But when it came to the trial, they were disappointed; and all attempts for union and peace were at an end. Nay, a rigorous ACT was brought in for UNIFORMITY, clogged on design to make the weight of conformity heavier than ever. UNIFORMITY seemed to be accounted the one thing necessary by those who had got the reins in their hands; so necessary, that no reason must be heard against it, and those called Presbyterians must be forced to do that which they accounted public perjury, or be cast out of trust and office, both in church and commonwealth.

While this act was depending, the ministers, still interposing as they had opportunity, had peremptory promises given them by some persons in office, that care should be taken before the act passed, that the king should have power reserved to him to dispense with it, in favour of such as deserved well of him at his restoration, or whom he pleased. But at length the act passed the house, and all their great friends left them in the lurch. And when afterwards, upon the utmost encouragement from men in power, they had drawn up a petition* to his majesty for indulgence, they

*The petition was this:-" May it please your most excellent majesty, "Upon former experience of your majesty's tenderness and indulgence to your obedient and loyal subjects (in which number we can with all "clearness reckon ourselves) we, some of the ministers within your city "of Loudon, who are likely, by the late Act of uniformity, to be cast out "of all public service in the ministry, because we cannot in conscience "conform to all things required in the said act, have taken the boldness "humbly to cast ourselves and concernments at your majesty's feet, de"siring that of your princely wisdom and compassion you would take "some effectual course whereby we may be continued in the exercise of "our ministry, to teach your people obedience to God and your majesty. "And we doubt not, but by our dutiful and peaceable carriage therein, "we shall render ourselves not altogether unworthy of so great a favour." This was presented August 27, three days after the act took place, by Mr. Calamy, Dr. Manton, Dr. Bates, &c. Mr. Calamy made a speech upon the occasion, intimating that "those of his persuasion were ready to "enter the lists with any for their fidelity to his majesty:-that they did "not expect to be treated as they had been :-that this was the last appli"cation they should make, &c." The king promised to consider of their business. The next day the matter was fully debated in council, when his majesty declared he intended an indulgence. The friends of the ministers spoke freely on their behalf. But Dr. Sheldon Bishop of London, in a warm speech, declared, "It was now too late to think of suspending that "law, for he had ejected such of his clergy as would not comply with it, "the Sunday before ;—that, in this case, he should not be able to maintain "his authority among the clergy, and the legislature would be rendered " contemptible;-and, if the importunity of such disaffected people were a "sufficient reason to humour them, neither the church nor the state would 66 ever be free from distractions. Upon this, it was carried that no indulgence should be granted.

were threatened with incurring a præmunire by so bold an attempt.

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This rigorous act when it passed, gave the ministers, who could not conform, no longer time than till Bartholomewday, August 24th, 1662, when they were all cast out. When the day came, it caused much gladness to some, and sorrow to others, and occasioned many and very different reflections*. The following remark, made by a man of note, deserves to be recorded. "Had all the ministers (said he) conformed, people would have thought there was nothing in religion; and that it was only a thing to "be talked of in the pulpit, and serve a state design; "while the ministers turned and changed any way with "the state: but these men giving up their livings, and ex"posing themselves and families to outward evils, rather "than they would conform to things imposed, not agree"able (as they apprehended) to the gospel they preached, "have convinced men there is a reality in religion, and

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given a check to atheism." This act of uniformity which made such an alteration in all parts of the kingdom, by ejecting so many valuable and useful persons, (of whom a particular account is to be given) was passed in a heat †, but its effects have been dreadful and lasting. So that we may well, it is hoped without offence, drop a tear, upon the remembrance of so many worthies in our Israel, who were buried at once in a cominon grave.

This was an action without a precedent: The like to this the Reformed church, nay the Christian world, never saw before. Historians relate, with tragical exclamations, that between three and four score bishops were driven at once into the island of Sardinia by the African Vandals: that 200 ministers were banished by Ferdinand, king of Bohe mia; and that great havock was, a few years after, made

It is generally said, It was carried but by very few votes: and that some who were against it were kept from the house by stratagem. Dr. Bates, in his sermon at Mr. Baxter's funeral, speaking of this act says, "that "the old clergy from wrath and revenge, and the young gentry from their "servile compliance with the court, were very active to carry on and com"pleat it."

A dignitary of the church of England, when a worthy gentleman shewed some regret that the door was so strait, that many sober ministers could not have admission, replied, "It is no pity at all; if we had thought "so many of them would have conformed, we would have made it straiter."

