diff options
| -rw-r--r-- | .gitattributes | 4 | ||||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 | ||||
| -rw-r--r-- | old/64226-0.txt | 21240 | ||||
| -rw-r--r-- | old/64226-0.zip | bin | 437702 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h.zip | bin | 1542646 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/64226-h.htm | 25809 | ||||
| -rw-r--r-- | old/64226-h/images/big_right_bracket.png | bin | 3245 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/cover.jpg | bin | 96234 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_001.jpg | bin | 12630 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_003.jpg | bin | 18562 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_005.jpg | bin | 49553 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_015.jpg | bin | 42944 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_041.jpg | bin | 46062 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_079.jpg | bin | 43575 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_121.jpg | bin | 47361 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_142.jpg | bin | 42628 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_154.jpg | bin | 37701 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_185.jpg | bin | 44571 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_235.jpg | bin | 45507 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_288.jpg | bin | 43894 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_321.jpg | bin | 38592 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_343.jpg | bin | 44894 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_407.jpg | bin | 43698 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_482.jpg | bin | 45655 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_514.jpg | bin | 39241 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_567.jpg | bin | 49227 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_609.jpg | bin | 44076 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_662.jpg | bin | 33863 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_691.jpg | bin | 49404 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_718.jpg | bin | 38210 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_745.jpg | bin | 44668 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/i_775.jpg | bin | 850 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/title2a.jpg | bin | 4014 -> 0 bytes | |||
| -rw-r--r-- | old/64226-h/images/title2b.jpg | bin | 1243 -> 0 bytes |
35 files changed, 17 insertions, 47049 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..f38358b --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #64226 (https://www.gutenberg.org/ebooks/64226) diff --git a/old/64226-0.txt b/old/64226-0.txt deleted file mode 100644 index 0388182..0000000 --- a/old/64226-0.txt +++ /dev/null @@ -1,21240 +0,0 @@ -The Project Gutenberg eBook of Ecclesiastical History of England from the -Opening of the Long Parliament to the Death of Oliver Cromwell, by John -Stoughton - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Ecclesiastical History of England from the Opening of the Long - Parliament to the Death of Oliver Cromwell - Volume 2--The Church of the Commonwealth - -Author: John Stoughton - -Release Date: January 06, 2021 [eBook #64226] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Emmanuel Ackerman, Karin Spence and the Online Distributed - Proofreading Team at https://www.pgdp.net (This file was - produced from images generously made available by The Internet - Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK ECCLESIASTICAL HISTORY OF ENGLAND -FROM THE OPENING OF THE LONG PARLIAMENT TO THE DEATH OF OLIVER CROMWELL *** - - - - - Ecclesiastical - - HISTORY OF ENGLAND. - - - VOLUME II. - - - - - Ecclesiastical - - HISTORY OF ENGLAND, - - FROM THE OPENING OF THE LONG PARLIAMENT TO THE - DEATH OF OLIVER CROMWELL. - - BY - JOHN STOUGHTON. - - VOLUME II. - THE CHURCH OF THE COMMONWEALTH. - - [Illustration] - - London: - JACKSON, WALFORD, AND HODDER, - 27, PATERNOSTER ROW, E.C. - - MDCCCLXVII. - - - UNWIN BROTHERS, GRESHAM STEAM PRESS, BUCKLERSBURY, LONDON, E.C. - - - [Illustration] - - - - - CONTENTS. - - - CHAPTER I. - - PAGE. - - Cromwell, Vane, and Marten 1 - - Spoliation of the Church 6 - - Opposition to the New Government 11 - - Religion in Wales and Ireland 14 - - Ministerial Support 15 - - Moral Legislation 16 - - Decline of Marten's Influence 18 - - Religious Policy of Parliament 19 - - - CHAPTER II. - - Charles Stuart 20 - - Scotch Treaty with Charles 21 - - Royalist Intrigues 25 - - Charles in Scotland 31 - - Declaration of the Presbyterians 32 - - Cromwell in Scotland 35 - - Battle of Dunbar 37 - - Coronation of Charles in Scotland 39 - - Protesters and Resolutionists 41 - - The Army and the King 42 - - Battle of Worcester 43 - - Christopher Love 44 - - His Trial 46 - - His Death 48 - - - CHAPTER III. - - Little Parliament 51 - - Francis Rouse, Speaker 54 - - Harrison, Desborough, Lambert, and Tomlinson 55 - - Alteration of the Marriage Law 56 - - Report of the Tithe Committee 59 - - Fifth Monarchy Men 61 - - Feake at Blackfriars 65 - - Feake and Powell 68 - - Cromwell made Protector 72 - - State Affairs at the Time 75 - - Cromwell's Policy 79 - - - CHAPTER IV. - - CROMWELL'S ECCLESIASTICAL POLICY. - - State Recognition 81 - - State Control 83 - - State Support 88 - - State Protection 89 - - State Penalties 90 - - Cromwell's Establishment not, properly speaking, a Church 93 - - Moral Discipline 94 - - - CHAPTER V. - - First Protectorate Parliament 96 - - Strength of the Presbyterian Party 98 - - Limits of Toleration 99 - - Treatment of John Biddle 102 - - - CHAPTER VI. - - Commissioners at Whitehall 104 - - Ejection of Scandalous Ministers 107 - - Dr. Edward Pocock 109 - - Trouble with Episcopalian Royalists 110 - - Proceedings against them 111 - - Major-Generals 113 - - Ecclesiastical Affairs in Scotland 117 - - ---- in Wales 118 - - ---- in Ireland 121 - - Sir Henry Vane 123 - - - CHAPTER VII. - - Second Protectorate Parliament 128 - - Cromwell's Speech 131 - - Case of James Naylor 133 - - Cromwell's Letters 134 - - Extempore Preaching 137 - - The New Constitution 138 - - Cromwell's Speech 141 - - Comprehensiveness of his Views 143 - - His Liberal Opinions 145 - - Commissioners for Approbation of Public Preachers 146 - - Tithes 147 - - Catechising 149 - - Debates on Sabbath Observance 150 - - Cromwell's Second Installation 153 - - Re-assembling of Parliament 156 - - Cromwell's Opening Speech 157 - - Debates 158 - - Cromwell's Last Speeches 160 - - Parliament dissolved 162 - - Council of State 163 - - - CHAPTER VIII. - - Presbyterian System 165 - - Herrick at Manchester 168 - - Martindale 171 - - Newcome 173 - - Sion College 174 - - Meetings of the London Synod 175 - - Presbyterianism in London 177 - - Church Discipline 179 - - Edmund Calamy 182 - - William Jenkyn 183 - - William Bates 185 - - Samuel Clarke 185 - - Peter Vink 187 - - Richard Baxter 187 - - Thomas Wilson 196 - - Thomas Hall 197 - - Thomas Gataker 198 - - Dr. John Gauden 201 - - Dr. Thomas Fuller 202 - - Abraham Colfe 204 - - - CHAPTER IX. - - Congregational Churches 207 - - Congregationalism and the State 211 - - Joseph Caryl 216 - - Nye and Greenhill 217 - - Matthew Mead 218 - - William Bridge 219 - - John Flavel 220 - - John Howe 220 - - Congregationalism in Scotland 225 - - ---- in Ireland 226 - - Cathedral Worship 228 - - - CHAPTER X. - - Early Baptists 230 - - John Tombes 238 - - Henry Jessy 239 - - Thomas Ewins 240 - - John Bunyan 241 - - Baptists in Wales 243 - - ---- In Ireland and Scotland 244 - - - CHAPTER XI. - - Oxford University 247 - - Owen, Vice-Chancellor 249 - - Academical Reforms 253 - - University Costumes 253 - - Oxford Celebrities 254 - - Evelyn's Visit 258 - - Loyalty of the University to Cromwell 260 - - Walton's Polyglott 261 - - Owen's Criticism 263 - - Cambridge University 265 - - Sydrach Simpson and William Dell 269 - - Akehurst 271 - - Evelyn at Cambridge 273 - - Presbyterianism in the University 274 - - Dr. Witchcot 276 - - Dr. Lightfoot 277 - - Dr. Cudworth 278 - - Patrick--More--and Smith 279 - - Cambridge Studies 281 - - ---- Theology 281 - - Cambridge and Oxford compared 284 - - University of Durham 286 - - St. George's Chapel, Windsor 290 - - Public Schools 291 - - - CHAPTER XII. - - Episcopalians--George Bull 294 - - John Hacket 296 - - Barksdale 296 - - Peter Gunning 297 - - Parsons 298 - - Farindon 298 - - Nathaniel Hardy 301 - - Godfrey Goodman 302 - - Ussher 303 - - Joseph Hall 305 - - Morton and other Bishops 306 - - Bishops who survived the Return of Charles II. 308 - - Bramhall 309 - - Cosin 318 - - Morley 319 - - Basire 321 - - Jeremy Taylor 322 - - Sanderson and Hammond 324 - - Hammond's Letters and Death 330 - - Thorndike 335 - - Episcopalians 337 - - Forms of Prayer used by them 340 - - Episcopalian Loyalty 342 - - - CHAPTER XIII. - - Mysticism 348 - - Rise of Quakerism 349 - - George Fox 349 - - His Meeting with Cromwell 358 - - His Disciples 359 - - Persecution of Quakers 362 - - James Naylor 363 - - Number of Sects 365 - - Floating Mysticism 369 - - - CHAPTER XIV. - - Private and Social Life 371 - - Baptism 371 - - Education 374 - - Marriage 376 - - Puritan Women 378 - - Family Worship 380 - - Observance of the Lord's Day 381 - - Belief in Witchcraft 383 - - Clerical Costume 387 - - Churches 388 - - Public Worship 389 - - The Lord's Supper 391 - - Psalmody 393 - - Seasons of National Humiliation 394 - - Recreations 395 - - Social Habits 399 - - The Protector's Court 401 - - Visitation of Sick and Burial Service 405 - - - CHAPTER XV. - - Varieties of Spiritual Life 408 - - George Herbert 409 - - Hammond 411 - - Fuller 412 - - George Dalston 413 - - Quarles 415 - - Montague and Grenville 416 - - Evelyn's Son 418 - - Richard Fairclough 420 - - John Lamot 421 - - Sir Nathaniel Barnardston 422 - - Christian Women 423 - - Ages of Christendom 428 - - Differences between Sects 430 - - Idiosyncrasies of Individuals 431 - - State of Religion 433 - - - CHAPTER XVI. - - Early English Colonization 443 - - Pilgrim Fathers 451 - - Laud's Colonial Policy 455 - - Colonies during the Civil Wars 459 - - Colonies during the Protectorate 463 - - New England 463 - - Rhode Island 467 - - Barbadoes 469 - - Virginia 472 - - West Indies 475 - - Maryland 477 - - East Indies and Levant 480 - - - CHAPTER XVII. - - Continental Churches 483 - - Durie and Laud 484 - - Sir Thomas Roe 486 - - Protestant Alliance 487 - - Persecution of the Piedmontese 490 - - Cromwell's Interference 492 - - Collections for the Sufferers 495 - - Cromwell and Louis XIV. 499 - - Other Persecuted Protestants 500 - - Cromwell's Foreign Policy 503 - - Treatment of the Jews 504 - - - CHAPTER XVIII. - - Cromwell at Hampton Court 508 - - His Last Interview with Fox 510 - - His Last Days 511 - - His Last Words 517 - - His Death 520 - - - APPENDIX. - - I. Letters respecting the Trial of Strafford 524 - - II. Plan of Church Reform 526 - - III. Articles of the Church of England, with the alterations - made by the Assembly 528 - - IV. Solemn League and Covenant 535 - - V. Minutes of the Westminster Assembly 538 - - VI. Number of the Ejected Clergy 539 - - VII. Draft of a Bill for Revising the English Translation - of the Scriptures 543 - - VIII. Extract from the Records of the Church at Bury St. - Edmund's 545 - - IX. Note on Ritualism 547 - - - [Illustration] - - - - - CHAPTER I. - - -All ecclesiastical power in England having been long before snatched -from royal hands, the death of Charles I. produced no effect upon the -condition of the Church. The control of its political destinies had -from the year 1641 rested with the House of Commons; and with the -remnant of that assembly the control continued, when the kingdom became -a Commonwealth in name as well as in fact. - -[Sidenote: 1649, February.] - -The Presbyterians, immediately after Pride's purge, lost their place in -the government of this country, upon which the political Independents -at once assumed supremacy in the State. Of the old ecclesiastical -reformers who belonged to that party, and had made themselves -conspicuous in the year 1641, the chief now remaining in power were -Oliver Cromwell, Sir Henry Vane,[1] Henry Marten, Oliver St. John, and -Sir Arthur Haselrig; and these remarkable men all took their seats -at the table of the new Council of State, being installed as members -of it in the month of February, 1649. The other persons occupying -places beside them were nothing more than satellites. Neither St. -John nor Haselrig held any leading position. The former was more a -lawyer than a statesman, and his cold nature and reserved disposition -gave him neither influence with his equals nor popularity with his -inferiors. Haselrig was no less distinguished by his rashness. Having -been simply a follower of Pym, he had not, since his master's death, -acquired sufficient influence to make himself a leader; and his want of -judgment, though it did not exclude him from the council board, left -him without much weight in its deliberations. - -[Sidenote: _Cromwell, Vane, and Marten._] - -Vane, Cromwell, and Marten, therefore, were now the English -_triumvirate_. Vane and Marten were staunch republicans. Staunch -republicans they had been from the beginning. How far Cromwell was -really so--whether indeed he ever could be considered one at all--are -questions on which much may be said; but at any rate, the government -which he now joined was republican in fact, and to that government, -for the present, the majority of Englishmen felt compelled to submit. -The patriotism of the new rulers cannot be fairly questioned. The -vulgar notion of their selfish ambition appears, when we consider the -circumstances in which they were placed, little short of an absurdity; -yet there can be no doubt that the majority of the people did not -sympathize with them, but only tolerated for a season what they could -not altogether prevent. - -[Sidenote: 1649, February.] - -Before recording what was done by the Council of State, it is fitting -to notice somewhat further the character and opinions of the men who -mainly guided its deliberations and plans. Marten, who was as distant -as possible from being a Puritan, had little liking for the sermons -and prayers which at times would be forced upon him, and he most -enjoyed himself whilst entertaining friends in the Vale of the White -Horse, with hospitalities which must have appeared scandalous in the -eyes of his staid and sober compatriots. A man of the world, and, if -report speaks justly, a man of licentious habits, he was at the same -time honest and genial, and, like many shrewd folks of his class, knew -how to behave in the presence of religious people so as not to shock -their sensibilities. Cromwell and Vane--in this respect the opposite -of Marten--were sincerely religious. The question in reference to the -former has been set at rest by the publication of his speeches and -correspondence, all of which are plainly animated by a spirit of devout -earnestness. Not only on state occasions, when performing his part -before the world, not only in intercourse with men of strong puritan -feeling, from whom it might be supposed he had some point to gain, -but also in the most retired privacies of domestic life, Cromwell -expressed sentiments of evangelical piety. That hypocrisy should be -carried to such a length, that a man should be so cunning as always -to wear a veil of apparent religious sincerity in his most private -correspondence, without ever betraying himself, is simply incredible; -and besides, the incidental way in which religion is introduced into -his letters, shews that it was nothing patched upon a character of a -different kind, but something which was part of the very texture of his -whole being and his entire life. It is not our province to solve the -problem, how certain acts of the puritan general and certain habits -of the puritan statesman are to be reconciled with the possession of -sincere Christianity; yet we may be allowed, in passing, to observe -that such an ugly fact as the Drogheda massacre would be less terrible -to Cromwell's contemporaries--to men familiar with the barbarities of -the Thirty Years' War and the exploits of Count Tilly--than it is to -us. Fanaticism, and what may be termed a fierce prudential policy, had, -doubtless, more to do with Cromwell's deeds in Ireland than cruelty -of disposition. "I am persuaded," he says, "that this is a righteous -judgment of God upon these barbarous wretches, who have imbrued their -hands in so much innocent blood, and that it will tend to prevent the -effusion of blood for the future." No one can help seeing in these -words a revengeful justice excited by the Popish massacres of 1641, -like that which would nerve the arm of an English officer when fighting -with Sepoys by the well of Cawnpore. There are some parts of Cromwell's -political conduct which we will not attempt to defend; we would not -avail ourselves for that purpose even of what is said by Lord Bacon on -"simulation and dissimulation;" but we do think that, whilst condemning -certain forms of statecraft in the policy of the great statesman of -the Commonwealth, we ought to allow him the benefit of a comparison -with preceding rulers. To mention only Queen Elizabeth, accounted -by the Puritans of Cromwell's day as one of the most illustrious -sovereigns that ever sat on the throne of England, it may be maintained -that her diplomacy, in its strategic cunning, went beyond anything -recorded in the life of Oliver Cromwell.[2] - -Vane's sincerity cannot be questioned. He might be an enthusiast. -His religious opinions might be visionary and wild. A cloudy mysticism -might belong to his theology, and enthusiasm might mingle with his -devotion; but as to the genuineness of his character, the transparency -of his ways, and the pure truthfulness which lived in the centre of his -soul, no one acquainted with his history can have any reasonable doubt. - -[Sidenote: _Cromwell, Vane, and Marten._] - -The religion of these two men, however, presented very different -aspects. A tinge of mysticism, indeed, is to be detected in the colour -of Cromwell's piety; but it is the predominant hue of Vane's whole -life. Vane could rise to heights of philosophical speculation, which -Cromwell had no power and no desire to reach. Nothing strikes us more -than the robust English common sense of Cromwell's mind, compared with -which that of Vane appears full of German transcendentalism. Vane, no -doubt, had a theory of church polity, as well as of secular government, -more complete, more consistent, and more accurately wrought out than -Cromwell ever held; but he had far less of that inward mysterious -force which, working outwardly, wins the mastery over others--far less -of that inexplicable secret which makes a man, in the judgment of -posterity, _a king of men_. - -[Sidenote: 1649, March.] - -In ecclesiastical politics, Cromwell and Vane were agreed; and, so far -as they walked in that path, Marten accompanied them. All three were as -anti-presbyterian as they were anti-episcopal, and hated the spiritual -despotism of synods as much as they did the rule of Archbishop Laud. -They were pledged to toleration, and wished to give full play to the -activity of the sects, so far as was consistent with the stability -of the new government. Vane could well elaborate the philosophy of -religious freedom; but Marten, perhaps, advanced still further in -relation to its exercise. He reached practical conclusions which were -thought to imply religious indifference, though the same conclusions -are now firmly held by many, the earnestness of whose piety none would -question. In a petition presented to the House of Commons in 1648, and -generally attributed to his pen, these passages occur: "That you would -have exempted matters of religion and God's worship from the compulsive -or restrictive power of any authority upon earth, and reserved to the -supreme authority an uncompulsive power only of appointing a way for -the public, whereby abundance of misery, persecution, and heart-burning -would for ever be avoided." "That you would have removed the tedious -burden of tithes, satisfying all impropriations, and providing a more -equal way of maintenance for the public ministers." In the same tone -reference is made to the laws against blasphemy and heresies; men, it -is said, being easily mistaken, and Divine truths not needing human -support.[3] - -An extraordinary crisis had now arrived in ecclesiastical affairs. -The fate of the Church had become subject almost entirely to the will -of three men, one of whom was an utter worldling, another a spiritual -theorist, and the third an evangelical Independent, and at the same -time a man full of political sagacity. - -[Sidenote: _Question of Toleration._] - -A declaration of Parliament, stating the grounds of their late -proceedings, and the republican nature of the present government, -appeared in the month of March.[4] The document entered fully into -a defence of the measures which had issued in this result; but the -authors were exceedingly cautious in their ecclesiastical references. -They state that their design had been to deliver England from tyranny, -to prevent a new war, to establish a safe peace, and to provide for -the due worship of God according to His word, the advancement of the -true Protestant religion, the maintenance of godly ministers, and "a -just liberty for the consciences, persons, and estates of all men, -conformable to God's glory and their own peace."[5] - -[Sidenote: 1649, April.] - -These vague expressions are remarkable, especially when it is -remembered that the declaration, though published by Parliament, must -have emanated from the Council of State. In reference to the doctrine -of toleration, it lagged behind the "Agreement of the People of -England," a document which is ascribed to General Ireton, and which -was presented in the name of the army to the House of Commons in -January, a few days before the King's execution. For that political and -ecclesiastical manifesto, whilst it recognized the national profession -of Christianity and the duty of publicly instructing the people, adds -the significant words, "_so it be not compulsive_;" and also, whilst -it excluded Popery and Prelacy from toleration, and approved of the -maintenance of religious teachers out of the public treasury, it also -protested against perpetuating tithes, enforcing religion by penalties, -and the disturbing of those who "profess faith in God by Jesus Christ, -however differing in judgment from the doctrine, worship, or discipline -publicly held forth," provided they did not disturb the public peace.[6] - -[Sidenote: _Spoliation of the Church._] - -To such lengths Ireton and certain other officers wished to push the -new government; but extreme men in the army were not then, as is often -supposed, the rulers of the country, either in religious or in secular -affairs. The statesmen possessed the supreme power, and of that power -Cromwell exercised the largest share, simply because he possessed -as much of the sagacity and wisdom required for the cabinet, as of -the valour and generalship needed in the field. And hence it was, -that although the army rushed forward towards extreme ecclesiastical -measures, the government paused, and declined to adopt any plan for -the abolition of tithes; and also maintained so much reticence in -expressing what was designed in relation to the extent of religious -liberty. The Presbyterians had become alarmed at the paper drawn up by -the army, and the ministers of the county of Essex had plainly declared -what were the evils which they apprehended in consequence.[7] In their -worst apprehensions, many other clergymen throughout the country -deeply shared; and the new rulers were not so firmly seated on their -thrones that they could afford unnecessarily to provoke the anger of -such a number of influential persons. To expound fully at that moment -their ecclesiastical policy would inevitably have exasperated their -opponents; and therefore they maintained a prudent reserve, and acted -with extreme caution. - -What the Council said is recorded in their Declaration, what they -did may be traced in the Acts of Parliament passed at that time. The -new financiers of the State, in order to meet the pressing necessities -of the Commonwealth, availed themselves of cathedral property. The -ordinance of 1646 for abolishing Bishops, and selling their lands, -had taken no notice of the titles and of the possessions of Deans -and Chapters. These possessions presented a rich quarry to the needy -masters of the realm; consequently, at the end of April, the House of -Commons was found at work upon this new spoil.[8] An Act was passed -for abolishing the offices of Deans and Prebendaries and Archdeacons, -and for investing the endowments of cathedral chapters in the hands -of trustees, for the supply of the necessities of the Commonwealth. -Other Acts followed for the purpose of removing obstructions to the -sale of these estates, and affording encouragement to purchasers. Yet, -we may add, that although the stalls of cathedrals were swept of their -occupants, with no legal authority remaining for the appointment of -successors, Bishop Wren continued the forms of presentation to prebends -at Ely, as he had done all along from the commencement of the civil -wars. His regular collations to preferments, as they fell vacant, -appear in the records of his see.