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Title Pages

‘Settling the Peace of the Church’: 1662 Revisited

N. H. Keeble

Print publication date: 2014

Print ISBN-13: 9780199688531
Published to Oxford Scholarship Online: December 2014
DOI: 10.1093/acprof:oso/9780199688531.001.0001

Title Pages
(p.i) ‘Settling the Peace of the Church’ (p.ii)

(p.iii) ‘Settling the Peace of the Church’

(p.iv)

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Preface

‘Settling the Peace of the Church’: 1662 Revisited

N. H. Keeble

Print publication date: 2014

Print ISBN-13: 9780199688531
Published to Oxford Scholarship Online: December 2014
DOI: 10.1093/acprof:oso/9780199688531.001.0001

(p.v) Preface
This new study of the 1662 Act of Uniformity and its consequences results from
the work of the Dr Williams’s Centre for Dissenting Studies, established in
September 2004 by Isabel Rivers and David L. Wykes as a collaboration between
the School of English and Drama, Queen Mary University of London, and Dr
Williams’s Library, Gordon Square, London. The objectives of the Centre are to
promote the use of the Library’s unique holdings of Puritan, Protestant
nonconformist, and dissenting books and manuscripts; to encourage research
into and dissemination of these resources; and to increase knowledge and
understanding of the importance of Puritanism and Protestant dissent to English
society and literature from the sixteenth century to the present.

The Centre has developed an extensive programme of conferences, seminars,

workshops, and publications to support these aims. The annual one-day
conferences have led to several volumes of essays. To date five have been
published by Oxford University Press: Joseph Priestley, Scientist, Philosopher,
and Theologian (2008), and Dissenting Praise: Religious Dissent and the Hymn in
England and Wales (2011), both edited by Isabel Rivers and David L. Wykes;
Women, Dissent, and Anti-Slavery in Britain and America, 1790–1865, edited by
Elizabeth J. Clapp and Julie Roy Jeffrey (2011); Dissent and the Bible in Britain,
c.1650–1950, edited by Scott Mandelbrote and Michael Ledger-Lomas (2013);
and now Settling the Peace of the Church: 1662 Revisited. In addition, Heart
Religion: Evangelical Piety in England and Ireland, 1690–1850, edited by John
Coffey, is forthcoming from Oxford University Press, as is a monograph by Tessa
Whitehouse, The Textual Culture of English Protestant Dissent, 1720–1800. A
further volume of essays has been published by Cambridge University Press:
Religious Dissent and the Aikin-Barbauld Circle, 1740–1860, edited by Felicity
James and Ian Inkster (2011).

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Preface

The Centre has published the following editions and studies online on its
website:1 The Letters of Joseph Priestley to Theophilus (p.vi) Lindsey 1769–
1794, edited by Simon Mills (2007); A Bibliography of the Writings of William
Hazlitt 1737–1820 (2009) and New College, Hackney (1786–96): A Selection of
Printed and Archival Sources (2011), both by Stephen Burley; Dissenting
Education and the Legacy of John Jennings c.1720–c.1729, by Tessa Whitehouse
(2011); The Letters of Henry Crabb Robinson, Wordsworth Library, Grasmere
(2013), edited by Timothy Whelan; and A Biographical Dictionary of Tutors at
the Dissenters’ Private Academies, 1660–1729, by Mark Burden (2013).

The Centre has also published three online databases: The Surman Index Online
(2009);2 Dissenting Academies Online: Database and Encyclopedia,3 and
Dissenting Academies Online: Virtual Library System (2011).4 The last two are
an outcome of the Dissenting Academies Project, funded by the Leverhulme
Trust and the Arts and Humanities Research Council. The other main outcome of
the project is the multi-authored History of the Dissenting Academies in the
British Isles, 1660–1860, edited by Isabel Rivers, with David L. Wykes as
associate editor, to be published by Cambridge University Press.

