Chapter XIV (4)

Among the less distinguished divines who forfeited their benefices, were doubtless many good men: but it is certain that the moral character of the nonjurors, as a class, did not stand high. It seems hard to impute laxity of principle to persons who undoubtedly made a great sacrifice to principle. And yet experience abundantly proves that many who are capable of making a great sacrifice, when their blood is heated by conflict, and when the public eye is fixed upon them, are not capable of persevering long in the daily practice of obscure virtues. It is by no means improbable that zealots may have given their lives for a religion which had never effectually restrained their vindictive or their licentious passions. We learn indeed from fathers of the highest authority that, even in the purest ages of the Church, some confessors, who had manfully refused to save themselves from torments and death by throwing frankincense on the altar of Jupiter, afterwards brought scandal on the Christian name by gross fraud and debauchery, [479] For the nonjuring divines great allowance must in fairness be made. They were doubtless in a most trying situation. In general, a schism, which divides a religious community, divides the laity as well as the clergy. The seceding pastors therefore carry with them a large part of their flocks, and are consequently assured of a maintenance. But the schism of 1689 scarcely extended beyond the clergy. The law required the rector to take the oaths, or to quit his living: but no oath, no acknowledgment of the title of the new King and Queen, was required from the parishioner as a qualification for attending divine service, or for receiving the Eucharist. Not one in fifty, therefore, of those laymen who disapproved of the Revolution thought himself bound to quit his pew in the old church, where the old liturgy was still read, and where the old vestments were still worn, and to follow the ejected priest to a conventicle, a conventicle, too, which was not protected by the Toleration Act. Thus the new sect was a sect of preachers without hearers; and such preachers could not make a livelihood by preaching. In London, indeed, and in some other large towns, those vehement Jacobites, whom nothing would satisfy but to hear King James and the Prince of Wales prayed for by name, were sufficiently numerous to make up a few small congregations, which met secretly, and under constant fear of the constables, in rooms so mean that the meeting houses of the Puritan dissenters might by comparison be called palaces. Even Collier, who had all the qualities which attract large audiences, was reduced to be the minister of a little knot of malecontents, whose oratory was on a second floor in the city. But the nonjuring clergymen who were able to obtain even a pittance by officiating at such places were very few. Of the rest some had independent means: some lived by literature: one or two practised physic. Thomas Wagstaffe, for example, who had been Chancellor of Lichfield, had many patients, and made himself conspicuous by always visiting them in full canonicals, [480] But these were exceptions. Industrious poverty is a state by no means unfavourable to virtue: but it is dangerous to be at once poor and idle; and most of the clergymen who had refused to swear found themselves thrown on the world with nothing to eat and with nothing to do. They naturally became beggars and loungers. Considering themselves as martyrs suffering in a public cause, they were not ashamed to ask any good churchman for a guinea. Most of them passed their lives in running about from one Tory coffeehouse to another, abusing the Dutch, hearing and spreading reports that within a month His Majesty would certainly be on English ground, and wondering who would have Salisbury when Burnet was hanged. During the session of Parliament the lobbies and the Court of Requests were crowded with deprived parsons, asking who was up, and what the numbers were on the last division. Many of the ejected divines became domesticated, as chaplains, tutors and spiritual directors, in the houses of opulent Jacobites. In a situation of this kind, a man of pure and exalted character, such a man as Ken was among the nonjurors, and Watts among the nonconformists, may preserve his dignity, and may much more than repay by his example and his instructions the benefits which he receives. But to a person whose virtue is not high toned this way of life is full of peril. If he is of a quiet disposition, he is in danger of sinking into a servile, sensual, drowsy parasite. If he is of an active and aspiring nature, it may be feared that he will become expert in those bad arts by which, more easily than by faithful service, retainers make themselves agreeable or formidable. To discover the weak side of every character, to flatter every passion and prejudice, to sow discord and jealousy where love and confidence ought to exist, to watch the moment of indiscreet openness for the purpose of extracting secrets important to the prosperity and honour of families, such are the practices by which keen and restless spirits have too often avenged themselves for the humiliation of dependence. The public voice loudly accused many nonjurors of requiting the hospitality of their benefactors with villany as black as that of the hypocrite depicted in the masterpiece of Moliere. Indeed, when Cibber undertook to adapt that noble comedy to the English stage, he made his Tartuffe a nonjuror: and Johnson, who cannot be supposed to have been prejudiced against the nonjurors, frankly owned that Cibber had done them no wrong, [481]

There can be no doubt that the schism caused by the oaths would have been far more formidable, if, at this crisis, any extensive change had been made in the government or in the ceremonial of the Established Church. It is a highly instructive fact that those enlightened and tolerant divines who most ardently desired such a change afterwards saw reason to be thankful that their favourite project had failed.