[9] - -[Sidenote: 1649, June.] - -Amidst this wholesale spoliation of the Church it must be remembered -the public support of religion was not neglected. An Act of the 8th -of June provided maintenance for preaching ministers and other pious -uses out of the appropriate tithes belonging to the late hierarchy. -No charge remained on cathedral estates for the service of religion. -Such property had undergone a thorough secularization;[10] but the -appropriate tithes pertaining to the Bishops were reserved and placed -under trustees for the support of the Christian ministry. From that -source, according to the Act, salaries and augmentation of salaries -were to be supplied; so that every minister should eventually receive -£100 a year. The sum of £18,000 per annum was at once to be raised -for this purpose, and £2,000 per annum was added for increasing the -maintenance of the masterships of colleges.[11] - -[Sidenote: _Opposition to the New Government._] - -The Council of State and the House of Commons found it hard work to -defend their authority. To silence groans of discontent, uttered in -divers publications, they had recourse to the common expedient of -revolutionary governments, and passed an Act against the licentiousness -of the press. The army discontents also rose alarmingly around the new -rulers. Levellers, with their wild schemes, were very busy. A trooper, -described as a religious man "of excellent parts and much beloved," -but tinctured strongly with fifth monarchy notions, had to be shot for -his share in a mutiny. Yet, such was the view taken of his case by the -people, that at his funeral, "the corpse was adorned with bundles of -rosemary one-half stained in blood." Sea green and black ribbons were -tied to the hats and breasts of the thousands who followed the coffin -rank and file; and many even of the better sort met the procession at -the churchyard.[12] It was a serious sign of disaffection for so many -persons to shew sympathy with a leveller. - -[Sidenote: 1649.] - -But the opposition made in the pulpit to the new rulers constituted -a still more formidable difficulty. Presbyterian preachers, who at -the beginning of the war had defended the army, could not be silent, -now that the war had led to results so very different from what they -had contemplated. No wonder then that many of them denounced what had -been done at Westminster and Whitehall. They accused the usurpers of -blood-guiltiness, and regarded the High Court of Justice as "framing -iniquity by law." They held themselves bound, they said, in duty to -God, religion, the King, the Parliament, and the kingdom, to profess -before angels and men, that they verily believed the taking away the -life of Charles was opposed to the teaching of the Bible, and the -spirit of the Protestant religion. The whole business they declared -to be inconsistent with the oath of allegiance, and contrary to -the solemn League and Covenant. Accordingly, they prayed for the -Prince of Wales as Charles II. Mr. Cawton, a Presbyterian minister, -did so before the Lord Mayor of London. While all this is not to -be wondered at, and the men who so acted for conscience' sake are -commendable for their courage, it is no matter of surprise that the -new government, in self-defence, should strive to put an end to such -dangerous proceedings. Therefore, in March, an Act appeared, forbidding -ministers in their pulpits to meddle with affairs of State, or to -hold correspondence with foreign powers. They were ordered to apply -themselves simply to the preaching of the Gospel for the edification of -their hearers.[13] - -[Sidenote: _Declaration of Parliament._] - -It became necessary for Parliament to vindicate its conduct. It -did so, and, in the declaration published with that view, passages -appear relating to religion, in which is recapitulated what had been -accomplished in the way of reformation; and desires are avowed for -the furtherance of the same object. The rulers profess their wish to -suppress Popery, superstition, blasphemy, and profaneness; but they -also express their desire to remove such acts and ordinances as coerce -conscience, "which have been made use of for snares, burdens, and -vexations to the truly sincere-hearted people of God, that fear Him -and wait for the coming of His Son Jesus Christ." This last clause of -course would please the army. The sheets containing it, wet from the -press, would be despatched to the camp, and eagerly would soldiers -gather round some comrade sitting by his tent door, to read the new -proclamation. The millenarian leveller would take comfort from these -words, whether they were meant for him or not. But what would the -Presbyterians think? The next sentence seems intended to soothe their -fears--and, if it did so, it would rouse alarm in the minds of extreme -men, just elated by the tenor of the preceding paragraph. "And because -we are not ignorant how injuriously our proceedings herein are charged -upon us, as if we were setting up and countenancing _an universal -toleration_, when our true aim in the liberty we give is _only_ the -necessary encouragement we conceive due to all that are lovers of God, -and the purity and power of religion, we can and do therefore declare, -in the sight of God and man, that by whomsoever we shall find this -liberty abused, we shall be most ready to testify our displeasure -and abhorrency thereof by a strict and effectual proceeding against -such offenders."[14] Here the countenance of the Presbyterian would -brighten, and that of the wild sectary would fall. - -[Sidenote: 1650.] - -As protestations and covenants had been the order of the day, a new -test of obedience was now contrived under the name of _an Engagement_. -The security of the State demanded something of the kind, for authority -cannot exist without allegiance. Reference to religion is indeed -avoided in the Engagement, and by the terms used in it no spiritual -supremacy whatever is claimed; Presbyterians nevertheless considered -the new oath to be inconsistent with their Covenant engagements; and, -taking this view, they gave a religious character to that which had -been carefully framed in order to prevent any such construction. The -new political test appeared to them a snare to catch consciences, and -a sword to wound them. Transformed into an anti-covenant pledge, it -kindled throughout England the fire of a fierce indignation. - -On the 22nd of February, 1649-50, the House passed a law for the better -propagation of the gospel in Wales, and on the 8th of March, another -for the better advancement of religion and learning in Ireland. The -latter provided for the maintenance of seminaries in and near the city -of Dublin. Archiepiscopal manors and lands were vested in trustees -for the use of Trinity College, and for the erection and maintenance -of a free-school; the appointment of governors and masters being -vested in the Lord Lieutenant; and the trustees, with his consent, -having authority given them to make rules and ordinances subject to -confirmation by Parliament.[15] The same month saw a statute for the -more frequent preaching of the gospel, and for the better maintenance -of ministers in the city of Bristol.[16] - -[Sidenote: _Religious Legislation._] - -In the spring of 1650, Parliament resumed the question of ministerial -support, and a new Act was passed for pious uses,[17] for the -augmentation of livings and for the payment of heads of houses in the -Universities; £80 per annum being specially provided for "the Margaret -Lecturer of Oxford." - -Other characteristic instances of religious and moral legislation -appear in the statute book for the year 1650. By virtue of an Act -passed the 19th of April, penalties were to be levied for the -desecration of the Sabbath, and for the non-observance of thanksgiving -and humiliation days. Seasons of both kinds were put on a level, which -was a position of things not at all consistent with puritan ideas of -the Divine authority of the lord's Day, Goods carried in the streets at -such times were liable to seizure; travellers and waggoners, if they -performed a journey during the hours of holy rest, were to be fined ten -shillings. Writs and warrants executed on a Sunday were to lose their -effect, and persons serving them were exposed to the payment of a fine -of five pounds. Nobody was to use a boat, a horse, a coach, or a sedan, -except for going to church, upon pain of forfeiting ten shillings. The -like penalty was to fall on those who visited taverns and alehouses. -Authority was given to officers to search for offenders, and justices -and constables were made liable to penalties if they neglected their -duties. The Act was to be read in all the churches yearly upon the -first lord's Day in the month of March.[18] - -[Sidenote: 1650.] - -Profane cursing and swearing were prohibited by an Act passed the -28th of June, with a curiously graduated scale of penalties, arranged -according to the rank of the offender. A lord was to be fined thirty -shillings; a baronet or knight, twenty; an esquire, ten; a simple -gentleman was to pay six and eight-pence, and people of inferior -quality, three and fourpence. A double fine followed a second offence; -and after a tenth instance of transgression the culprit was to give a -bond for good behaviour. The law made no distinction between men and -women, and gave charge to all constables vigilantly to hunt out all -offenders.[19] - -There followed, on the 9th of August, a statute against certain -atheistical, blasphemous, and execrable opinions derogatory to the -honour of God, and destructive to human society, the enumeration -of which includes the most monstrous opinions, such even as the -following:--that a human being might proclaim himself to be God, to -be infinite, to be almighty; that the blasphemy of the Most High, -and other horrible acts are not in themselves shameful; that murder, -adultery, and the like, are in their own nature as righteous as the -duties of prayer; that happiness consists in sensual indulgence; that -there is no such thing as sin, or salvation, or damnation, or heaven, -or hell. Persons holding such opinions were to be punished by six -months' imprisonment, or, on a second conviction, by banishment out of -the Commonwealth. A return without licence incurred the consequences -attendant on felony.[20] - -[Sidenote: _Moral Legislation._] - -We have given this specification of opinions as we find it in the -Act, because no general description of it could convey an idea of the -extraordinary vagaries of thought to which it points. Taken as they -nakedly appear in this unique schedule, they must have been of an -ultra-fanatical kind, such as we should suppose only madmen would -entertain. But, upon a little reflection, it appears not unlikely -that some of the opinions pronounced execrable were, by those charged -with holding them, expressed in a different form of words from that -given in the Act, and that they really consisted only in those wild -pantheistic speculations to which transcendental thinkers of a certain -description have always been addicted. Amidst excitements which moved -human nature to the loftiest heights and the lowest depths, which -brought out conspicuously what was in man, both of good and evil, it -was not strange that the ignorant should bluntly say some of the same -absurd things which the learned have been wont to convey in specious -phrase and polished diction. At all events, there must have been a -large amount of very objectionable, and even monstrous teaching in -those days, to have called forth such minute notice and such terrible -denunciation. - -[Sidenote: 1650.] - -Private morals likewise were scanned and marked by these vigilant -legislators.[21] Their policy, as we have said before, was intended -to supply a defect consequent upon the abolition of the old Church -courts, proceeding as it did upon the idea handed down for ages, that -penal laws sufficed to extinguish individual vice, as well as to -suppress social crime--an idea now, after an uninterrupted continuance -of failures, almost universally regarded as utterly delusive. The -Long Parliament in these, its last days, threatened incest with death -without benefit of clergy; it marked adultery as felonious, and it -punished fornication with three months' imprisonment. A common bawd -was to be whipped, set in the pillory, branded with a hot iron, and -committed to the House of Correction for three years: a repetition of -the offence was to be treated as a capital crime. Henry Marten, looking -at the subject from what was then the common point of view, justly -observed, in the course of the debate to which the measure gave rise, -that such severity only served to increase transgression, inasmuch as -merciful people would shrink from bringing offenders to justice, and -offenders escaping with impunity would be encouraged in sin. - -The laws which we have just enumerated were passed in the spring and -summer of 1650; and it was about that time, indeed shortly before the -speech just noticed, that the influence of Marten passed its zenith, -and he descended from the high position he had occupied in the rule -of the Commonwealth. The cause of that event, partly political and -partly personal, is to be found in his stern republicanism, and in his -disputes with Oliver Cromwell. An enquiry into that subject does not -come within the scope of our history, nor do the consequences of it -concern us further than this, that they indirectly touched the state -of ecclesiastical affairs: for Marten's exclusion from the Council of -State in February, 1650, and the inconsiderable part which he took in -public business after his re-admission, amounted, according to the view -which we have taken, to the dismissal or the withdrawal of one of the -memorable _triumvirate_ who had wielded for a time supreme authority in -the Church as well as the State. Vane's power was of longer duration, -but his disappearance from the lofty sphere he had occupied is an event -which we shall speedily have to notice--an event which will be found to -have left the government of England in the hands of that one man, who, -as the greatest general and statesman of his age, was alone competent -to rule his country in the hour of its peril, and the crisis of its -fate. - -[Sidenote: _Moral Legislation._] - -An Act of the 27th of September, 1650, places the religious policy -of Parliament in a very doubtful light.[22] It repealed old acts of -uniformity. It professed to relieve the religious and the peaceable -from the rigour of previous intolerance. Yet this very law goes on to -say, that it does not interfere with existing acts and ordinances for -the due observance of the lord's Day, and days of public thanksgiving -and humiliation; and it therefore requires that on all such days, every -person within the Commonwealth shall resort to some public place, where -the service and worship of God is exercised, or shall be present at -some other place, in the practice of religious duty. Latitude seems -to have been given to the mode of obedience, for people were not -tied up to any set form--so far they were released from the bonds of -Elizabeth's statute. Still religious worship of some kind continued -compulsory, and those who neglected religious duties altogether were to -be proceeded against as criminals. No penalty indeed is specified--it -is only declared that such as broke this law should be proceeded -against accordingly--and probably the statute proved a dead letter; but -such an enactment, although it might commend itself to the Puritan, was -utterly inconsistent with religious liberty, as expounded by Marten, -Vane, and others of the republican school. - - [Illustration] - - - - - CHAPTER II. - - -Royalty was now a thing of the past; it had been abolished in England. -He who had perished on the scaffold came to be called plain Charles -Stuart. His son could be designated by no other name. Royal statues -were pulled down. Royal arms were no longer allowed in churches. But -loyalty, as a sentiment, arose in greater strength than ever after the -execution of the King. To Episcopalians, and to some Presbyterians -also, Charles appeared a martyr, the victim of a republican faction, -who were proceeding to destroy the Church after having already battered -down the throne. Both parties shuddered at the idea of being ruled by -men whose hands were red with royal blood. Recollections of the 30th of -January were indelible. What Ussher and Philip Henry had seen, burned -itself into their memories, and the tragedy, down to the minutest -particular, with superadded circumstances of brutality, would form a -staple of conversation in many a country walk, and by many an English -fireside, for months and years afterwards. - -[Sidenote: 1649, February.] - -A touching expression of Royalist sympathy occurs in the parish -register of Woodford, in the county of Essex, where there is recorded -a collection for the benefit of Charles' chaplains and servants, -about a year after his death. Their claims were urged in a petition -which stated that the King's domestics, to the number of forty, were -in great distress, and that their means of support out of his revenues -were still detained, so that they could in nowise maintain either -themselves, their wives, or their families, and therefore they sought -the charity of all good Christians.[23] - -[Sidenote: _Scotch Treaty with Charles._] - -Charles Stuart was in Holland at the time of his father's execution. -The Scotch estates, as early as the 5th of February, shewed their -loyalty to the Stuarts by proclaiming the Prince of Wales to be their -King. Robert Baillie here again comes to our assistance, and we find -him writing in February, 1649, to his cousin Spang, then sojourning at -the Hague, in the following terms:-- - -"We have sent the bearer (Sir Joseph Douglas), a worthy gentleman, -to signify so much to his Majesty, at the Hague; we purpose speedily -to send an honourable commission from all estates. The dangers and -difficulties wherewith both his Majesty and all his kingdoms at this -time are involved are exceeding great and many. The first necessary -and prime one (as all here, without exception, conceive), doth put -his Majesty and his people both, in a hopeful proceeding, and his -Majesty's joining with us in the national Covenant, subscribed by his -grandfather King James, and the Solemn League and Covenant wherein all -the well-affected of the three kingdoms are entered, and must live and -die in, upon all hazards. If his Majesty may be moved to join with -us in this one point, he will have all Scotland ready to sacrifice -their lives for his service; if he refuse, or shift this duty, his -best and most useful friends, both here and elsewhere, will be cast -into inextricable labyrinths, we fear, for the ruin of us all."[24] In -these sentences of Baillie's letter, which crossed the winter's sea in -Sir Joseph Douglas' despatch box, side by side with a more important -document, we find the key-note struck of all the diplomacy then going -on between the King and the Scotch. Spang, soon after receiving the -letter, is found busy with endeavours to promote the accomplishment of -the object designed by his fellow-countrymen. Writing at once to his -cousin to express sympathy in his horror at Charles' execution--which -Dutch ministers bewailed in sermons from chosen texts--and to shew -his exultation at the thought of what his friends in Scotland had -accomplished, this resident at the Hague informs us that he had -obtained an interview with the Prince of Orange,--the young man, who, -it will be recollected, was married at Whitehall in 1641. The writer -represents him as concerned for the Protestant religion, and says -he heard him express the opinion that Charles might be brought to -subscribe that Covenant which concerned Scotland alone, but he was not -up to the mark in reference to the other, betwixt Scotland and England. -Earnestly did the diplomatist argue the point, but with little avail. -When his Highness pressed home the question, whether Scotland, divided -herself, were really able to do anything of moment since the ruling -party in that country was too weak to suppress its enemies; Spang told -the Prince that the condition of the Presbyterians, in Great Britain -and Ireland, was not so mean but that the King, if he would cheerfully -join himself to them, as _caput et vindex fœderis_, would be sure of -success. At the close of the letter containing this report, the writer -added an earnest exhortation to his cousin to inform the reverend -brethren of his communion how much the fame of rigidity was likely -to endanger the fame of the kirk, and make Presbyterian government -hateful. He said plainly that there could be no safety, if the Scotch -did not pack up their quarrels among themselves.[25] - -[Sidenote: 1649, March.] - -On Thursday, the 22nd of March, "at night, the Lord brought" all the -commissioners "safe to Rotterdam." Baillie was one of them, being now -engaged in a very different business from that which took him to London -in the year 1640,--yet did he act herein in a way as true as ever to -his cause and to himself, being intent still upon the prosperity of -Presbyterianism, the enforcement of the Covenant, and the glory of God. -He and his brother commissioners proceeded to Delf, and whilst resting -there on the Sabbath, preached and conducted worship. After putting -their papers in order, they hastened to the Hague, and were in the -royal presence on the following day. - -Baillie furnishes a copy of his speech to Charles, spoken in the King's -bedchamber, upon Tuesday, March the 27th, 1649, at three o'clock in -the afternoon. In the name of the Church of Scotland, the clerical -Commissioner expressed much grief for his Majesty's afflictions, and -great joy on his accession to the throne, together with deep sorrow for -the recent execrable parricide, which the great Judge of the world, -he was persuaded, would avenge. Prayers followed this address to the -new King, in which the minister fervently implored that the clouds of -present danger might fly away, and that more religion and piety might -be seen in his Majesty's days than in those of his most prosperous -ancestors. The deputation then handed to the sovereign a letter from -the Church of Scotland. - -[Sidenote: _Royalist Intrigues._] - -Charles, during this interview, made a favourable impression on -his visitors, as indeed he did on most people. "His Majesty," says -Baillie,[26] "is of a very sweet and courteous disposition. We hope -he is not so far rooted in any principles contrary to us, but that, -by God's blessing on our friends' labours, he may be gotten to do us -reason, whatsoever our fears be for the present. There is a very evil -generation both of English and Scotch here, who vomit out all their -evil humour against all our proceedings." Again the writer breaks -out in terms of admiration respecting the King. "He is one of the -most gentle, innocent, well-inclined princes, so far as yet appears, -that lives in the world,--a trim person, and of a manly carriage, -understands pretty well, speaks not much--would to God he were amongst -us." - -When the Scotch had left Holland, the Hague became a centre of -intrigues for the overthrow of the English Commonwealth and the -restoration of the Stuarts. Except so far as they illustrate the state -of religious parties, we have here little to do with those intrigues. - -[Sidenote: 1650, March.] - -Certain papers, still in existence, disclose some of the secrets of the -Court in Holland during the spring and summer of 1650. Charles then, as -ever, in his exile, pursued one line of policy, which was, by honest -or dishonest means to recover the crown of Great Britain. Without any -ambition like his father, to be in repute as a diplomatist, and wholly -lacking the caution and prudence requisite for such a character, he -nevertheless eagerly listened to whatever his councillors proposed in -reference to his restoration, and at times aided their endeavours after -that object by his nimble wit and his unblushing falsehood. - -As he sat in his little cabinet with a very scantily attended Council -Board, a paper, dated the 5th of March, 1650, came before him, stating -what appeared to be the wishes and views of certain Presbyterians. - -"They desired that his Majesty would declare himself to his people, -that they might raise a satisfaction from it to their friends. - -"That his Majesty would please to send some encouragement to such of -their clergy friends, as yet, in pulpits and elsewhere, dared publicly -to hold up his Majesty's rights and titles. - -"To both which desires they seem satisfied, saving they conceive they -might have made an advantage of it too for that purpose, if his Majesty -had touched also, in particular, upon religion in his declaration. - -"That they will not press for the Covenant in England, and will -endeavour to moderate the Scots in their desires; beseeching withal, -that the King will go as far as he can for their satisfaction, that he -may have a greater service by their conjunction. - -"That they will rest satisfied with such a settlement in Church and -State as a future Parliament--together with such a synod as that -Parliament shall approve of--shall make. - -[Sidenote: _Royalist Intrigues._] - -"That though many particular persons of their party are clearly -satisfied with the King and his intentions, yet their single -endeavours, without taking more of their party along with them, will -signify little for his service; and therefore to bring them in, which -is their desire, the persons already satisfied are necessitated to -carry themselves more cautiously towards the rest; in compliance with -them, for fear of losing them through factious insinuations, which -their party is not free from. - -"That amongst their party, divers (and especially in London) wealthy -persons hanker so much after the Scots, that the rest, not so much -Scotified, use to call them bigots or zealots, and labour to break off -that dependency as the greatest impediment to their ready conjunction -for his Majesty's service, in case the Scots continue unreasonable in -their desires. - -"That there is yet a fear amongst their party generally that the King's -party will not be reconciled to them; and till that fear can be removed -it concerns them, in order to their own security, to move with such -circumspection, and preserve such strength in themselves as may balance -with the King's party."