execution of the said places and offices shall be respectively administered.” Thus all Nonconformists were turned out of all the branches of magistracy at once, and rendered incapable of serving their country in the offices of a common-councilman, or a burgess or bailiff of the smallest corporation. The oath imposed in this act robbed them of their right as subjects. Mr. Echard confesses that it seems at once to give up the whole constitution; and no wonder, says he, if many of the clergy as well as laity, on the account of this act, espoused a doctrine which, if rigidly taken, was hard to be reconciled to the great deliverance afterward. Mr. Rapin adds,* that to say that it is not lawful on any pretence whatever to resist the king, is, properly speaking, to deliver up the liberties of the nation into his hands. The high churchmen had then elevated ideas of the royal authority. But even this parliament did not think fit afterward to admit the dangerous consequences of their own maxims. Commissioners were appointed, and employed during this and the following year, to visit the several corporations in England, and to turn out of office such as were in the least suspected; who executed their commissions with so much rigour, that the corporations had not one member left, who was not entirely devoted to the king and the church. CHAP. VI. FROM THE CONFERENCE AT THE SAVOY, TO THE ACT OF UNIFORMITY. 1661. ACCORDING to his majesty's declaration of October 25, 1660, concerning ecclesiastical affairs, twelve bishopst and nine assistants were appointed on the part of the episcopal church of England, and as many ministers on the side of the Presbyterians, to assemble at the bishop of London's lodgings at *Vol. 2. p. 628. + Dr. Nichols reckons twelve bishops, but has left out the bishop of Chichester, and named Edward bishop of Norwich. Dr. Kennet names thirteen bishops, amongst whom are the bishops of Chichester and Norwich. Dr. Grey's Examination, vol. 3. p. 308.--ED. the Savoy," to review the Book of Common Prayer, comparing it with the most ancient and purest liturgies; and to take into their serious and grave considerations the several directions and rules, forms of prayer, and things in the said Book of Common Prayer contained, and to advise and consult upon the same, and the several objections and exceptions which shall now be raised against the same; and if occasion be, to make such reasonable and necessary alterations, corrections, and amendments, as shall be agreed upon to be needful and expedient for giving satisfaction to tender consciences, and the restoring and continuance of peace and unity in the churches under his majesty's government and direction." They were to continue four months from the 25th of March 1661, and then present the result of their conferences to his majesty under their several hands. The names of the episcopal divines on the side of the establishment at the Savoy conference were, The Most Rev. Dr. Accepted Frewen, archbishop of York Their Assistants, John Earle, D. D. dean of Westminster John Pearson, D.D. Peter Heylin, D. D. John Hacket, D. D. Thomas Pierce, D. D. Antony Sparrow, D. D. John Barwick, D. D. Peter Gunning, D. D. Herbert Thorndike, B. D. The names of the Presbyterian divines, or those who were for alterations in the hierarchy of the church at the Savoy conference, were, The Right Rev. Edward Reynolds, bishop of Norwich The Rev. Antony Tuckney, D. D. M. St. John's college, Cambridge John Conant, D. D. Reg. Prof. Oxon William Spurstow, D. D. vicar, Hackney Thomas Manton, D. D. master of Covent-garden Mr. Richard Baxter, clerk, late of Kidderminster Their Assistants, The Rev. Thomas Horton, D. D. The Rev. John Collins, D. D. Benj. Woodbridge, B. D. When the commissioners* were assembled the first time April 15, the archbishop of York stood up and said, he knew little of the business they were met about, and therefore referred it to Dr. Sheldon, bishop of London, who gave it as his opinion, that the Presbyterians having desired this conference, they [the bishops] should neither say nor do any thing till the others had brought in all their exceptions and complaints against the liturgy in writing, with their additional forms and amendments.+ The Presbyterians' humbly moved for a conference according to the words of the commission, but the bishop of London insisting peremptorily upon his own method, the others consented to bring in their exceptions at one time, and their additions at another. For this purpose bishop Reynolds, Dr. Wallis, and the rest of the Presbyterian party, met from day to day to collect their exceptions; but the additions, or drawing up a new form, was intrusted with Mr. Baxter alone. " Bishop Sheldon saw well enough (says Burnets) what the effect would be of obliging them to make all their demands at once, that the number would raise a mighty outcry against them as a people that could never be satisfied." On the other hand, the Presbyterians were divided in their sentiments; some were for insisting only on a few important things, reckoning that if they were gained, and a union followed, it might be easier to obtain others afterward. But the majority, by the influence of Mr. Baxter, were for extending their desires to the utmost, and thought themselves bound by the words of the commission to offer every thing they thought might conduce to the peace of the church, without considering what an aspect this would have with * "Though the Baptists in England were at this time very numerous, and as famous men amongst them for learning and piety as most in the commission; yet no regard was had to their case, nor any one of that persuasion appointed to have any share in it. They did not design to reform so far; for if they could but bring the Presby terian party in, which was the most numerous of the dissenters, that might be suffi cient to secure their power; though, by the consequence of this proceeding, it seems probable, there was no design of reformation; but only to quiet the minds of the people, till they could gain time." Crosby, vol. 2. p. 84, 85.