Whigs and Tories had in the late Session combined to get rid of Nottingham's Comprehension Bill by voting an address which requested the King to refer the whole subject to the Convocation. Burnet foresaw the effect of this vote. The whole scheme, he said, was utterly ruined, [482] Many of his friends, however, thought differently; and among these was Tillotson. Of all the members of the Low Church party Tillotson stood highest in general estimation. As a preacher, he was thought by his contemporaries to have surpassed all rivals living or dead. Posterity has reversed this judgment. Yet Tillotson still keeps his place as a legitimate English classic. His highest flights were indeed far below those of Taylor, of Barrow, and of South; but his oratory was more correct and equable than theirs. No quaint conceits, no pedantic quotations from Talmudists and scholiasts, no mean images, buffoon stories, scurrilous invectives, ever marred the effect of his grave and temperate discourses. His reasoning was just sufficiently profound and sufficiently refined to be followed by a popular audience with that slight degree of intellectual exertion which is a pleasure. His style is not brilliant; but it is pure, transparently clear, and equally free from the levity and from the stiffness which disfigure the sermons of some eminent divines of the seventeenth century. He is always serious: yet there is about his manner a certain graceful ease which marks him as a man who knows the world, who has lived in populous cities and in splendid courts, and who has conversed, not only with books, but with lawyers and merchants, wits and beauties, statesmen and princes. The greatest charm of his compositions, however, is deriven from the benignity and candour which appear in every line, and which shone forth not less conspicuously in his life than in his writings.

As a theologian, Tillotson was certainly not less latitudinarian than Burnet. Yet many of those clergymen to whom Burnet was an object of implacable aversion spoke of Tillotson with tenderness and respect. It is therefore not strange that the two friends should have formed different estimates of the temper of the priesthood, and should have expected different results from the meeting of the Convocation. Tillotson was not displeased with the vote of the Commons. He conceived that changes made in religious institutions by mere secular authority might disgust many churchmen, who would yet be perfectly willing to vote, in an ecclesiastical synod, for changes more extensive still; and his opinion had great weight with the King, [483] It was resolved that the Convocation should meet at the beginning of the next session of Parliament, and that in the meantime a commission should issue empowering some eminent divines to examine the Liturgy, the canons, and the whole system of jurisprudence administered by the Courts Christian, and to report on the alterations which it might be desirable to make, [484]

Most of the Bishops who had taken the oaths were in this commission; and with them were joined twenty priests of great note. Of the twenty Tillotson was the most important: for he was known to speak the sense both of the King and of the Queen. Among those Commissioners who looked up to Tillotson as their chief were Stillingfleet, Dean of Saint Paul's, Sharp, Dean of Norwich, Patrick, Dean of Peterborough, Tenison, Rector of Saint Martin's, and Fowler, to whose judicious firmness was chiefly to be ascribed the determination of the London clergy not to read the Declaration of Indulgence.

With such men as those who have been named were mingled some divines who belonged to the High Church party. Conspicuous among these were two of the rulers of Oxford, Aldrich and Jane. Aldrich had recently been appointed Dean of Christchurch, in the room of the Papist Massey, whom James had, in direct violation of the laws, placed at the head of that great college. The new Dean was a polite, though not a profound, scholar, and a jovial, hospitable gentleman. He was the author of some theological tracts which have long been forgotten, and of a compendium of logic which is still used: but the best works which he has bequeathed to posterity are his catches. Jane, the King's Professor of Divinity, was a graver but a less estimable man. He had borne the chief part in framing that decree by which his University ordered the works of Milton and Buchanan to be publicly burned in the Schools. A few years later, irritated and alarmed by the persecution of the Bishops and by the confiscation of the revenues of Magdalene College, he had renounced the doctrine of nonresistance, had repaired to the headquarters of the Prince of Orange, and had assured His Highness that Oxford would willingly coin her plate for the support of the war against her oppressor. During a short time Jane was generally considered as a Whig, and was sharply lampooned by some of his old allies. He was so unfortunate as to have a name which was an excellent mark for the learned punsters of his university. Several epigrams were written on the doublefaced Janus, who, having got a professorship by looking one way, now hoped to get a bishopric by looking another. That he hoped to get a bishopric was perfectly true. He demanded the see of Exeter as a reward due to his services. He was refused. The refusal convinced him that the Church had as much to apprehend from Latitudinarianism as from Popery; and he speedily became a Tory again, [485]

Early in October the Commissioners assembled in the Jerusalem Chamber. At their first meeting they determined to propose that, in the public services of the Church, lessons taken from the canonical books of Scripture should be substituted for the lessons taken from the Apocrypha, [486] At the second meeting a strange question was raised by the very last person who ought to have raised it. Sprat, Bishop of Rochester, had, without any scruple, sate, during two years, in the unconstitutional tribunal which had, in the late reign, oppressed and pillaged the Church of which he was a ruler. But he had now become scrupulous, and expressed a doubt whether the commission were legal. To a plain understanding his objections seem to be mere quibbles. The commission gave power neither to make laws nor to administer laws, but simply to inquire and to report. Even without a royal commission Tillotson, Patrick, and Stillingfleet might, with perfect propriety, have met to discuss the state and prospects of the Church, and to consider whether it would or would not be desirable to make some concession to the dissenters. And how could it be a crime for subjects to do at the request of their Sovereign that which it would have been innocent and laudable for them to do without any such request? Sprat however was seconded by Jane. There was a sharp altercation; and Lloyd, Bishop of Saint Asaph, who, with many good qualities, had an irritable temper, was provoked into saying something about spies. Sprat withdrew and came no more. His example was soon followed by Jane and Aldrich, [487] The commissioners proceeded to take into consideration the question of the posture at the Eucharist. It was determined to recommend that a communicant, who, after conference with his minister, should declare that he could not conscientiously receive the bread and wine kneeling, might receive them sitting. Mew, Bishop of Winchester, an honest man, but illiterate, weak even in his best days, and now fast sinking into dotage, protested against this concession, and withdrew from the assembly. The other members continued to apply themselves vigorously to their task: and no more secessions took place, though there were great differences of opinion, and though the debates were sometimes warm. The highest churchmen who still remained were Doctor William Beveridge, Archdeacon of Colchester, who many years later became Bishop of Saint Asaph, and Doctor John Scott, the same who had prayed by the deathbed of Jeffreys. The most active among the Latitudinarians appear to have been Burnet, Fowler, and Tenison.

