The return of Charles meant, of course, the re-instatement of episcopacy.30 Without waiting for legislation on the subject, and in spite of the proclamation of Charles,31 many of the dispossessed clergy drove out, by legal process, and even by violence, the dissenters placed in their parsonages during the Commonwealth.32 At Halifax, while Eli Bentley was preaching in the parish church, the old vicar, Dr. Marsh, marched up the aisle, displaced Bentley, and went through the service according to the Prayer-Book.33 Visitors expelled the Puritans at the head of the colleges of Oxford and Cambridge.34 Persecution commenced immediately, even before the king had actually arrived in the capital. Early in May, Captain Kiffin's meeting-house in London 'was much defaced by the loose sort of people'; before the end of June there was scarcely a prison in Wales but was crowded with dissenters.35 Within a few months of the king's return, John Bunyan, among others, was arrested and imprisoned for preaching without having first received episcopal ordination. Nevertheless, the more determined dissenters continued to meet, frequently at midnight, in obscure places-woods and caverns or among the hills.36

Of the old bishops, only nine remained alive-Juxon of London, Roberts of Bangor, King of Chichester, Pierce of Bath and Wells, Wren of Ely, Skinner of Oxford, Warner of Rochester, Duppa of Salisbury, and Frewen of Lichfield and Coventry.

The faithful Juxon was elevated to Canterbury, while Sheldon, who might well be called 'the hammer of dissenters,' succeeded Juxon at London. Of great munificence

30 Ranke, iii, p. 350.

31 May 29th, 1660. Proclamation commanding all persons to forbear the disturbance of Ecclesiastical possessions. (Mercurius Publicus, May 31 to June 7.) C.S.P.D., 1660-1, pp. 537-9.

32 Assizes at Winchester: there was not one Sequestered Minister that brought his action against the Intruder, but had a Verdict for him, with costs.' (Mercurius Publicus, Sept. 13-20.) H.M.C.R., vii, pp. 153, 4, &c. 33 Watson's Halifax,' p. 352.

34 Mercurius Publicus, Sept. 13-20. 'Lord's Call,' pp. 27-8.

35 See Lord's Call,' pp. 14, 17, 21, &c., for account of the sufferings in Carmarthen, Gloucester and elsewhere. Also Rees, p. 97. Mercurius Publicus, May 3-10. Crosby, ii, 22-26, gives the text of a petition of Anabaptists, prisoners in the gaol of Maidstone, for the testimony of a good conscience.' They appeal to the promises made in the declaration from Breda, and to their own confession of faith. See also A Fanatick's Letter, sent out of the Dungeon of the Gate House Prison, Westminster, to all his Brethren in the Three Kingdoms at Liberty, and also in the several Gaols and Dungeons therein, that are under all the Principles of the Doctrine of Christ, by Henry Adis, a Baptized Believer, undergoing the Name of a Freewiller, and also most ignominiously, by the tongue of Infamy, called a Fanatic or a Madman,' 1660.

36 Rees, pp. 194-5. Axminster Ecclesiastica,' p. 18.

and with undaunted courage, a generous patron of learning, he was a statesman rather than a divine.37 Some sees were left vacant in the hope that by prevailing upon Presbyterians to accept them considerable progress might be made towards complete reconciliation.38 Before the end of June, largely owing to the influence of Manchester, the new Lord Chamberlain, the Presbyterians Wallis, Baxter, Calamy, Manton, Case, Reynolds, Bates, Ash, Spurstow, and Woodbridge were sworn in as chaplains to his Majesty 39 True, in their official capacity, they preached not more than half a dozen sermons all told; not a penny did any of them receive for their services. Royal chaplains their consciences would allow them to be, but before they could conscientiously accept positions in the hierarchy of the church some agreement upon the debated points of ritual and church government must be concluded. To this end a meeting was held, some time in June, at the lodgings of the Earl of Manchester.40 There, Charles, the Lord Chancellor, the Lord Chamberlain, and the Earl of St. Albans met those Presbyterians recently appointed) King's chaplains. Baxter spoke boldly for a union between Episcopalians and Presbyterians, professing that it could easily be procured by making only things necessary to be the Terms of Union, by the true Exercise of Church Discipline against Sin, and by not casting out the faithful Ministers that must Exercise it, nor obtruding unworthy Men upon the People.'41 Charles assured them that he was determined to effect a union, but it could only be done by abating somewhat on both sides, and meeting in the Midway. So graciously did he speak, that old Simeon Ashe burst into tears of joy. As a result of this informal conference, the Presbyterians were asked to prepare a paper setting forth their ultimate concessions.

