The Latitudinarianism which occupies so conspicuous and important a place in English ecclesiastical history during the half century which followed upon the Revolution of 1688 has been discussed in some of its aspects in the preceding chapter. It denoted not so much a particular Church policy as a tone or mode of thought, which affected the whole attitude of the mind in relation to all that wide compass of subjects in which religious considerations are influenced by difference of view as to the province and authority of the individual reason. But that which gave Latitudinarianism its chief notoriety, as well as its name, was a direct practical question. The term took its origin in the efforts made in William and Mary's reign to give such increased latitude to the formularies of the English Church as might bring into its communion a large proportion of the Nonconformists. From the first there was a disposition to define a Latitudinarian, much as Dr. Johnson did afterwards, in the sense of 'one who departs from orthodoxy.' But this was not the leading idea, and sometimes not even a part of the idea, of those who spoke with praise or blame of the eminent 'Latitudinarian' bishops of King William's time. Not many were competent to form a tolerably intelligent opinion as to the orthodoxy of this or that learned prelate, but all could know whether he spoke or voted in favour of the Comprehension Bill. Although therefore in the earlier stages of that projected measure some of the strictest and most representative High Churchmen were in favour of it, it was from first to last the cherished scheme of the Latitudinarian Churchmen, and in popular estimation was the visible badge, the tangible embodiment of their opinions.