And as the instinct of the Church always made her avoid, on these three favourite tenets of Puritanism, the stringency of definition which Puritanism tried to force upon her, always made her leave herself room for growth in regard to them,--so, if we look for the positive beginnings and first signs of growth, of disengagement from the stock notions of popular theology about predestination, original sin, and justification, it is among Churchmen, and not among Puritans, that we shall find them. Few will deny that as to the doctrines of predestination and original sin, at any rate, the mind of religious men is no longer what it was in the seventeenth century or in the eighteenth. There has been evident growth and emancipation; Puritanism itself no longer holds these doctrines in the rigid way it once did. To whom is this change owing? who were the beginners of it? They were men using that comparative openness of mind and accessibility to ideas which was fostered by the Church. The very complaints which we have quoted from the Puritan divines prove that this was so. Henry More, saying in the heat of the Calvinistic controversy, what it needed insight to say then, but what almost every one's common sense says now, that 'it were to be wished the Quinquarticular points were all reduced to this one, namely, _That none shall be saved without sincere obedience_;' Jeremy Taylor saying in the teeth of the superstitious popular doctrine of original sin: 'Original sin, as it is at this day commonly explicated, was not the doctrine of the primitive church; but when Pelagius had puddled the stream, St. Austin was so angry that he stamped and puddled it more,'--this sort of utterance from Churchmen it was, that first introduced into our religious world the current of more independent thought concerning the doctrines of predestination and original sin, which has now made its way even amidst Puritans themselves.