[27] - -This paper exhibits the English Presbyterians as earnestly desiring -the accession of Charles. It indicates that there were differences of -opinions between the Scotch and themselves in relation to the Covenant, -and that amongst the latter a much higher degree of confidence was -entertained by some than by others respecting the prince's character -and intentions; whilst it also shews that sympathy with the Scotch was -cherished by the English in very unequal measures, and that those who -most nearly coincided in the views of their northern brethren were the -rich Presbyterians of the metropolis. - -A second paper of rough notes, endorsed as received on the 18th of -March, containing suggestions from Roman Catholics in England, came -under consideration. - -[Sidenote: 1650, April.] - -Sir Nicholas Crispe and many other friends tendered their allegiance -and offered their services to his Majesty. They approved of his -constancy to the Marquis of Montrose, and preferred a union to be -formed with him rather than with the contrary faction, if a division -of parties were inevitable. They proceeded to beseech his Majesty to -have great care in whom he placed confidence, inasmuch as they feared -he had some ministers about him who could not be trusted, although they -declined to name them. They said that all possible dispatch ought to be -used; and they referred to him the question what should be done with -his Majesty's Catholic subjects. "In their opinion," to use their own -words, "they conceive it very necessary that they have some private -assurance from him of a future liberty of conscience, if God shall -restore him, and the like to some Catholic prince in their behalf. -They proposed some connivance to have been allowed for taking the -engagement, but that will be now answered too late, the day being past, -as to the banishment, though the last day given be not till the 14th of -April--after which day all are outlawed who shall not take it. If the -King order any thing herein, then to give some assurance of it under -his hand for their better satisfaction who must necessarily take it for -their preservation in order to his service." It was proposed that there -should be a descent made on the Cornish coast; and after an assurance -from the "Lords Shrewsbury, Montague, and all other Catholic nobility -and gentry," that they faithfully retained their allegiance, there -follows an expression of desire for a mitigation of the severity of the -laws against them, should God restore him to the throne, for which they -were prepared to hazard fortune and life. - -[Sidenote: _Royalist Intrigues._] - -The notes of Charles' reply, dated the 8th of April, are also in -existence. Amongst other things he states, "As for the Catholics, all -care will be taken to give them ease and liberty of conscience. As to -the engagement, what liberty their consciences shall give them to do, -to preserve themselves for the King's service, their continuing loyal -will render acceptable to the King, who will be sure to recompense -their merit."[28] - -Communications from Papists were evidently far more agreeable than any -which came from a Presbyterian quarter. They received a prompt reply, -and both his Majesty and his correspondents shewed themselves perfectly -willing to adopt jesuitical practices, which, from all we know of the -Presbyterians, we are perfectly sure they would have scorned; to take -the Engagement with the intention of breaking it was a course perfectly -approved by the Prince and his friends. The end sanctified the means. - -[Sidenote: 1650, May.] - -A third paper, bearing date May the 10th, contains information -respecting the English Republicans, which had been gathered from gossip -during a journey in this country by Colonel Keynes. An informant, he -says, assured him that "a friend of his who dined on Saturday last -with Sir Harry Vane the younger, Mr. Bailey, and Judge Thorpe, and was -one who had formerly been theirs, though now converted, but did still -comply with them, so feigned as not to make himself suspected, told -him for certain, that after dinner, being all four alone, they fell -into discourse concerning their present condition; that Sir H. Vane -said that they were in a far worse estate than ever yet they had been; -that all the world was and would be their enemies; that the Scots had -left them; their own army and generals were not to be trusted; that -the whole kingdom would rise and cut their throats upon the first good -occasion, and that they knew not any place to go unto to be safe." - -The whole of the report is written in a sanguine spirit, and shews -how the Royalists buoyed up the King's hopes. And although such -conversations as are here retailed are utterly untrustworthy, yet it -is quite possible that Vane, as he saw the cause of pure republicanism -was on the decline, might express himself to his friends in terms of -despondency, not unlike those which are here represented. - -There is also a fourth and earlier paper,[29] belonging to the month of -March, containing general suggestions submitted for the consideration -of Charles and his council. - -"As for England," he is told, "the Independents are possessed of all -the forts and towns, the navy and treasures. The Presbyterian yet -holdeth a silent power by means of the Divines, and the interest of -some gentry and nobility, and especially in London and the great towns. -Their fortunes are yet unshaken (though threatened). Besides (by former -use when they held the power), they continue an intelligence which the -King's party cannot do, which may make them considerable, when they -shall be fit for his Majesty's reception. - -[Sidenote: _Charles in Scotland._] - -"Some are rigid for the _jus Divinum_ of Presbytery, but the greatest -part, weary of trouble and the rod that now hangeth over them, would -repent and serve his Majesty; some purely without fraud, others being -assured to be freed from their past facts, their livings and offices -preserved to them, their moneys laid out in church lands, &c., repaid. - -"The principal heads look at Government, and manage all these under -people's interests to their own, which we conceive all that love his -Majesty should give way to, and laying aside all expectations of their -own, if these men may be able to do the work to let them receive the -thanks of it. - -"For his Majesty's party in England, it is so poor, so disjointed, so -severely watched by both the other factions, that it is impossible for -them to do anything upon their own single score; but if his Majesty -could find an expedient to beget a good understanding betwixt his -party and the Presbyterians they might under their shadow rise again; -otherwise nothing but a foreign force can begin the work and justify -the endeavours and affections of his friends." - -[Sidenote: 1650, August.] - -These notes speak for themselves, and indicate the rumours, -expectations, and schemes which were reported to Charles, and the many -ways in which religion and politics had become mixed up together in -connexion with the efforts he was making to reach the throne of his -fathers. - -[Sidenote: _Charles in Scotland._] - -Charles at length decided upon throwing himself into the arms of the -Scotch. The demand to sign the Covenant, though it thoroughly disgusted -him in the first instance, obtained his consent after a year's delay. -Casting aside a last regard for truth, he passed through the form of -signing the document before he left the Dutch shores; that concession -having been persistently stipulated for by his new adherents. Having -reached Scotland on the 23rd of June, he was proclaimed King at the -High Cross of Edinburgh on the 11th of July following. - -Faithful to the religious cause which they had espoused, the -Presbyterians shewed great care to separate it from the interests -of Royalism, whether considered by itself or in connexion with the -prelatical party, which had been the main defenders of the throne at -the beginning of the war. This appears from the following declaration, -dated West Kirk of Edinburgh, the 13th and 14th of August, 1650. "The -Commissioners of the General Assembly, considering that there may be -just ground of stumbling from the King's Majesty refusing to subscribe -and emit the declaration offered unto him by the Committee of Estate, -and Commissioners of the General Assembly--considering his former -carriage and resolution for the future in reference to the cause of -God, and the enemies and friends thereof, do therefore declare that -this kingdom does not own or espouse any malignant party, or quarrel, -or interest, but that they fight merely upon their former grounds and -principles, and in defence of the cause of God and the kingdom as they -have done these twelve years past; and therefore as they do disclaim -all the sin and guilt of the King, and of his house, so they will not -own him nor his interest, otherwise than with subordination to God, -and so far as he owns and prosecutes the cause of God, and disclaims -his and his father's opposition to the work of God and the Covenant, -and likewise all the enemies thereof; and that they will, with all -convenient speed, take in consideration the papers lately sent them -from Oliver Cromwell, and vindicate themselves from all the falsehoods -contained therein; especially in those things wherein the quarrel -betwixt us and that party is mis-stated, as if we owned the late King's -proceedings and were resolved to prosecute and maintain his present -Majesty's interest before and without acknowledgment of the sins of -his house and former ways, and satisfaction to God's people in both -kingdoms. - -["The Committee of Estates having seen and considered the declaration -of the Commissioners of the General Assembly, anent the stating of the -quarrel whereupon the army is to fight, approved the same, and heartily -concurred therein. - - "THOS. HENDERSON."][30] - -The Episcopalian Royalists of England regarded the Scots with the -utmost aversion, and had just been shocked by their hanging the Marquis -of Montrose, who had taken up arms for Charles I. as early as the year -1643. Moreover, they entertained deceitful hopes respecting Irish -affairs. Hence, when they were told of what the prince had done, they -could not believe their own ears. - -"We are here in an amaze to understand that the King is gone for -Scotland, especially after that horrid murder of the Marquis of -Montrose, wherein the King's honour suffered as great a butchery as he -did: and my thoughts are the more troubled at his Majesty's adventure -thither because we have lately received so good news from Ireland, as -that all the Papists have submitted to my Lord of Ormond, and they -have lately given Sir C. Coote a great defeat in the north of Ireland, -and hope to master the whole kingdom by Michaelmas; which, methinks, -seems to upbraid the King's hasty counsellors, who having no patience -at all to rely on God's providence, and looking still upon mere human -strength, without any consideration of honour or conscience, are still -crying out, What else have we to do? when indeed there are times when -honest men must pray and do nothing else until God's providence open a -way fit for them to take. And now for aught appears to us they have -thrust our master upon a course of so much danger that they themselves -shrink at the sight of it, when, had they been but masters of so much -Christian patience as to have staid awhile, things probably might have -been put into a fair and an hopeful way. These are sad considerations, -and they make me fear God's heavy hand is still upon us, who will -neither be persuaded, nor indeed knocked into any religion, and to -suffer that fond instance of Henry IV. of France to persuade more with -us than all the precepts of Christ's Gospel. - -[Sidenote: 1650, September.] - -"I should give the poor Church for utterly lost, but that I believe -there is a good God in heaven; but, however it fare with her, some -I fear will one day sharply answer that they have preserved her no -better, and that to gain the speedier ease they have preferred rash and -wicked counsels before those that were pious and just, because they -seemed not to promise a more sudden way to prosperity."[31] - -[Sidenote: _Trouble with the Presbyterians._] - -Another Royalist letter in September reveals what was going on in -Scotland--the trouble the Presbyterians had with the King--and the -trouble he had with them. - -"Mr. Thomas Weston and Daniel O'Neile came from the King nine days -ago. Our glorious news of Cromwell's total defeat is nothing to that -we hoped, yet he hath had a knock, and may very probably be worsted -if the Scots do their best, that is, sit still. But the ministers -press their men to fight, contrary to their commander's opinion. If -they fight they hazard a beating. The ministers have lately purged -the army of 5,000 profane persons, and Lowden went about the camp to -tell them it was the cause of God, and not to be maintained by wicked -men. Such they account all cavaliers, Montrosians, and such as engaged -with Hamilton, that is to say, their best soldiers. Whether this be -madness or treachery a little time may discover. The King must not go -to the army, for fear he may gain too much upon the soldier. He was -pressed to a declaration imputing the late bloodshed and miseries to -his mother's Popery and his father's following bad counsel and opposing -the Covenant. This the King refused to the death; whereupon instantly -the Kirk declare against him, and offer to treat with Cromwell. To -prevent the consequences whereof, the King sends to the Kirk again, by -Argyle's advice, and satisfies them, mollifying only some words in the -declaration. So, as he says in it now, that his father's ill counsel, -&c., was the occasion (not the cause) of the troubles. Argyle hath -given him great professions of his fidelity, seems to be overpowered by -the clergy, and says when the King comes into England he may be more -free, but for the present it is necessary to please these madmen. The -votes for removing from the King the company that came with him from -home, are fully confirmed by the Parliament. They make no laws which -are of force till the Assemblies of the Kirk allow them. This is the -substance of what I heard from Thomas Weston: you will have it more -fully from other hands. I write only to let you see how ready I should -be if I were able to express myself. - - "Your Honour's most humble servant, - - "GEORGE RADCLIFFE." - -[Sidenote: 1650, September.] - -This letter is dated from the Hague the 7th of September.[32] Fairfax, -from Presbyterian scruples, having declined the office, Cromwell had -now gone to Scotland as Generalissimo of the Commonwealth army, -to crush at once this Scotch attempt, which, by making Charles the -covenanted King of Scotland, prepared for making him the covenanted -King of England. Not to have endeavoured to put a stop to this -enterprise, would have been suicidal infatuation on the part of the -founder of the English Commonwealth. The great captain had crossed -the Tweed on the 22nd of July, with no such faith in the Covenant as -the Scotch brethren cherished; nay, looking on their faith in it as -superstitious, and saying even to the General Assembly: "There may -be, as well, a carnal confidence upon misunderstood and misapplied -precepts, which may be called spiritual drunkenness. There may be a -_Covenant_ made with death and hell." Weston and O'Neile had left -the King on the 29th of August, and in some slowly-sailing smack -had reached Holland, bringing "glorious" news, which turned out in -the end to be very false, and was soon followed by other news very -disastrous. By Cromwell's "defeat"--the report of which, as related, -did not satisfy Mr. George Radcliffe--must have been meant the retreat -of the army from Edinburgh after a skirmish on the 27th, "Wherein," -says Cromwell, "we had near twenty killed and wounded, but not one -commission officer. The enemy, as we are informed, had about eighty -killed, and some considerable officers. Seeing they would keep their -ground, from which we could not remove them, and our bread being spent, -we were necessitated to go for a new supply, and so marched off about -ten or eleven o'clock on Wednesday morning."[33] - -[Sidenote: _Battle of Dunbar._] - -Four days before Radcliffe's letter was written, something had occurred -very different indeed from the royalist report. - -Late in the blustering night of the 2nd of September, as the blasts -shook the tents at Dunbar, and the sleet cut the faces of the sentries, -Leslie on the Scotch side, and Cromwell on the English, were encamped -front to front, prepared for battle; the former sure of victory from -what he gathered as to the condition of the invaders. Cromwell intended -to begin the attack at daybreak, and, as the moon rode high, gleaming -through the rent clouds, and the first blush of dawn streaked the -horizon, he was ready; but the action hardly began before sunrise. -And yet, an hour later--when the September mist rolled off the German -ocean, and the sun broke all silvery on the waters, lighting up St. -Abb's Head, while the cry of the English commander was heard along the -line, "Let God arise, and let His enemies be scattered,"--his soldiers, -with a tornado rush, had swept down the foe. Thousands were slain, the -rest routed, and by nine o'clock Leslie rode into Edinburgh, a brave -but beaten soldier. - -[Sidenote: 1650, September.] - -Cromwell, as he rode into the same city a conqueror, found the clergy -had left the churches. He sent a trumpet to the castle, to assure the -Governor that the clergy might return in peace, that he would not -hinder the preaching of the Gospel; only preachers must remember not -to rail at their superiors and "overtop the civil power." In reply to -the complaint that the pulpit had been opened to sectaries and laymen, -the victorious Independent put another question:--"Are you troubled -that Christ is preached? Is preaching so exclusively your function? -Doth it scandalize the reformed kirks and Scotland in particular? Is it -against the Covenant? Away with the Covenant if this be so! I thought -the Covenant and 'these professors of it' could have been willing -that any should speak good of the name of Christ; if not, it is no -Covenant of God's approving; nor are these kirks you mention in so much -the spouse of Christ. Where do you find in the Scripture a ground to -warrant such an assertion, that preaching is exclusively your function? -Though an approbation from men hath order in it, and may do well, yet -he that hath no better warrant than that, hath none at all. I hope He -that ascended up on high may give His gifts to whom He pleases, and if -those gifts be the seal of mission, be not 'you' envious though Eldad -and Medad prophesy."[34] In this rather uncouth phraseology may be -discerned a certain soldierly instinct, not very different from what is -so noticeable in the despatches of a modern general of a far different -school. Cromwell, like Wellington, could use words, even as the -soldiers at Waterloo and in the civil wars could use swords, cleaving a -subject asunder down to the very heart, at a single stroke. - -[Sidenote: 1651, January.] - -Presbyterian Scotland, honest to the core, stood faithful to what as -it believed was God's own cause. Shall our glorious Covenant--not of -earth, but of heaven--be crushed by this Independent captain, brave -though he be; shall it be buried on the field of this Dunbar fight? No, -no! Looking thus at the subject, the leaders, clerical as well as lay, -in spite of tormenting divisions in the nation and in the kirk, soon -busied themselves with preparations for another trial of arms. "All -of us in pulpit," writes Robert Baillie, "myself as much as others, -did promove the work. In a very short time three thousand five hundred -horse are gotten together, with hopes by volunteers, to make them above -five thousand."[35] But all went not on smoothly. Hopes were soon -blasted. Hot controversy arose as to whether the lawfulness of a war -against Cromwell could be justified by the Covenant. Some went so far -as to say: "That the commission of the Kirk would approve nothing that -was right; that a hypocrite ought not to reign over us--that we ought -to treat with Cromwell, and give him security not to trouble England -with a king--and who marred this treaty, the blood of the slain in this -quarrel be on their head!" - -[Sidenote: _Coronation of Charles._] - -However, the ruling party in Kirk and Court continued staunch to the -Covenant, and to the King whom they had persuaded to entrust his -crown to their keeping. That crown with all solemnity they placed -upon the Prince's head on New Year's day, 1651. The ceremony took -place at Scone, whose ancient abbey had witnessed the coronation of so -many kings of Scotland, as they sat on "the stone of destiny"--still -preserved under Edward the Confessor's chair at Westminster. But -the solemnities on this occasion appeared shorn of all the splendid -ritualism which in other days had adorned the inauguration of a new -reign. Mr. Douglas preached upon the crowning of King Joash, "a very -pertinent, wise, and good sermon." Charles then swore, in the presence -of Almighty God, the searcher of hearts, that he would prosecute the -ends prescribed in the Covenant, and agree to all Acts of Parliament -for the establishment in his Scotch realm, of Presbyterian rule, of -the Directory, the confession and the catechism of the Kirk; and also -consent to Acts of Parliament enjoining the same throughout the rest -of his dominions. The Earl of Argyle brought forth the crown, and -lifted it on the head of the chosen King. Mr. Robert Douglas prayed; -and when the Chancellor had conducted the Prince to the throne of his -ancestors, the same minister addressed to him an exhortation, pressing -on him the duty of constancy to the Covenant, and reminding him how -his grandfather James had broken his vow, the consequences of which -pursued his family--"God casting the King out of His lap"--and how -the plagues of heaven would fall on himself, if he failed to keep the -oath of his coronation day. The service closed "with a prayer, and the -twentieth psalm."[36] - -Charles was forced into a confession of his father's sin in marrying -an idolatress, of his own bad education, of the prejudices against -God's cause which he had imbibed in his boyhood, and of his manifold -transgressions. He also declared his detestation of Popery and Prelacy, -and his resolution, inasmuch as he had obtained mercy of the Lord, -to be on the Lord's side, to do nothing but with the advice of His -Kirk. After all this hypocrisy he felt now in his new position--even -as he deserved--that he had a very hard time of it. Tedious forms -were imposed upon him; six sermons at one sitting being preached in -his presence. Not a walk was allowed him on a Sunday. Mewed up, as -he considered it, he had to spend hours in distasteful religious -exercises, or in such society as his keepers pleased: and if he -ventured to dance, or play at cards--which was a great delight to -his frivolous nature--some ministers, who had caught Knox's mantle, -administered reproof in a tone like that of the bold Reformer to Mary -Stuart, whose levity, fascinating manners, and some other qualities, -had descended to her great grandson. - -[Sidenote: _Protesters and Resolutionists._] - -Honest fanaticism, apparent throughout the treatment which Charles -received, manifested itself in some other rather curious ways. -First, in excluding from the King's army all who had incurred the -taint of malignancy, thereby cutting off from the cause of King and -Covenant half the resources at command; and, secondly, on a return -of common sense as to that matter, in proceeding to demand that old -malignants, now ready to fight the Lord's battles, should, before -they handled a pike or shouldered a musket, stand at the church door -and do penance. Accordingly, it is recorded, on Sunday, the 12th of -January, "This day Lieutenant-General Middleton was relaxed from his -excommunication, and did his penance in sackcloth in Dundee church; -and Colonel Archibald Strachan was excommunicated, and delivered to -the devil, in the church of Perth, by Mr. Alexander Rollock, the same -day." The Earl of Lauderdale, the Earl of Crawford, and other nobles, -expiated their malignancy after the same fashion. From these two lines -of policy originated the two parties known in Scotland as Protesters -and Resolutionists--the former remonstrating against the employment of -profane and ungodly men in the camp, or the court, or on the bench; -the latter resolving upon their admission, after submitting to Church -discipline.