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Objections.

ing so great evil, and for settling the Church in unity and Presbyterian peace, some learned, godly, and moderate divines of both persuasions, indifferently chosen, may be employed to compile such a form as is before described, as much as may be in Scripture words; or at least to revise and. effectually reform the old, together with an addition or insertion of some other varying forms in Scripture phrase, to be used at the minister's choice; of which variety and liberty there be instances in the Book of Common Prayer.'

3. Concerning ceremonies, they ask 'that kneeling at the Sacrament of the Lord's Supper, and such holydays as are but of human institution, may not be imposed upon such as do conscientiously scruple the observation of them; and that the use of the surplice, and cross in Baptism, and bowing at the name of Jesus rather than the name of Christ, or Immanuel, or other names whereby that divine Person, or either of the other divine Persons, is nominated, may be abolished.'1

and cere

monies to be

abolished.

the Bishops

The Bishops, in their reply to these proposals of the The reply of Presbyterians, pronounce the Offices in the Common. Prayer wholly unexceptionable, and conceive the book cannot be too strictly enjoined; especially when ministers are not denied the exercise of their gifts in praying before and after sermon; which liberty for extemporary or private compositions stands only upon a late custom, without any foundation from law or canons; and that the common use of this practice comes only from connivance. However, they are contented to yield the Liturgy may be reviewed, in case his Majesty thinks fit. As for the ceremonies, they are unwilling to part with any of them; being clearly of opinion that the satisfaction of some private persons ought not to over

1 Cardwell, Conferences, pp. 252, 277 sqq.

Royal Declaration.

Declaration

concerning Ecclesiastical Affairs

rule the public peace and uniformity of the Church; and that, if any abatements were made, it would only feed a distemper, and encourage unquiet people to further demands.'1

It was impossible to obtain any immediate and legal settlement of these differences between the Presbyterians and the members of the Church of England, who naturally looked for a restoration of their benefices and form of Service. The Convention Parliament could not be allowed to meddle with this question: if its members I could be trusted, its acts would have no value from the illegal origin of the body from which they emanated. The King's The method adopted to meet the present difficulty was the issue of a 'Royal Declaration concerning Ecclesiastical Affairs' (Oct. 25, 1660). This had the sundry advantages of not resting at all for its authority upon the existing Parliament, without seeming to encroach upon its functions; of allowing a greater measure of toleration than probably would be allowed by a final settlement of the matter by just authority, and hence of pacifying some of the Nonconformists; while nothing was finally settled, or granted but the whole question was left open for discussion at a Conference which it promised between the discordant parties, and for the decision of a lawful Parliament and Convocation. Accordingly, this Declaration allowed a great number of the demands of the Presbyterians, touching the observance of the Lord'sday, the episcopal jurisdiction, the examination of those who should be confirmed, a discretion as to the use of certain ceremonies, such as kneeling at the Communion, signing the cross in Baptism, bowing at the name of Jesus, the surplice, and the oath of canonical obedience : and, although wishing ministers to read those parts of

allowed many Presbyterian demands.

1 Collier, Eccles. Hist. VIII. 390.

the Prayer Book against which there could be no exception, yet promising that none should be punished or troubled for not using it, until it had been reviewed, and effectually reformed by the above-mentioned authority.1

The result was a general expression of satisfaction on the part of the Presbyterians; and the attempt was made to gain some of them over to conformity by the offer of Church preferments.2 But although the Declaration, by a stretch of the prerogative, sheltered the dissenting ministers for the present from legal penalties, it did not satisfy all their scruples; for they did not look for the continuance of that amount of favour when a royalist Parliament should have determined their position.

On the King's part there was no delay in forwarding the promised Conference. The warrant was issued on the 25th of March, 1661, appointing twelve Bishops, and the same number of Presbyterians, with nine other divines on each side as assistants, to supply the places of

1 Cardwell, Conferences, p. 286; Collier, Eccles. Hist. VIII. 393.

2 Dr. Cardwell (Conferences, p. 256) says that several of the Presbyterians, including Reynolds and Manton, accepted spiritual appointments, and recognised the authority of the Bishops. Reynolds, indeed, accepted the bishopric of Norwich, and was consecrated Jan. 6, 1661. But it appears that the other ministers refused the offered promotions. See Collier, Eccles. Hist. VIII. 400. Manton signed the doctrinal Articles, and was instituted by the Bishop of London to his rectory of St. Paul's, Covent Garden, Jan. 16, 1661: but he honestly refused the deanery of Rochester; and his conformity did not continue, when the Church Service was re-settled after the Savoy Conference.

3 Cardwell, Conferences, p. 298.

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Royal Declaration.

The War

rant issued

for a Confer

ence at the

Savoy.

The Savoy Conference.

to the Commissioners.

any that were unavoidably absent. The place of meeting was the Bishop of London's lodgings in the Savoy Hospital, and the Commission was to continue in force Instructions during the ensuing four months. The course of deliberation was precisely stated: the Commissioners were empowered to advise upon and review the Book of Common Prayer; comparing it with the most ancient Liturgies which have been used in the Church in the primitive and purest times; to take into serious and grave consideration the several directions, and rules, and forms of prayer in the said Book, and several objections and exceptions raised against it; to make such reasonable and necessary alterations, corrections, and amendments therein, as should be agreed upon to be needful or expedient for the satisfaction of tender consciences, but avoiding all unnecessary alterations of the forms and Liturgy wherewith the people are already acquainted, and have so long received in the Church of England.

The Savoy Conference opened April 15, 1661.

Although the period of the Commission was limited to four months, yet the first meeting did not take place until the 15th of April. The Bishop of London then stated to the Presbyterian ministers, that, since they had

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The Savoy Conference.

The Presby

terians are

desired to

requested the Conference for the purpose of making alterations in the Prayer Book, nothing could be done until they had delivered their exceptions in writing, together with the additional forms, and whatever alte-present their Exceptions. rations they desired. Accordingly, they met from day to day, and prepared a long series of exceptions 1 and alterations, Baxter persuading his colleagues that they were bound to ask for everything that they thought desirable, without regard to the sentiments of others.2 These exceptions are especially interesting, as having been made against the Prayer Book when it had been brought so very nearly into its present state. We may consider that they include all the minute particulars with which fault could be found by men of learning, acuteness, and piety, whose writings were to be thenceforward the mine of Nonconformist divinity.3

The Presbyterians proposed:

I. That all the prayers, and other materials of the Liturgy, may consist of nothing doubtful or questioned among pious, learned, and orthodox persons.

2. To consider that, as our first reformers so composed the Liturgy as to draw the Papists into their Church communion, by varying as little as they well could from the Romish forms before in use; so whether

The

1 A precursor of the numerous 3 The 'Exceptions against the Presbyterian 'exceptions' appeared, Book of Common Prayer' were probably from the Middleburgh press, preserved by Baxter, and published in 1606, entitled, 'A Survey of the in his own narrative of his life. Booke of Common Prayer, by way of Answers of the Bishops are only 197 Queres, grounded upon 58 Places known from the 'Rejoinder,' in ministering just matter of question; which Baxter attempted to refute with a view of London Ministers' them. The limits of this work will exceptions: all humbly propounded, not allow of more than an abstract that they may be syncerely answered, of this paper. See Cardwell, Conor els offences religiously removed.' ferences, p. 262; and chap. VII. Hall, Reliq. Liturg. Vol. 1. Introd. Documents v. vi.; Collier, Eccles. Hist. VIII. 404 sqq.; Hallam, Con stitutional Hist. 11. 454 sqq.

P. xiv.

2 Cardwell, Conferences, p. 260.

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