the necessity of signing the Articles would have been the dissenting preachers. [88] The easy manner in which the zealous friends of the Church gave up her confession of faith presents a striking contrast to the spirit with which they struggled for her polity and her ritual. The clause which admitted Presbyterian ministers to hold benefices without episcopal ordination was rejected. The clause which permitted scrupulous persons to communicate sitting very narrowly escaped the same fate. In the Committee it was struck out, and, on the report, was with great difficulty restored. The majority of peers in the House was against the proposed indulgence, and the scale was but just turned by the proxies. But by this time it began to appear that the bill which the High Churchmen were so keenly assailing was menaced by dangers from a very different quarter. The same considerations which had induced Nottingham to support a comprehension made comprehension an object of dread and aversion to a large body of dissenters. The truth is that the time for such a scheme had gone by. If, a hundred years earlier, when the division in the Protestant body was recent, Elizabeth had been so wise as to abstain from requiring the observance of a few forms which a large part of her subjects considered as Popish, she might perhaps have averted those fearful calamities which, forty years after her death, afflicted the Church. But the general tendency of schism is to widen. Had Leo the Tenth, when the exactions and impostures of the Pardoners first roused the indignation of Saxony, corrected those evil practices with a vigorous hand, it is not improbable that Luther would have died in the bosom of the Church of Rome. But the opportunity was suffered to escape; and, when, a few years later, the Vatican would gladly have purchased peace by yielding the original subject of quarrel, the original subject of quarrel was almost forgotten. The inquiring spirit which had been roused by a single abuse had discovered or imagined a thousand: controversies engendered controversies: every attempt that was made to accommodate one dispute ended by producing another; and at length a General Council, which, during the earlier stages of the distemper, had been supposed to be an infallible remedy, made the case utterly hopeless. In this respect, as in many others, the history of Puritanism in England bears a close analogy to the history of Protestantism in Europe. The Parliament of 1689 could no more put an end to nonconformity by tolerating a garb or a posture than the Doctors of Trent could have reconciled the Teutonic nations to the Papacy by regulating the sale of indulgences. In the sixteenth century Quakerism was unknown; and there was not in the whole realm a single congregation of Independents or Baptists. At the time of the Revolution, the Independents, Baptists, and Quakers were a majority of the dissenting body; and these sects could not be gained over on any terms which