Meanwhile, Parliament had not been idle. On May 26th, Prynne reported an order 'touching quieting Possessions of Ministers, Schoolmasters and other Ecclesiastical Persons in sequestered Livings until they are legally evicted.'42 It was read and referred to a committee, which reported two days

37 This Sheldon, the most virulent enemy and poisoner of the English Church.' (S. T. Coleridge.)

38 This was quite in keeping with the advice sent by Clarendon from Breda to Morley and others (see page 6, note 20).

39 Baxter, ii, p. 229. Masson's Milton,' vi, p. 60. Henry Newcome, of Manchester, declined this dubious honour. For rumours of reconciliation between the two parties, see Church and State,' p. 71.

40 Baxter, ii, pp. 229-232.

41 Baxter, ii. 231.

42 C. J., viii, p. 47.

later,43 that 'Whereas Complaint has been made, that several Riots have been committed, and forcible Entries made, upon the Possessions of divers Persons, Ecclesiastical and Temporal, who have been settled in the said Possessions by order of one or both Houses of Parliament, or other lawful or pretended Authority, and that without any Order of Parliament, or legal Eviction, to the Disturbance of the public Peace, whilst these matters are under the Consideration of the Parliament: It is therefore Ordered, by the [ ] and Commons, in Parliament assembled, that no Person or Persons, Ecclesiastical or Temporal, shall presume, indirectly or forcibly, to enter upon or disturb the said Possessions, or any of them, till the Parliament take Order therein, or an Eviction be had by due Course of Law.' The House requested the same committee to put the slightly amended order into the form of a declaration to be presented to the king.

In a

Having thus provided against disturbances caused by contending incumbents, parliament proceeded to deal with other disorders. On June 27th, a bill was read 'for the Maintenance of the true reformed Protestant Religion, and for the Suppression of Popery, Superstition, Profaneness, and other Disorders and Innovations in Worship and Ceremonies.'44 But there was no little doubt as to what constituted 'the true reformed Protestant religion.' grand committee of the whole House on July 9th and 16th, the question was warmly debated.45 Many proposed to determine matters of discipline by law, matters of doctrine by the Scriptures. Some urged the adoption of the Presbyterian system, but the majority inclined to moderate episcopacy.46 It is not strange that few favoured extreme episcopacy, for in this Convention parliament dissenters were in the majority. On the motion of Sir A. A. Cooper (better known by his later title-Earl of Shaftesbury), the debate was adjourned for three months, and it was resolved that the king should be requested to call together such a number of divines of both parties as he should think fit, to advise him on matters of

43 C. J., viii, p. 47. 44 C. J., viii, p. 76. 45 Ranke, iii, 350-1.

46 Sharp, agent for the Scotch, to Douglas of Edinburgh: Some yesterday spoke in the House for Episcopacy, and Mr. Bampfield, speaking against it, was hissed down. The English lawyers have given in papers to show that the Bishops have not been evicted by law. The cloud is more dark than was apprehended. The Presbyterians are like to be ground between two millstones. The Papists and Fanatics are busy.' (Kennet's Register, p. 200, 7 July, 1660.)

religion.47 Charles accepted the task: he was, he said, in hand with it, and hoped, very speedily, to do something therein to the good satisfaction of the kingdom.48

