and exceedingly anxious to resist her with all their power, they
could not help sharing to some extent in the general wish to make common
cause with the Protestants abroad. On the other hand, there was much to
repel anything like close intercourse. The points of difference were
very marked. The English Church had retained Episcopacy. There was no
party in the Church which did not highly value it; a section of High
Churchmen reckoned it one of the essential notes of a true Church, and
unchurched all communions that rejected it. The foreign Reformers, on
the other hand, not, in some cases, without reluctance, and from force
of circumstances, had discarded bishops. English Churchmen, again,
almost universally paid great deference to the authority of the
primitive fathers and early councils. The Reformed Churches abroad,
under the leading of Daille and others, no less generally depreciated
them.[335] Nor could it be forgotten that the sympathies of those
Churches had been with the Puritans during the Civil Wars, and that in
tone of thought and mode of worship they bore, for the most part, a
closer resemblance to English Nonconformity than to the English Church.
Lastly, the Protestants of France and Switzerland were chiefly
Calvinists, while in the Church of England Calvinism had for some length
of time been rapidly declining. The bond of union had need to be strong,
and the necessity of it keenly felt, if it was to prevail over the
influences which tended to keep the English and foreign Reformed
Churches apart.

Thus, at the beginning of the eighteenth century, while there was a very
general wish that the English Church should take its place at the head
of a movement which would aim at strengthening and consolidating the
Protestant cause throughout Europe, there was much doubt how far such a
project could be carried out consistently with the spirit and principles
of the Church. The hopes of High Churchmen in this direction were based
chiefly on the anticipation that the reformed churches abroad might
perhaps be induced to restore Episcopacy. It was with this view that
Dodwell wrote his 'Paraenesis to Foreigners' in 1704. A year or two
afterwards, events occurred in Prussia which made it seem likely that in
that country the desired change would very speedily be made. Frederick
I., at his coronation in 1700, had given the title of bishop to two of
his clergy--one a Lutheran, the other Reformed. The former died soon
after; bu