The Centre is also supporting the publication of new multi-volume editions of

Reliquiae Baxterianae, edited by N. H. Keeble, John Coffey, Tim Cooper, and
Thomas Charlton; of Henry Crabb Robinson’s Diary and Reminiscences, edited
by Timothy Whelan and James Vigus; and of The Correspondence of Richard
Baxter, of which Johanna Harris and Alison Searle are general editors. All three
are to be published by Oxford University Press.

Isabel Rivers

David L. Wykes

The Dr Williams’s Centre for Dissenting Studies

London

Notes:
(1) <www.english.qmul.ac.uk/drwilliams/>

(2) <http://surman.english.qmul.ac.uk/>

(3) <http://dissacad.english.qmul.ac.uk/>

(4) <http://vls.english.qmul.ac.uk/>

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Acknowledgements

‘Settling the Peace of the Church’: 1662 Revisited

N. H. Keeble

Print publication date: 2014

Print ISBN-13: 9780199688531
Published to Oxford Scholarship Online: December 2014
DOI: 10.1093/acprof:oso/9780199688531.001.0001

(p.vii) Acknowledgements
This collection of essays originated in papers delivered in 2012 at the eighth
annual one-day conference of the Dr Williams’s Centre for Dissenting Studies
held at Dr Williams’s Library, London, to mark the 350th anniversary of the Act
of Uniformity. I am grateful to the Centre’s Advisory Committee for the invitation
to edit the collection and, most especially, to the contributors for their work
upon the essays and for their patience with my editorial interferences. I should
like also to pay tribute to the staff of Oxford University Press who saw the copy
through the production process with such exemplary professionalism.

N. H. Keeble

Candlemass, 2014 (p.viii)

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List of Abbreviations

‘Settling the Peace of the Church’: 1662 Revisited

N. H. Keeble

Print publication date: 2014

Print ISBN-13: 9780199688531
Published to Oxford Scholarship Online: December 2014
DOI: 10.1093/acprof:oso/9780199688531.001.0001

(p.xi) List of Abbreviations

Full details of works referred to by author and short title will be found in an
earlier note in that sequence.

Abernathy
George R. Abernathy, ‘The English Presbyterians and the Stuart
Restoration’, Transactions of the American Philosophical Society, ns
55 (1965), 5–101.
Appleby
David L. Appleby, Black Bartholomew’s Day: Preaching, Polemic and
Restoration Nonconformity (Manchester: Manchester University
Press, 2007).
Baker
Sir Richard Baker, A Chronicle of the Kings of England...Whereunto is
Added the Reign of King Charles the First, and the First Thirteen
Years of his Sacred Majesty King Charles the Second...in which
are...the most remarkable occurrences relating to his Majesties most
happy and wonderful Restauration, [cont. by Edward Phillips], 5th
edn (1670).
BDBR
R. L. Greaves and R. Zaller (eds), Biographical Dictionary of British
Radicals in the Seventeenth Century, 3 vols (Brighton: Harvester,
1982–4).
BL
British Library.
Bosher
Robert S. Bosher, The Making of the Restoration Settlement: The
Influence of the Laudians 1649–1662 (Dacre: Westminster, 1951).
Browning