The baptismal service was repeatedly discussed. As to matter of form the Commissioners were disposed to be indulgent. They were generally willing to admit infants into the Church without sponsors and without the sign of the cross. But the majority, after much debate, steadily refused to soften down or explain away those words which, to all minds not sophisticated, appear to assert the regenerating virtue of the sacrament, [488]

As to the surplice, the Commissioners determined to recommend that a large discretion should be left to the Bishops. Expedients were devised by which a person who had received Presbyterian ordination might, without admitting, either expressly or by implication, the invalidity of that ordination, become a minister of the Church of England, [489]

The ecclesiastical calendar was carefully revised. The great festivals were retained. But it was not thought desirable that Saint Valentine, Saint Chad, Saint Swithin, Saint Edward King of the West Saxons, Saint Dunstan, and Saint Alphage, should share the honours of Saint John and Saint Paul; or that the Church should appear to class the ridiculous fable of the discovery of the cross with facts so awfully important as the Nativity, the Passion, the Resurrection, and the Ascension of her Lord, [490]

The Athanasian Creed caused much perplexity. Most of the Commissioners were equally unwilling to give up the doctrinal clauses and to retain the damnatory clauses. Burnet, Fowler, and Tillotson were desirous to strike this famous symbol out of the liturgy altogether. Burnet brought forward one argument, which to himself probably did not appear to have much weight, but which was admirably calculated to perplex his opponents, Beveridge and Scott. The Council of Ephesus had always been reverenced by Anglican divines as a synod which had truly represented the whole body of the faithful, and which had been divinely guided in the way of truth. The voice of that Council was the voice of the Holy Catholic and Apostolic Church, not yet corrupted by superstition, or rent asunder by schism. During more than twelve centuries the world had not seen an ecclesiastical assembly which had an equal claim to the respect of believers. The Council of Ephesus had, in the plainest terms, and under the most terrible penalties, forbidden Christians to frame or to impose on their brethren any creed other than the creed settled by the Nicene Fathers. It should seem therefore that, if the Council of Ephesus was really under the direction of the Holy Spirit, whoever uses the Athanasian Creed must, in the very act of uttering an anathema against his neighbours, bring down an anathema on his own head, [491] In spite of the authority of the Ephesian Fathers, the majority of the Commissioners determined to leave the Athanasian Creed in the Prayer Book; but they proposed to add a rubric drawn up by Stillingfleet, which declared that the damnatory clauses were to be understood to apply only to such as obstinately denied the substance of the Christian Faith. Orthodox believers were therefore permitted to hope that the heretic who had honestly and humbly sought for truth would not be everlastingly punished for having failed to find it, [492]

Tenison was intrusted with the business of examining the Liturgy and of collecting all those expressions to which objections had been made, either by theological or by literary critics. It was determined to remove some obvious blemishes. And it would have been wise in the Commissioners to stop here. Unfortunately they determined to rewrite a great part of the Prayer Book. It was a bold undertaking; for in general the style of that volume is such as cannot be improved. The English Liturgy indeed gains by being compared even with those fine ancient Liturgies from which it is to a great extent taken. The essential qualities of devotional eloquence, conciseness, majestic simplicity, pathetic earnestness of supplication, sobered by a profound reverence, are common between the translations and the originals. But in the subordinate graces of diction the originals must be allowed to be far inferior to the translations. And the reason is obvious. The technical phraseology of Christianity did not become a part of the Latin language till that language had passed the age of maturity and was sinking into barbarism. But the technical phraseology of Christianity was found in the Anglosaxon and in the Norman French, long before the union of those two dialects had, produced a third dialect superior to either. The Latin of the Roman Catholic services, therefore, is Latin in the last stage of decay. The English of our services is English in all the vigour and suppleness of early youth. To the great Latin writers, to Terence and Lucretius, to Cicero and Caesar, to Tacitus and Quintilian, the noblest compositions of Ambrose and Gregory would have seemed to be, not merely bad writing, but senseless gibberish, [493] The diction of our Book of Common Prayer, on the other hand, has directly or indirectly contributed to form the diction of almost every great English writer, and has extorted the admiration of the most accomplished infidels and of the most accomplished nonconformists, of such men as David Hume and Robert Hall.

