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Other controversies which raged during the first half of the seventeenth century, those between catholics and protestants, between prelatists and presbyterians, between socinians and trinitarians, between latitudinarians, puritans, and sacramentalists, all tended to weaken theological exclusiveness. This slackening, however, was no more than partial.
A revision conducted by the moderates of a Church would plainly have no right to meet scruples and objections on the part of Puritans, outside their Communion, only by creating new scruples and objections among High Churchmen within it; just as, reversely, it would be equally unjustifiable to conciliate High Sacramentalists, or the lovers of a grander or more touching ceremonial, who hovered on the borders of a Church, by changes which would be painful to its Puritan members already domiciled within it.
His conclusion was that the notion of the indissolubility of marriage, or even the modified law of England and of other countries, authorizing divorce only for certain gross reasons, were mere relics of superstitious tradition, the concoction of the Canonists and Sacramentalists in the ages of sacerdotal tyranny, unworthy of more enlarged views of justice and liberty, and a canker and cause of incalculable misery in the heart of modern society.
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