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List of Abbreviations

Andrew Browning (ed.), English Historical Documents, 1660–1714

(London: Eyre & Spottiswoode, 1966).
Burnet
Burnet’s History of My Own Time, Part I: The Reign of Charles the
Second, ed. Osmund Airy, 3 vols (Oxford: Clarendon Press, 1897–
1900).
Calamy 1702
Edmund Calamy, An Abridgment of Mr. Baxter’s History of his Life
and Times. With an Account of many Others of those...who were
Ejected after the Restauration...And a continuation of their History,
till the Year 1691 (1702).
(p.xii) Calamy 1713
Edmund Calamy, An Abridgement of Mr. Baxter’s History of his Life
and Times. With an Account of the Ministers...Ejected or Silenced
after the Restoration...And a Continuation of their History, to...1711, 2
vols (1713).
Calamy 1727
Edmund Calamy, A Continuation of the Account of the
Ministers...Ejected and Silenced after the Restoration, 2 vols (1727).
CCRB
N. H. Keeble and Geoffrey F. Nuttall, Calendar of the Correspondence
of Richard Baxter, 2 vols (Oxford: Clarendon Press, 1991); references
are to letter numbers.
CJ
The Journals of the House of Commons.
Clarendon, HR
Clarendon, Edward Hyde, Earl of, The History of the Rebellion and
Civil Wars in England, ed. W. Dunn Macray, 6 vols (1888; reprinted
Oxford: Clarendon Press, 1992).
Clarendon, LEC
Clarendon, Edward Hyde, Earl of, The Life of Edward, Earl of
Clarendon...in which is included A Continuation of his History of the
Grand Rebellion, from the Restoration in 1660 to his Banishment in
1667, 2 vols (Oxford: Clarendon Press, 1857).
Clarendon, SP
[R. Scrope and T. Monkhouse (eds)], State Papers Collected by
Edward Hyde, Earl of Clarendon, 3 vols (Oxford, 1767–86).
CR
A. G. Matthews, Calamy Revised (1934; reprinted Oxford: Clarendon
Press, 1988).
DWL
Dr Williams’s Library, London.
EHR
English Historical Review.

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List of Abbreviations

Evelyn
The Diary of John Evelyn, ed. E. S. de Beer, 6 vols (Oxford: Clarendon
Press, 1955).
Firth & Rait
C. H. Firth and S. R. Rait (eds), Acts and Ordinances of the
Interregnum 1642–1660, 3 vols (London: His Majesty’s Stationery
Office, 1911).
Goldie
Mark Goldie et al. (eds), The Entring Book of Roger Morrice, 7 vols
(Woodbridge: Boydell Press with the Parliamentary History Yearbook
Trust, 2007–9), vol. I, Mark Goldie, Roger Morrice and the Puritan
Whigs.
(p.xiii) Green
Ian M. Green, The Re-establishment of the Church of England
(Oxford: Clarendon Press, 1978).
Henning
Basil Duke Henning (ed.), History of Parliament: The House of
Commons, 1660–1690, 3 vols (London: Secker and Warburg for the
History of Parliament Trust, 1983).
HJ
Historical Journal.
HR
Historical Research: The Bulletin of the Institute of Historical
Research.
HMC
Historical Manuscripts Commission.
JEH
Journal of Ecclesiastical History.
Lacey
D.R. Lacey, Dissent and Parliamentary Politics in England, 1661–1689
(New Brunswick: Rutgers University Press, 1969).
LJ
The Journals of the House of Lords.
LJI
The Journals of the House of Lords of the Kingdom of Ireland, vol. 1.
NLS
National Library of Scotland.
NRS
National Records of Scotland, Edinburgh
Nuttall & Chadwick
G. F. Nuttall and O. Chadwick (eds), From Uniformity to Unity 1662–
1962 (London: SPCK, 1962).
ODNB

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List of Abbreviations

Oxford Dictionary of National Biography Online (2004 with thrice

yearly updates).
Old Parl. Hist.
The Parliamentary or Constitutional History of England, from the
earliest times to the Restoration...by several hands, 24 vols (London:
T. Osborne and W. Sandby, 1751–61), 2nd edn of vols 14–24 (London:
J. and R. Tonson, A. Millar, and W. Sandby, 1761–3).
PBHRS
Publications of the Bedfordshire Historical Record Society.
Pepys
The Diary of Samuel Pepys, ed. Robert Latham and William
Matthews, 11 vols (London: Bell and Hyman, 1970–3).
PRONI
Public Record Office of Northern Ireland.
Rel. Bax.
Reliquiae Baxterianae, ed. Matthew Sylvester (1696); references are
to part, page and, where appropriate, numbered section (so, Rel. Bax,
i. 20, §30).
(p.xiv) Seaward
Paul Seaward, The Cavalier Parliament and the Reconstruction of the
Old Regime, 1661–1667 (Cambridge: Cambridge University Press,
1989).
Spurr
John Spurr, The Restoration Church of England 1646–1689 (New
Haven and London: Yale University Press, 1991).
TCHS
Transactions of the Congregational Historical Society.
TNA
The National Archives, Kew.
TRHS
Transactions of the Royal Historical Society.
Turner
G. Lyon Turner (ed.), Original Records of Early Nonconformity under
Persecution and Indulgence, 3 vols (London: Unwin, 1911–14).
URCHSJ
United Reformed Church History Society Journal.
Walker
John Walker, An Attempt towards Recovering an Account of the
Numbers and Sufferings of the Clergy of the Church of England...who
were Sequester’d, Harrass’d, &c., in the Late Times of the Grand
Rebellion...Occasion’d by the Ninth Chapter...of Dr. Calamy’s
Abridgment of the Life of Mr. Baxter (1714).
Watts