VOL, I. NO. I..

among

among the ministers of Germany by the Imperial Interim. But these all together fall short of the number ejected by the act of uniformity, which was not less than 2000. The succeeding hardships of the latter were also by far the greatest. They were not only silenced, but had no room left for any sort of usefulness, and were in a manner buried alive. Far greater tenderness was used towards the Popish clergy ejected at the Reformation. They were suffered to live quietly; but these were oppressed to the utmost, and and that even by their brethren who professed the same faith themselves: not only excluded preferments, but turned out into the wide world without any visible way of subsistence. Not so much as a poor vicarage, not an obscure chapel, not a school was left them. Nay, though they offered as some of them did, to preach gratis, it must not be allowed them; [but many cruel laws were enacted against them which exposed them to dreadful fines and imprisonment for discharging any part of their ministerial function, or coming near the place where they formerly discharged it] and this at a time when their help was greatly wanted, there being but few to supply their places, many large congregations destitute of preaching, and many places over-run with ignorance and profaneness.

And for what reason were they cast out? Only because they would not consent to what they could not believe, nor vow against what appeared to be their duty. Had they been enemies to all order and regularity, it had been much more tolerable: but there was no just ground for such an insinuation; a regular discipline was what they pleaded for, and moderate episcopacy was what most of them would have freely submitted to. Whosoever have accused them as fond of anarchy and confusion, knew not the men or their communication. Some, it must be owned, were against the royal family, yet there were others who suffered for adhering to it. The Lancashire ministers were many of them ejected for refusing and writing against the Engagement, even when many of the episcopal party took it; and several hazarded their lives in order to bring back the king. Had they been loose in their morals, their treatment might have been justified; but they were as exemplary in their lives as any in the land. Had they been meanly qualified for the ministerial work, the church might much better have spared them: but instead of that, we may safely defy their greatest enemies to produce in any age or country,

two

two thousand men better qualified for public ministerial work, or more diligent and laborious in it. And though it may be supposed, that in so great a number, some were of but mean endowments, there were others of considerable abilities and learning: yet they were cast off with disdain. And for what was all this, but to promote uniformity? A charming word! for the thing itself is yet to be sought for, even among themselves, who cast them out. But certainly, it is an odd sort of uniformity which divides the church into parties. The grand aim of all, was to settle impositions, which in all ages have been greedily swallowed by men of looser principles, while they have proved snares to the most conscientious; who will carefully examine matters, and not wriggle themselves either in or out by distinctions and evasions, which yet they were as able to have framed as their neighbours; but would in all things act with simplicity and godly sincerity, without equivocations or reserves; thereby endeavouring to maintain and promote a principle of honesty in the world.

It has been pleaded "That the Puritanical party set the pattern, by bearing so hard on the sequestered ministers "in the parliament-times." But whatever that pattern was, we must go farther backward for the original. Yet I would not thence pretend to justify any rigorous methods, which christianity does neither require nor allow. But certainly they who so much exclaimed against them, should better have known the heart of a stranger, than to have imitated, much less out-done them, in ejecting a number so very far superior, without any allowance towards their support from the livings whence they were ejected; whereas the parliament allotted a fifth part to those who were sequestered, whatever were the cause; though it were insufficiency or scandal. Many things were done in the parliament-times, which the agents in them lived to see reason to wish undone. But yet when matters were at the utmost heighth, many episcopal persons kept their places; things confessedly in their own nature indifferent, were not made grounds of silencing and driving men into corners; nor were the stiffest of the High Church party, (Gunning and others of his stamp) denied their liberty, provided they gave the public security for their good behaviour.

"It is but like for like," was a plea in the mouth of all forward persons. But was not the score paid before-hand by the rigor of King Charles I's reign? to look no further

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SECT. V.

The Grounds of the Nonconformity of the ejected
Ministers.

IT is not to be supposed that two thousand men should be

all of one mind. Among the excluded ministers there was a diversity of sentiments, so that the grounds of their nonconformity were different. The following abstract contains the reasons of those who were most moderate, and least fond of separation, and which, for the most part, were common to them all.

I. They were required by the act of uniformity to be re-ordained, if not episcopally ordained before. This was what they could not submit to, because it would, in their apprehension, be a nullifying their past ordination*, which, seemed not to them a light matter, as the credit of the Reformed Churches abroad, and the peace of their people, were nearly concerned in it: nor would their consciences allow them to trifle with holy things, in pretending to be moved by the Holy Ghost, to take upon them the office of a Deacon, when they knew themselves already fixed sufficiently in the higher office of Presbyters, and solemnly to pray for what they were assured they had already.

II. They were required to declare their unfeigned assent and consent to all, and every thing contained and prescribed in and by the book, intitled, The Book of Common Prayer, and administration of the sacraments, and other rites and ceremonies of the church; together with the psalter or psalms of David, and the form or manner of making or ordaining and consecrating of bishops, priests and deacons. And they must also, ex animo, subscribe these words: "That the book of common prayer, and of ordaining bishops, priests and deacons, containeth nothing in it contrary to the word of God; and that it may be lawfully used: and that they themselves would use the form in the said books prescribed in public prayer, and administration of the sacraments, and no other." But they could not do this for the following rea

sons:

In some cases, an express renunciation of their former ordination was required

1. Very