The Latitudinarian party in the English Church had, almost without exception, a slight bias toward Puritan opinions. To them, the differences by which they were separated from moderate Nonconformists appeared utterly immaterial, and not worthy to be balanced for an instant against the blessings of unity. Hence while, on the one hand, they did their utmost to persuade the Dissenters to give up what seemed to them needless, and almost frivolous scruples, they were also very anxious that all ground for these scruples should be as far as possible removed. 'Sure,' they argued, ''tis not ill-becoming an elder (and so a wiser) brother in such a case as this to stoop a little to the weakness of the younger, in keeping company still; and when hereby he shall not go one step the further out of the ready road unto their Father's house.'[342] On points of Church order and discipline, mitigate the terms of uniformity, do not rigidly preclude all alternatives, admit some considered system which will allow room for option. Frankly acknowledge, that in regard of the doctrine of the sacraments, divers opinions may still, as has ever been the case, be legitimately held within the Church and modify here and there an expression in the Liturgy, which may be thought inconsistent with their liberty, and gives needless offence. Let it not be in anywise our fault if our brethren in the same faith will not join us in our common worship. They appealed to the apostolic rule of Charity, that they who use this right despise not them who use it not; and those who use it not, condemn not them that use it. They appealed to the example of the primitive Church, and bade both Churchmen and Dissenters remember how both Polycarp and Irenaeus had urged, that they who agree in doctrine must not fall out for rites. The early Church, said Stillingfleet,[343] showed great toleration towards different parties within its communion, and allowed among its members and ministers diverse rites and various opinions. They appealed again to the practice and constitution of the English Church since the Reformation. They did not so much ask to widen its limits, as that the limits which had previously been recognised should not now be restricted. There had always been parties in it which differed widely from one another, Anglican and Puritan, Calvinist and Arminian. There never had been a time when it had not included among its clergy men who differed in no perceptible degree from those who were now excluded. They appealed to the friendly feeling that prevailed between moderate men on either side; and most frequently and most urgently they appealed to the need of combination among Protestants. It was a time for mutual conciliation among Protestants in England and abroad, not for increasing divisions, and for imposing new tests and passwords which their fathers had not known. The National Church ought to make a great effort to win