Christmas would cease to be a feast; that Good Friday would cease to be a fast; that canons on whom no Bishop had ever laid his hand would, without the sacred vestment of white linen, distribute, in the choirs of Cathedrals, the eucharistic bread and wine to communicants lolling on benches. The Prince, indeed, was not a fanatical Presbyterian; but he was at best a Latitudinarian. He had no scruple about communicating in the Anglican form; but he cared not in what form other people communicated. His wife, it was to be feared, had imbibed too much of his spirit. Her conscience was under the direction of Burnet. She heard preachers of different Protestant sects. She had recently said that she saw no essential difference between the Church of England and the other reformed Churches.[1] It was necessary, therefore, that the Cavaliers should, at this conjuncture, follow the example set by their fathers in 1641, should draw off from Roundheads and sectaries, and should, in spite of all the faults of the hereditary monarch, uphold the cause of hereditary monarchy.
The body which was animated by these sentiments was large and respectable. It included about one half of the House of Lords, about one third of the House of Commons, a majority of the country gentlemen, and at least nine tenths of the clergy; but it was torn by dissensions, and beset on every side by difficulties.
One section of this great party, a section which was especially strong among divines, and of which Sherlock was the chief organ, wished that a negotiation should be opened with James, and that he should be invited to return to Whitehall on such conditions as might fully secure the civil and ecclesiastical constitution of the realm.[2] It is evident that this plan, though strenuously supported by the clergy, was altogether inconsistent with the doctrines which the clergy had been teaching during many years. It was, in truth, an attempt to make a middle way where there was no room for a middle way, to effect a