The 'something' of which Charles spoke was further foreshadowed by the Chancellor in his speech to the two Houses on September 13th, on the occasion of the passing of the bill 'for settling ministers in Ecclesiastical Benefices, Livings and Promotions.'49 'I may say,' he began, 'His Majesty hath never denied his confirmation to any man in possession who hath asked it; and they have all had the effect of it, except such who, upon examination and enquiry, appear not worthy of it; and such who, tho' they are pardoned, cannot yet think themselves worthy to be preferred. His Majesty knows well, that, by this act he hath gratified and obliged many worthy and pious Men, who have contributed much to his restoration, and who shall always receive fresh evidence of His Majesty's favour and kindness; but he is not sure that he may not likewise have gratified some who did neither contribute to his coming in, nor are glad that he is in.' After remarking how it was noticed with sorrow that religion had become the ground of all animosity, hatred, malice and revenge, the Chancellor continued: "This disquisition hath cost the King many a sigh, many a sad hour, when he hath considered the almost irreparable reproach the Protestant religion hath undergone, from the divisions and distractions which have been so notorious within this kingdom. What pains he hath taken to compose them, after several discourses of learned and pious men of different persuasions, you will shortly see by a declaration he will publish upon that occasion; by which you will see his great indulgence to those who can have any pretension from conscience to differ from their brethren.'-Imagine the sighs and sad hours of the Merry Monarch.-The Speaker spoke in much the same strain. 'Crazy titles need your Majesty's help as much as crazy bodies need the help of physicians; and what your Majesty hath already done in this parliament, and what you are about to do, and what you have ever expressed your readiness, if we could be as ready to receive, as your Majesty is to give, we hope to vanish and banish all fears and jealousies out of men's minds for the future; and teach them how, with much confidence and contentedness, to rest and wholly rely upon your Majesty's grace and goodness.'

To Charles, with the advice of a synod of divines,

47 C. J., viii, 95. 48 C. J., viii, 97. 49 C. J., viii, 173.

parliament had resigned the task of religious settlement. It will be remembered that Charles had asked the Presbyterians for a statement of their ultimate concessions.50. These they embodied in their 'First Address and Proposals,' forwarded to the king in July.51 The proposals dealt with reformation in church government, church ceremonies, and the liturgy. Especially did they recommend that the church should be governed on the lines of Usher's model. They had fully expected that, while offering concessions themselves, Episcopalian representatives would be called upon to do the same. In this they were destined to keen disappointment. The only paper they received was a most vigorous attack on their own proposals2 Nothing daunted, the Presbyterians drew up A defence of our Proposals,' but did not present it, lest it should increase the discord and hinder peace.53 must have been apparent, thus early, that comprehension was impossible. Neither party attempted to understand the attitude of the other; to the one, Episcopacy, as established, savoured too much of popery; to the other, dissent was indissolubly connected with wild fanaticism and gross hypocrisy. At this juncture, it is evident, some of the Presbyterians began to despair of a compromise.54

It

Charles now brought forward his intended declaration. A copy was sent by the Chancellor to Calamy, Reynolds and Baxter, on September 4th, with liberty to give notice what they liked not.' They presented their exceptions, which were chiefly the work of Baxter, and at Worcester House, on October 22nd, Charles, the Chancellor, Albemarle, Ormond, Manchester, Hollis and Anglesey met representatives of Episcopalians and Presbyterians to consider its final form.54A After reading a petition from the Independents and Anabaptists pleading for freedom of worship, Clarendon suggested the addition to the declaration of a clause to the effect that others also be permitted to meet for Religious Worship, so be it they do it not to the disturbance of the Peace and that no Justice of Peace or Officer disturb them.' In ominous silence the divines sat. All saw too clearly the studied vagueness of others': they read the king's intentions. -to secure freedom of worship for Roman Catholics. Yet none ventured to voice the general doubts until Baxter,

50 Baxter, ii, 232.

51 For full text see 'Engl. Puritanism Documents,' p. 12.

52 See Documents,' p. 27.

53 Ibid. p. 29.

54 Baxter, ii, 258.

54A See Documents,' p. 63. Baxter, ii, 259, 276-8. Burnet, i, 315. Ranke, iii, 352.