This allegation respecting the character of the Liturgy is undoubtedly true, for the Puritans themselves expressly admitted its truth, and urged this as a reason for altering the Liturgy. It is in consonance with what is so often said, and truly said, of the Thirty-nine Articles, that they are _articles of peace_. This, indeed, makes the Articles scientifically worthless. Metaphysical propositions, such as they in the main are, drawn up with a studied design for their being vague and loose, can have no metaphysical value. But no one then thought of doing without metaphysical articles; so to make them articles of peace showed a true conception of the conditions of life and growth in a church. The readiness to put a lax sense on subscription is a proof of the same disposition of mind. Chillingworth's judgment about the meaning of subscription is well known. 'For the Church of England, I am persuaded that the constant doctrine of it is so pure and orthodox, that whosoever believes it and lives according to it, undoubtedly he shall be saved; and that there is no error in it which may necessitate or warrant any man to disturb the peace or renounce the communion of it. _This, in my opinion, is all that is intended by subscription._' And Laud, a very different man from Chillingworth, held on this point a like opinion with him. Certainly the Church of England was in no humour, at the time of the Savoy Conference, to deal tenderly with the Puritans. It was too much disposed to show to the Puritans the same sort of tenderness which the Puritans had shown to the Church. The nation, moreover, was nearly as ill-disposed as the Church to the Puritans; and this proves well what the narrowness and tyrannousness of Puritanism dominant had really been. But the Church undoubtedly said and did to Puritanism after the Restoration much that was harsh and bitter, and therefore inexcusable in a Christian church. Examples of Churchmen so speaking and dealing may be found in the transactions of 1661; but perhaps the most offensive example of a Churchman of this kind, and who deserves therefore to be studied, is a certain Dr. Jane, Regius Professor of Divinity at Oxford and Dean of Gloucester, who was put forward to thwart Tillotson's projects of comprehension in 1689. A certain number of Dr. Janes there have always been in the Church. There are a certain number of them in the Church now, and there always will be a certain number of them. No Church could exist with many of them; but one should have a sample or two of them always before one's mind, and remember how to the excluded party a few, and those the worst, of their excluders, are always apt to stand for the whole, in order to comprehend the full bitterness and resentment of Puritanism against the Church of England. Else one would be inclined to say, after attentively and impartially observing the two parties, that the persistence of the Church in pressing for conformity