very different point of view, reached conclusions resembling those of the Nonjurors. And this is noteworthy: they referred to the Jews, and entreated their brethren to “put up earnest cries and supplications to the Lord for the lineal seed of Abraham.” In furtherance of their objects they appointed a general fast, and directed that the causes and reasons of it should be explained. With respect to government and discipline, they disclaimed authority, nor did they attempt to settle differences even in respect to communion. They projected a sustentation fund, in aid of churches, ministers, and students; at the same time they pronounced it expedient for small churches, in the same neighbourhood, to unite together for the support of the ministry. They ventured to commence an attack on the long periwigs of men, especially ministers, and the bravery, haughtiness, and pride of women, who walked “with stretched-out necks and wanton eyes, mincing as they went.” They deplored worldly conformity, and though they did