into
the National Church, through which persons, who approved in a general
way of the doctrine and order of the Prayer Book and Articles, but to
whom a different form of worship was more edifying or attractive, might
be retained by a looser tie within the established communion. A
comprehension of this kind suggests difficulties, but certainly they are
not insurmountable. It is the only apparent mode by which High
Anglicans, and those who would otherwise be Dissenters, can work
together harmoniously, but without suggestion of compromise, as brother
Churchmen. And in a great Church there should be abundant room for
societies thus incorporated into it, and functions for them to fulfil,
not less important than those which they have accomplished at the heavy
cost of so much disunion, bitterness, and waste of power. If, at the
opening of the eighteenth century, the test had been abolished, and
occasional conformity, as practised by such men as Baxter and Bates,
instead of being opposed, had been cordially welcomed, and its
principles developed, the English Church might have turned to a noble
purpose the popularity it enjoyed.

A chapter dealing in any way with Latitudinarianism in the last century
would be incomplete if some mention were not made of discussions which,
without reference to the removal of Nonconformist scruples, related
nevertheless to the general question of the revision of Church
formularies. Even if the Liturgy had been far less perfect than it is,
and if abuses in the English Church and causes for complaint had been
far more flagrant than they were, there would have been little
inclination, under the rule of Walpole and his successors, to meddle
with prescribed customs. Waterland, in one of his treatises against
Clarke, compared perpetual reforming to living on physic. The comparison
is apt. But it was rather the fault of his age to trust overmuch to the
healing power of nature, and not to apply medicine even where it was
really needed. There was very little ecclesiastical legislation in the
eighteenth century, except such as was directed at first to the
imposition, and afterwards to the tardy removal or abatement, of
disabilities upon Roman Catholics and Dissenters. Statesmen dreaded
nothing much more than 'a Church clamour.'[409] Their dread was in a
great measure justified by the passions which had been excited in the
times of the Sacheverell and Church in Danger cries, and by the
unreasoning intoleranc