The style of the Liturgy, however, did not satisfy the Doctors of the Jerusalem Chamber. They voted the Collects too short and too dry: and Patrick was intrusted with the duty of expanding and ornamenting them. In one respect, at least, the choice seems to have been unexceptionable; for, if we judge by the way in which Patrick paraphrased the most sublime Hebrew poetry, we shall probably be of opinion that, whether he was or was not qualified to make the collects better, no man that ever lived was more competent to make them longer, [494]

It mattered little, however, whether the recommendations of the Commission were good or bad. They were all doomed before they were known. The writs summoning the Convocation of the province of Canterbury had been issued; and the clergy were every where in a state of violent excitement. They had just taken the oaths, and were smarting from the earnest reproofs of nonjurors, from the insolent taunts of Whigs, and often undoubtedly from the stings of remorse. The announcement that a Convocation was to sit for the purpose of deliberating on a plan of comprehension roused all the strongest passions of the priest who had just complied with the law, and was ill satisfied or half satisfied with himself for complying. He had an opportunity of contributing to defeat a favourite scheme of that government which had exacted from him, under severe penalties, a submission not easily to be reconciled to his conscience or his pride. He had an opportunity of signalising his zeal for that Church whose characteristic doctrines he had been accused of deserting for lucre. She was now, he conceived, threatened by a danger as great as that of the preceding year. The Latitudinarians of 1689 were not less eager to humble and to ruin her than the Jesuits of 1688. The Toleration Act had done for the Dissenters quite as much as was compatible with her dignity and security; and nothing more ought to be conceded, not the hem of one of her vestments, not an epithet from the beginning to the end of her Liturgy. All the reproaches which had been thrown on the ecclesiastical commission of James were transferred to the ecclesiastical commission of William. The two commissions indeed had nothing but the name in common. Put the name was associated with illegality and oppression, with the violation of dwellings and the confiscation of freeholds, and was therefore assiduously sounded with no small effect by the tongues of the spiteful in the ears of the ignorant.

The King too, it was said, was not sound. He conformed indeed to the established worship; but his was a local and occasional conformity. For some ceremonies to which High Churchmen were attached he had a distaste which he was at no pains to conceal. One of his first acts had been to give orders that in his private chapel the service should be said instead of being sung; and this arrangement, though warranted by the rubric, caused much murmuring, [495] It was known that he was so profane as to sneer at a practice which had been sanctioned by high ecclesiastical authority, the practice of touching for the scrofula. This ceremony had come down almost unaltered from the darkest of the dark ages to the time of Newton and Locke. The Stuarts frequently dispensed the healing influences in the Banqueting House. The days on which this miracle was to be wrought were fixed at sittings of the Privy Council, and were solemnly notified by the clergy in all the parish churches of the realm, [496] When the appointed time came, several divines in full canonicals stood round the canopy of state. The surgeon of the royal household introduced the sick. A passage from the sixteenth chapter of the Gospel of Saint Mark was read. When the words, "They shall lay their hands on the sick, and they shall recover," had been pronounced, there was a pause, and one of the sick was brought up to the King. His Majesty stroked the ulcers and swellings, and hung round the patient's neck a white riband to which was fastened a gold coin. The other sufferers were then led up in succession; and, as each was touched, the chaplain repeated the incantation, "they shall lay their hands on the sick, and they shall recover." Then came the epistle, prayers, antiphonies and a benediction. The service may still be found in the prayer books of the reign of Anne. Indeed it was not till some time after the accession of George the First that the University of Oxford ceased to reprint the Office of Healing together with the Liturgy. Theologians of eminent learning, ability, and virtue gave the sanction of their authority to this mummery; [497] and, what is stranger still, medical men of high note believed, or affected to believe, in the balsamic virtues of the royal hand. We must suppose that every surgeon who attended Charles the Second was a man of high repute for skill; and more than one of the surgeons who attended Charles the Second has left us a solemn profession of faith in the King's miraculous power. One of them is not ashamed to tell us that the gift was communicated by the unction administered at the coronation; that the cures were so numerous and sometimes so rapid that they could not be attributed to any natural cause; that the failures were to be ascribed to want of faith on the part of the patients; that Charles once handled a scrofulous Quaker and made him a healthy man and a sound Churchman in a moment; that, if those who had been healed lost or sold the piece of gold which had been hung round their necks, the ulcers broke forth again, and could be removed only by a second touch and a second talisman. We cannot wonder that, when men of science gravely repeated such nonsense, the vulgar should believe it. Still less can we wonder that wretches tortured by a disease over which natural remedies had no power should eagerly drink in tales of preternatural cures: for nothing is so credulous as misery. The crowds which repaired to the palace on the days of healing were immense. Charles the Second, in the course of his reign, touched near a hundred thousand persons. The number seems to have increased or diminished as the king's popularity rose or fell. During that Tory reaction which followed the dissolution of the Oxford Parliament, the press to get near him was terrific. In 1682, he performed the rite eight thousand five hundred times. In 1684, the throng was such that six or seven of the sick were trampled to death. James, in one of his progresses, touched eight hundred persons in the choir of the Cathedral of Chester. The expense of the ceremony was little less than ten thousand pounds a year, and would have been much greater but for the vigilance of the royal surgeons, whose business it was to examine the applicants, and to distinguish those who came for the cure from those who came for the gold, [498]

