rested:
but neither party would consent to grant favourable terms to its
enemies. The result was that the nonconformists remained excluded from
office in the State, and the nonjurors were ejected from office in the
Church.

In the House of Commons, no member thought it expedient to propose the
repeal of the Test Act. But leave was given to bring in a bill repealing
the Corporation Act, which had been passed by the Cavalier Parliament
soon after the Restoration, and which contained a clause requiring all
municipal magistrates to receive the sacrament according to the forms of
the Church of England. When this bill was about to be committed, it was
moved by the Tories that the committee should be instructed to make
no alteration in the law touching the sacrament. Those Whigs who were
zealous for the Comprehension must have been placed by this motion in
an embarrassing position. To vote for the instruction would have been
inconsistent with their principles. To vote against it would have been
to break with Nottingham. A middle course was found. The adjournment
of the debate was moved and carried by a hundred and sixteen votes to a
hundred and fourteen; and the subject was not revived. [95] In the House
of Lords a motion was made for the abolition of the sacramental test,
but was rejected by a large majority. Many of those who thought the
motion right in principle thought it ill timed. A protest was entered;
but it was signed only by a few peers of no great authority. It is a
remarkable fact that two great chiefs of the Whig party, who were in
general very attentive to their parliamentary duty, Devonshire and
Shrewsbury, absented themselves on this occasion. [96]

The debate on the Test in the Upper House was speedily followed by a
debate on the last clause of the Comprehension Bill. By that clause it
was provided that thirty Bishops and priests should be commissioned
to revise the liturgy and canons, and to suggest amendments. On this
subject the Whig peers were almost all of one mind. They mustered
strong, and spoke warmly. Why, they asked, were none but members of the
sacerdotal order to be intrusted with this duty? Were the laity no
part of the Church of England? When the Commission should have made its
report, laymen would have to decide on the recommendations contained in
that report. Not a line of the Book of Common Prayer could be altered
but by the authority of King, Lords, and Commons. The King was a layman.
Five