1667.
COMPREHENSION.
The session of Parliament opened upon the 10th of October and ended just before Christmas; but the Bill, although ready, was never printed, nor brought into the House. This first scheme of comprehension came to nothing; but a second scheme, which like the first failed in the end, proceeded somewhat further. Rumours of it were circulated in the month of January, and were caught up by Pepys, to whom it seemed there was a great presumption of a toleration being granted, so that the Presbyterians held up their heads: ten days later, he heard that the King approved of it, but that the Bishops were against it: and the Diarist further states, that his informant, Colonel Birch, did not doubt but that it would be carried through Parliament; only he feared some would advocate the toleration of Papists.[536] A few days afterwards, Pepys heard that an Act was likely to pass for admitting all persuasions to hold public worship, "but in certain places; and the persons therein concerned to be listed of this or that church, which, it is thought, will do more hurt than good, and make them not own their persuasion."[537] The proposal was made by Sir Orlando Bridgeman, the Lord Keeper, and supported by Sir Matthew Hale, the Lord Chief Baron.[538] The Earl of Manchester favoured the plan, and Dr. Wilkins, on the Episcopal side, entered into negotiations with the Presbyterians, who were represented by Baxter, Manton, and Bates.
Baxter gives a full account of the scheme, which account is confirmed substantially by the memoranda of Barlow, at the time Archdeacon of Oxford, and afterwards Bishop of Lincoln.[539] The basis of the plan was the King's Declaration from Breda; and the scheme may be considered under three aspects—as proposed by the Episcopalians,—as modified by the Presbyterians,—and as it bore relation to the Independents. I shall quote a few passages from Barlow's MS., as it is important to convey an exact idea of what was proposed.
1667.
I. In order to comprehension, the Episcopalians proposed,—1. That such persons as in the late times of disorder had been ordained only by Presbyters, should be admitted to the exercise of the ministerial function, by the imposition of the hands of the Bishop, with this or the like form of words: "Take thou (legal) authority to preach the Word of God and to administer the sacraments in any congregation of the Church of England when thou shalt be lawfully appointed thereto." 2. That clergymen and schoolmasters (after taking the Oaths of Allegiance or Supremacy) should be required to subscribe this or the like form of words: "I, A. B., do hereby profess and declare that I do approve the doctrine, worship, and government established in the Church of England, as containing all things necessary to salvation; and that I will not endeavour, by myself or any other, directly or indirectly, to bring in any doctrine contrary to that which is so established: and I do hereby promise, that I will continue in the communion of the Church of England, and will not do anything to disturb the peace thereof." 3. That kneeling at the sacrament, the use of the cross in baptism, and bowing at the name of Jesus might be left indifferent or be altogether omitted; Barlow being willing to class with these things the wearing of the surplice. 4. That in case it should be thought fit to review and alter the Liturgy and canons for the satisfaction of Dissenters, then every person admitted to preach should—upon admission—publicly and solemnly read the said Liturgy, openly declare his assent to the lawfulness of using it, and give a promise that it should be constantly read at the time and place accustomed. It also was added, that the Liturgy might be altered by using the reading Psalms in the new translations;—by appointing some other lessons out of the canonical Scriptures instead of those taken out of the Apocrypha;—by not enjoining godfathers and godmothers, when either of the parents were ready to answer for the child;—by omitting "every clause in the services connecting regeneration with baptism;"—by omitting in the Collect after imposition of hands in Confirmation this clause—"After the example of Thy holy apostles, and to certify them by this sign of Thy favour and gracious goodness towards them;" and this also in the office of matrimony—"With my body I thee worship;"—by allowing ministers some liberty in the visitation of the sick, to use such other prayers as they might judge expedient;—by so altering the Burial Service, as to imply nothing respecting the safety of the deceased person;—by several changes in the services with a view to abbreviation, omitting all "responsal prayers," and all repetitions, and throwing separate petitions altogether in one continuous prayer;—by not reading the Communion Service at such times as are not communion days, but only repeating the Ten Commandments;—and by altering the catechism at the question, "How many sacraments hath Christ ordained?" so that the answer may be, "Two only, Baptism and the Lord's Supper."
COMPREHENSION.
II. The modifications proposed by the Presbyterians were as follows:—1. That all ministers ordained by Presbyters should, when admitted by the Bishop to minister in the Church, "have leave," if they "desired" it, to "give in their profession, that they renounce not their ordination nor take it for a nullity, and that they take this as the magistrate's license and confirmation." 2. That in the form of subscription they should assent to the truth of all the Holy Scriptures, to the articles of Creed, and to the doctrine of the Church of England contained in the Thirty-six Articles; or to the doctrinal part of the Thirty-nine Articles, excepting only the three articles touching ceremonies and prelacy. 3. That an appeal be allowed for a suspended minister from the Bishop to the King's Courts of Justice; and lastly, that certain rules be enacted for the due enforcement of discipline, respecting admission to holy communion, and also respecting meetings for worship. A few additional suggestions were proposed, relating to alterations in the Liturgy, of which these were the most remarkable—"the Lord's Prayer should be used entirely with the Doxologies;" the word "Sabbath" should replace "seventh-day" in the fourth commandment; holydays should be left indifferent, save only that all persons be restrained from open labour, and contempt of them; and "no minister" should "be forced" to "baptize the child of proved atheists and infidels." The addition of the surplice to the other ceremonies to be left indifferent; the expression "sacramentally" to be subjoined to the word "regenerate" in the baptismal service; the catechism to be altered as regards the doctrine of the sacraments; and the Absolution in the Visitation of the Sick to be made conditional.
1667.
After considerable debate, principally upon the subject of reordination, a Bill of Comprehension was drawn up by Sir Matthew Hale. The points comprised were, first, the insertion of the word "legal" before the word "authority" instead of the demanded liberty to declare the validity of the previous Presbyterian ordination; and secondly, the omission of the clause proposed by Baxter and his friends relating to appeals. Two forms of subscription, framed so as to exclude Romanists, were likewise adopted respectively for established ministers and for tolerated persons.
III. The Episcopalian scheme, endorsed and revised by Barlow, included the indulgence of such orthodox Protestants, as could not be comprehended within the Establishment. These, upon registering their names, were to have liberty to worship in public, and to erect edifices for that purpose. Although disabled from holding public offices, they were to be fined for not fulfilling them, and also obliged, "according to their respective qualities," to pay annually for indulgence, a sum not above forty shillings, nor under ten, for any master of a family; not above eight, nor under two, for any other individual,—the tribute to form a fund for church building. Upon producing a certificate, Nonconformists were to be exempted from legal penalties for non-attendance at parish worship; but they were to pay church rates, and it was suggested by Barlow that they should be forbidden to preach against the Establishment. This arrangement was to be limited to three years, and to be confined to such Protestants as are described in Cromwell's Act of Settlement.