to which exception was taken were deemed exceptionable CHAP. VI. on two grounds-as being contrary to the word of God, or as being inexpedient. The latter class were disposed of on the plea, that nothing could be so manifestly inexpedient as a disturbance of the peace of the church on the pretence of mere inexpediency as pertaining to things in her ritual. The discussion was thus narrowed to things deemed contrary to the word of God. Baxter, with his two brethren, Dr. Manton and Dr. Jacomb, supplied a brief answer to this paper, showing that the authority of convocation, in existing circumstances, could not be such as the paper supposed, and stating some of the things which, in the judgment of Nonconformists, were opposed to the law of Holy Scripture. It is contrary to that law, they said, that a minister should not be allowed to baptize without using the sign of the cross; that no one should be permitted to read or pray, or exercise other parts of his office as a minister, who dares not wear a surplice; that pastors should be required to withhold the elements of the communion from all persons who dare not receive them kneeling; that they should be forced to pronounce all baptized persons regenerate; that they should be required to absolve the un-spiritual, and that in absolute expressions; that they should be compelled to return thanks for all whom they bury, as brethren 'whom God in mercy hath delivered and taken to him'self;' and that no man should be a preacher who dares not say, in subscription, that there is nothing in the Common Prayer Book, the Book of Ordination, or in the Thirty-nine Articles, that is contrary to the word of God. In all these respects and more, the old rubric was declared to be unscriptural; and to insist on such regulations, it was said, would be to necessitate a wide

BOOK II. nonconformity. But it was granted, that no man should become a Nonconformist on the ground of mere expediency. Obedience was to be withheld only when to obey man would be to sin against God.

The scholastic and

fare.

Now came the discussion, as it was called, by written paper war papers. This was restricted to the alleged sinfulness of the liturgy, in exacting, as a condition of communion, that the elements should be received kneeling. The Nonconformists maintained that this was to lay down terms of communion with a particular church on earth, which are more strict than the terms of salvation; that is, more strict than the conditions of fellowship with the church in heaven. This, it was asserted, is contrary to the teaching of Scripture, and a wrong to tender consciences, and therefore sinful. All the advantage, says Baxter, that our opponents could hope to gain was to keep up a show of discussion, and to consume time by 'trifling pedantically about the form of arguments.' Baxter deemed it prudent to answer them after their own manner. But anything less satisfactory than the verbal and scholastic wrangling into which both parties now descended cannot be imagined. Of course, the disputants ended where they began, only perhaps with some further loss of temper.

Conclusion
-Address

So the Savoy conference came to its close.

Nothing, to the King. or next to nothing, was to be ceded to the Nonconformists. The bishops and their brethren having the ear of the king and of the government, it was resolved, as far as possible, to counteract their misrepresentations in that quarter. The ministers, accordingly, addressed a 'petition' to his majesty, in which they give a true account of what had been done, or rather not done; and pray that they may be judged by their papers only, or by

such a report of their proceedings as should be attested CHAP. VI. by themselves. We regret, they say, that the issue of ' our consultations is, that no agreements are subscribed by us to be offered to your majesty, according to our ' expectation; and though it be none of our intent to 'cast the least unmeet reflection upon the right reverend bishops and learned brethren who think not meet to 'yield to any considerable alterations, to the ends 'expressed in your majesty's commission, yet we must say, that it is some quiet to our minds, that we have not been guilty of your majesty's and your subjects' disappointments, and that we account not your majesty's ' gracious commission nor our labours lost, having peace ' of conscience in the discharge of our duties to God and 'you.' Then follows a cautious, but explicit enunciation of the principles by which their conduct had been regulated.

It is granted us by all, that nothing should be com'manded us by man, which is contrary to the word of God; that if it be, and we know it, we are bound not 'to perform it, God being the absolute, universal sove'reign; that we must use all just means to discern the ‹ will of God, and to see whether the commands of man 'be contrary to it; that if the command be sinful, and 'any one, through the neglect of sufficient search, shall 'judge it lawful, his culpable error excuseth not his 'doing of it from being sin; and, therefore, as a reasonable creature must needs have a judgment of discerning, that he may rationally obey, so are we with diligence and care to exercise it in the greatest things, even the obeying of God and the saving of their souls; and that where a strong probability of sin and danger lieth before us, we must not rashly run on without search;

BOOK II. and that to go against conscience, even where it is mis'taken, is sin and danger to him that erreth. And on 'the other side, we are agreed, that in things no way ' against the laws of God, the commandments of our 'governors must be obeyed; and if they command 'what God forbids, we must patiently submit to suffer'ing; and every soul be subject to the higher powers, 'for conscience' sake, and not resist; that public judgment, civil or ecclesiastical, belongeth only to public persons, and not to any private man; that no man must be causelessly and pragmatically inquisitive into the 'reasons of his superiors' commands; nor by pride and 'self-conceitedness exalt his own understanding above its 'worth and office, but all to be modestly and humbly self-suspicious; and that he who indeed discovereth any 'commandment to be sin, though he must not do it, 'must manage his opinion with very great tenderness and care of the public peace, and the honour of his governors. These are our principles.'

CHAPTER VII.

Convocation and the Prayer Book.

CHAP.

VII.

The Episco

palians in

the Savoy

HE parts taken by the prelates and their coadjutors in the Savoy conference differed considerably. We have seen that Baxter's impression was, that their lordships were Conference. agreed from the beginning as to what the result should be; and that, in consequence of that understanding, the papers which had been prepared with so much caution and solicitude by the ministers, were never seen by the majority of the persons who were expected to pronounce a judgment upon them. Sheldon, bishop of London, soon afterwards archbishop of Canterbury, was not present at the meetings more than twice, and took no part in the discussion. But his lordship was generally regarded as choosing to be absent or silent, simply because he had succeeded in settling privately what should be done, or rather not done. Morley, bishop of Worcester, was fully of Sheldon's judgment, and was, moreover, a chief speaker; and the reader has seen something of his manner in that capacity. Hinchman, bishop of Salisbury, was always ready to aid his brother,