[37] - -[Sidenote: 1651, August.] - -[Sidenote: _Battle of Worcester._] - -It is not for us to describe the tactics of the Scotch army. It is -enough to say that, in August, 1651, that army found itself in such -a position with regard to Cromwell's camp, that it was "much nearer -to England than he."[38] It seemed safer to turn south than north. -Moreover, hopes grew up of large Presbyterian help on this side the -border. The army with the King therefore marched into Lancashire; -but the army and the King, once on English soil, soon shewed that -they were seeking different ends.[39] The army cared little for the -King, and much for the Covenant. The King cared much for his crown, -and not at all for the Covenant--except to hate it. The Committee of -Ministers attending on the forces prepared, unknown to his Majesty, a -declaration of their Presbyterian zeal, and of their purpose to receive -no recruits who would not subscribe the solemn League. This to Charles, -of course, appeared insanity, and he countermanded the publication; at -the same time ordering that civility should be shewn to any one who was -disposed to enter his service. When the Scotch design became known, it -tended to check the advances of episcopal Royalists; and, likewise, the -King's want of sympathy with the Covenant served to keep Presbyterians -away. Worse still, numbers of the Scots, now convinced of his -treachery, turned their backs and marched home, and those who continued -faithful fell into discord with their comrades. No cohesion could exist -between covenanted and anti-covenanting forces. Personal jealousies, -also, increased religious antipathies; for the Duke of Buckingham -wanted to snatch the command from the hands of General Leslie. By the -time the army reached Worcester--which the King had selected for his -last throw in the game of war--the army had fallen into a state of -perfect demoralization. Discord prevailed amongst the officers, and -confusion amongst the men. The image of iron and clay fell to pieces -at the first shock. Cromwell, who had followed the Royalists from -Scotland, dashed down upon them by the banks of the river Severn, ere -they were aware of his approach. The King suddenly, as he was dining -at noon, heard of a battle, and rushed out of the house, only to find -a body of his own horsemen already in retreat. They nearly rode over -his sacred person, and paid no attention whatever to his loud war cry. -The Ironsides swept all before them. Leslie reached Yorkshire with only -1,500 Covenanters; and the rest of the troops were scattered over the -country--blown about like the chaff of the summer threshing floor. - -[Sidenote: 1651, May.] - -If some English Presbyterians could not conscientiously fight for -the King, others could not conscientiously fight against him. The -Covenant, according to the fairest interpretation of it, together with -their own old English sentiments, constrained them to maintain their -loyalty to the crown. Regarding the father's execution as a murder, -they declined to help the regicides in their designs upon his son. -Dr. Samuel Annesley, John Wesley's grandfather, was a type of this -class. He refused to send a horse against his Majesty at Worcester, -and despatched a servant at night from a distance of forty miles to -secure the church keys, in order that no schismatical ministers might -hold a thanksgiving service in his church in celebration of Cromwell's -victory. Several times he denounced the General as the "arrantest -hypocrite" that ever pestered the Church of Christ; as one intent on -pulling "down others only to make his own way to the throne," for which -demonstrations before "some of note in the army" he was "necessitated -to quit a parsonage worth between £200 and £300 per annum."[40] - -[Sidenote: 1651, July.] - -In the spring of 1651, as Charles did penance for the recovery of the -throne, he had Presbyterian friends in London and elsewhere plotting -for the same end. They despatched letters to raise money and arms on -his behalf; and some of these letters, conveyed in a vessel driven by a -storm into the harbour of the town of Ayr, fell into Cromwell's hands. - -[Sidenote: _Love's Trial._] - -Several ministers were implicated, especially Christopher Love.[41] -It was the same person who had made himself famous by his Uxbridge -sermon against the Royalists, and he now found himself in the Tower, -a prisoner in the hands of the Parliament. Afterwards placed at the -bar of the High Court of Justice in Westminster Hall, this young -minister was charged with a criminal correspondence to restore Charles -Stuart, first, in violation of an ordinance which denounced a traitor's -death against those who should make such an attempt; and secondly, -in violation of another ordinance, against assisting foreigners to -invade the shores of England. Love, in his defence, declared that -he only retained his covenanting principles. He referred to what he -had suffered as a Puritan, and to what he had done as a patriot, -adding, "I have been kept several weeks in close prison, and am now -arraigned for my life, and like to suffer from the hands of those for -whom I have done and suffered so much, and who have lifted up their -hands with me on the same Covenant." He solemnly declared that he had -neither written nor sent letters into Scotland; but he confessed that -the proceedings in favour of the King were agreeable to his judgment, -and for the good of the nation. He owned that he had connived at the -scheme for restoring the prince, and had concealed some intelligence -respecting it; and for so doing he besought forgiveness, and threw -himself upon the mercy of the Court. Matthew Hale appeared as counsel -for the prisoner, but no plea or intercession could prevent a verdict -of guilty, or avert the sentence of death. - -[Sidenote: Love's Trial.] - -The efforts made by Mary Love to save the life of her husband, and the -correspondence which passed between them, form an affecting episode. -With that courage which is inspired by a wife's affection, and which -not unfrequently converts a timid and commonplace woman into a heroine, -she laid a petition before Parliament, imploring pardon for the -condemned, pledging his friends as security for his peaceable behaviour -in time to come, and begging that the God of heaven would bow the -hearts of England's rulers to shew mercy. Yet, fearing the worst, this -admirable woman wrote to her husband in strains of ardent tenderness, -telling him to be comforted; that death was but a little stroke, and -that he would soon be where the wicked cease from troubling, and the -weary are at rest. "Remember," she said, "though thou mayest eat thy -dinner with bitter herbs, yet thou shalt have a sweet supper with -Christ that night." He responded in the same spirit of resignation -and triumph, assuring her that, as there was "little between him and -death," so "there was little between him and heaven." A second prayer -from Mrs. Love entreated that, if her husband might not be thought -worthy to breathe English air, he might at least have leave to sigh -out his sorrows in the utmost parts of the earth. Fifty-four ministers -signed a petition, in which they besought the Parliament earnestly, and -"in the bowels of Jesus Christ, who, when we were sinners, died for us, -if not totally to spare the life of their dear brother, yet that they -would say of him as Solomon of Abiathar, that at this time he should -not be put to death." A reprieve for one month followed, at the end of -which period the suspense of wife and friends settled into blank agony. -A third petition produced no effect; nor a fourth, though in that the -broken-hearted woman cried, "Your desolate handmaid waiteth with all -humility and earnest expectation at your doors, beseeching you not to -forget to shew mercy to your poor petitioner and her tender babes." -"Be graciously pleased to prevent this dreadful blow." "Whilst you -are propagating the Gospel in New England, let my dying husband, as a -prophet from the dead, be sent to endeavour the conversion of the poor -Indians." - -[Sidenote: 1651, August.] - -The last words of Christopher Love to his brave, loving Mary were: -"Farewell, I will call thee wife no more--I shall see thy face no more; -yet I am not much troubled, for I am going to meet the bridegroom, the -Lord Jesus Christ, to whom I shall be eternally married."[42] - -[Sidenote: _Love's Execution._] - -Love met his fate on Tower Hill, on the 22nd of August (together -with Mr. Gibbon), and made a long speech, maintaining that he had -been convicted upon insufficient evidence, and that certain charges -affecting his moral and political character were utterly untrue. He -protested against the Engagement, and the invasion of Scotland by an -English army; he avowed his preference to die as a Covenant keeper, -rather than to live as a Covenant breaker; and ended his words with -spiritual counsels and appeals. Ash, Calamy, and Manton, attended -their brother on the scaffold; and Baxter says "he died with as great -alacrity, and fearless quietude, and freedom of speech, as if he had -gone to bed." Manton preached in St. Lawrence church, where Love had -been incumbent, a funeral sermon, published under the title of "The -Saint's Triumph in Death." The title indicates the preacher's opinion; -and in harmony with it is a statement in the discourse, that the -departed was a "pattern most worthy of imitation--a man eminent in -grace--a man of a singular life and conversation." Christopher Love -stood on the scaffold--where so many in like awful circumstances had -stood before--under a bright August sky; but soon after the shedding of -his blood the heavens became overcast, and thunder and lightning raged -all night. At a time when Nature was interpreted by each contending -faction as being on its side, no wonder royalist Presbyterians said -"God is angry at what has been done," and no wonder republican -Independents replied, "It is a mark of Divine judgment against -implacable apostasy." - - [Illustration] - - - - - CHAPTER III. - - -In 1653 the Long Parliament had worn itself out, and its dissolution -had become an inevitable necessity. The last gleams of its expiring -light emanated from Sir Harry Vane, whose character and genius -chiefly, if not entirely, gave to its latest debates whatever of power -and brilliancy they possessed. A true estimate of this previously -illustrious senate, in the period of its decadence, must rest upon a -full consideration of the opinions and conduct of its remaining members -regarded in general, and not upon the exceptional views and virtues of -a single distinguished individual. There can be little or no doubt that -the effect of the later proceedings of this Parliament was likely to -be the ruin of the cause for which it had fought in its earlier years; -and even the policy of Vane--who was a sincere champion of the rights -of conscience, and the toleration of all religious opinions--from being -associated with impracticable republican theories, was not calculated -to prevent that deplorable result. - -[Sidenote: _Little Parliament._] - -Cromwell, who alone at that moment had the sagacity to perceive to -the full extent the mischiefs which threatened his country, therefore -interposed, with an energy which was as startling as it was bold; and -which is now acknowledged by numerous careful students of history to -have proceeded from wisdom as really profound as it was, at the time, -apparently questionable. Upon the disappearance of the Long Parliament -from the chapel of St. Stephen's, there followed the disappearance of -Sir Harry Vane from the Cabinet of Whitehall. As an honest republican -he could not but condemn the course pursued by his colleague; and the -two men--who, with Marten, for some time after the establishment of the -Commonwealth were the chief pillars of England--now stood parted from -each other in this world for ever. The triumvirate was at an end. It -had given place to a virtual monarchy.[43] - -But though Cromwell dissolved the Long Parliament he had no idea of -ruling England without the assistance of a popular assembly; and hence, -within three months after that extraordinary event, a new Parliament -was convened at Westminster. - -[Sidenote: 1653, July.] - -The theory of its constitution was unique. It was to consist of men -who were able, who loved the truth, who feared God, and who hated -covetousness; so ran the terms employed in certain directions given to -the Congregational churches to send up names to the Lord General,[44] -out of which list, together with another provided by the council of -officers, the members of the new convention were to be selected. There -were not wanting, at such a moment, people to tilt their jests--and -they asked if the image of Him who rode into Jerusalem upon an ass was -not a type of the new deliverer about to ride to a throne on the back -of one hundred and twenty asses--that being the number of the Little -Parliament. - -[Sidenote: _Little Parliament._] - -Upon the list of the summoned appears the name of Dennis Hollister--a -grocer in High Street, Bristol--a person who had great influence with -the magistrates of the city, and who is described in the records -of the church of which he was a member,[45] "as Diotrephes-like, -loving to have the pre-eminence," and as "sucking in some principles -of an upstart locust doctrine, from a sort of people afterwards -called Quakers." If there be any truth in such a statement, this -new member of Parliament must have been fanatical in one way, while -his fellow-members were fanatical in another; and such conflicting -phases of fanaticism made the settlement of ecclesiastical business -in connexion with the State exceedingly difficult; rendering it -necessary for Cromwell to interpose with his strong English common -sense, unless affairs were left to fall to ruin. Fanatical people -there must have been in this singularly constituted assembly, but it -numbered also persons rationally religious; and even in the fanatics -there might be redeeming qualities. What they said and did are the -truest tests by which to judge of what they really were; and it will -be seen, that amidst their follies, some of their words and deeds -were of a description not to be despised. Much is said of their birth -and station; but the grocers and leather-sellers of that day might -be rich and prosperous, and socially on a level with the merchants -and cotton-lords, who, in our own time, sit upon the benches at -Westminster.[46] There were of the number also, Lords, and Knights, and -Colonels; and two of the individuals summoned, who afterwards sat in -Charles the Second's House of Peers, as Earl of Albemarle and Earl of -Shaftesbury, have been pronounced by history as certainly not the most -respectable persons in the Little Parliament. - -[Sidenote: 1653, July.] - -On the 4th of July, 1653--a very sultry day--the gentlemen met in -the Whitehall Council Chamber, and seated themselves round the room -on chairs. As Cromwell, with his officers, entered, all present rose -and bowed. The General moved his hat, advanced to the middle window, -and leaning on the back of a chair, addressed them for more than an -hour. Descanting upon religion, he pleaded earnestly that all God's -saints should be treated with tenderness, and that if he had seemed -to reflect upon those who held Presbyterian opinions, he now thought -faithfulness demanded that he should love them. He had, when God had -been gracious to him and his companions, often read that passage: "He -would plant in the wilderness the cedar, the shittah-tree, and the -myrtle, and the oil tree; and He would set in the desert the fir tree, -and the pine tree, and the box tree together. That they may see, and -know, and consider, and understand together." Therefore he besought his -audience to have care for the whole flock--lambs and all--and if the -poorest and most mistaken Christian should desire to live peaceably -and quietly under the government, let him be protected. He pleaded for -a faithful ministry, such as did not derive itself from the Papacy; -the true succession being through the Holy Spirit. He never looked, he -said, to see such a day as that he now witnessed, Jesus Christ being -owned by all. The persons present might not personally be known to each -other; but the endeavour in calling that New Parliament had been, not -to choose any but such as had hope and faith in Christ. "The Lord," he -observed, "shakes the hills and mountains, and they reel; and God hath -a hill too, an high hill as the hill of Bashan, and the chariots of God -are twenty thousand, even thousands of angels, and God will dwell upon -this hill for ever." Such a speech had never before been delivered at -the opening of a Parliament. - -When it was finished, a formal instrument devolving authority on the -members was placed on the table, with the General's signature and seal, -after which he left the Chamber,--politically "nothing more than the -brewer's son of Huntingdon."[47] - -[Sidenote: _Little Parliament._] - -Francis Rouse, provost of Eton, was elected speaker--before which -proceeding the members prayed without a chaplain--"Eight or ten -speaking in prayer to God, and some briefly from the Word." "Much of -the presence of Christ and His Spirit," says a person who was present, -"appearing that day to the great gladdening of the hearts of many--some -affirming they never enjoyed so much of the spirit and presence of -Christ, in any of the meetings and exercises of religion, in all their -lives, as they did that day." On the day following they again spent -some time in prayer, and prayer, it is recorded, "was daily performed -by one member or other, as they were found free to perform it." -Presently again they devoted a day to prayer, which "was done by the -members, principally by such as had not done service before, when also -the Lord General was present, and it was a very comfortable day."[48] -The Lord General had been specially invited to join the Assembly, -together with Harrison, Desborough, Lambert, and Tomlinson. - -Major-General Harrison--a rather noble though not refined-looking -man, with flowing locks, irregular features, aquiline nose, and black -eyes, often flashing with enthusiasm--had distinguished himself at -Basinghouse, Preston, and elsewhere, as a stern soldier, and had been -heard by Baxter breaking out into a rapture at Somerton. He was now -getting deep in the study of prophecy, and was expecting the reign -of the saints to succeed the four great monarchies described by the -prophet Daniel. Desborough--a ruder and coarser man than Harrison, -as his face, eyebrows, form, and gait all betokened--who had shewn -himself a gallant soldier in the storming of Bristol, and had become -brother-in-law to Oliver Cromwell--was an Independent, and, after the -Restoration, became a member of Dr. Owen's church, in London. Major -General Lambert--who had done good service in the wars, had routed -the Scots at Linlithgow, and achieved daring feats at Worcester--was -Cromwell's particular friend, and adhered to him throughout his career, -when others turned their backs; a shrewd, clever, practical sort of -person. Tomlinson, Colonel of the Guard at King Charles' execution, -was not, beyond that circumstance, at all a noteworthy individual.[49] - -[Sidenote: 1653, July.] - -The Little Parliament altered the marriage law,[50] which, owing to -recent confusion, and consequent irregularities in domestic life, -needed amendment. Matrimony was considered by these new legislators -in its relation to the State, and was treated by them simply in the -character of a civil contract; possibly, in part at least, with the -view of diminishing clerical influence, but also with so remarkable an -insight into what is just and wise, as to anticipate modern legislation -in this respect both in England and on the Continent. Parties were -to obtain a certificate from the registrar of the parish, and then -solemnly before a justice of the peace to take each other for husband -and wife. The religious sanctions of the wedding bond were left -entirely to the will of the parties united, and these sometimes were -so connected with the secular part of the ceremony, that the service -altogether resembled the solemnization of matrimony at the present day -in a Nonconformist church in the presence of a registrar.[51] - -[Sidenote: _Question of Tithes._] - -The Parliament had scarcely commenced its sittings when it entered upon -the consideration of the important subject of tithes; and on the 15th -of July, it was determined by a majority of twenty-five--in a House -consisting of one hundred and eleven members--that the maintenance -of ministers by tithes should not be continued after the 3rd day of -November following. On the 19th of July, upon a renewal of the debate -relative to this subject, the question whether _incumbents_ possessed -a propriety in this kind of income, was referred to the consideration -of a committee specially appointed for that purpose. And to this same -committee a different business was committed on the 26th of the next -month. On that day were presented petitions from several churches in -Devonshire and Gloucestershire, seeking the further reformation of -religion, in connexion with which it was resolved: "That a committee be -appointed to consider of some way to be propounded to the House, how -ignorant, profane, and scandalous ministers may be rejected; That it be -referred to the same committee to consider of some way to be propounded -to the House, for the encouragement of such godly and able persons as -shall preach the Gospel; and That it be referred to the committee for -tithes."[52] The consideration of the question as to whether incumbents -had any property in tithes having been previously entrusted to this -committee, that question now became mixed up with the other relating to -the character of the clergy; and what the Little Parliament ultimately -did respecting the one has been supposed to have been a legislative -decision of the other, which is not the fact. - -[Sidenote: 1653.] - -Two parties were in contention, one disposed to retain the old tithe -system, the other bent upon supporting ministers in some other way. -Harrison led the latter division, and occupied the extreme left in -relation to the moderates, who were swayed by Cromwell, and who, as to -tithes, agreed with both the Presbyterian and Episcopal parties. The -House generally concurred in the opinion that the collection of tithes -by the clergy was a grievance; yet perhaps only a few members were -prepared to vote for putting an end to that method of support without -the provision of some legal substitute. These few, following Harrison, -were intent on having the impost repealed at once, leaving only such -other provision "as God should direct." A distinction was admitted -throughout the debate between the claims of _impropriators_ and the -claims of _incumbents_. The whole House was willing to compensate -impropriators in case of the forfeiture of their rights. It was the -case of incumbents alone which came under the consideration of the -committee. The utmost measure of change formally proposed was, to put -an end to the payment of the clergy in the old way, and to equalize -benefices by reducing those of £200 per annum and upwards, and by -increasing smaller incomes. It was also suggested that a provision -should be made to meet the wants of ministers' widows and children.[53] - -[Sidenote: _Question of Tithes._] - -The larger question respecting ignorant, profane, and scandalous -ministers, involved also the minor one touching presentation to -benefices; the predominant feeling of the members favoured the right -of congregations to choose their own pastors. The Puritan current -had long been setting in that direction, and arguments were now urged -to the effect that it was unreasonable for people not to be allowed -to select their own spiritual guides; much, in short, being advanced -upon the subject, of the same kind as is common in the present day. The -parties having a pecuniary interest in the maintenance of things as -they were, did all they could to keep on their side the men in power. -Such people sought protection from the Lord General against what they -deemed Parliament-robbery. However, on the 17th of November, the right -of presentation to benefices by patrons was condemned by a resolution, -and a bill in accordance with it was ordered to be brought in. The -effect of this decision was to place the election of the clergy in the -hands of parishioners. - -[Sidenote: 1653, December.] - -On the 2nd of December came the long-expected and much-dreaded report -of the Tithe Committee. It first recommended the sending forth -of certain authorized commissioners to enquire into ministerial -character, and next it gave a deliverance with regard to ministerial -maintenance. As this portion of the report is so imperfectly explained -by historians, we will present it to the reader as it is printed in the -journals:-- - -"_Resolved_--That it be presented to the Parliament: That all such as -are, or shall be approved for public preachers of the Gospel in the -public meeting-places, shall have and enjoy the maintenance already -settled by law, and such other encouragement as the Parliament already -hath appointed, or hereafter shall appoint; and that where any scruple -payment of tithes, the three next justices of the peace, or two of -them, shall, upon complaint, call the parties concerned before them, -and by the oaths of lawful witnesses shall duly apportion the value of -the said tithes, to be paid either in money or land, by them to be set -out according to the said value, to be held and enjoyed by him that -was to have the said tithes; and, in case such apportioned value be -not duly paid or enjoyed, according to the order of the said justices, -the tithes shall be paid in kind, and shall be recovered in any court -of record. Upon hearing and considering what hath been offered to -this Committee touching propriety in tithes of incumbents, rectors, -possessors of donatives, or propriate tithes, it is the opinion of this -Committee, and resolved to be so reported to the Parliament, that the -said persons have a legal propriety in tithes."