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List of Abbreviations

M. R. Watts, The Dissenters: From the Reformation to the French

Revolution (Oxford: Clarendon Press, 1978).
WR
A. G. Matthews, Walker Revised (1948; reprinted Oxford: Clarendon
Press, 1988).

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Notes on Contributors

‘Settling the Peace of the Church’: 1662 Revisited

N. H. Keeble

Print publication date: 2014

Print ISBN-13: 9780199688531
Published to Oxford Scholarship Online: December 2014
DOI: 10.1093/acprof:oso/9780199688531.001.0001

(p.xv) Notes on Contributors

Robert Armstrong is a Fellow of Trinity College, Dublin, where he is Associate
Professor of History. He is the author of Protestant War: The British of Ireland
and the Wars of the Three Kingdoms (Manchester University Press, 2005) and
has co-edited several volumes including, most recently, Insular Christianity:
Alternative Models of the Church in Britain and Ireland c.1570–c.1700
(Manchester University Press, 2012, with Tadhg Ó hAnnracháin). He is part of a
team currently working on an edition of seventeenth-century Irish Presbyterian
histories.

Mark Burden is a Research Assistant, and formerly the MHRA Research

Associate (University of Oxford), for Oxford University Press’s The Works of Lucy
Hutchinson, gen. ed. David Norbrook, 4 vols (2011–). His University of London
PhD thesis, awarded April 2012, is titled ‘Academical Learning in the Dissenters’
Private Academies’. With David L. Wykes and Simon Mills he is co-authoring four
chapters for A History of the Dissenting Academies in the British Isles, 1660–
1860 (forthcoming from Cambridge University Press). His Biographical
Dictionary of Tutors at the Dissenters’ Private Academies, 1660–1720 was
published by the Dr Williams’s Centre for Dissenting Studies in 2013.1

Cory Cotter is a Teaching Intern at the University of Michigan. He received his

training as a religious and intellectual historian at Edinburgh (MTh), Cambridge
(MPhil), and Virginia (PhD), where, in 2010, he defended his doctoral
dissertation on ‘Anglo-Dutch Dissent: British Dissenters in the Netherlands,
1662–1688’. He is currently working on two projects: turning his thesis into a
monograph, tentatively titled The Intellectual Geography of the Restoration
Diaspora: A Trans-Atlantic Perspective, 1660–1720, and preparing for
publication an essay on ‘English and Scottish Dissenters in the Dutch Republic,
1575–1689’, for John Coffey (ed.) Oxford History of Protestant Dissenting

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Notes on Contributors

Traditions—Volume 1: Beginnings to the Toleration Act (forthcoming from Oxford

University Press).

(p.xvi) Michael Davies is Senior Lecturer in English at the University of

Liverpool. He has research interests in the Renaissance and Restoration periods,
focusing especially on the literary and religious cultures of seventeenth-century
England. He has published essays on a range of writers, from William
Shakespeare to William Cowper, and is the author of Graceful Reading: Theology
and Narrative in the Works of John Bunyan (Oxford University Press, 2002). He
is currently editing The Bunyan Church Book 1656–1710 and The Oxford
Handbook of John Bunyan, both for Oxford University Press.

