SAVOY CONFERENCE.
A rejoinder to the Bishops' answers, touching the exceptions made to the Liturgy, followed, on the part of the ministers. A preface to it was drawn up by Calamy. The rejoinder itself, composed by Baxter, forming, indeed, a book of 148 pages, and taking up the Episcopal document, paragraph by paragraph, with a great deal of close reasoning and scholastic subtilty, is too extensive in its range, and too minute in its details, to admit of any satisfactory synopsis of its contents being presented on these pages. But a sharp reference, at the close, to the concessions offered by the Bishops must be noticed. After thanking them, Baxter adds, in the name of his brethren, "we must say in the conclusion, that, if these be all the abatements and amendments you will admit, you sell your innocency and the Church's peace for nothing."[236]
Time wore away, and nothing resulted from these long papers. At last came a session for vivâ voce debate. The Puritans wished the Bishops to talk freely, but their Lordships maintained a prudent reticence, and even Reynolds could not persuade his Episcopalian brethren by "friendly conference to go over the particulars excepted against;" they resolutely insisted that they had nothing to do until the necessity for alteration should be proved,—proved that necessity already was, in the estimation of Puritans, proved it could not be in the estimation of Anglicans.
1661.
All hope of a pacifying conference being abandoned, the Presbyterian Divines agreed to a debate; many hours were spent in fixing its order. The Bishops, according to their policy throughout, maintained that it belonged to those who were accusers to begin; they were simply on the defence. No effect was produced by the Presbyterians' rejoinder:—"We are the defendants against your impositions; you command us to do certain things under pain of excommunication, imprisonment, and silence. We defend ourselves against this cruelty, by asking you to show authority for this." At last it was settled, that there should be a formal dispute, to be conducted by three persons on each side. Strangers were allowed to be present, and the room was full of auditors,—young Tillotson, the eminent preacher and Archbishop of later days, being amongst them. The debate turned upon vague abstractions, and upon subtle theological distinctions, occasionally interrupted by outbursts of temper and uncivil personalities. As might be expected, the Hall of the Savoy Palace became an arena for logical gladiatorship, and the object of the meeting a strife for victory.
At one time it seemed as if light were breaking through the clouds. Bishop Cosin, who on the occasion now referred to, occupied the chair, laid before the meeting a paper, which, he said, a worthy person had offered unto his superiors. It put,
I. The question, "Whether there be anything in the Doctrine, or Discipline, or the Common Prayer, or Ceremonies, contrary to the Word of God?"
II. It asked, if nothing in the Book was unscriptural, what the Presbyterians desired in point of expediency?
III. It then suggested that such desires should be submitted to "the consideration and judgment of the Convocation, who are the proper and authentic representatives of the Ministry."[237]
SAVOY CONFERENCE.