[54] - -An earnest debate ensued, "managed day by day," says one who was -present, "with very great seriousness, many arguments and Scriptures -being alleged," and "very little of heat or passion being shewed all -that time, only one gentleman or two that were for the report, seeing -themselves and their party so engaged, flew out a little, complaining -of the expense of time, to have given a check to the going on of the -debate."[55] The first part of the report, relating to the method of -removing scandalous ministers, upon being put to the vote, was rejected -by a majority of two, fifty-six voting against fifty-four. The second -part, relating to the mode of supporting ministers, and the rights of -property possessed by incumbents, was not put to the vote at all. The -probable rejection of it might be inferred, but no formal rejection was -expressed. What is sometimes represented as the decided abolition of -tithes amounted to no more than the rejection of a Committee of Triers. -That Committee was a favourite scheme of Cromwell's, and was afterwards -by him practically carried out; he also favoured the continuance of -the old method of supporting ministers. But the Little Parliament -indicated a wish to change that method; yet what they decided now, and -even their distinct votes against tithes in the preceding July, did not -necessarily imply that they intended to terminate altogether the state -maintenance of religious worship.[56] - -[Sidenote: _Fifth Monarchy Men._] - -It is desirable here once more to pause, and to consider the opinions -of Fifth Monarchy men, who were at this time becoming very numerous and -very active. - -They may be divided into three classes. The first was composed of _mere -millenarians_, who entertained views not essentially different from -those which had been held in ancient times with regard to the reign of -Christ upon the earth; and whatever may be thought of these persons in -some other respects, their opinions cannot be regarded as involving -anything discreditable to their reputation, inasmuch as in substance -those opinions had received the sanction of a great scholar, Henry -Mead, and of a distinguished philosopher, Henry Moore. - -[Sidenote: 1653.] - -The second class consisted of _theoretical theocrats_, people who -talked in an extravagant manner respecting Divine dominion, and -generally opposed the authority of Oliver Cromwell; yet they appear -to have been inoffensive persons, not at all disposed to attempt any -violent measures for the realization of their wild and mystical dreams. -John Tillinghurst, the now forgotten author of several publications -on prophecy, which were popular at the time of which we are speaking, -belonged to this order of anti-Cromwell millenarians, who were very -bold and busy, but for the most part very harmless. Some of them wrote -and preached with great confidence upon the prophecies of Daniel and -the Revelations of St. John, only to find, in a short time, their -theories exploded by the criticism of facts. - -But the third class included a number of _practical theocrats_ who -blended republican ideas with their theological speculations, and who -were quite disposed, whenever the opportunity offered, to open by force -a path by which the saints might advance to the government of the -world. Venner before and after the Restoration went even this length; -and Harrison, although a different man from Venner, was also a military -theologian, ready with carnal weapons to cast down strongholds. Certain -Anabaptists also belonged to the same division. - -[Sidenote: _Fifth Monarchy Men._] - -The fifth monarchy fever, in its fanatical symptoms, threatened much -mischief to English society. As in the tenth century the notion then -so common throughout Europe--that the end of the world had come, that -the whole social fabric had crumbled away, and was to give place to an -order of things just on the point of descending from heaven--proceeded -from the existing confusion of the age; so the prevalence of fifth -monarchy dreams, in the earlier part of the Commonwealth, was aided, -no doubt, by the convulsions which had so rudely shaken the whole of -the British Empire. The actual overthrow of the hierarchy, the peerage, -and the throne, with the desolations of civil war, and the disturbance -of the whole country, could not but throw the minds of many into a -maddening whirl, and dash them completely off their balance. Fifth -monarchism arose, in a great measure, out of the ruins of English -monarchism. The enthusiastic visions which absorbed certain minds were, -to a large extent, the effect of prevalent disorder. Men's brains were -crazed by what they had recently witnessed, and their insanity created -omens of other things, brighter or more terrible, which were yet to -come. - -[Sidenote: 1653.] - -During the sittings of the Little Parliament, the fifth monarchy -delusion reached its height; and to that delusion, though not to that -alone, may be attributed, as to their cause, certain incidents which, -although exaggerated by both Clarendon and Baxter, were not by any -means imaginary. These writers speak of this period, as if the very -existence of the Christian ministry, of rational religion, of the -two Universities, and of Christian learning in general, were then on -the point of complete extinction.[57] Things certainly were not in -that condition. What was actually done in reference to the support -of the clergy has been already described, and it can by no means -be made to sustain the sweeping assertions of those authors; yet, -notwithstanding, the interests of the great seats of education were -placed in fearful jeopardy, as will appear when we have to notice the -history of the University of Oxford at that time; nor can it be denied -that the demolition of some noble ecclesiastical edifices had been -contemplated even before the breaking up of the Long Parliament. The -Norwich Corporation, so early as 1650, debated what should be done with -the cathedral of that city; and in the same year, Yarmouth was seeking -to share in the spoil.[58] Further still, on the 9th of July, 1652, it -was referred to a committee by the House of Commons, to consider this -question: "What cathedrals are fit to stand, and what to be pulled -down." Such intended destruction betokened other spoliations, and the -Long Parliament having set such an example, the Little Parliament had -encouragement to proceed in a similar path. - -The proceedings of Harrison and his party could not fail to alarm the -Presbyterians; even the Independents, with Cromwell at their head, -in spite of their broad views of ecclesiastical questions, were also -convinced that nothing but confusion could result from the wild schemes -of republican visionaries and Fifth Monarchists. The country could not -feel confidence in those who formed the slight majority of the House, -and sober-minded men apprehended nothing but ruin from the continuance -of their power. The Parliament itself, with such an even balance of -parties, and amidst so much distraction, had a consciousness of its own -incapacity, which led the members speedily to resign their powers into -the Lord General's hands.[59] - -[Sidenote: _Feake at Blackfriars._] - -This resignation, Cromwell's acceptance of it, and his consequent -assumption of supreme authority, drove the millenarian democrats into a -still more violent expression of extravagant views, and into still more -decidedly energetic opposition to the Lord General. Preachers of that -day, in close alliance with Harrison, advocated in the pulpit the cause -which he and his party upheld in the senate. A House at Blackfriars -is repeatedly mentioned in contemporary letters as the head quarters -of this menacing agitation. Feake--a well-known Anabaptist and Fifth -Monarchy man--there held forth in a strain of rude eloquence, and -greatly distinguished himself as leader of a large band of sympathizing -disciples. To letters written by contemporaries we are chiefly indebted -for what we know of the proceedings of these enthusiasts. - -[Sidenote: 1653.] - -"I know not," says the writer of an intercepted epistle, "whether you -have formerly heard of the Monday's lecture at Blackfriars, where -three or four of the Anabaptistical ministers preach constantly, with -very great bitterness, against the present Government, but especially -against his Excellency, calling him 'the man of sin,' 'the old dragon,' -and many other scripture ill names; the chief of them is one Feake, -a bold and crafty orator, and of high reputation amongst them. It -has been wondered the General has so patiently permitted them; but -yesterday I heard the true reason of it, which is, that he cannot help -it, for they preach by an Act of the late Parliament, which the council -of state cannot over-rule, and this Parliament will not abolish it; -but on Tuesday last, as I take it, they were called before a private -committee, where your General was present, who told them that the ill -odour they had cast upon the Government has given confidence to our -enemies abroad and at home, (meaning the Scots,) and would bring the -Parliament into contempt; and that whatsoever ill effect followed, they -must be accountable for it. Feake replied that he desired that what -the General said and what he answered might be recorded in heaven; -and that it was his tampering with the king, and his assuming an -exorbitant power, which made these disorders; and so held forth the -Fifth Monarchy. The General answered, that when he heard him begin with -a record in heaven, he did not expect that he would have told such a -lie upon earth; but assured him that whensoever they should be harder -pressed by the enemy than they yet had been, it would be necessary to -begin first with them; and so dismissed them. I forgot to tell you -that the General had brought Sterry,[60] and two or three more of his -ministers, to oppose spirit to spirit, and to advise Feake and the -rest to obedience, as the most necessary way to bring in the kingdom -of Christ. But it is believed we shall have very much trouble from the -Anabaptists, yet it is thought their power is nothing so great in the -army as in the House; they have none above a captain of their party -besides Harrison, who, it is thought, will betray all the rest: but -whether the General will ease himself of those in the House by the old -way of purging, or the new one of dissolving, rests in his own and his -officers' breasts."[61] - -[Sidenote: 1653, December.] - -The district of Blackfriars claimed to be independent of the municipal -authorities of London. The inhabitants asserted an inheritance of the -privileges of sanctuary, formerly pertaining to that famous monastery -which had given its name to the neighbourhood. Hence, to find shelter -and protection within the precincts of the ancient foundation, players, -who had been driven out of the city, here erected a theatre; and -Papists, who were proscribed by law, here assembled for worship. And -it is not a little curious that Puritans also were somewhat numerous -in the same locality; a fact which is indicated by their presenting -what seems to have been an influential petition to the Lords of the -Privy Council against the continuance of stage-plays by their dramatic -neighbours.[62] Blackfriars, as we have seen, is also mentioned among -the places in which certain Nonconformists were wont to meet in the -first quarter of the seventeenth century; and in this same place we now -meet with an Anabaptist assembly listening to the popular preachers of -millenarianism. - -[Sidenote: _Feake and Powell._] - -A letter from an eye-witness communicates additional information -respecting these meetings. The writer states that he had been to one of -them, and had heard Feake preach upon the subject of the little horn -described in the book of Daniel; and he states that in the course of -the sermon the preacher exclaimed, "I know some would have the late -King Charles to be meant by this little horn; but as I said at first, -I'll name nobody. God will make it clear shortly to His people who is -meant here." When Feake had concluded his portion of the service, -Vavasour Powell continued to discourse on the same subject, in a -similar strain of interpretation--still more explicitly reflecting on -public men and measures than his predecessor had done--interpreting the -king of the north to signify the late monarch, and inveighing bitterly -against the military commanders of the day, as the sole cause of the -pressure of taxation. The leading points of the sermon were, that -Christ was setting up a fifth monarchy in the world; that a spirit of -prophecy had been communicated to the saints, whereby they were enabled -to describe future events; and that the design of Christ was to destroy -all antichristian forms, including established churches together with -their clergy. Upon this third particular, the reporter states that -Powell was somewhat copious, and said "they must down, though they -were never so strongly protected, for Christ is none of their Lord -Protectors, though the army-men protect them." "Yes," said he, "and -rather than those shall down, they will pull Parliaments in pieces, and -this made them break the last Parliament; for on Saturday, the 10th -of December, the House refused to settle a commission of ministers -to ride in circuits, as the judges did, and judge who were fit to be -continued or put out of their livings, and so to maintain them upon -the old corrupt foundation still. And when the House would not yield -that these antichristian clergymen and tithes should be upheld, then, -on Monday following, in the morning, they were thrust out (I mean the -few honest men of them that were present) by violence; and the rest (as -they had agreed beforehand) went and subscribed their names to a paper -giving up their authority in the name of the whole; whereas none of -the honest men would subscribe or surrender, save only some three or -four, who have since professed their hearty sorrow to me for it. This -is true, and we must speak it out, for our mouths shall not be stopped -with paper-proclamations." ... Further, in relation to the Parliament, -he remarked, "they were broken by force, and it was a business plotted -by the great army-men, clergymen, and their party together." ... Powell -afterwards "flew into many strange ejaculations, 'Lord! what have our -army-men all apostatized from their principles? What is become of all -their declarations, protestations, and professions? Are they choked -with lands, and parks, and manors? Let us go home, and pray, and say, -'Lord, wilt Thou have Oliver Cromwell to reign over us, or Jesus Christ -to reign over us.'" "I know," he proceeded, "there are many gracious -souls in the army, and of good principles, but the greater they grow, -the more they are corrupted with lands and honours. I'll tell you, it -was a common proverb that we had among us of the General, that in the -field he was the graciousest and most gallant man in the world; but out -of the field, and when he came home to government, the worst." This -strange preacher told his congregation that "snares were laid for them, -and spies set over them, and that they might be deprived of the benefit -of meeting in that place. But then (said he) we will meet at another, -and if we be driven thence, we will meet at private houses, and if we -cannot have liberty there, we will into the fields, and if we be driven -thence, we will into corners, for we will never give over, and God -will not permit this spirit to go down. He will be the support of the -spirits of His people. He complained also of the faltering of divers -who had formerly been very forward at this meeting, but now drew back, -and therefore he prayed that the Lord would hold up the meeting."[63] - -[Sidenote: 1653, December.] - -Powell having concluded, somebody seated in one corner of the gallery -began to speak, and would have replied to the preacher; but, though he -strained his voice with the utmost violence to overcome the outcries -of the congregation, he was compelled, after half-an-hour's tumult, -to hold his peace. A Mr. Colaine, amidst the confusion, ascended -the pulpit, and afterwards expounded the fifth chapter of Hosea, -representing the state of things in England as parallel to that which -the prophet portrayed, and inveighing strongly against the national -clergy of Antichrist, and the parochial priests of Baal. - -According to another letter, personal allusions to Cromwell even yet -more violent occurred in the discourses of these misguided men. Powell -and Feake called him "the dissemblingist perjured villain in the -world," and desired any friends of his, who might be present, to go -and report this to him, adding, that the Protector's reign would be -short, and "that he should be served worse than that great tyrant the -last Lord Protector was, he being altogether as bad, if not worse than -he."[64] - -[Sidenote: _Feake and Powell._] - -These fanatics threw themselves with earnestness into the Dutch war. -That conflict, looking at the political and religious character of the -combatants, strikes us as very strange, both parties being republicans, -and both being defenders of religious liberty: but it had arisen from -commercial and maritime rivalries, into which additional bitterness -had been shed by the natural sympathies of the Prince of Orange -with the Stuart family. A confederation of the two commonwealths, for -the promotion of civil freedom and the interests of Protestantism -throughout Europe, formed an English dream at the end of the civil -wars; and what had at first been contemplated as a subject for peaceful -negotiation was afterwards absurdly sought to be accomplished by naval -battles. The republican zeal and Protestant fervour of Feake and his -friends enlisted them on the side of a thorough union between the two -states, and they stipulated for it as an indispensable condition of -peace. That England should persevere till Holland could be yoked to her -in humble submission for the attainment of these civil and religious -ends, constituted a staple theme in the harangues at Blackfriars. -Conciliation and compromise were condemned. The preachers denounced in -the wildest way the statesman-like views of Cromwell, who felt anxious -to put an end to the deadly struggle of two countries, between which -policy as well as justice dictated alliance with mutual independence. -His opponents did all they could to stir up the people of England -against the Netherlanders, and one of the Dutch deputies, who went to -hear them, wrote home, declaring that their sermons were "most horrid -trumpets of fire, murder, and flame."[65] Millenarianism thus became -mixed up with political schemes; and these Commonwealth visionaries -believed that God had given Holland to the English as a "landing -place of the saints, whence they should proceed to pluck the whore of -Babylon from her chair, and to establish the kingdom of Christ on the -Continent."[66] - -Between the resignation of the Little Parliament on the 12th of -October, and the date of the last of these letters, a great change -had come over the government of England. Cromwell and his council of -officers, "after several days seeking of God," had determined formally -to avow the perpetuation of what was already a fact--that supreme -authority should rest in a single person, even in Oliver himself. His -title was to be "Lord Protector," and with him was to be associated "a -council of godly, able, and discreet persons," consisting of not more -than twenty-one. - -[Sidenote: _Cromwell made Protector._] - -On Friday, the 16th of December, about three o'clock in the afternoon, -his Highness went in procession from Whitehall to the Court of Chancery -in Westminster. Commissioners of the Great Seal, scarlet-robed -Judges and Barons, and the Lord Mayor and Corporation of London, -with the usual accompaniments of civic splendour, were in attendance -on the occasion. There on a dais stood a chair of state, near to a -table on which lay a roll of parchment, containing, in a summary of -forty-two articles, the fundamental principles of the Protectorate -government.[67] His Highness having subscribed the document, and having -sworn to maintain the constitution which it prescribed, sat down on -his throne, and then received into his hands the great seal of the -realm, the Lord Mayor's sword, and the cap of maintenance. His portrait -at that moment has been sketched in the following graphic words: -"Fifty-four years old gone April last; brown hair and moustache are -getting gray;" "massive stature; big massive head, of somewhat leonine -aspect--wart above the right eye-brow; nose of considerable blunt -aquiline proportions; strict yet copious lips, full of all tremulous -sensibilities, and also, if need were, of all fierceness and rigours; -deep, loving eyes, call them grave, call them stern, looking from under -those craggy brows as if in life-long sorrow."[68] - -As the Protector returned to Whitehall, the Lord Mayor, uncovered, -carried the sword before him; and in the banqueting house, Mr. Lockier, -the Protector's chaplain, delivered an exhortation; after which the -Lord Mayor, the Aldermen, and the Judges all departed home.[69] - -[Sidenote: _State of Affairs at the Time._] - -A very wonderful day's work was that of the 16th of December.