N. H. Keeble is Professor Emeritus of English Studies at the University of

Stirling, Scotland. His academic and research interests lie in English cultural
history of the period 1500–1725, with a particular focus on literary and religious
history. His publications include studies of Richard Baxter: Puritan Man of
Letters (1982), The Literary Culture of Nonconformity in later seventeenth-
century England (1987), The Restoration: England in the 1660s (2002), a two-
volume Calendar of the Correspondence of Richard Baxter (1991; with Geoffrey
F. Nuttall), and editions of texts by Richard Baxter, John Bunyan, Daniel Defoe,
Lucy Hutchinson, Andrew Marvell, and John Milton. He currently leads an
AHRC-funded project preparing a scholarly edition of Richard Baxter’s Reliquiae
Baxterianae for publication by Oxford University Press.

Alasdair Raffe is Chancellor’s Fellow in History at the University of Edinburgh.

He is the author of The Culture of Controversy: Religious Arguments in Scotland,
1660–1714 (Boydell, 2012) as well as published and forthcoming articles and
chapters, mostly concerning Scottish religious and political culture. His article
‘Presbyterians and Episcopalians: The Formation of Confessional Cultures in
Scotland, 1660–1715’, English Historical Review, 125 (2010), won the Royal
Historical Society’s David Berry Prize for the best essay in Scottish History.

Jacqueline Rose is Lecturer in History at the University of St Andrews, Associate

Director of the Institute of Intellectual History, and Director for 2013–14 of the
Reformation Studies Institute. Her research and teaching span early modern
British religious, political, and intellectual history. Her first monograph, Godly
Kingship in Restoration England: The Politics of the Royal Supremacy, 1660–
1688 (Cambridge University Press, 2011), won the Royal Historical (p.xvii)
Society’s Whitfield Prize. She is currently co-editing John Locke’s early religious
and political writings, and is working on a book entitled Kingship and Counsel in
Early Modern England as part of a broader project that she leads on medieval
and early modern political counsel.2

Paul Seaward is director of the History of Parliament. His publications include

The Cavalier Parliament and the Reconstruction of the Old Regime, 1661–67

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Notes on Contributors

(Cambridge University Press, 1989), an edition of Thomas Hobbes’s Behemoth

for the Clarendon edition of Hobbes’s works (Oxford University Press, 2010),
and selections from Clarendon’s History of the Rebellion for the Oxford World’s
Classics series (2010). He is general editor, with Martin Dzelzainis, of a
complete edition of the works of Clarendon to be published by Oxford University
Press.

Owen Stanwood is Associate Professor of History at Boston College, where he

has taught since 2009. He is the author of The Empire Reformed: English
America in the Age of the Glorious Revolution (University of Pennsylvania Press,
2011), as well as of articles that have appeared in The Journal of British Studies,
French Colonial History, The Proceedings of the American Antiquarian Society,
The American Historical Review, and several edited volumes. He has won two
prizes for previous articles, including the Walter D. Love Prize for the best
article in British history by a North American scholar in 2008. He has received
fellowships from the Library of Congress, the British Library, the Folger
Shakespeare Library, the John Carter Brown Library, the Newberry Library, and
the Massachusetts Historical Society. (p.xviii)

Notes:
(1) <http://www.english.qmul.ac.uk/drwilliams/pubs/dictionary.html>

(2) <http://politicsofcounsel.wp.st-andrews.ac.uk/>

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Introduction:

‘Settling the Peace of the Church’: 1662 Revisited

N. H. Keeble

Print publication date: 2014

Print ISBN-13: 9780199688531
Published to Oxford Scholarship Online: December 2014
DOI: 10.1093/acprof:oso/9780199688531.001.0001

Introduction:
Attempting Uniformity

N. H. Keeble

DOI:10.1093/acprof:oso/9780199688531.003.0001

Abstract and Keywords

This historical introduction traces the course of events that led from George
Monck's incursion into England in January 1660 to the passing of the Act of
Uniformity in 1662, examining ‘Presbyterian’ hopes of a comprehensive national
church and the ecclesiastical negotiations following the Restoration in the
course of which these hopes were disappointed. It summarizes the provisions of
the Act and gives some account of their consequences in the establishment of
nonconformity. It concludes that in its failure to impose uniformity lies the Act's
significance: ‘Despite its intentions, the consequence of the Act of 1662 was not
uniformity but diversity in the religious life of the nation. Bartholomew's Day
was thus a defining moment, the first step towards today's pluralist and
multicultural society’.

