X.

A.D.1661.

must first observe," they say, "that they take it for CHAPTER granted that there is a firm agreement between them and us in the doctrinal truths of the reformed CHAS. II. religion, and in the substantial parts of divine worship; and that the differences are only in some various conceptions about the ancient forms of church-government, and some particulars about liturgy and ceremonies, which makes all that follows the less considerable, and less reasonable to be stood upon to the hazard of the disturbance and peace of the church." This provoked their opponents. "We looked," say the chaplains in return, "for their concessions; we desired to see how much they would abate of their former impositions for the attaining of unity and peace; we receive nothing but this contradiction." As if (they might have added) the less we ask the more we must be refused; as if a wound were never to be healed until it mortifies; as if the less men really differ, the more obstinately they should refuse to bend! Some few points the bishops would concede: "if the necessity could be shewn they were not against revising of the liturgy; if anything therein should be made to appear justly offensive to sober persons." Ussher's scheme they pass over with a slight notice; intimating that it was written long before his death, and that it did not express his maturer judgment. On the other hand they discourage the hope that any concession would avail; and their concluding sentences are evidently meant to impress the king with the impropriety of yielding anything to a party now dejected and subdued. "We are so far from believing that his majesty condescending to these demands will

CHAPTER take away not only differences but the roots and X. causes of them, that we are confident that it will CHAS. II. prove the seminary of new differences; both by A.D. 1661. giving dissatisfaction to them that are well pleased

with what is already established, who are much the greater part of his majesty's subjects, and by encouraging unquiet spirits, when these shall be granted, to make further demands; there being no assurance by them given what will content all dissenters, than which nothing is more necessary for the settling of a firm peace in the church." The breach then was hopeless unless the king should prove more conciliating than his advisers. The presbyterians justly regarded these expressions as insulting and totally wanting in candour and in charity. On behalf of the presbyterians Baxter replied with some asperity. He vindicates the reputation of archbishop Ussher from the charge of inconsistency; "nor was he such a hypocrite," he adds, "as to play fast and loose in the things of God:" and as to any retractation, he was himself ready to witness that the archbishop owned it not long before his death, telling him that he had proposed it to the king at the Isle of Wight. The insinuation that no concessions would satisfy the puritans he treats with indignation. "You know our secret thoughts better than we do ourselves. We tell you that we shall be satisfied; you say that you will not believe us. This, he exclaims, is your way of conciliation." The bishops had asserted that "for security against arbitrary government and innovations, the laws are and will from time to time be sufficient provision." "Out of your own mouths, then," he answers, "is

What act of parlia- CHAPTER What law imposed

X.

A.D. 1661.

your government condemned. ment ratified your canons? altars, rails, and the forcing of ministers to read the CHAS. II. book for dancing on the Lord's-days? Or what law did ratify many articles of your visitation books? And did the laws sufficiently provide for all those poor ministers that were silenced or suspended for not reading the dancing-book or any such things? What the better were all those for the laws that were silenced or driven into foreign lands? But perhaps the laws," he adds, with a sarcasm, “will provide for us indeed as you desire !" The answer proceeds point by point with great force, refuting many of the statements, but with a severity which was at least impolitic. The king had not yet given his decision on the merits of the quarrel; and railing words might have been well spared, even had the puritans had less to advance in substantial argument.

The privy council were all against the presbyterians. Clarendon was now in power: originally of the popular party, he seceded before the war, and became a staunch and even a furious royalist. His intellectual powers were of the highest kind. He was a great lawyer, an accomplished speaker, a sagacious and eloquent writer; his penetration was keen, his sagacity unequalled. But the qualities of his heart were those of inferior men. He was bitter against his early associates, suspicious and unjust in his opinions, and puritanism in every form was with him an unpardonable crime. He now swayed the privy council, who indeed required no persuasion to induce them to be severe. They gave their whole influence to the bishops; and Clarendon,

A.D. 1661.

CHAPTER blinded by the meanest prejudice, went with them X. heart and soul. The day of retribution soon came : CHAS. II. he lost his influence with the king, was impeached, fled to the continent, and died an exile. His disgrace was unmerited; but we may trace in it the hand of a righteous retribution. He was now unjust to others, he was to fall himself the victim of injustice. When impeached, he defended himself on the ground that in the privy council others had shared with him in advising the measures for which he was then arraigned; and he lets fall the incidental remark, that for two years after the king's return there had been no differences in the privy council. On every question their vote had been unanimous.* Thus, it appears, Charles's lay advisers saw none of the danger, and felt nothing of the injustice, of a severe policy towards the presbyterians.

The king indeed is throughout this business almost the only party whose conduct is free from blame. He is an instance of the method in which the great ruler of the universe compels vice itself to promote his purposes and do unconscious homage to his will. Charles was a profligate, and scoffed at piety of every kind: he was a papist, for, even now, he had been reconciled to the church of Rome,† and he was not displeased that the puritans and the church of England should hold each other in check; aud he poised the balance between them with an even hand. Besides, if not grateful, he was, as we

"To the Right Honorable the Lords spiritual and temporal, &c., the humble petition of Edward earl of Clarendon." State tracts privately printed in the reign of Charles II., p. 377.

† Burnet, Hist. Own Times, vol. i. p. 101.

=

X.

have said, good-natured; and he did not forget CHAPTER the share which the presbyterians had had in his restoration. On the 4th of September he sent for the CHAS. II. presbyterian divines, and placed in their hands the A.D.1661. draught of "a declaration concerning ecclesiastical affairs," and he permitted them to suggest amendments. It was published on the 25th of October, and gave general satisfaction: had it been observed it would have been the Magna Charta of the puritans. The king refers to his protestation from Breda, and declares his intention of abiding by its principles. He mentions the presbyterians who visited him there in high terms: "to our great satisfaction and comfort we found them persons full of affection to us; of zeal for the peace of the church and state; and neither enemies, as they have been given out to be, of episcopacy or liturgy; but modestly to desire such alterations in either as without shaking foundations might best allay present distempers." Resolved to adhere to episcopacy, he promised every reasonable reformation: the dioceses should be subdivided, the presbyters should be called in to assist the bishops in council, the prayer-book should be revised, and the bishops should impose nothing on the clergy or people but according to the known laws of the land. "Until these reformations could be legally effected, we do heartily wish and desire," he says, "that the ministers in their several churches, because they dislike some clauses and expressions, should not totally lay aside the book of common prayer, but read those parts against which there can be no exception." With regard to ceremonies, the king expresses his