[70] It -was an act of usurpation beyond all doubt, yet one which it would be -pedantic to criticise according to constitutional rules. For when a -house is catching fire, or a vessel is on the edge of a rock, people in -their senses do not expect that a strong man, who can extinguish the -flame, or steer the ship into open waters, should stand on ceremony and -wait for red-tape formalities. A crisis had come, such as must come in -the wake of great revolutions, when, however firmly we may maintain -Locke's principles of the origin of government, we find people in such -a state of perfect helplessness, and former rulers so utterly destitute -of power to rule, so incapable, so inevitably rushing to destruction, -dragging the whole country along with them--that in mercy to mankind we -feel all theories woven of the wisest webs must be laid aside, and a -competently skilful hand be allowed to gather up the scattered threads -in such fashion as it may be able. Public affairs had now reached such -a crisis that the alternative was a Protector or destruction, Cromwell -or chaos. The fire long kindling now at length burst into a blaze, and -there was only one man who could put an end to the conflagration. The -ship was within an inch of foundering, and there remained but one pilot -who had the power of steering her off the rocks. - -[Sidenote: 1653.] - -The Church, it should be recollected, had not ceased to be a State -Church. The constant discussion of its affairs by Parliament and the -Council of State implied its continued subjection to secular control. -No scheme of severance had been propounded, though certain proposals -had been made which might seem to involve such a result. However -desirable it may appear to some of our readers that the civil and -ecclesiastical powers in a country should stand each on its own basis, -and not interfere with one another's action; whatever anticipations -may be formed of a new and better era of Christian civilization, to be -inaugurated when a separation of the Church from the State shall take -place, subject to the authority of New Testament teaching, aided by the -lights of experience through the exercise of political sagacity, and -under the inspiration of Christian disinterestedness; yet every one -must see that the time had not then come for such a revolution. Such -a revolution involved not only the settlement of questions touching -ecclesiastical property and revenue, but also the determination of -two other points, namely, that religion should be left to its own -unfettered exercise, and that no man should be disqualified by his -theological opinions for the discharge of the offices and the enjoyment -of the honours of the State. Now, without doing injustice to the -character of the Little Parliament, we certainly may go so far as to -say that it never indicated the possession of that clearsightedness, -that deep wisdom, and that broad sympathy which are essential to the -satisfactory solution of the practical problems included in the change -just indicated. The members had neither the intellectual nor the moral -qualifications requisite for the task. It was in those days more -difficult than it is at present to draw the line where free religious -action comes to an end, and something else quite different from it -begins; for millenarian opinions ran over into Fifth Monarchy schemes, -and the Dutch wars had become mixed up in men's brains with the -dominion of the saints. The Little Parliament lacked the mental power -necessary in those days for carrying out the doctrines of voluntaryism, -even had they understood them. But they did not understand them. Had -they done so, they would not have clung to the idea in any form, -of the State supporting the Christian ministry, nor would they have -cherished the conviction that certain theological qualifications are -indispensable for the discharge of political trusts. - -[Sidenote: _State of Affairs at the Time._] - -And further, if the Little Parliament had been composed of the wisest -of mortals, and had plainly and skilfully propounded a system of pure -voluntaryism, such as is ably and successfully advocated in our own -time, still, with the Presbyterians all against them; with many of the -Independents against them; and with the Episcopalians also against -them; in short, with the bulk of the wealth, of the intelligence, -and of the power of the country against them--how useless would have -been their attempts to work out the measure. Common sense teaches, -and voluntaryism in its very nature implies, that before it can -be established as the exclusive method of dealing with spiritual -interests, a very large number of those who have to adopt it must be -convinced of its wisdom. And as to the alternative of revising the -Establishment, and placing it upon grounds adapted to the needs of -existing society, that also was an undertaking which, it is needless to -repeat, the Little Parliament did not accomplish, and one, too, with -which the whole history of that Assembly proved that it was utterly -incompetent to deal. The whole web of ecclesiastical affairs had -raveled out, and it devolved on a more than ordinarily skilful hand to -gather up the threads and arrange them in some sort of order. - -[Sidenote: 1653.] - -Cromwell ever shewed himself to be a practical man, by no means wedded -to any fine-spun theory. No ideal republic, such as was conceived by -Plato or by Harrington, floated before his imagination. In this respect -a marked distinction existed between him and his contemporaries of the -philosophical schools which were led by Sir Harry Vane and Algernon -Sidney; and, as in pure politics, so in ecclesiastical politics, he -aimed simply at accomplishing what he saw to be practicable. His strong -religious feelings, the mystic cast of his piety, his enthusiastic -faith in prayer and providence, never turned him aside from plain -paths of human action, where he could get common people to walk and -work beside him. Whatever idea he might have had as to what was best -in itself, and under other circumstances than those of England in his -own day, then rocking with the throes of revolution, certainly the plan -which he adopted was not that of attempting the exclusive establishment -of a voluntary system of supporting religion. He saw that to alienate -church property from sacred uses--had he wished to do so--would -arouse against him at once all the Presbyterians of the country, and -would give them a rallying point and a battle cry quite sufficient -to render them irresistible. He knew, that supported in this respect -by Episcopalians, and not without sympathy amongst Independents, the -Presbyterians would have protested against spoliation, and would have -contended for the inviolateness of tithe property with a temper too -fierce and with an amount of influence too strong for any government -to resist with success. He perceived the wisdom of conciliating the -Presbyterian party, and even on that ground he would shrink from -provoking them by the confiscation of all church revenues. His keen -eye also discerned such a spirit in some of the sects, such violent -anti-social principles abroad, such elements seething in the cauldron -of religious excitement, that he felt it would not be safe to leave all -theological teachers at that time to do and say just what they liked -without any sort of legal restraint. The liberty which he believed -it just and right to concede in reference to the discussion of simple -questions of divinity, he did not consider it just and right to afford -to all sorts of semi-political agitations; which, under the cover of -prophetical study and of transcendental schemes of society, directly -tended to overthrow all law and order, and with law and order, the very -liberty which such enthusiasts themselves really desired to enthrone. - -[Sidenote: _Cromwell's Policy._] - -What, then, was the kind of National Church which Cromwell's practical -sagacity led him to establish? Though he might not work according to -any definite theory, and was mainly prompted by the quick insight of -his own genius, yet there could not but be some principles lying at -the basis of his operations. Three politico-ecclesiastical theories of -union may be entertained: that of the Church's _mistress-ship over_ -the State, that of the Church's _servitude to_ the State, and that -of the Church's _marriage with_ the State. What the Lord Protector -aimed at accomplishing appears far removed from the first of these. -He would not allow Presbyters, or Pastors, or Preachers of any kind, -any more than Anglican Priests, to lord it over the people. He would -carry the staff in his own hands. At the same time, he did not put the -Church in perfect servitude. Though Erastian in one way, his method of -ecclesiastical government does not appear to have been so in another. -Whilst the appointment and recognition of ministers receiving State -pay were placed under the authority of persons who owed their official -position to State appointment, yet the inner working, the worship, and -the discipline of Churches continued to be left free to a very large -extent. Perhaps, on the whole, Cromwell's Broad Church embodied more of -the idea of the marriage of the Church with the State than any other -Establishment which ever existed.[71] - -[Sidenote: 1653.] - -His ecclesiastical policy rested on five principles:--State -recognition, State control, State support, State protection, and -State penalties. How those principles were developed in Cromwell's -administration will be seen in the next chapter. - - [Illustration] - - - - -CHAPTER IV. - - -To prevent confusion, let it be distinctly stated at once, that in -tracing the form which the new ecclesiastical establishment assumed -under the impress of Cromwell's genius, we confine ourselves in -this chapter to the legislation of nine months; consisting of those -ordinances which were issued between the end of the Little Parliament, -in December, 1653, and the opening of the first Protectorate -Parliament, in September, 1654. During this period, the foundations of -the Protector's ecclesiastical policy were laid. - -I. _State Recognition._--The articles of government--the conception -and inspiration of which must be regarded as proceeding from -Cromwell--distinctly declared "that the Christian religion, as -contained in the Scriptures, be held forth and recommended as the -public profession of these nations."[72] Christianity being thus -recognized as part and parcel of the law of the land, the sanctions -of religion were introduced at the inauguration of the Protector; the -solemnities of worship and of preaching were connected with all special -public acts; and the exercises of devotion constantly accompanied the -ordinary business of Parliament. The State continued to recognize -religion by the appointment of fast days, which were of frequent -occurrence; whilst the Scotch brethren objected to this exercise of -civil authority as an Erastian intrusion into the spiritual realm.[73] -Preachers, both Presbyterian and Independent, were appointed on these -occasions; and a fast day sometimes was solemnized by a service which -lasted from nine o'clock in the morning until four in the afternoon. - -[Sidenote: 1654.] - -By an express article, all who professed the Roman Catholic religion -were disabled from voting, as well as from being elected; and as the -Act which had been passed against execrable opinions, treated as -culprits and subjected to penalties those who opposed Christianity, -it virtually deprived all such persons of the electoral franchise. -Infidels and heretics, also, who attacked or undermined the foundations -of the Christian faith, forfeited the rights of denizenship. But -these laws did not affect the social position of any individuals who -professed Protestantism in any of its usually-recognized forms of -orthodoxy. All the "sects" were accepted as citizens. So were the -Presbyterians. And, although Prelacy was forbidden, there was nothing -which could legally prevent an Episcopalian from going to the poll to -give or receive the vote of a freeman. Still, we must not forget that, -since the Common Prayer Book had been prohibited, any one who persisted -in using its formularies might have both his franchise and his freedom -brought into peril.[74] From these facts, it is evident that England -under the Protectorate was, in theory, a religious Commonwealth; -that the State possessed a spiritual as well as a secular character; -that Christianity was considered essential to the welfare of society; -and that an irreligious man was not regarded as a faithful subject. -But this theory of the Commonwealth as a Christian State must not be -confounded with the theory of the National Church as connected with the -Commonwealth. The lines of limitation in the two cases were not the -same. Considerable differences existed between the Christianity which -entitled all its disciples to the franchise of the citizen and the -Christianity which entitled its ministerial advocates to the support of -the State. What those differences were will be indicated as we proceed. - -[Sidenote: _State Control._] - -II. _State Control._--The laws made certain distinctions between what -was civil and what was sacred. They followed the early legislation -of the Long Parliament by withdrawing all secular matters from -ecclesiastical authority. Wills received careful attention from the -Little Parliament in 1653, when commissioners were appointed to -superintend that business, and to grant administrations "in the late -provinces of Canterbury and York." Their powers were defined, and the -probate fees to be taken by registrars were, after the payment of -expenses, to be appropriated to the support of the navy. The Act of -1653 was revived in 1654, and more commissioners were added to the -existing number.[75] - -The main control over the Church consisted, not in any Act of -Uniformity--nor in the establishment of a particular creed--nor in -the maintenance of a simple mode of worship, but in the appointment -of a spiritual tribunal, invested with the power of determining who -were fitting persons to fulfil the Christian ministry. In the month of -March, 1653-4, an ordinance appeared,[76] reciting that there had been -no certain method adopted for supplying vacancies with able ministers, -in consequence of which the rights of patrons had been prejudiced, -and "weak, scandalous, popish, and ill-affected persons had intruded -themselves, or been brought in, to the great grief and trouble of the -good people of this nation." As a remedy, it was ordained that every -person presented to a benefice, or appointed to a lecture, should be -approved by certain Commissioners who were named for that purpose. No -mention is made of any standard of faith, of any mode of worship, or -of any scheme of polity. Episcopacy, Presbyterianism, Independency, -anti-Pædobaptism--in short, particular forms of Christianity are -entirely unnamed and unnoticed. In general terms, power was vested -in the Commissioners:--they were to grant admission to the ministry; -their certificate being a sufficient induction; but a vote of exclusion -did not acquire validity unless nine members were present at the time -when the vote was passed. Appointments made by these Commissioners -did not interfere with the rights of patronage. They had no authority -to dispose of Church benefices, or to elect lecturers; but only to -determine upon the qualifications of those whom the patrons presented -or the people chose. Nor did the law construe the decision of these -judges "to be any solemn or sacred setting apart of a person to any -particular office in the ministry." In short, the Commissioners formed -a board, and nothing more, for the examination of persons who presented -themselves for the ministerial office. So far, it bore a likeness to -the Assembly of Divines, for they had exercised similar functions in -the examination of clergymen; but then they had been more numerous, -and had been wont to consult Church standards and formularies for the -guidance of their judgment. Nothing of the sort limited the power -of the new Commissioners, and, moreover, their unfettered power was -lodged in comparatively few hands. Some creed, statute, canon, or -established usage, had in all similar cases been recognized as a rule -of action; but in this instance everything was left for determination -by the wisdom or the will of irresponsible functionaries.[77] No -distinct articles of faith were prescribed. No subscription whatever -was enforced.[78] The only way to form an idea of the character of a -Church so circumstanced is to infer what it must have been from the -known opinions and characters of such powerful officers. The Commission -was composed of men of very different characters. Some had much -prejudice and party spirit, with little judgment, and less charity. No -confidence could be placed in Hugh Peters, and in others of a similar -stamp; but there were amongst the members individuals of great wisdom -and large benevolence--such as Manton, Goodwin, Owen, and many more. -Presbyterians, Independents, and Baptists were of the number; and, so -far, the constitution of the tribunal permitted access to benefices -by ministers belonging to all three denominations. The proportion -of different religious parties in the commission suggests what was -likely to be the proportion of those admitted to preferment. Nothing -hindered the admission of the members of any sect whatever, not even -Episcopalians, provided they did not use the Book of Common Prayer; -and such persons actually were admitted; but it is not probable that -many would be included in the establishment who occupied a position far -beyond the circle of the Commissioners' opinions. - -[Sidenote: _State Control._] - -Another tribunal appeared in August, 1654, for ejecting "scandalous, -ignorant, and insufficient ministers and schoolmasters."[79] Unlike the -former, this Commission branched out into manifold divisions, which, -in fact, formed ecclesiastical courts of assize, spreading over the -whole country. Long lists of distinguished laymen are contained in the -ordinance--including the names of the Lords Wharton, Fairfax, Lisle, -Say and Sele, Sir A. Haselrig, Sir Anthony A. Cooper, and Nathaniel -Fiennes. They were to bring before them all clergymen and teachers who -were punishable by the Act against blasphemous opinions, or who were -guilty of profanity, perjury, popish opinions, adultery, fornication, -drunkenness, haunting taverns, quarrelling, fighting, playing at -cards or dice, or profaning the Sabbath day. So ran the enumeration -of the first class of scandals, cognizable by these judges. Then -came words pointing to such as had publicly and frequently used the -Common Prayer Book since the first of January last, or should at any -time afterwards do so; such as publicly and profanely scoffed at or -reviled the strict profession or professors of religion or godliness, -or encouraged, or countenanced, "by word or practice, any Whitsun -ales, wakes, Morris-dances, May-poles, stage-plays," or similar -licentious practices; and such as declared their disaffection to the -present government. As to "negligent" ministers, they are defined to be -"non-residents," and such as omitted the public exercise of preaching -and praying on the lord's Day: but "the ignorant and insufficient" are -not defined at all, they are left to be declared and judged by the -Commissioners in every county, or by any five of them, together with -five of the ministers mentioned in the ordinance. To them, therefore, -in this respect, remained a wide margin of discretion, and individuals -guiltless of the scandals and offences before enumerated--yet being -charged in general terms by their parishioners with ministerial -incompetency--were left to the mercy and the conscience of these lay -and clerical assessors. Their character was the only guarantee that -justice would be administered; and sometimes proofs appeared shewing -how perilous a thing it was to the interests of the parties arraigned -that even to men of established integrity there should be entrusted -such large powers, especially at a time when party spirit on all sides -ran so high. - -[Sidenote: 1654.] - -III. _State Support._--The articles of government declared, that as -soon as might be, a provision less subject to contention and more -certain than the one existing should be made for the maintenance of -"able and painful" teachers, for instructing the people, and for the -discovery and confutation of error, heresy, and whatever is contrary to -sound doctrine. But until such provision could be devised, the existing -maintenance was not to be taken away or impeached. Also the ordinances -of 1647, as to tithes, were in 1654 declared to remain in full force; -and further still, for the more efficient support of the ministry, an -ordinance of the 2nd of September, 1654, directed that there should be -a union of small parishes and a division of large ones--authority for -that purpose being vested in a Commission, according to a common plan -then adopted in all business of that description.[80] - -[Sidenote: _State Protection._] - -The Long Parliament, in the month of February, 1648, had commanded -churchwardens and overseers of the poor to assess every inhabitant of a -parish, in such sums as those officers should think proper; no mention -being made of holding any vestry meetings whatever for that purpose. -The law declared that such rates should be appropriated for repairing -the fabric of the church, and keeping in order the churchyard and -walls; for providing books to be used in Divine worship; and for the -bread and wine required in the administration of the Lord's supper. -When the rate had been confirmed by two justices of the peace, the -churchwardens were authorized and required to levy payment and to -recover by "distress" where payment was refused. The justices, "in -default of such distress," might commit the defaulter to the common -gaol.[81] This church-rate law remained unrepealed, and therefore -was available for the support of worship by all those who were now -incorporated in the Establishment. In the ordinance of 1654, for -uniting and for severing parishes, reference is made to rates, taxes, -parochial rights, charges and duties, as acknowledged sources of -revenue.[82] - -[Sidenote: 1654.] - -IV. _State Protection._--The Articles of Government extended -protection, within certain limits, to professing Christians who did not -share in the resources and immunities of the State Church. Religious -compulsion was forbidden, religious persuasion was recommended; and it -was expressly declared, "That such as profess faith in God by Jesus -Christ (though differing in judgment from the doctrine, worship, or -discipline publicly held forth), shall not be restrained from, but -shall be protected in, the profession of the faith and exercise of -their religion, so as they abuse not this liberty to the civil injury -of others, and to the actual disturbance of the public peace on their -parts, provided this liberty be not extended to Popery nor Prelacy, -nor to such as under the profession of Christ hold forth and practise -licentiousness."[83] The shield of the law was thus placed over all -Protestant sects whose liberty in no way threatened the security of the -Government. - -[Sidenote: _State Penalties._] - -V. _State Penalties._--First, the Papists were deprived of all -religious freedom and of all political rights, and this act of -injustice was perpetrated as a retaliation which their own habitual -intolerance had provoked; and as a precaution which the tendency -of their system and their Jesuitical and treasonable practices had -rendered expedient. The circumstances in which Prelatists were placed -by the legislation of the Long Parliament have been explained. These -circumstances remained unaltered; and Prelacy was now conjoined with -Popery in the prohibition expressed by the articles. The supporters of -Prelacy were known to be disaffected to the Government, and whenever -that disaffection manifested itself in overt acts, the magistrates -were justified in punishing the offenders; but to inflict penalties -for using the Prayer Book was an unrighteous proceeding, no more -to be excused than was the persecution of Nonconformists for their -worship, after the Restoration. Sometimes that persecution has been -defended or its guilt has been extenuated on the ground that the very -religion of the Separatists made them disloyal; persons who condemn -that plea as being insult added to injury must not set up a similar -one on behalf of the rulers of the Commonwealth. After the mention of -Prelacy in the articles comes a denial of freedom to such as maintained -tenets inimical to the principles of public morality and order;[84] -Fifth Monarchists, therefore, preaching after the fashion of Feake and -Vavasour Powell, brought themselves within the scope of penal laws. -So did some well-known disorderly fanatics, who hung on the skirts -of Quakerism. Socinians likewise came under the legislative ban. -As the statute against blasphemous opinions remained in force, all -persons suspected of holding them were liable to be brought before the -magistrate. Yet it should be stated that Cromwell checked as much as he -could the severe application of this penal code: and when a Parliament, -under his control, undertook to specify what particulars were embraced -by the general title of heresy, there was so much caution exercised -lest words expressing vague ideas should subject "the godly party to -some danger of suffering," that not until after much debate could -even the word _atheism_ be allowed "to be part of the question."[85] - -[Sidenote: 1654.] - -Such were the principles of Cromwell's ecclesiastical policy, and in -it may be seen a singular combination of boldness and caution. Of -boldness--for he fearlessly innovated upon the ancient principles -and precedents of the kingdom, and also defied the prejudices -of contemporary bigots by throwing open the Establishment to -different sects, and by conceding toleration to all whose opinions -and proceedings did not imperil the stability of his republic. Of -caution--for he shrank from committing himself to theories of voluntary -church support, and of thorough church independence, however those -theories might be advocated by some with whom he would be regarded as -having considerable sympathy. And the more his policy is examined, -the plainer will it appear to be distinguished by originality no less -than by the qualities we have just indicated. Whatever its merits -or demerits, it was his own. He neither copied the forms of past -times nor followed the counsels of contemporary advisers. It is very -remarkable that no ecclesiastical personage appears controlling the -affairs of the Commonwealth. Indeed his Highness occupied the throne -without having at his right hand any prominent individual to influence -him in either spiritual or in temporal business. No member of his -Council of State was of such importance as to justify our applying to -him the appellation of prime minister. We strive in vain to detect -any clerical guidance. The principal Divines of the Presbyterian -party were but little, if at all, attached to his government; they -preferred the royalty which his rule suspended, and they disliked the -Broad Church which he so zealously upheld. Independents were about -his person, but no evidence exists of his constituting any of them -ecclesiastical advisers. The only chaplain he had of high intellectual -mark was John Howe, a man indisposed to take part in public affairs, -and whose correspondence shews that whatever his power might be in the -pulpit, he had little or no influence at court. Owen and Goodwin were -too much engaged at Oxford to have many opportunities for conference -at Whitehall. Philip Nye might be disposed to give the benefit of his -counsel, but Philip was not the person to carry weight with Oliver. -No doubt the Protector took care to ascertain the opinions of all -parties, and, as a prudent, practical man, he shaped his course so as -not to give unnecessary offence; but his own genius was the counsellor -on which he chiefly, if not entirely, relied. The outward fortunes -of the Church were completely in lay hands--the hands of the Lord -Protector of England. In the days of Charles, the country, through -Laud, had been priest-ridden, but not even in religious matters was it -presbyter-ridden in the days of Cromwell. - -[Sidenote: _Cromwell's Establishment not a Church._] - -One more remark may be made. Conforming to general usage, we have -called Cromwell's religious establishment a Church; but, accurately -speaking, it was not a Church at all. We do not mean by this what an -ecclesiastical polemic means, when he refuses to apply the name to any -organization at variance with what he considers to be New Testament -principles. By withholding the title from a particular community, he -intends to say that it is not a Church according to his idea of what -a Church should be. We abstain from all such controversies in these -pages. Our meaning is that Cromwell's establishment did not include -or recognize any internal organization whatever of an ecclesiastical -kind; it had no Church courts, no Church assemblies, no Church -laws, no Church ordinances. It repudiated Prelacy without enforcing -Presbyterianism or recognizing Congregationalism. While denying the -aid of the civil power for carrying out one method of discipline, it -gave no direct sanction to any other. It said nothing about rites and -ceremonies. Not even the two great sacraments of Christianity were -mentioned. What should be the mode of administering the Lord's Supper, -and Baptism, and whether the latter should be confined to adults, or -should be extended to infants, were open questions. What should be done -in these respects was left to the ministers and their congregations -to determine. One parish might be constituted a Presbyterian Church; -another might contain an Independent Church; a third, a Baptist -Church. But each Church, as shewn already, was independent of the -parish incumbency; and often, in the case of Congregational Churches, -the members met together in private houses. The particular society so -organized really stood outside the Establishment. Hence it follows that -the Protectorate Establishment was nothing more than an institution -for _preaching and teaching_. The ministers were acknowledged by the -State only in the capacity of instructors. The title given to State -ordinances about religion seems in accordance with this; so were -the functions of the Committee of Triers. The former were for the -maintenance, the latter for the approbation, of "_public preachers_." - -[Sidenote: _Cromwell's Establishment not a Church._] - -So far as moral discipline akin to that of the old Church Courts -was instituted and enforced by Protectorate enactments, it was by -civil statute, not by any kind of canon law. Ordinances for the -improvement of public morals appear on the statute book of that period. -Cock-matches and horse-races were prohibited, professedly on account -of the danger attendant upon large gatherings of people.