William had too much sense to be duped, and too much honesty to bear a part in what he knew to be an imposture. "It is a silly superstition," he exclaimed, when he heard that, at the close of Lent, his palace was besieged by a crowd of the sick: "Give the poor creatures some money, and send them away." [499] On one single occasion he was importuned into laying his hand on a patient. "God give you better health," he said, "and more sense." The parents of scrofulous children cried out against his cruelty: bigots lifted up their hands and eyes in horror at his impiety: Jacobites sarcastically praised him for not presuming to arrogate to himself a power which belonged only to legitimate sovereigns; and even some Whigs thought that he acted unwisely in treating with such marked contempt a superstition which had a strong hold on the vulgar mind: but William was not to be moved, and was accordingly set down by many High Churchmen as either an infidel or a puritan, [500]

The chief cause, however, which at this time made even the most moderate plan of comprehension hateful to the priesthood still remains to be mentioned. What Burnet had foreseen and foretold had come to pass. There was throughout the clerical profession a strong disposition to retaliate on the Presbyterians of England the wrongs of the Episcopalians of Scotland. It could not be denied that even the highest churchmen had, in the summer of 1688, generally declared themselves willing to give up many things for the sake of union. But it was said, and not without plausibility, that what was passing on the other side of the Border proved union on any reasonable terms to be impossible. With what face, it was asked, can those who will make no concession to us where we are weak, blame us for refusing to make any concession to them where we are strong? We cannot judge correctly of the principles and feelings of a sect from the professions which it makes in a time of feebleness and suffering. If we would know what the Puritan spirit really is, we must observe the Puritan when he is dominant. He was dominant here in the last generation; and his little finger was thicker than the loins of the prelates. He drove hundreds of quiet students from their cloisters, and thousands of respectable divines from their parsonages, for the crime of refusing to sign his Covenant. No tenderness was shown to learning, to genius or to sanctity. Such men as Hall and Sanderson, Chillingworth and Hammond, were not only plundered, but flung into prisons, and exposed to all the rudeness of brutal gaolers. It was made a crime to read fine psalms and prayers bequeathed to the faithful by Ambrose and Chrysostom. At length the nation became weary of the reign of the saints. The fallen dynasty and the fallen hierarchy were restored. The Puritan was in his turn subjected to disabilities and penalties; and he immediately found out that it was barbarous to punish men for entertaining conscientious scruples about a garb, about a ceremony, about the functions of ecclesiastical officers. His piteous complaints and his arguments in favour of toleration had at length imposed on many well meaning persons. Even zealous churchmen had begun to entertain a hope that the severe discipline which he had undergone had made him candid, moderate, charitable. Had this been really so, it would doubtless have been our duty to treat his scruples with extreme tenderness. But, while we were considering what we could do to meet his wishes in England, he had obtained ascendency in Scotland; and, in an instant, he was all himself again, bigoted, insolent, and cruel. Manses had been sacked; churches shut up; prayer books burned; sacred garments torn; congregations dispersed by violence; priests hustled, pelted, pilloried, driven forth, with their wives and babes, to beg or die of hunger. That these outrages were to be imputed, not to a few lawless marauders, but to the great body of the Presbyterians of Scotland, was evident from the fact that the government had not dared either to inflict punishment on the offenders or to grant relief to the sufferers. Was it not fit then that the Church of England should take warning? Was it reasonable to ask her to mutilate her apostolical polity and her beautiful ritual for the purpose of conciliating those who wanted nothing but power to rabble her as they had rabbled her sister? Already these men had obtained a boon which they ill deserved, and which they never would have granted. They worshipped God in perfect security. Their meeting houses were as effectually protected as the choirs of our cathedrals. While no episcopal minister could, without putting his life in jeopardy, officiate in Ayrshire or Renfrewshire, a hundred Presbyterian ministers preached unmolested every Sunday in Middlesex. The legislature had, with a generosity perhaps imprudent, granted toleration to the most intolerant of men; and with toleration it behoved them to be content.

Thus several causes conspired to inflame the parochial clergy against the scheme of comprehension. Their temper was such that, if the plan framed in the Jerusalem Chamber had been directly submitted to them, it would have been rejected by a majority of twenty to one. But in the Convocation their weight bore no proportion to their number. The Convocation has, happily for our country, been so long utterly insignificant that, till a recent period, none but curious students cared to inquire how it was constituted; and even now many persons, not generally ill informed, imagine it to have been a council representing the Church of England. In truth the Convocation so often mentioned in our ecclesiastical history is merely the synod of the Province of Canterbury, and never had a right to speak in the name of the whole clerical body. The Province of York had also its convocation: but, till the eighteenth century was far advanced, the Province of York was generally so poor, so rude, and so thinly peopled, that, in political importance, it could hardly be considered as more than a tenth part of the kingdom. The sense of the Southern clergy was therefore popularly considered as the sense of the whole profession. When the formal concurrence of the Northern clergy was required, it seems to have been given as a matter of course. Indeed the canons passed by the Convocation of Canterbury in 1604 were ratified by James the First, and were ordered to be strictly observed in every part of the kingdom, two years before the Convocation of York went through the form of approving them. Since these ecclesiastical councils became mere names, a great change has taken place in the relative position of the two Archbishoprics. In all the elements of power, the region beyond Trent is now at least a third part of England. When in our own time the representative system was adjusted to the altered state of the country, almost all the small boroughs which it was necessary to disfranchise were in the south. Two thirds of the new members given to great provincial towns were given to the north. If therefore any English government should suffer the Convocations, as now constituted, to meet for the despatch of business, two independent synods would be legislating at the same time for one Church. It is by no means impossible that one assembly might adopt canons which the other might reject, that one assembly might condemn as heretical propositions which the other might hold to be orthodox, [501] In the seventeenth century no such danger was apprehended. So little indeed was the Convocation of York then considered, that the two Houses of Parliament had, in their address to William, spoken only of one Convocation, which they called the Convocation of the Clergy of the Kingdom.