Keywords: Act of Uniformity, Church of England, Restoration, church government, comprehension,

toleration, nonconformity, Gilbert Sheldon, Richard Baxter, Black Bartholomew's Day

Monarchy and Episcopacy

On 2 January 1660 General George Monck, formerly the Protectorate’s and now
the Commonwealth’s commander-in-chief in Scotland, crossed the Tweed into
England and set in train the course of events that would lead to the calling of a
free parliament, the Convention’s vote on 1 May to restore monarchy and to
recall the King, and Charles II’s triumphant entry into London on 29 May, his
thirtieth birthday.1 It also, however, set in train another kind of restoration, as
Monck himself foresaw. Whatever his true motives and intentions—on 18

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Introduction:

January Pepys noted in his diary that ‘All the world is now at a loss to think what
Monke will do’2—publicly he remained committed to parliamentary government
and a republican constitution. When, after reaching London on 9 February, on 21
February he readmitted to the Rump parliament those (chiefly Presbyterian)
members who had been excluded by Pride’s Purge in December 1648, it was ‘on
condition they would promise to Declare for a Common-wealth Government’. In
his speech on that occasion, Monck asserted that ‘I have nothing before my eyes
but Gods Glory, and the settlement (p.2) of these Nations, upon Common-
wealth Foundations’, and in his explanatory letter to the army in justification of
the restoration of the Long Parliament he again stated that ‘nothing was
intended for alteration of Government...as a free State and Common-wealth’. In
the words of Pepys’s succinct summary, he ‘recommended to them a
commonwealth, and against Ch. Stuart’. To this, there was a corollary: in that
same speech Monck observed that ‘as to Government in the church...It is most
manifest, that if it be Monarchicall in the State, the Church must follow, and
Prelacy must be brought in, which these nations I know cannot bear’.3

In this, Monck expressed a commonly held view. The aphorism of James VI of

Scotland and I of England, ‘No bishop, no king’,4 encapsulated the close alliance
between ecclesiastical and monarchical interest that characterized the
government of his son Charles I and his first minister William Laud, Archbishop
of Canterbury. In 1660 few doubted that the restoration of monarchy would see a
renewal of this alliance between church and state through the re-establishment
of a national episcopal church. On this assumption, in February that year one of
the arguments advanced against the return of the King by John Milton’s
passionately republican pamphlet The Readie & Easie Way to Establish a Free
Commonwealth was that the toleration of religious diversity enjoyed under the
Commonwealth and Protectorate would not endure under monarchy: ‘we
shall...begin to finde the old incroachments coming on by little and little upon
our consciences, which must necessarily proceed from king and bishop united
inseparably in one interest’. Monarchy and episcopacy are ‘individual’, that is,
indivisible, he asserted in the second edition of the tract, warning that a return
to kingship would consequently outlaw Puritan opinion and insist on conformity
to the doctrine and liturgy of a re-established national episcopal church.5

At the time, this might have seemed an unduly gloomy prediction. Monck’s own
religious views were Presbyterian, and it was Presbyterianism that the now fully
restored Long Parliament set (p.3) about reinstituting, together with a more
liberal political sphere and franchise than had been tolerated by its predecessor,
the Rump. It struck from the record all decisions surrounding Pride’s Purge
(including the refusal to treat with Charles I) and annulled the Rump’s vote to
restrict eligibility to stand in the forthcoming elections. On 5 March it reinstated
the Solemn League and Covenant and agreed that the Westminster confession
should be the confession of faith for the Church of England, both, though not
without support from some Independents, firmly Presbyterian. On 13 March it
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Introduction:

voted to annul the Engagement, the 1650 oath of loyalty to the Commonwealth
‘as it is now established, without a King or House of Lords’ imposed upon all
adult men, and it reaffirmed that Presbyterianism is the form of church
government to be used in England and Ireland. The next day it agreed to
broaden considerably the eligibility criteria for parliamentary candidates from
the committedly republican franchise contemplated by its predecessor, the
Rump. On 17 March writs for elections to a new parliament to meet on 25 April
were issued.6

