Messages and meetings, on the same subject, followed in the spring of 1675—after Morley had, during two or three sessions of Parliament, "on all occasions, in the company of lords, gentlemen, and divines, cried out of the danger of Popery, and talkt much for abatements and taking in the Nonconformists, or else" all were "like to fall into the Papists' hands." Bates brought to Baxter a message from Tillotson, to the effect that Tillotson and Stillingfleet wished for a meeting with himself, Manton, and others. The anxiety of the Presbyterians for some accommodation, as they called it, became notorious; and Baxter repeatedly showed now, as he had done before, the sincerity and earnestness of his solicitude in reference to the matter.[618] Prolonged debate and voluminous correspondence; the discussion of principles, and the arrangement of details; questions, answers, strictures, rejoinders could not quench the ardour of the man who combined in one, the qualities of a theological disputant and an apostle of union—qualities which in his case served to neutralize each other. He had faith in some of his Episcopalian brethren, as disposed to meet him half way. Witchcot, Stillingfleet, Gifford, Tillotson, Cradock, Outram, he speaks of with honour; declaring he made no doubt, if the matter could be left in such hands, that differences would be "healed in a few weeks' time."[619] But in the Bishop of Winchester he had no faith.[620] The inconsistencies of Morley may perhaps he understood by examining into what were probably the motives of his conduct. His main policy was to protect the Establishment, on the basis of the Act of Uniformity, against Papists on the one hand, and against Dissenters on the other. He shared in the alarm which conversions to Rome and the encroachments of that Church inspired throughout England at the time; and, partly from that cause, he was induced to support the Bill just described, thinking by the new oath which stereotyped the Church, to prevent an invasion by the enemy. But now the Bishop might conceive that it would be desirable to consolidate English Protestantism. Strength was being wasted by internecine warfare, at a moment when Episcopalians and Presbyterians stood before a common foe. It was the story of the Crusaders repeated. Why not gather the forces of the Church and of the sects, and concentrate them upon the great enemy of the country's liberty and peace? Such impressions, under the circumstances, were not unnatural in the mind of a man like Morley. Thus influenced, he would talk and act, as Baxter, with strong suspicions of his sincerity, reports him to have done. Yet at the time Morley might be perfectly sincere, although a reaction of prejudice, after a time, proved too much for his new-born zeal in behalf of union. The schemes of 1673 and 1675 met with the same fate as the schemes of 1667 and 1668.[621]
Parliament prorogued in June, reassembled the 13th of October, when the Lord Keeper, in his opening speech, called renewed attention to ecclesiastical affairs. He said that His Majesty had so often recommended the consideration of religion, and so very often expressed a desire for the assistance of the Houses in his care and protection of it, that "the Defender of the Faith," had become "the advocate of it too," and had left those without excuse, who remained under any kind of doubts or fears—"Would you," asked he, "raise the due estimation and reverence of the Church of England to its just height?" "All your petitions of this kind will be grateful to the King."[622]
PERSECUTION.
The persecution of Nonconformists continued to depend very much upon the temper of neighbours and the character of magistrates. In some cases their meetings were broken up, and they were taken prisoners; but, in other cases, they were allowed to assemble in their places of worship without molestation, much to the annoyance of impotent enemies. A Government correspondent in the town of Lynn reported a private meeting of about forty of "the Presbyterian gang," discovered by the Curate and officers of the parish of St. Margaret. These Nonconformists made their escape, but "enough were taken notice of to make satisfaction of the rest," and they "were to be presented according to law."
1675.
The Nonconformists at Yarmouth continued their meetings publicly, and in as great numbers as ever. This sufferance, it was complained, filled with impudence people who, when the laws were put in execution, were as tame as lambs.[623] The same informant who states this, reports that the "Bishop of Norwich had sent to know how many persons received the communion at Church, and what was the number of recusants and Nonconformists; and that the ministers and churchwardens feared if they should make the Dissenting party so great as they are, it might put some fear in His Majesty, and discourage him in attempting to reform them, they judging their number has been the only cause they have been so favourably dealt with hitherto." "Of the same opinion," he observes, "they are in other parts as well as here, so that there is likely to be an imperfect account." Not above 500, it is affirmed, would be found to be in communion with the Church of England. As to Dissenters, says this writer, "how many of them were in Church fellowship, as they term it, or break bread together, I am certain here is not one hundred men besides the women." He adds, "The greater number of people there, as elsewhere, were the profane and unstable, who were on the increase, tending to an unsettlement either in Church or State."[624]
It is curious to notice the changing fortunes of Dissenters—how, after a lull of peace, they were overtaken again by a storm of trouble. The copious correspondence of the Yarmouth informer traces the history in that town time after time. The bailiff was stimulated to interfere, and he issued his warrant to the constables to assist in dispersing the illegal worshippers; but it seems to have been difficult to get these officers to act in the business, since there were three of their number who "daily frequented" the reprobated place of worship. It being reported that the Anabaptists were meeting to the number of 80 or 90, the constables were sent to disperse them, and they took five of the chief into custody. The correspondent exultingly adds, "Several of the Nonconformist grandees came yesterday to our Church, and of the common sort, so many as filled our Church fuller than ever I saw it since the year 1665."[625]
In the autumn of the same year Dissenting affairs at Yarmouth took another favourable turn. Their approved friends having recovered the helm of municipal affairs, Nonconformists were regarded as more dangerous than ever, for their meetings were held at break of day within closed doors. For two Sundays the angry correspondent was awakened out of his sleep, the schismatics kept up such a trampling as they passed the streets under his window, that he rose out of his bed to see what could be the matter.[626]
COFFEE-HOUSES.