The body which they thus not very accurately designated is divided into two Houses. The Upper House is composed of the Bishops of the Province of Canterbury. The Lower House consisted, in 1689, of a hundred and forty-four members. Twenty-two Deans and fifty-four Archdeacons sate there in virtue of their offices. Twenty-four divines sate as proctors for twenty-four chapters. Only forty-four proctors were elected by the eight thousand parish priests of the twenty-two dioceses. These forty-four proctors, however, were almost all of one mind. The elections had in former times been conducted in the most quiet and decorous manner. But on this occasion the canvassing was eager: the contests were sharp: Rochester, the leader of the party which in the House of Lords had opposed the Comprehension-Bill, and his brother Clarendon, who had refused to take the oaths, had gone to Oxford, the head quarters of that party, for the purpose of animating and organizing the opposition, [502] The representatives of the parochial clergy must have been men whose chief distinction was their zeal: for in the whole list can be found not a single illustrious name, and very few names which are now known even to curious students, [503] The official members of the Lower House, among whom were many distinguished scholars and preachers, seem to have been not very unequally divided.

During the summer of 1689 several high ecclesiastical dignities became vacant, and were bestowed on divines who were sitting in the Jerusalem Chamber. It has already been mentioned that Thomas, Bishop of Worcester, died just before the day fixed for taking the oaths. Lake, Bishop of Chichester, lived just long enough to refuse them, and with his last breath declared that he would maintain even at the stake the doctrine of indefeasible hereditary right. The see of Chichester was filled by Patrick, that of Worcester by Stillingfleet; and the deanery of Saint Paul's which Stillingfleet quitted was given to Tillotson. That Tillotson was not raised to the episcopal bench excited some surprise. But in truth it was because the government held his services in the highest estimation that he was suffered to remain a little longer a simple presbyter. The most important office in the Convocation was that of Prolocutor of the Lower House. The Prolocutor was to be chosen by the members: and the only moderate man who had a chance of being chosen was Tillotson. It had in fact been already determined that he should be the next Archbishop of Canterbury. When he went to kiss hands for his new deanery he warmly thanked the King. "Your Majesty has now set me at ease for the remainder of my life." "No such thing, Doctor, I assure you," said William. He then plainly intimated that, whenever Sancroft should cease to fill the highest ecclesiastical station, Tillotson would succeed to it. Tillotson stood aghast; for his nature was quiet and unambitious: he was beginning to feel the infirmities of old age: he cared little for money: of worldly advantages those which he most valued were an honest fame and the general good will of mankind: those advantages he already possessed; and he could not but be aware that, if he became primate, he should incur the bitterest hatred of a powerful party, and should become a mark for obloquy, from which his gentle and sensitive nature shrank as from the rack or the wheel. William was earnest and resolute. "It is necessary," he said, "for my service; and I must lay on your conscience the responsibility of refusing me your help." Here the conversation ended. It was, indeed, not necessary that the point should be immediately decided; for several months were still to elapse before the Archbishopric would be vacant.

Tillotson bemoaned himself with unfeigned anxiety and sorrow to Lady Russell, whom, of all human beings, he most honoured and trusted, [504] He hoped, he said, that he was not inclined to shrink from the service of the Church; but he was convinced that his present line of service was that in which he could be most useful. If he should be forced to accept so high and so invidious a post as the primacy, he should soon sink under the load of duties and anxieties too heavy for his strength. His spirits, and with his spirits his abilities, would fail him. He gently complained of Burnet, who loved and admired him with a truly generous heartiness, and who had laboured to persuade both the King and Queen that there was in England only one man fit for the highest ecclesiastical dignity. "The Bishop of Salisbury," said Tillotson, "is one of the best and worst friends that I know."