As the Long Parliament thus declared its monarchical and Presbyterian

commitment, leading Presbyterian lords and MPs adopted the Civil War
negotiating position they had taken with Charles I, namely, that the army and
navy should be under parliamentary control and monarchy and church
established on the clearly defined constitutional and Presbyterian principles
enunciated in the Newcastle Propositions of 1646 and in the Treaty of Newport
of 1648.7 Their support for the return of the King depended upon Charles II’s
acquiescence to such terms: ‘there must be strict conditions to which he must be
bound, which it should not be in his power to break’, in the words of Charles II’s
Lord Chancellor, Edward Hyde, afterwards Earl of Clarendon.8 The case
changed, however, once the new parliament (or Convention, as it (p.4) was not
summoned by the monarch) met on 25 April: ‘Very many’ of those returned were,
said Clarendon, ‘of singular affection to the King, and very few who did not
heartily abhor the murder of his father and detest the government that
succeeded’, with the result that the Convention was dominated by outright
royalists and by Presbyterians, that is, conditional royalists (for although Milton
spoke at this time of the ‘new royaliz’d presbyterians’ they had, as he well knew,
always been monarchists).9 The former, however, outweighed the latter.
Although, in Lucy Hutchinson’s scornful phrase, the Presbyterians were now ‘the
white boyes’ and did succeed in securing the election of a sympathetic Speaker,
Harbottle Grimston, they lacked coherence and leadership as a group and found
themselves unable to command an outright majority in either the Lords or
Commons. Furthermore, by April the popular tide was running so strongly in
favour of the return of Charles that for any Presbyterian member to make a
stand for a conditional restoration was to jeopardize his position once the King
had been restored.10 ‘The Cavaliers’, it was reported to Pepys, ‘have now the
upper hand clear of the Presbyterians’. The possibility of making terms with
Charles, of offering a conditional restoration, simply never arose. His return was
to be, as Andrew Marvell later remarked, neither ‘soiled with the blood of
Victory, nor lessened by any capitulations of Treaty’.11

The one person who might have been expected to support the old Presbyterian
negotiating position studiously declined to do so. With his usual taciturnity
Monck, in the main, simply ‘now sate still’. He made no opening address to the
Parliament which he had called into being and offered that assembly no advice
or guidance. However, and again as usual, he had a hand to play. On 1 May he
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Introduction:

revealed the (p.5) existence of letters and a Declaration dated by Charles from
Breda on 4/14 April which were delivered to the speakers of Lords and
Commons to be read: ‘And from this time Charles Steward was no more heard of,
and so universal a joy was never seen within those walls’. On what Pepys called
the ‘happiest May-day that hath been many a year in England’, the Commons
approved a motion concurring with the Lords that ‘according to the antient and
fundamental Laws of this Kingdom, the Government is, and ought to be, by King,
Lords, and Commons’ and that ways should be sought ‘to obtain the King’s
Return to his People’.12

The Worcester House Declaration

In the Declaration of Breda Charles’s judicious first minister, Hyde, compiled one
of the most delicately phrased of political documents. It contrived to reassure a
range of political and religious opinion by its notable lack of vindictiveness and
its moderate and conciliatory tone. It spoke of a restoration not of a king’s
authority over his subjects but of the nation to stability and legality, to ‘our just
rights and theirs in a free Parliament’. It presented a benevolent king, a healer,
one who, in the political sphere, promised a ‘free and general pardon’ for past
deeds, and in the religious, declared ‘a liberty to tender consciences, and that no
man shall be disquieted or called in question for differences of opinion in matter
of religion which do not disturb the peace of the kingdom’.13 This was reassuring
and encouraging to Puritan opinion, but quite what it might mean in
ecclesiastical practice would be a matter of debate and negotiation for the next
eighteen months. That the Convention no more prescribed a church settlement
than it did a political one was no cause of dismay to Baptists, Quakers, and many
Independents, who suspected any Presbyterian (p.6) inclination towards a
treaty with the King as likely to impose upon them a uniformity as intolerant as
might be imposed by episcopal authority. While the Presbyterians14 hoped for a
church settlement sufficiently broad to include (or comprehend in contemporary
terminology) them within the national church, these congregational and radical
groupings looked for toleration (or indulgence) to worship independently. The
questions to be confronted were: how broad would be the terms of communion
in the re-established church and how far would dissent from them be tolerated?

