deny that this resistance of the Church to the Puritans, who, _laying all their religion upon predestination_, wanted to make the Church do the same, was as favourable to growth of thought and to sound philosophy, as it was consonant to good sense? We have already, in the foregoing treatise, quoted from the complaints against the Church by the Committee of Divines appointed by the House of Lords in 1641, when Puritanism was strongly in the ascendent. Some in the Church teach, say the Puritan complainers, 'that good works are concauses with faith in the act of justification; some have oppugned the certitude of salvation; some have maintained that the Lord's day is kept merely by ecclesiastical constitution; some have defended the whole gross substance of Arminianism, that the act of conversion depends upon the concurrence of men's free will; some have denied original sin; some have broached out of Socinus a most uncomfortable and desperate doctrine, that late repentance,--that is, upon the last bed of sickness,--is unfruitful, at least, to reconcile the penitent to God.' What we insist upon is, that the growth and movement of thought, on religious matters, are here shown to be in the Church; and that on these two cardinal doctrines of predestination and justification, with which we are accused of unfairly saddling Puritanism alone, Puritanism did really want to make the national religion hinge, while the Church did not, but resisted. The resistance of the Church was at that time vanquished, not by importing strict Calvinism into the Prayer Book, but by casting out the Prayer Book altogether. By ordinance in 1645, the use of the Prayer Book, which for churches had already been forbidden, was forbidden also for all private places and families; all copies to be found in churches were to be delivered up, and heavy penalties were imposed on persons retaining them.