The High Church party, by a majority of 176 against 70, negatived the proposal that His Majesty be desired to send for such persons as he might think fit, in order to the uniting of his Protestant subjects: the first instance, as Hallam says, "of a triumph obtained by the Church over the Crown in the House of Commons."[549] Upon the 28th of April, the Bill for revising the Conventicle Act was carried by 144 against 78. The new Conventicle Bill, sent up to the Lords, was by them read a first time on the 29th of April; but it does not appear to have reached a second reading, as the House, on the 9th of May, adjourned until August, then again to November, and then again to the following March, 1669, when Parliament was prorogued. Consequently the Bill fell through; and the law with regard to Conventicles underwent a change, through the expiration of the Act of 1664.
CHAPTER XX.
MANTON AND BAXTER.
The King was by no means disinclined to relieve Dissenters from the oppression which they experienced, provided he might extend relief on his own authority, and at his own pleasure. In the autumn of 1688 he granted an audience, at the Earl of Arlington's lodgings, to a few Presbyterian clergymen. Of this interview, Dr. Manton gave an account to his friend Richard Baxter. With characteristic graciousness, which was the charm of his reign, and which, in spite of his vices, won many hearts, Charles was pleased once and again to signify how acceptable was the address presented by the Presbyterians, and how much he was persuaded of their peaceable disposition; adding that he had known them to be so ever since his return; and then he promised that he would do his utmost to get them comprehended within the Establishment, and would strive to remove all those bars which he could wish had never existed. Something, however, he proceeded to say, must be done for public peace, and they could not be ignorant that what he desired was a work of difficulty, and therefore they must wait until the business was ripe. In the meanwhile he wished them to use their liberty with moderation. He observed that the meetings held were too numerous, and that (besides their being contrary to law) they occasioned clamorous people to complain, as if the Presbyterian design was to undermine the Church. He instanced what he called the folly of one who had preached in a play-house, upon which the ministers informed him they disliked such conduct, and that they had rebuked the individual for affronting the Government. The King instanced another case, but with a preface that he greatly respected the person for his worth and learnings—meaning Mr. Baxter, of Acton, who drew in all the country round. Manton replied that Baxter went to church, and then preached himself during the interval between morning and evening service. His first intention was simply to benefit his own family; but it was hard to exclude such as in charity might be supposed to come thirsting for spiritual edification. Manton further alleged the general need of religious instruction, and the fact that Nonconformists were not all alike. If people of unsober principles were permitted to preach, he urged the necessity which lay upon others to take the same liberty. His Majesty replied that "the riffle raffle" were apt to run after every new teacher; but people of quality might be intreated not to assemble, or, at least, not in such multitudes, lest the scandal thereby raised should obstruct his generous intentions. Charles seemed pleased when Manton suggested that his brethren's sobriety of doctrine, and remembrance of His Majesty in their prayers, were calculated to preserve an esteem for his person and government in the hearts of his people, and Arlington plucked his master by the coat, desiring him to note what was said. Manton remarked, in conclusion, that Baxter would have accompanied them to the audience, had he not been prevented by illness.[550]
1669.
Sheldon, writing a letter from Lambeth on the 8th of June, 1669, addressed to the Commissary of the diocese of Canterbury,—after quoting His Majesty's denial of connivance at Conventicles, his displeasure at the want of care in the matter manifested by the Bishops, and his determination that they should have the civil magistrates' assistance,—proceeds to direct that inquiries should be made as to unlawful religious assemblies—what were their numbers, of what sort of people they consisted, and from whom they looked for impunity. Conventicles were to be made known to Justices, and if Justices neglected their duty, their neglect was to be certified. The Primate asked whether the same persons did not meet at several Conventicles, which might make them seem more numerous than they really were; and whether the Commissary did not think they might be easily suppressed, by the assistance of the civil magistrate; the greatest part of them being, as the Archbishop heard, women, children and inconsiderable persons.[551]
CONVENTICLES.