Nothing that was not a secret to Burnet was likely to be long a secret to any body. It soon began to be whispered about that the King had fixed on Tillotson to fill the place of Sancroft. The news caused cruel mortification to Compton, who, not unnaturally, conceived that his own claims were unrivalled. He had educated the Queen and her sister; and to the instruction which they had received from him might fairly be ascribed, at least in part, the firmness with which, in spite of the influence of their father, they had adhered to the established religion. Compton was, moreover, the only prelate who, during the late reign, had raised his voice in Parliament against the dispensing power, the only prelate who had been suspended by the High Commission, the only prelate who had signed the invitation to the Prince of Orange, the only prelate who had actually taken arms against Popery and arbitrary power, the only prelate, save one, who had voted against a Regency. Among the ecclesiastics of the Province of Canterbury who had taken the oaths, he was highest in rank. He had therefore held, during some months, a vicarious primacy: he had crowned the new Sovereigns: he had consecrated the new Bishops: he was about to preside in the Convocation. It may be added, that he was the son of an Earl; and that no person of equally high birth then sate, or had ever sate, since the Reformation, on the episcopal bench. That the government should put over his head a priest of his own diocese, who was the son of a Yorkshire clothier, and who was distinguished only by abilities and virtues, was provoking; and Compton, though by no means a badhearted man, was much provoked. Perhaps his vexation was increased by the reflection that he had, for the sake of those by whom he was thus slighted, done some things which had strained his conscience and sullied his reputation, that he had at one time practised the disingenuous arts of a diplomatist, and at another time given scandal to his brethren by wearing the buff coat and jackboots of a trooper. He could not accuse Tillotson of inordinate ambition. But, though Tillotson was most unwilling to accept the Archbishopric himself, he did not use his influence in favour of Compton, but earnestly recommended Stillingfleet as the man fittest to preside over the Church of England. The consequence was that, on the eve of the meeting of Convocation, the Bishop who was to be at the head of the Upper House became the personal enemy of the presbyter whom the government wished to see at the head of the Lower House. This quarrel added new difficulties to difficulties which little needed any addition, [505]

It was not till the twentieth of November that the Convocation met for the despatch of business. The place of meeting had generally been Saint Paul's Cathedral. But Saint Paul's Cathedral was slowly rising from its ruins; and, though the dome already towered high above the hundred steeples of the City, the choir had not yet been opened for public worship. The assembly therefore sate at Westminster, [506] A table was placed in the beautiful chapel of Henry the Seventh. Compton was in the chair. On his right and left those suffragans of Canterbury who had taken the oaths were ranged in gorgeous vestments of scarlet and miniver. Below the table was assembled the crowd of presbyters. Beveridge preached a Latin sermon, in which he warmly eulogized the existing system, and yet declared himself favourable to a moderate reform. Ecclesiastical laws were, he said, of two kinds. Some laws were fundamental and eternal: they derived their authority from God; nor could any religious community repeal them without ceasing to form a part of the universal Church. Other laws were local and temporary. They had been framed by human wisdom, and might be altered by human wisdom. They ought not indeed to be altered without grave reasons. But surely, at that moment, such reasons were not wanting. To unite a scattered flock in one fold under one shepherd, to remove stumbling blocks from the path of the weak, to reconcile hearts long estranged, to restore spiritual discipline to its primitive vigour, to place the best and purest of Christian societies on a base broad enough to stand against all the attacks of earth and hell, these were objects which might well justify some modification, not of Catholic institutions, but of national or provincial usages, [507]

The Lower House, having heard this discourse, proceeded to appoint a Prolocutor. Sharp, who was probably put forward by the members favourable to a comprehension as one of the highest churchmen among them, proposed Tillotson. Jane, who had refused to act under the Royal Commission, was proposed on the other side. After some animated discussion, Jane was elected by fifty-five votes to twenty-eight, [508]

The Prolocutor was formally presented to the Bishop of London, and made, according to ancient usage, a Latin oration. In this oration the Anglican Church was extolled as the most perfect of all institutions. There was a very intelligible intimation that no change whatever in her doctrine, her discipline, or her ritual was required; and the discourse concluded with a most significant sentence. Compton, when a few months before he exhibited himself in the somewhat unclerical character of a colonel of horse, had ordered the colours of his regiment to be embroidered with the well known words "Nolumus leges Angliae mutari"; and with these words Jane closed his peroration, [509]

Still the Low Churchmen did not relinquish all hope. They very wisely determined to begin by proposing to substitute lessons taken from the canonical books for the lessons taken from the Apocrypha. It should seem that this was a suggestion which, even if there had not been a single dissenter in the kingdom, might well have been received with favour. For the Church had, in her sixth Article, declared that the canonical books were, and that the Apocryphal books were not, entitled to be called Holy Scriptures, and to be regarded as the rule of faith. Even this reform, however, the High Churchmen were determined to oppose. They asked, in pamphlets which covered the counters of Paternoster Row and Little Britain, why country congregations should be deprived of the pleasure of hearing about the ball of pitch with which Daniel choked the dragon, and about the fish whose liver gave forth such a fume as sent the devil flying from Ecbatana to Egypt. And were there not chapters of the Wisdom of the Son of Sirach far more interesting and edifying than the genealogies and muster rolls which made up a large part of the Chronicles of the Jewish Kings and of the narrative of Nehemiah? No grave divine however would have liked to maintain, in Henry the Seventh's Chapel, that it was impossible to find, in many hundreds of pages dictated by the Holy Spirit, fifty or sixty chapters more edifying than any thing which could be extracted from the works of the most respectable uninspired moralist or historian. The leaders of the majority therefore determined to shun a debate in which they must have been reduced to a disagreeable dilemma. Their plan was, not to reject the recommendations of the Commissioners, but to prevent those recommendations from being discussed; and with this view a system of tactics was adopted which proved successful.

