(2) _The Episcopalians._ The question under this heading is not about those moderate Episcopalian divines who had conformed so far as to retain their rectories and vicarages in the Established Church, but about those Episcopalians of stronger principle, whether High Church and Arminian or not, who had been ejected from their former livings, or were trying to maintain themselves by some kind of private practice of their clerical profession in various parts of England. Against these, just at the time when the Major-Generalcies were coming into full operation, there did issue one fell Ordinance. It was published Nov. 24, 1655, under the title of _An Ordinance for Securing the Peace of the Commonwealth_, and it ordered that after Jan. 1, 1655-6 no persons should keep in their houses as chaplains or tutors any of the ejected clergy, and also that none of the ejected should teach in schools, preach publicly or privately, celebrate baptism or marriage, or use the Book of Common Prayer, under pain of being prosecuted. The Ordinance seems to have been issued merely as part and parcel of that almost ostentatious menace of severities against the Royalists by which Cromwell sought at that particular time to terrify them into submission and prevent farther plottings. At all events, it was announced in the Ordinance itself that there would be great delicacy in the application of it, so as to favour such of the ejected as deserved tender treatment; and, in fact, it was never applied or executed at all. No one was prosecuted under it; and, though it was not recalled, it was understood that it was suspended by the pleasure of his Highness, and that chaplains, teachers, and preachers, of the Episcopal persuasion, might go on as before, and reckon on all the toleration accorded to other Dissenters. On this footing they did go on, ex-Bishops and future Bishops among them, with increasing security; and gradually the notion got abroad that the Protector began to have even a kindly feeling for the "good old Church." Many Royalist authorities concur to that effect. "The Protector," says one, "indulged the use of the Common-Prayer in families and in private conventicles; and, though the condition of the Church of England was but melancholy, yet it cannot be denied that they had a great deal more favour and indulgence than under the Parliament." Burnet, on the authority of Dr. Wilkins, afterwards Bishop Wilkins, who was the second husband of Cromwell's youngest sister, adds a more startling statement. "Dr. Wilkins told me," says Burnet, "he (Cromwell) often said to him (Wilkins) no temporal government could have a sure support without a national church that adhered to it, and he thought England was capable of no constitution but Episcopacy; to which he told me he did not doubt but Cromwell would have turned." Wilkins probably liked to think this after he himself had turned; but it is hardly credible in the form in which Burnet has expressed it. Yet Cromwell, in that