The Revolution of 1688 drew its main source of strength from the
traditional dislike of Rome, and the eager desire to place the Church of
England beyond the reach of James' aggression. Yet it was not until a
generation had passed that the lines of ecclesiastical settlement were,
in any full sense clear. The difficulties involved were mostly
governmental, and it can hardly even yet be said that they have been
solved. The nature of the relation between Church and State, the
affiliation between the Church and Nonconformist bodies, the character
of its internal government--all these had still to be defined. Nor was
this all. The problem of definition was made more complex by schism and
disloyalty. An important fraction of the Church could not accept at all
the fact of William's kingship; and if the larger part submitted, it
cannot be said to have been enthusiastic.

Nor did the Church make easy the situation of the Nonconformists.
Toleration of some kind was rapidly becoming inevitable; and with a
Calvinist upon the throne persecution of, at any rate, the Presbyterians
became finally impossible. Yet the definition of what limits were to be
set to toleration was far from easy. The Church seemed like a fortress
beleaguered when Nonjurors, Deists, Nonconformists, all alike assaulted
her foundations. To loosen her hold upon political privilege seemed to
be akin to self-destruction. And, after all, if Church and State were to
stand in some connection, the former must have some benefit from the
alliance. Did such partnership imply exclusion from its privilege for
all who could not accept the special brand of religious doctrine? Locke,
at least, denied the assumption, and argued that since Churches are
voluntary societies, they cannot and ought not to have reciprocal
relation with the State. But Locke's theory was meat too strong for the