the doctrine of the Trinity. "We may justly deem this act a very scanty measure of religious liberty; yet it proved more effectual through the lenient and liberal policy of the eighteenth century; the subscription to articles of faith, which soon became as obnoxious as that to matters of a more indifferent nature, having been practically dispensed with, though such a genuine toleration as Christianity and philosophy alike demand, had no place in our statute-book before the reign of George III." South did not like it, and Sacheverell afterwards condemned it as unwarrantable; yet the Act of Toleration was passed with surprising ease, and the Dissenters throughout the land rejoiced in the appropriation of their new-found liberty. If, in some quarters, an indecent exultation was betrayed on account of this victory over the spirit of oppression, generally a more sober feeling was evinced; and where counsels of moderation were needed by highlyexcited minds, they were tendered with becoming wisdom and exceeding beauty in Howe's "Requests both to Conformists and Dissenters, touching their temper and beha* Hallam's Constitutional History, vol. ii. p. 327.

viour to each other upon the lately-passed indulgence."

While William was under sail for the shores of England, a little incident occurred, of which a memorandum in MS. is preserved,* illustrative of the unsettled nature of the times, and the fears which haunted Dissenters in their religious services. Joseph Hussey, a promising young man of the Puritan stamp and the Independent order, sought the rite of ordination from Dr. Annesley (then minister of Little St. Helen's) and certain other divines. But not in the meeting-house did the parties dare to assemble: they retired to the Doctor's "private house in the Spittlefields of London, in an upper chamber." There, on the 24th October, the young candidate was secretly examined "in the parts of learning by the elder, who took the chair, and talked in Latin." The next day he passed through the ordeal of defending a thesis, and on the 26th he was ordained. The whole proceedings, we are informed, were begun and finished in that private upper chamber in Spitalfields-a neighbourhood which, it is interesting to remember,

* Wilson MSS.-Dr. Williams' Library.

was just then fast losing the last lingering vestiges of verdure, under the encroachments of the weavers, who, driven from France by the revocation of the edict of Nantes, there sought refuge, and soon filled the place with lines of humble-looking houses, and the cheerful clack of their busy looms. Upon the testimonials signed there were obvious indications of the furtive way in which the business had been done. Five gave their names, but the sixth would not. "Domino Anonymo" is the title bestowed on the worthy, whoever he was, with the addition, "He was shie, because of the cloudness of the times, and would neither subscribe, nor be known to me."*

And even after the Toleration Act had been passed four years, it appears, from the story of Calamy's ordination, that there were still some ministers very chary of making such ecclesiastical proceedings public. Earnestly did he

* Wilson MSS.-Dr. Williams' Library.

The certificate given to Matthew Henry, who was ordained privately the same year, also indicates great wariness:-"We, whose names are subscribed, are well assured that Mr. Matthew Henry is an ordained minister of the gospel. Sic testor.-W. Wickens; Fran Tallents; Edwd. Lawrence; Nath. Vincent; James Owen; Richard Steele."

beseech the assistance of John Howe on the occasion. Before the latter could agree to it, he said he thought it requisite to go up to court, "and wait upon my Lord Sommers, and inquire of his lordship whether such a proceeding would not be ill taken, and might not draw ill consequences after it." Ultimately he declined. Dr. Bates did the same, as also Mr. Mead. At last, others of lesser name were prevailed upon to take part in the service, and Calamy and six others were ordained, not "within a chamber in Spitalfields," but before a congregation, in Dr. Annesley's own meeting-house in Little St. Helen's, it being the first public service of the kind ever held since the restoration.* Some of the Presbyterians did not then, nor for some time afterwards, abandon all hope of a comprehension, as appears from old title-deeds of meeting-houses, still in existence.† Perhaps this feeling might also induce them to avoid widening the breach between the Dissenters and the Episcopalians, by practically committing themselves on the very

*Calamy's Life, vol. i. p. 344.

+ Provision was made for disposal of the premises, in case of such an event.

delicate question of ordination. Independents, one would suppose, could only be checked in. this matter by fear of having their liberty abridged. While, however, their ordinations continued private, they were conducted at church-meetings, and the power of the people in the election of the pastor was distinctly recognized.*

By degrees both denominations became more bold, and ventured on the full exercise of their religious rights. If some of the old Puritan. congregations melted away, especially in villages where an ejected minister had worn out his days and left no successor, or the original supporters of the persecuted cause had died off without bequeathing to survivors their opinions as well as their property, many new dissenting churches were formed, especially in towns, where large populations afforded scope

* Calamy insisted upon being ordained a minister of the Catholic Church, without any confinement to a particular flock, or any one denomination.-Life, vol. i. p. 341.

In the Wellingborough church-book, it is recorded: "3 Sept. 1691.-We held a church-meeting, with fasting and prayer, for the choosing of elders and setting them apart. When we had chosen, by the lifting up of the hands of the church, and the testification of their desires, we ordained them."-Here the power of ordaining was exercised.