[86] Fighting -a duel upon which death should ensue was adjudged to be murder. -Challenges, and the conveyance of them, were made punishable.[87] The -Commissioners of Customs, and other officers, received authority to -suppress drunkenness and profane swearing amongst all people employed -in their departments. - -These laws rested on the authority of the Protector and his Council; -and the resolutions enacting them can be traced in the order-books -of that small but potent assembly. When we turn to these records, -we discover numerous proofs and illustrations of the supreme power -which was exercised in this way over ecclesiastical causes. Decisions -respecting titles to Church livings, and the augmentation of poor -benefices, and for the payment of sums to poor clergymen, frequently -appear in those interesting minutes.[88] - - [Illustration] - - - - -CHAPTER V. - - -All the ecclesiastical legislation of the first nine months of the -Protectorate had been in the form of ordinances, framed mainly by the -genius, and resting principally on the authority, of the Protector. In -the autumn of 1654, he summoned his first Protectorate Parliament; and -in our notices of its proceedings will be discovered the introduction -of measures by certain ecclesiastical parties for modifying the -platform of the Broad Establishment which he had laid down in the -articles of government. - -The elections met with little interference from the Protector and his -Council. Glyn, and a large number of Presbyterians, took their seats. -Neither Vane nor Marten were returned. Dr. Owen, Vice-Chancellor of -Oxford, was elected for the University. - -The members assembled on the 3rd of September. It was, we are told, the -Lord's Day, and they met "in the temple of the Lord," at Westminster; -"and the first work they began was to seek the face of the most -high God and Eternal Protector of Heaven, by prostrating themselves -before Him in His Divine ordinances." On Monday, his Highness went to -Westminster--regally attended by life guards, pages, and lackeys, and, -upon alighting at the door of the abbey, he proceeded to take his seat -over against the pulpit, "Members of Parliament sitting on both sides." -Goodwin preached a sermon on "the deliverance out of Egypt and the -pilgrimage towards Canaan through the wilderness"--which so gratified -Cromwell, that he repeatedly referred to it in the speech with which he -opened the Parliament, and indeed the spirit of it pervaded the whole -of that address.[89] - -[Sidenote: _First Protectorate Parliament._] - -This speech indicates that the Protector was environed by difficulties -arising from Presbyterians, Ultra-voluntaries, and Fifth Monarchy men. -In the estimation of the first of these classes he advanced beyond; -in the judgment of the last two he lagged behind, the leadings of -Divine truth. Not a theorist, but a practical man--in steering a -middle course, he did, as all such statesmen must do, provoke violent -opposition in partisans on the right hand and the left. His method -of ecclesiastical government, as it appears in his own speeches -and proceedings--not as we find them sometimes represented in the -generalizations of historical writers--will no more satisfy some of the -ecclesiastical reformers, or some of the ecclesiastical conservatives -of our own day, than it satisfied similar classes under his own -Commonwealth. - -[Sidenote: 1654, November.] - -Haselrig, the impetuous republican, and Harrison, the religious -visionary, both disliked the Protector's authority. The former -reluctantly submitted to it, but the latter, being more obstinate, -could be subdued only by military apprehension and a brief -imprisonment.[90] Afterwards, when his Highness required Members -of Parliament to declare their acceptance of certain fundamental -principles of government, many of the Republicans withdrew, leaving the -Presbyterians in a decided majority. - -Debates arose on the new constitution and in the course taken by the -House respecting the ecclesiastical bearings, of that constitution the -strength of the Presbyterian party appeared manifest. The Instrument of -December, 1653, in prescribing the religious qualifications of Members -of Parliament, only stated that they must be of "known integrity," -having "the fear of God and a good conscience."[91] But in the month -of November, 1654, when the articles of that Instrument came under -review, it was resolved that no one should be eligible to a seat who -entertained any of the opinions specified in the Act of the 9th of -August, 1650; or who should so far sympathize with Popery as to marry -a Papist, or consent to his child being educated in that religion; or -who should deny the Scriptures to be the Word of God, or sacraments, -prayer, the magistracy, or the ministry, to be Divine ordinances; or -who should be guilty of profaning the Lord's Day, or of committing -certain immoralities. It seems incredible, yet it is a fact, that the -resolution which enumerates such as were excluded, specifies those who -should thereafter drink healths.[92] - -[Sidenote: _Limits of Toleration._] - -Following the example of the Long Parliament, the House now resolved -to exclude spiritual persons from secular authority. To all public -ministers of religion was applied the principle which had swept the -bishops out of the House of Lords. It was determined that the Act -of 1642, for disabling persons in holy orders to exercise temporal -jurisdiction, should be in force, so as to prevent all public ministers -and preachers of the Gospel from serving in Parliament.[93] - -The Presbyterians wished to limit the toleration prescribed in the -Articles of 1653. The matter was found more difficult than any which -had been previously propounded for consideration. Accordingly, a -sub-committee was appointed to wait upon the Lord Protector, and -to advise with him about some probable means of reconcilement. The -Committee found no favour in the eyes of his Highness. He evidently -had no wish to see the liberty of his subjects circumscribed by -minute specifications of doctrines. He told the members he was wholly -dissatisfied with what they were about--that he had no "propensity" to -it--that the Parliament had already taken the instrument of Government -to pieces, and had made alterations without his advice--and it did not -become him to counsel them in this particular, apart from the other -articles contained in the instrument.[94] Yet certain Divines were -appointed to explain what was meant by the words "such as profess -faith in God by Jesus Christ." - -[Sidenote: 1654, November.] - -Baxter, who was one of this Committee,[95] lets us into the secret of -its proceedings, by saying that he wished the Apostles' Creed, the -Lord's Prayer, and the Ten Commandments to be the only "fundamentals" -specified; and that the objection made to his proposal was, that -Socinians and Papists would be thereby brought within the boundaries -of toleration. To which he acutely replied, that it was impossible -to devise any form of words which heretics would not subscribe, when -they explained those words in their own sense.[96] The majority of -the Committee took a different view; and--as Baxter informs us--Owen, -Goodwin, Nye, Simpson, Cheynell, and Marshall, were the most active in -framing the principles which at length were submitted to the House, to -help them in laying down lines of liberty. - -[Sidenote: _Limits of Toleration._] - -They were expressed in the following terms: - -"_First._ That the Holy Scripture is that rule of knowing God, and -living unto Him, which whoso does not believe cannot be saved. - -"_Secondly._ That there is a God, who is the Creator, Governor, and -Judge of the world, which is to be received by faith, and every other -way of the knowledge of Him is insufficient. - -"_Thirdly._ That this God, who is the Creator, is eternally distinct -from all creatures in His being and blessedness. - -"_Fourthly._ That this God is one in three persons or subsistences. - -"_Fifthly._ That Jesus Christ is the only Mediator between God and man, -without the knowledge of whom there is no salvation. - -"_Sixthly._ That this Jesus Christ is the true God. - -"_Seventhly._ That this Jesus Christ is also true man. - -"_Eighthly._ That this Jesus Christ is God and man in one person. - -"_Ninthly._ That this Jesus Christ is our Redeemer, who, by paying a -ransom, and bearing our sins, has made satisfaction for them. - -"_Tenthly._ That this same Lord Jesus Christ is He that was crucified -at Jerusalem, and rose again, and ascended into heaven. - -"_Eleventhly._ That this same Jesus Christ, being the only God and man -in one person, remains for ever a distinct person from all saints and -angels, notwithstanding their union and communion with Him. - -"_Twelfthly._ That all men by nature are dead in sins and trespasses, -and no man can be saved unless he be born again, repent, and believe. - -"_Thirteenth._ That we are justified and saved by grace, and faith in -Jesus Christ, and not by works. - -"_Fourteenth._ That to continue in any known sin, upon what pretence or -principle soever, is damnable. - -"_Fifteenth._ That God is to be worshipped according to His own will, -and whosoever shall forsake and despise all the duties of His worship -cannot be saved. - -"_Sixteenth._ That the dead shall rise; and that there is a day of -judgment, wherein all shall appear, some to go into everlasting life, -and some into everlasting condemnation."[97] - -[Sidenote: 1654.] - -Whatever might be the exact intention of the Divines who drew up these -propositions, we cannot but conclude--looking at the circumstances -of their appointment, and at the use made by a party in the House of -what they did, which they could scarcely fail to foresee--that they -really meant to confine toleration within the limits indicated by -these theological propositions. But the scheme fell to the ground. It -was moved that the Articles brought in as "fundamental and necessary -to salvation might pass the approbation of the House, and the Lord -Protector's consent. But upon perusal of the Articles they were laid -aside, and not thought fit to be further proceeded with at that -time."[98] - -The temper of the Parliament appeared in its proceedings against John -Biddle. This man had published a book entitled "The Twofold Catechism," -in which he maintained wild and monstrous opinions respecting the -Almighty; and denied the doctrines of the Trinity, of the Atonement, -and of Eternal punishment. The House condemned the book as blasphemous; -sentenced it to be burnt by the hangman; and referred to a committee -the preparation of a Bill for the punishment of the author.[99] - -[Sidenote: _Limits of Toleration._] - -Cromwell met his Parliament on the 22nd of January, 1655, and told -them that dissettlement and division, discontent and dissatisfaction -had been more multiplied during the five months of their deliberations -than for years before. Seeds were being sown by them for the renewal -of old troubles. Briers and thorns were nourished under their shadow. -In connection with the fostered confusions--on which he emphatically -dwelt--his Highness touched upon the spirit which the House had -manifested in endeavouring to abridge the amount of religious liberty; -although he did not seem at all to disapprove of the treatment which -John Biddle had received. - -He ended his speech by formally dissolving the Assembly. - - [Illustration] - - - - - CHAPTER VI. - - -Upon the dissolution of the first Protectorate Parliament, the supreme -management of affairs once more relapsed into the hands of Cromwell -and his Council. They constituted an ultimate tribunal, before which -all ecclesiastical, as well as all secular matters had to be brought, -if any doubt arose respecting the decisions of inferior authorities. -Notices of questions referred to them, or of matters in which they -saw it proper to interfere, are found in such of the Minute Books as -are still extant. But, excepting these occasional and revisionary -interpositions, the Commissioners for approving godly preachers, and -the Commissioners for ejecting scandalous ones, undertook the entire -superintendence and discipline of the Clergy. - -[Sidenote: _Commissioners at Whitehall._] - -The former sat at Whitehall. There country ministers, summoned from -various parts, were obliged to attend; and, in numerous cases, -where the benefice was distant and the living poor, the hardship of -travelling all the way up to the metropolis became very great. As -might be expected, men forced to pass through the ordeal complained -of arbitrariness and oppression. There were frequent grumblings about -"super-metropolitan" and "hyper-archiepiscopal" tyranny, and of -despotism worse than the Bishops'--even "overtopping Laud." Clergymen, -out of all sympathy with their judges, entered the Court full of -prejudices; and by their known character were likely to excite a -corresponding prejudice on the part of those who decided their destiny. -They walked into the room full of suspicion; they met at the Board -with abundant annoyance; and then came out irritated at the judgment -pronounced upon their case. Often-times they complained of delay, -and said they had "to wait the leisure of the underlings, clerks, or -registrars"--a complaint which probably was not without foundation, for -much business was thrown into a few hands, to be transacted far away -from the residence of the parties most interested. - -Tales respecting the alleged ignorance and malignity of the Triers -met with extensive currency; and, coloured as they might be by the -parties themselves who complained of their wrongs, they were more -deeply coloured still by the prejudice or the carelessness of those -who afterwards repeated these stories to their neighbours. Hence, -after passing from one Episcopalian to another, they assumed the -darkest hues and the most monstrous proportions. Some of them, which -have been reduced to writing, exhibit the examiners in a ridiculous -light--pressing points connected with Election, Perseverance, the Work -of Grace, and the marks of the New Birth, after a fashion the most -absurd which can be imagined. One clergyman, for instance, declared -that he was asked whether Regeneration were a substance or an accident, -and in what predicament it ought to be placed? Mystical questions -were put touching the life of grace, to which mystical answers were -returned, about the breath and the heat and the sense of the soul. -It was said, that enquiries of this nature were continued until -sacred themes were dishonoured by the merest trifling. But, it must -be remembered, these are only _ex parte_ statements made by accused -persons and their friends; and such reports, even where there was no -intention to deceive, can never be trusted.[100] - -[Sidenote: 1655.] - -To ascertain whether the teachers of religion were truly religious, -and acquainted with the truths of Christianity, was the task assigned -to these extraordinary Commissioners; and apart from the political -relations of the tribunal over which they presided, such a proceeding -must be pronounced right and wise. Whether the Triers adopted the best -method to arrive at what they wished to know is another question. -Unfortunately, the minutes of their meetings have perished, and no -records of their proceedings exist endorsed by themselves. Could they -be heard in their own defence, what now appears to their disadvantage -might, in many cases, be considerably mitigated, if not entirely -removed. Constituted as the Commission was, the justice of the -conclusions reached depended entirely on the wisdom and goodness of -those who pronounced them. We should certainly not congratulate men -of intelligent piety, of delicate feeling, and of a wide charity, who -happened to fall into the hands of a Cheynell or a Peters; and there -were others also who might be mentioned not likely to prove impartial -judges. We should conclude, further, that ignorant, wild, and -enthusiastic spirits would be very likely to pass muster before certain -of the members. Still, the requirement of nine of their number in any -vote of rejection operated as a check upon injustice; and the character -of such men as Dr. Owen, Dr. Goodwin, and others, afforded a guarantee -that nothing dishonourable would be met with at their hands. The fact, -too, should be mentioned that the Commissioners, though opposed to -Episcopacy, allowed certain clergymen to retain their incumbencies, -notwithstanding their Episcopalian opinions.[101] - -[Sidenote: _Ejection of Scandalous Ministers._] - -Besides the commission of Triers, there was the commission for ejecting -scandalous, ignorant, and insufficient Ministers. Perhaps few cases -occurred in which the accusation of ignorance and insufficiency was -simply made. Commonly, a rather long array of charges was presented, -on the principle, it would appear, of catching the criminal on a -second count of the indictment if the first should fail. The same -person was accused of profaning the Sabbath, of frequenting alehouses, -of using the Prayer Book, of playing at cards, of living an unholy -life, and of being disaffected to the Government. We cannot help -believing--much as we may honour the character of the Puritans--that -in some cases they, like their adversaries, yielded to the besetting -sin of priding themselves upon their orthodoxy and their virtue; and -that they took it for granted that the men who differed from them -in creed, and whom therefore they considered intellectually wrong, -must also differ from them in life, and could not be reckoned morally -right. Two kinds of injustice would arise from placing such dissimilar -charges in the same category. Those put out of office for immorality -would be sure to say they were ejected because of their loyalty to the -Church--a circumstance which would reflect upon the character of the -Commissioners; and those who were really ejected for using the Prayer -Book, when scandals alleged against them remained unproved, would -almost inevitably incur the disgrace of being reputed as vicious--a -circumstance which involved unrighteousness towards the accused. - -[Sidenote: _Ejection of Scandalous Ministers._] - -In small country towns, whilst these ecclesiastical assizes were -being held, there would be no little excitement in the streets, and -many a knot would gossip round the doors of the little inn where the -tribunal sat. From what is preserved of such proceedings, however -doubtful may be the minute details, we conclude that there was plenty -of cross-swearing, and that the character of witnesses on one side -was treated by the parties on the other much after the worst fashion -of Old Bailey practice. Men of low reputation were special pleaders -in their own case, and when charged with intemperance they cunningly -mooted the question, what really was meant by drinking in excess; and -then proceeded to bring forward boon companions, who proved that in no -conviviality had the reverend gentleman ever been seen intoxicated! -Very unwisely in the course of a trial for what was truly scandalous, -discontented parishioners were allowed to come forward, and declare -that they had never profited under the ministry of the accused--a fact -which might by no means be the minister's fault. Charges of gross vice -might sometimes break down, although there remained quite enough to -satisfy the Commissioners of the utter unfitness of the individual in -question to be continued any longer as a minister of religion; but in -such cases ample room was left, owing to the medley of indictments, for -imputing injustice to the members of these judicial boards, however -equitable might be the final award. It should be added that there was -also some tempering of justice, or of injustice, with a shew of mercy. -To the widow and children of the ejected was assigned the fifth of the -income of the living.[102] Also sufficient time was allowed for those -whose preferment was sequestered to move out of the parsonage; but then -all this was followed by the cruel severity of forbidding such persons -from becoming schoolmasters in the place of their ejectment. The -vacancies made by expulsions were to be filled up by lawful patrons, -unless those patrons became disqualified by acts of delinquency, in -which case the presentation lapsed to the Lord Protector. - -[Sidenote: 1655.] - -The treatment of Dr. Edward Pocock has been frequently mentioned by -historians. He held the living of Childrey, in Berkshire, twelve miles -from the city of Oxford, and was greatly troubled by disaffected -parishioners. Articles were presented to the Commissioners, charging -him with using the Prayer Book, and with similar offences. The trial -came on before the Commissioners, first at Abingdon, and then at -Wantage; and for some months this learned man was abominably worried by -ignorant enemies. Chiefly through the interference of his friend, Dr. -Owen, he was at length delivered out of their clutches.[103] - -[Sidenote: _Proceedings against Royalist Episcopalians._] - -The antipathy of Oliver the Puritan to the Common Prayer Book, as a -rag of Popery, is apparent from the terms of the ordinance against -scandalous Ministers, and from the whole tenor of his life. But Oliver -the Protector had other and still stronger grounds of dislike to the -Episcopal Clergy, which led him to bind such suspicions around the -use of the liturgy as made it to his mind symbolical of treason and -rebellion. The Episcopalian Royalists would not be quiet. No sooner -had turbulent Anabaptists been put under lock and key, than people who -wished to see both Church and King restored were discovered all over -his Highness's dominions busy with their plots. Cavalier horsemen were -galloping to a rendezvous in Sherwood Forest. Carts full of arms and -ammunition were grinding along the ruts of Yorkshire roads. Divers of -the old gentry were scheming to seize the city of York for Charles -Stuart. Four thousand men were expected to meet on Marston Moor, to -try and reverse the decision of arms given there in 1644. Reports were -circulated of designs upon Newcastle, upon Shrewsbury, and upon -Winchester. Much more than talk occurred at Salisbury, where Royalist -insurgents, on Sunday night in the spring assize week, actually seized -the judges and the high sheriff, and endeavoured to proclaim King -Charles at the Market Cross.[104] Plots abounded amongst Royalists; -and people at home, eagerly turning their hopes into facts, wrote to -friends on the Continent, telling them that Salisbury, and Plymouth, -and Portsmouth, and Yarmouth, had all been surprised and taken. Rumour -abroad proceeded so far as to affirm that England had declared for the -King, and that the gates of the city of London had been shut against -the Protector; and that Charles was waiting in the North till it should -be safe for him publicly to appear.