The law, as it had been interpreted during a long course of years, prohibited the Convocation from even deliberating on any ecclesiastical ordinance without a previous warrant from the Crown. Such a warrant, sealed with the great seal, was brought in form to Henry the Seventh's Chapel by Nottingham. He at the same time delivered a message from the King. His Majesty exhorted the assembly to consider calmly and without prejudice the recommendations of the Commission, and declared that he had nothing in view but the honour and advantage of the Protestant religion in general, and of the Church of England in particular, [510]

The Bishops speedily agreed on an address of thanks for the royal message, and requested the concurrence of the Lower House. Jane and his adherents raised objection after objection. First they claimed the privilege of presenting a separate address. When they were forced to waive this claim, they refused to agree to any expression which imported that the Church of England had any fellowship with any other Protestant community. Amendments and reasons were sent backward and forward. Conferences were held at which Burnet on one side and Jane on the other were the chief speakers. At last, with great difficulty, a compromise was made; and an address, cold and ungracious compared with that which the Bishops had framed, was presented to the King in the Banqueting House. He dissembled his vexation, returned a kind answer, and intimated a hope that the assembly would now at length proceed to consider the great question of Comprehension, [511]

Such however was not the intention of the leaders of the Lower House. As soon as they were again in Henry the Seventh's Chapel, one of them raised a debate about the nonjuring bishops. In spite of the unfortunate scruple which those prelates entertained, they were learned and holy men. Their advice might, at this conjuncture, be of the greatest service to the Church. The Upper House was hardly an Upper House in the absence of the Primate and of many of his most respectable suffragans. Could nothing be done to remedy this evil? [512] Another member complained of some pamphlets which had lately appeared, and in which the Convocation was not treated with proper deference. The assembly took fire. Was it not monstrous that this heretical and schismatical trash should be cried by the hawkers about the streets, and should be exposed to sale in the booths of Westminster Hall, within a hundred yards of the Prolocutor's chair? The work of mutilating the Liturgy and of turning cathedrals into conventicles might surely be postponed till the Synod had taken measures to protect its own freedom and dignity. It was then debated how the printing of such scandalous books should be prevented. Some were for indictments, some for ecclesiastical censures, [513] In such deliberations as these week after week passed away. Not a single proposition tending to a Comprehension had been even discussed. Christmas was approaching. At Christmas there was to be a recess. The Bishops were desirous that, during the recess, a committee should sit to prepare business. The Lower House refused to consent, [514] That House, it was now evident, was fully determined not even to enter on the consideration of any part of the plan which had been framed by the Royal Commissioners. The proctors of the dioceses were in a worse humour than when they first came up to Westminster. Many of them had probably never before passed a week in the capital, and had not been aware how great the difference was between a town divine and a country divine. The sight of the luxuries and comforts enjoyed by the popular preachers of the city raised, not unnaturally, some sore feeling in a Lincolnshire or Caernarvonshire vicar who was accustomed to live as hardly as small farmer. The very circumstance that the London clergy were generally for a comprehension made the representatives of the rural clergy obstinate on the other side, [515] The prelates were, as a body, sincerely desirous that some concession might be made to the nonconformists. But the prelates were utterly unable to curb the mutinous democracy. They were few in number. Some of them were objects of extreme dislike to the parochial clergy. The President had not the full authority of a primate; nor was he sorry to see those who had, as he concerned, used him ill, thwarted and mortified. It was necessary to yield. The Convocation was prorogued for six weeks. When those six weeks had expired, it was prorogued again; and many years elapsed before it was permitted to transact business.

So ended, and for ever, the hope that the Church of England might be induced to make some concession to the scruples of the nonconformists. A learned and respectable minority of the clerical order relinquished that hope with deep regret. Yet in a very short time even Barnet and Tillotson found reason to believe that their defeat was really an escape, and that victory would have been a disaster. A reform, such as, in the days of Elizabeth, would have united the great body of English Protestants, would, in the days of William, have alienated more hearts than it would have conciliated. The schism which the oaths had produced was, as yet, insignificant. Innovations such as those proposed by the Royal Commissioners would have given it a terrible importance. As yet a layman, though he might think the proceedings of the Convention unjustifiable, and though he might applaud the virtue of the nonjuring clergy, still continued to sit under the accustomed pulpit, and to kneel at the accustomed altar. But if, just at this conjuncture, while his mind was irritated by what he thought the wrong done to his favourite divines, and while he was perhaps doubting whether he ought not to follow them, his ears and eyes had been shocked by changes in the worship to which he was fondly attached, if the compositions of the doctors of the Jerusalem Chamber had taken the place of the old collects, if he had seen clergymen without surplices carrying the chalice and the paten up and down the aisle to seated communicants, the tie which bound him to the Established Church would have been dissolved. He would have repaired to some nonjuring assembly, where the service which he loved was performed without mutilation. The new sect, which as yet consisted almost exclusively of priests, would soon have been swelled by numerous and large congregations; and in those congregations would have been found a much greater proportion of the opulent, of the highly descended, and of the highly educated, than any other body of dissenters could show. The Episcopal schismatics, thus reinforced, would probably have been as formidable to the new King and his successors as ever the Puritan schismatics had been to the princes of the House of Stuart. It is an indisputable and a most instructive fact, that we are, in a great measure, indebted for the civil and religious liberty which we enjoy to the pertinacity with which the High Church party, in the Convocation of 1689, refused even to deliberate on any plan of Comprehension, [516]