We have seen the Presbyterians at the Conference putting in their exceptions; we now turn to the answers of the Bishops. They were written in an discourteous, uncharitable, and captious spirit, not indicating the slightest disposition to conciliate, but foreclosing the possibility of removing any Presbyterian objection: for they said, the alteration asked would be a virtual confession that the Liturgy is an intolerable burden to tender consciences, a direct cause of schism, a superstitious usage--it would justify past Nonconformity, and condemn the conduct of Conformists. The document presents an angry defence of the Church formulas; and, whilst there is much in the reasoning which commends itself to admirers of the Liturgy, the temper betrayed is of a kind which assuredly most of those admirers will condemn.[229] [Sidenote: 1661.] The discussion upon baptism alone needs particular attention. It is affirmed that the form in the Prayer Book is "most proper; for baptism is our spiritual regeneration." That answer indicates that the Episcopalians in the Conference took the words in the Prayer Book to express the doctrine of baptismal regeneration. "Seeing," say they, "that God's sacraments have their effects where the receiver doth not '_ponere obicem_' put any bar against them (which children cannot do), we may say in faith, of every child that is baptized, that it is regenerated by God's Holy Spirit; and the denial of it tends to Anabaptism, and the contempt of this holy sacrament as nothing worthy, nor material, whether it be administered to children or no."[230] It had been arranged, that whilst the rest of the Presbyterian brethren employed themselves in drawing up _exceptions_ against the Book of Common Prayer, Baxter should prepare _additions_. In one fortnight he accomplished his task, and presented his Reformed Liturgy. A Reformed Liturgy, differing from that of the Church of England, had, in the sixteenth century, been published in Holland; but it amounts to no more than a compilation from Calvin's Genevan Service Book. Baxter determined that his should be original; and, accordingly, setting to work with his Bible and his Concordance, he drew up a new collection of devotional offices. They include orders of service for the Lord's Day, and for the celebration of the sacraments of the Lord's Supper and Baptism; a discourse upon catechizing, preparatory to the communion; a form to be used in marriage; directions for the visitation of the sick, and the burial of the dead; prayers and thanksgiving for extraordinary occasions, and for particular persons; and a discourse on pastoral discipline, with forms of public confession, absolution, and exclusion from the fellowship of the Church. He also prepared an Appendix, containing a larger litany or general prayer, and a long ascription of praise for our redemption.[231] [Sidenote: SAVOY CONFERENCE.]