session
of the rectories, cultivated the glebe lands, collected the tithes,
prayed without book or surplice, and administered the Eucharist to
communicants seated at long tables.

Thus the ecclesiastical polity of the realm was in inextricable
confusion. Episcopacy was the form of government prescribed by the old
law which was still unrepealed. The form of government prescribed by
parliamentary ordinance was Presbyterian. But neither the old law
nor the parliamentary ordinance was practically in force. The Church
actually established may be described as an irregular body made up of a
few Presbyteries and many Independent congregations, which were all held
down and held together by the authority of the government.

Of those who had been active in bringing back the King, many were
zealous for Synods and for the Directory, and many were desirous to
terminate by a compromise the religious dissensions which had long
agitated England. Between the bigoted followers of Laud and the bigoted
followers of Knox there could be neither peace nor truce: but it did
not seem impossible to effect an accommodation between the moderate
Episcopalians of the school of Usher and the moderate Presbyterians
of the school of Baxter. The moderate Episcopalians would admit that
a Bishop might lawfully be assisted by a council. The moderate
Presbyterians would not deny that each provincial assembly might
lawfully have a permanent president, and that this president might
lawfully be called a Bishop. There might be a revised Liturgy which
should not exclude extemporaneous prayer, a baptismal service in
which the sign of the cross might be used or omitted at discretion, a
communion service at which the faithful might sit if their conscience
forbade them to kneel. But to no such plan could the great bodies of the
Cavaliers listen with patience. The religious members of that party were
conscientiously attached to the whole system of their Church. She had
been dear to their murdered King. She had consoled them in defeat and
penury. Her service, so often whispered in an inner chamber during the
season of trial, had such a charm for them that they were unwilling to
part with a single response. Other Royalists, who made little presence
to piety, yet loved the episcopal church because she was the foe of
their foes. They valued a prayer or a ceremony, not on account of the
comfort which it conveyed to themselves, but on account of the vexation
which it gave