For six months or so the signs were promising for supporters of comprehension
at least. In religious affairs as in political the theme of 1660, taken up from the
Declaration of Breda, was reconciliation. There was every indication that the
national church would be established on sufficiently broad terms to allow it to
accommodate a range of Protestant opinion: ‘Some plain and moderate
Episcopal Men though of Reconciliation and Union with the...Presbyterians; yea,
and a Reward to the Presbyterians for bringing in the King’.15 Preliminary
discussions between these moderate episcopalians and Presbyterian divines
appear to have begun as early as March 1660. On 25 April, on the eve of the
Restoration, John Gauden, afterwards Bishop of Exeter, met the Presbyterians
Richard Baxter and Thomas Manton at the house of Nicholas Bernard, formerly
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Introduction:

chaplain to Archbishop James Ussher, of whom he had published an appreciative

Life in 1656. Their discussions were sympathetic to a form of moderate, or
‘primitive’, episcopacy, such as that proposed by Ussher as a basis for church
union in the 1640s.16 This greatly reduced the size of episcopal sees and limited
the authority of bishops by associating it with presbyters and restricting it to a
single church, with a merely presidential role over other churches. In the spring
of 1660 there seemed every likelihood that this conception of episcopus (p.7)
praeses, rather than ‘Episcopus Princeps; indued with sole Power both of
Ordination and Jurisdiction’, would prevail. Baxter, who, with the Smectymnuan
Edmund Calamy and Gauden, was chosen to preach at the opening of the
Convention, ‘told them it was easy for moderate Men to come to a fair
Agreement, and that the late Reverend Primate of Ireland and my self had
agreed in half an Hour’. These words prompted ‘many moderate Episcopal
Divines’ to seek him out to ask ‘what those Terms of our Agreement were’, ‘and
we agreed as easily among our selves in private, as if almost all our Differences
were at an end’.17

This tendency towards reconciliation received official encouragement. George

Morley, afterwards Bishop of Worcester, had been dispatched to England by
Hyde in March 1660 and engaged in discussions with William Bates and other
Presbyterian divines, including Baxter, had heard he was ‘a Moderate Orthodox
Man’. In April, Charles himself expressly encouraged Morley to have ‘frequent
conferences’ with the Presbyterians, ‘that if it be possible, you may reduce them
to such a temper, as is consistent with the good of the Church’.18 Following the
King’s return, ‘for the Gratifying and Engaging some Chief Presbyterians, that
had brought in the King’, a number, including those involved in continuing
meetings to discuss the governance of the restored Church of England, were
appointed chaplains to Charles.19 Charles took this inclination towards
agreement ‘very well, and was resolved to further it’. At a personal audience in
the summer with Baxter, Reynolds, Calamy, Simeon Ashe, John Wallis, Thomas
Manton, and William Spurstowe at the lodgings of Edward Montagu, 2nd Earl of
Manchester (now Lord Chamberlain), attended also by Hyde and Henry Jermyn,
Earl of St. Albans, Charles heard from the Presbyterian ministers (and in
particular from Baxter) a protestation of their loyalty and of their detestation of
Cromwell’s usurpation, a plea that he should not be misled by
misrepresentations (p.8) of them as factious and fanatical, and a reassurance
of their desire for a comprehensive church settlement. He

gave us not only a free Audience, but as gracious an Answer as we could

expect: professing his gladness to hear our Inclinations to Agreement, and
his Resolution to do his part to bring us together; and it must not be by
bringing one Party over to the other, but by abating somewhat on both
sides, and meeting in the Midway; and that if it were not accomplished, it

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