nger still. In the presence of
anti-Christian principles exultingly avowed, and triumphantly defiant,
it seemed to many Christians that minor differences, which had seemed
great before, dwindled almost into insignificance before the light of
their common faith. Moreover, there was a widespread feeling of deep
sympathy with the wrongs and sufferings of the proscribed clergy.
'Scruples about external forms,' said Bishop Horsley before the House of
Lords, 'and differences of opinion upon controvertible points, cannot
but take place among the best Christians, and dissolve not the fraternal
tie; none, indeed, at this season are more entitled to our offices of
love than those with whom the difference is wide in points of doctrine,
discipline, and external rites,--those venerable exiles, the prelates
and clergy of the fallen Church of France, endeared to us by the
edifying example they exhibit of patient suffering for conscience
sake.'[317] Horsley's words were far from meeting with universal
approval. There were some fanatics, Hannah More tells us, who said it
was a sin to oppose God's vengeance against Popery, and succour the
priests who it was His will should starve. And real sympathy, even while
the occasion of it lasted, was very often, as may well be imagined,
mixed with feelings of apprehension. These refugees might be only too
grateful. Thinking that salvation was obtainable only in their own
Church, was it not likely they would use their utmost art to extend this
first of blessings to those who had so hospitably protected them? Thus
interest was blended with anxiety in the nation which gave welcome to
the emigrants. But interest there certainly was, and considerable
abatement in the bitterness of earlier feeling.

The relations of the Church of England with other Reformed bodies abroad
and at home had been, since James II.'s time, a question of high
importance. Burnet justly remarks of the year 1685, that it was one of
the most critical periods in the whole history of Protestantism. 'In
February, a king of England declared himself a Papist. In June, Charles
the Elector Palatine dying without issue, the Electoral dignity went to
the house of Newburgh, a most bigoted Popish family. In October, the
King of France recalled and vacated the Edict of Nantes. And in
December, the Duke of Savoy, being brought to it not only by the
persuasion, but even by the threatenings of the court of France,
recalled the edict that his fath