-ED. Ibid. p. 306. + Baxter's Life, part 2. p. 305. $ P. 262. the world, or what influence their numerous demands might have upon the minds of those who were now their superiors in numbers and strength,* but when they were put in mind that the king's commission gave them no power to alter the government of the church, nor to insist upon archbishop Usher's model, nor so much as to claim the concessions of his majesty's late declaration, they were quite heartless; for they were now convinced that all they were to expect was a few amendments in the liturgy and Common Prayer-book. This was concluded beforehand at court, and nothing more intended than to drop the Presbyterians with a show of decency. The ministers were under this farther hardship, that they were to transact for a body of men from whom they had no power, and therefore could not be obliged to abide by their decisions; they told the king and the prime-minister, that they should be glad to consult their absent brethren, and receive from them a commission in form, but this was denied, and they were required to give in their own sense of things, to which they consented, provided the bishops at the same time would bring in their concessions; but these being content to abide by the liturgy as it then stood, had nothing to offer, nor would they admit of any alterations but what the Presbyterians should make appear to be necessary. With this dark and melancholy prospect the conference was opened. It would interrupt the course of this history too much, to insert all the exceptions of the Presbyterians to the present liturgy, and the papers which passed between the commissioners, with the letter of the Presbyterian ministers to the archbishop and bishops, and the report they made of the whole to the king. I shall only take notice in this place, that, instead of drawing up a few supplemental forms, and making some amendments to the old liturgy, Mr. Baxter composed an entire new one in the language of Scrip "This (observes a late writer) was precisely what the advocates for persecution desired they could say, that the king had taken every step, which the best policy and the tenderest concern for the happiness of all his subjects could suggest, to gain over and compose the jarring sects into a system of perfect harmony, but that all his wise and benevolent endeavours were defeated by the wilful obstinacy and perverseness of the Nonconformists; and that he must therefore now pursue such measures as the safety both of the church and state required." Secret History of the Court and Reign of Charles II. vol. 1. p. 349, 350.-ÉD. +N. B. All the papers relating to the conference at the Savoy are collected in a book, entitled, "The History of Nonconformity," as it was argued and stated by commissioners on both sides appointed by his majesty king Charles II. in the year 1661. Octavo, second edit. 1708. ture, which he called the reformed liturgy; not with a design entirely to set aside the old one, but to give men liberty to use either as they approved. It was drawn up in a short compass of time, and after it had been examined, and approved by his brethren, was presented to the bishops in the conference, together with their exceptions to the old liturgy. This gave great offence, as presuming that a liturgy drawn up by a single hand in fourteen days, was to be preferred, or stand in competition with one which had been received in the church for a whole century. Besides, it was inconsistent with the commission and the bishops' declaration of varying no farther from the old standard than should appear to be necessary; and therefore the reformed liturgy, as it was called, was rejected at once without being examined. When the Presbyterians brought in their exceptions to the liturgy, they presented at the same time a petition for peace, beseeching the bishops to yield to their amendments; to free them from the subscriptions and oaths in his majesty's late declaration, and not to insist upon the reordination of those who had been ordained without a diocesan bishop, nor upon the surplice, the cross in baptism, and other indifferent ceremonies; for this purpose they make use of various motives and arguments, sufficient, in my judgment, to influence all who had any concern for the honour of God, and the salvation of souls. The bishops gave a particular answer to these exceptions; to which the Presbyterians made such a reply as, in the opinion of their adversaries, shewed them to be men of learning, and well versed in the practice of the ancient church; however, the bishops would indulge nothing to their prejudices; upon which they sent them a large expostulatory letter, wherein, after having repeated their objections, they lay the wounds of the church at their door. The term for the treaty being almost spun out in a paper controversy,* about ten days before the commission expired, a disputation was agreed on, to argue the necessity of alter *In the course of this controversy many points, connected with the doctrine and manner of baptism, came into discussion: such as, the right of the children of Heathens, or of the excommunicated, to baptism; the efficacy of children's baptism; the qualifications for this ordinance; the use of godfathers and godmothers, and of the sign of the cross, and other questions: the debate on which, it is said, contributed much to encourage and promote what was called Anabaptism. Crosby's History of the Baptists, vol. 2. p. 85, 86.-ED. |