[105] This plot, after blazing up -in the county town of Wilts, went out through a timely and decisive -extinguishment of the first flames, and nothing remained of it but a -few dead ashes. Yet it exasperated his Highness against the Royalists; -and--entertaining the idea that ejected clergymen were still plotting -his overthrow, that they entered families to foment treason, that, -under pretence of teaching religion, they promoted disaffection, that -meeting for common prayer meant meeting to upset the Commonwealth--he -issued a most unrighteous declaration in the month of October, -1655. Grounds for suspecting the revolutionary character of certain -gatherings did exist, and a regard for the safety of government and -the order of society required that particular individuals should be -watched; but the conduct of some was no more reason for punishing all -who used the Prayer Book, than Venner's insurrection, at a later date, -was a reason for prohibiting all Nonconformist worship. The policy of -Cromwell, in forbidding clergymen to become schoolmasters, however -great might be his subsequent leniency, closely resembles the policy -of the government after the Restoration. The decree declared that no -delinquents after the 1st of January, 1655-6, should keep as chaplain -or schoolmaster any sequestered minister, or permit their children to -be taught by him. Nor should an ejected clergyman keep a school, or -preach publicly or privately, or baptize, or administer the Lord's -Supper, or celebrate marriages, or use the Prayer Book. - -This declaration was intended to strike terror into the Royalist party; -and so it did. And it would appear that with this effect the Protector -was satisfied. The last clause in the document plainly shewed that he -did not mean to carry it out in the case of persons who were disposed -to remain quiet; and in point of fact, we know that, after this -declaration had been published, the worship of Episcopalians continued, -in some instances, to be winked at. The document ended in these words: -"Nevertheless, his Highness doth declare that, towards such of the said -persons as have, since their ejection or sequestration, given, or shall -hereafter give, a real testimony of their godliness and good affection -to the present government, so much tenderness shall be used as may -consist with the safety and good of the nation."[106] - -[Sidenote: _Major-Generals._] - -Between the first and second Protectorate Parliaments, Cromwell -ruled England by Major-Generals. The country was divided into ten -districts, each superintended by one of these military satraps. In -short, the whole realm was placed under martial law; as we should say -in modern phrase, the _Habeas Corpus Act_ was suspended. Such a step, -perhaps, had become a political necessity. Of course, the proceeding -laid Cromwell open to the awkward charge of absolutism, tyranny, and -espionage; and all he could urge in reply was the logic of a cruel -necessity, "If not good, yet best." The carrying out of such a policy -made England look for awhile too much like France and Austria in -our own times, and it sanctioned the practice of employing spies--a -practice which prevailed after the Restoration. - -[Sidenote: 1655.] - -As religious affairs had become inextricably woven with secular ones, -these Major-Generals looked after the Church as well as after the -world. The principle of such an interference rested upon the fact of -the union between Church and State. Teachers of religion supported by -the State must be watched by the State. Teachers of religion not so -supported, but interfering with the business of the State, must be -checked by the State. So men reasoned. Yet, although these officers -were so many military bishops, they did not aim at establishing -any kind of religious uniformity. They left Presbyterianism and -Congregationalism to work their own way amongst the English people; -yet, under pretence of curbing political disaffection and preventing -social disorder, they did what has been often done under colour of the -same pretext--they persecuted many perfectly harmless persons. Their -reports, conveyed to head quarters, place in a strong light some phases -of the religious condition of the country. - -Many references are made in general terms to the zeal and diligence -which were exhibited in the ejectment of scandalous ministers and -schoolmasters. Major-General Whalley informed Secretary Thurloe that -this kind of business was going on well in the county of Lincoln; but -Nottinghamshire and Derbyshire had deferred entering upon the duty -until he could render them assistance, and he assured the Secretary -that his Highness might in that matter calculate upon the efficient -services of the learned Recorder of the two county towns.[107] - -[Sidenote: _Major-Generals._] - -Such persons as sympathized with the Papists were ferreted out with a -very keen scent. Major-General Haynes informed the President of the -Council, that he had sent to the garrison at Yarmouth a man named -Cleveland, simply because he had lodged in a family where Papists -resorted; and wore a genteel garb, although professing to have only -fifty pounds a year income, and could give no good account of himself; -and, besides, was possessed of such abilities as enabled him to do -a great deal of mischief.[108] Major-General Boteler also wrote to -say that, as he was passing through Rockingham Forest, he overtook a -gentleman, whom he found to be a Roman Catholic priest, wandering up -and down the country without any settled home; upon which he took him -into custody, seized his Agnus Dei and his beads, his medal of the -Virgin, his crucifix, and his books; and this functionary wished to -know what was to be done with such a dangerous person.[109] - -The same officer was equally keen in the detection of disaffected -Episcopalians, and therefore apprehended one Sherman, an Episcopalian -minister, who, though of a sober life, held destructive principles, -which he preached before the Corporation of Norwich.[110] Thus to -preach was so much the worse, as that corporation contained very -disaffected persons. Another individual, formerly zealous for the -Parliament, had fallen in with Sherman, and was thought to be a still -more active agent in strengthening malignity and producing disaffection. - -[Sidenote: 1655.] - -The Anabaptists also figure in these despatches. Vavasour Powell -continued to be strongly suspected; but he made a favourable impression -upon Major-General Berry, a staunch Independent. This Fifth Monarchy -preacher declared that he and his friends were far from designing -to make any disturbance: they only wished, he said, to state their -complaints to the Lord Protector. "It would be too large," adds the -writer, "to relate the discourse we had about it. Only one terrible -thunderbolt he seemed to affright me withal: he told me that my -imprisoning of him would give occasion to the enemy to rejoice, and -cause the godly to pour forth prayers and tears before the Lord against -us. To that I answered, that I did account it a dreadful thing to -stand in the way of the tears and prayers of God's people, when they -were duly directed against me; but if I were found doing my duty in -the way of Providence, and many more than those thousands he spoke of -should pour forth their prayers and tears against me, I was confident, -and could with comfort lift up my head, and trust that the shield of -Providence and faith should repel those as well as other darts, and -they should not hurt me." Considerable sympathy in religious feeling -existed between these two persons. Berry hoped that they might be -of spiritual service to each other. He allowed Powell to preach at -Worcester, which he did, "honestly and soberly, in four churches, and -had many hearers."[111] - -It further appears, from the correspondence of Major-General Goffe, -that the minister of the principal congregation in the town of Lewes -had adopted Feake's principles, "and bewailed the imprisonment of the -Saints." The Anabaptists of Sussex were busy getting up a petition -against the Court of Chancery, the tithe system, and the detention of -prisoners without trial; but not one of the congregation just mentioned -would sign the paper, because, being addressed to the Protector, it -recognized his authority.[112] - -Major-General Whalley, already mentioned--whose duties extended over -the counties of Lincoln, Nottingham, Derby, Warwick, and Leicester--was -much encouraged at witnessing the loyalty of ministers to the -Protectorate in those parts; but, like his fellow-commanders in other -districts, he dwells much upon the immorality of the population, -which, owing to the neglect of the magistrates, was more than he could -suppress. He says: "It hath been a general complaint to me in Lincoln -and Coventry especially, that wicked magistrates, by reason of their -number, overpower the godly magistrates." "I shall give them in charge -to put down as many alehouses as shall be judged unnecessary; and -present me with a list at my next coming of what they have put down, -and what remain, and shall, with Major Beake, and some others that I -judge godly, consider further of them."[113] - -[Sidenote: _Scotland._] - -Other letters of this period, preserved in Thurloe's collection, -present some striking phases of ecclesiastical affairs and religious -life in Scotland, Wales, and Ireland. - -Scotland was still agitated by disputes between the Resolutionists--who -had admitted malignants to command and to office, upon their submission -to mock discipline--and the Remonstrators, who adhered to their -decision of separating from all who were not faithful to the Covenant. -Lord Broghill ruled in Scotland as Cromwell's Lieutenant, and laboured -hard to bring contending factions into a state of obedience. The -absence in the North of any attempt to establish religious uniformity -is remarkable. Doctrinal and ecclesiastical peculiarities were largely -tolerated, so long as people would live quietly under the Protector's -rule. But it was otherwise when they were found guilty of political -opposition. His Lordship informs Secretary Thurloe (September the -15th, 1655) of the Remonstrators' Covenant--"wherein they say they -do not meddle with any thing of a civil concernment, but only to -strengthen themselves in matters of faith and doctrine, in these times -of defection and backsliding."[114] But his information, he adds, -was not very clear--and he had resolved, if he found the movement of -ill tendency, he would put a stop to it. Lord Broghill had long and -tedious conferences with the Edinburgh ministers, when he expressed -his determination to countenance those most who most deserved it -by peaceable submission.[115] At the same time he endeavoured to -reconcile the contending factions, and to get the Remonstrators, whom -he continued to call "the honester men," to fall in with an ordinance -of the Protector "for admitting only of deserving men into the -ministry." "Get good and holy men into your pulpits, without looking -so closely into their minor peculiarities of opinion and usage," was -the advice which Cromwell gave to people on both sides the Tweed; but -on both sides the Tweed there were men who disliked all advice of that -charitable nature. Conference followed conference, and at last Broghill -informs Thurloe (November the 27th), "the meeting of our ministers -for a reconciliation is grown hopeless."[116] It may be added, that -from another of his letters (April the 15th, 1656) we learn the stern -bearing of the Governor in Scotland towards Roman Catholics, for he -speaks of a proclamation "which makes it death for any priest to be -found in this nation after the next lord's Day; which possibly may have -blown away most birds of that feather."[117] - -[Sidenote: _Wales._] - -Wales occasioned much trouble. Its spiritual destitution in 1649 -had occasioned "An Act for the better propagation and preaching -of the Gospel" in the principality, and for redress of certain -grievances.[118] To remedy the consequences of long neglect and -clerical immorality, Commissioners were appointed to eject scandalous -ministers and schoolmasters, and to induct in their room such as were -considered godly men. Perhaps this measure has provoked more criticism -than any other of the kind. Impeachments have been laboriously drawn -up on the one side, and as laboriously answered on the other. We shall -not enter on that discussion. Our purpose is simply to indicate what -information, as to the religious condition of Wales, is afforded by -the correspondence of the Major-Generals. One thing is certain, that, -whatever may have been beneficially effected by the Commissioners, -Wales remained in a state of melancholy destitution when Major-General -Berry thus wrote to Secretary Thurloe, from Wrexham, (December the -21st, 1655)--"Here are very few good ministers or schoolmasters." "The -ejected and sequestered ministers and schoolmasters are become like -the branch of an unfruitful vine; man cannot make a pin of it to hang -a garment on, and they are in a sad condition. One very good school at -Ruthin will be dispersed by his Highness's proclamation, and I hear -there are many vacancies that want ministers in Anglesea. Methinks -Doctor Owen might find some way to supply this defect."[119] - -[Sidenote: 1655.] - -In the February following, the same writer states that one great evil -which he found, and which he knew not how to remedy, was the want of -able preachers; so that if some effectual course were not speedily -taken, some of the people would become heathens. Brecon--the town -where he was staying at the time--had no preacher near it, and the -people were sinking into a state of careless contentment without any -religion whatever. To this fact of continued spiritual destitution -must be added another.[120] Wales lay torn in pieces by the political -differences of religious people. The Fifth Monarchists, amongst whom -Vavasour Powell played so conspicuous a part, were loud in their -complaints of "wickedness in high places." They drew up a paper, -signed by above 300 names, which was found in the pocket of one -Chapman, imprisoned in the Tower of London. The Lieutenant forwarded -the document to Secretary Thurloe, who has printed it in his huge -collection.[121] It is a curious production, containing, first, an -appeal to Cromwell to peruse and weigh it, and not harden his neck -against the truth; and then a second part, called "a word for God," -which forms the burden of the testimony introduced. After referring -to particular duties in former days--such as witnessing against the -Prayer Book, the cross in baptism, and the like--the authors proceeded -to deliver their souls. _First_, they said that this nation resembled -Israel after its deliverance from Egypt. _Secondly_, that the good -old cause was laid aside and lost. _Thirdly_, that the Government -had been unwarrantably changed. _Fourthly_, that as the fruit of -this forbidden tree, many of the choice servants of God (rebellious -Fifth Monarchy-men) were imprisoned without knowing their accusers. -_Fifthly_, that heavy taxation continued. _Sixthly_, that under the -Protectorate horrible impieties, injustice, and oppression continued -to abound "from the head to the tail," witness (they remarked) the -receiving of honours, profits, customs, benefits, tenths, and first -fruits formerly paid to the Crown: _Seventhly_, that the expedition -to Hispaniola had incurred the loss of much blood and treasure--and, -_lastly_, that the existing Government was not of God's approbation. -Here, beyond all question, a flag of revolt is seen in preparation, and -no wonder Cromwell did what he could to prevent its being unfurled. -Another paper appeared on the opposite side signed by double the -number, including most if not all the Independents of Wales. - -[Sidenote: _Ireland._] - -The sparks of disaffection thus struck out, flew far and wide, and -soon lighted on combustible materials in the sister island. We learn -from Thurloe that the inflammatory manifesto just described, on -reaching the Irish people, found a favourable reception. "It was -greatly hugged by some." On the 14th of December, 1655, Edward Wale -of Waterford, writing to Dr. Harrison, told him that he heard strange -things of the Anabaptists, to the grief of Lord Henry Cromwell. He -marvelled what these people would have. His Lordship's demeanour had -been such everywhere since his coming, that the godly in general -spoke well of him. But the Anabaptists were not pleased. Their pride -and uncharitableness would ere long bring them low. He hoped that -their schisms, the madness of the Quakers, and the cruelties and -insolence of the Roman beast, together with differences and confusions -everywhere, would make every one ply the petition more and more, -"Thy kingdom come." Henry Cromwell himself dwelt even passionately -upon this subject. He asked Thurloe--Could his Highness believe that -the Anabaptists, and especially those in Ireland, were his faithful -friends, and that when others deserted, they would stand by him? Let -sober people be asked, and they would tell, that when others were for -owning his Highness, these men did openly deny him, and not only so, -but reproached and reviled those who acted differently.[122] - -[Sidenote: 1655.] - -But far worse, and much more troublesome to the Major-Generals, the -Lord Protector, and all good Protestants, were the papistical lawyers -and priests--therefore the first were summarily disposed of, and the -second closely watched, with a view to more serious punishment. Worsley -informed Thurloe of security being taken that all attorneys who were -Papists, and had been in arms against the Parliament or the present -Government, should act no more in their legal capacity.[123] A report, -entitled a "Brief Account of what is observed concerning the Irish," -states that there had been a more than ordinary confluence of priests, -filling the minds of the discontented Irish with expectations of a -change;--that a general and private fast had been held--the same thing -having been observed before the late rebellion;--that private meetings -of the gentry were also more common than formerly; that Bishop O'Dwyer, -and a friar named Bonaventure, in Laghlyn, were appointed to receive -intelligence from abroad, and to disperse it, as orderly as possible, -according to the direction they received; that, besides, there were two -priests, who passed by turns from London to Dublin, and thence sent -papers to O'Dwyer and Bonaventure; that having received from them fresh -dispatches, they returned to England, and that Bonaventure was now gone -into Tipperary, with a letter written in cipher, brought by one of -these priests.[124] - -Perhaps in these references to Thurloe we have drawn too largely on -the reader's patience, but in the tangled thicket of his immense -collection of letters, much fruit may be picked out from amidst thorns -and briars, by the historian who searches for illustrations of affairs -under Cromwell's Major-Generals. Not that anybody can expect to find -in their reports an accurate picture of what Catholics, Episcopalians, -Presbyterians, or Anabaptists really were; for it is evident these -old soldiers were full of prejudice, and must have been oft-times -misinformed; but the correspondence clearly reflects the sentiments of -those in power with reference to that portion of the English people -which gave them so much trouble. We are not able from these letters -to determine exactly what was the character of the accused, or what -was the treatment they deserved; but we are able to see how they were -judged and treated by this class of rulers, who combined in one and -the same person the soldier, the magistrate, and the ecclesiastical -overseer. - -[Sidenote: _Sir Harry Vane._] - -Vane, after Cromwell's usurpation of absolute dictatorship, returned to -Raby Castle, in the county of Durham--whose old grey towers, rich in -Neville memories, still lift up their heads, full of feudal grandeur -and picturesque beauty, among the trees of a lordly park, well stocked -with deer. There, in rooms far different from the present modernized -apartments, this philosophical statesman reflected upon what was going -on in England under the administration of Major-Generals, and in some -quiet chamber wrote his "Retired Man's Meditations." In the same -abode also--when in March, 1656, Cromwell commanded a general fast, -that the people might apply themselves to the Lord, to discover the -Achan who had so long obstructed the settlement of these distracted -kingdoms--Vane wrote his "Healing Question," in which he brings out -his doctrine of religious liberty more luminously perhaps than he had -ever done before. As it illustrates the progress of opinion in that -subject, and is a clearer statement of principles which in our day are -widely adopted, than can be found in any other book published during -the Protectorate, we cannot resist the temptation to transfer to these -pages the following extract:-- - -"Unto this freedom the nations of the world have right and title by the -purchase of Christ's blood, who by virtue of His death and resurrection -is become the sole Lord and Ruler in and over the conscience; for to -this end Christ died, rose and revived, that He might be Lord both of -the dead and of the living, and that every one might give an account of -himself, in all matters of God's worship, unto God and Christ alone, as -their own Master, unto whom they stand or fall in judgment, and are not -in these things to be oppressed or brought before the judgment-seats -of men. For why shouldest thou set at naught thy brother in matters of -his faith and conscience, and herein intrude into the proper office -of Christ, since we are all to stand at the judgment-seat of Christ, -whether governors or governed, and by His decision only are capable of -being declared with certainty to be in the right or in the wrong? - -[Sidenote: _Sufferings of Vane._] - -"By virtue, then, of this supreme law, sealed and confirmed in the -blood of Christ unto all men (whose souls He challenges a propriety -in, to bring under His inward rule in the service and worship of God), -it is that all magistrates are to fear and forbear intermeddling -with giving rule or imposing in those matters. They are to content -themselves with what is plain in their commission, as ordained of God -to be His ministers unto men for good, whilst they approve themselves -the doers of that which is good in the sight of men, and whereof -earthly and worldly judicatures are capable to make a clear and perfect -judgment; in which case the magistrate is to be for praise and -protection to them. In like manner he is to be a minister of terror -and revenge to those that do evil in matters of outward practice, -converse, and dealings in the things of this life between man and man, -for the cause whereof the judicatures of men are appointed and set up. -But to exceed these limits, as it is not safe nor warrantable for the -magistrate (in that He who is higher than the highest, regards, and -will shew Himself displeased at it), so neither is it good for the -people, who hereby are nourished up in a biting, devouring, wrathful -spirit one against another, and are found transgressors of that royal -law which forbids us to do that unto another, which we would not have -them do unto us, were we in their condition. - -"This freedom, then, is of high concern to be had and enjoy, as well -for the magistrates sake as for the peoples common good; and it -consists, as hath been said, in the magistrates forbearing to put forth -the power of rule and coercion in things that God hath exempted out of -his commission. So that all care requisite for the peoples obtaining -this may be exercised with great ease, if it be taken in its proper -season; and that this restraint be laid upon the supreme power before -it be erected as a fundamental constitution among others, upon which -the free consent of the people is given, to have the persons brought -into the exercise of supreme authority over them, and on their behalf; -and if besides, as a further confirmation hereunto, it be acknowledged -the voluntary act of the ruling power, when once brought into a -capacity of acting legislatively, that herein they are bound up, and -judge it their duty so to be (both in reference to God, the institutor -of magistracy, and in reference to the whole body by whom they are -entrusted), this great blessing will hereby be so well provided for -that we shall have no cause to fear, as it may be ordered. - -[Sidenote: 1655.] - -"By this means a great part of the outward exercise of anti-Christian -tyranny and bondage will be plucked up by the very roots; which, -till some such course be held in it, will be always apt to renew and -sprout out afresh, under some new form or refined appearances, as by -late years' experience we have been taught. For since the fall of the -Bishops and persecuting Presbyteries, the same spirit is apt to rise in -the next sort of clergy, that can get the ear of the magistrate, and -pretend to the keeping and ruling of the conscience of the governors; -although this spirit and practice hath been all along decried by -the faithful adherents to this cause as a most sore oppression, and -insufferable yoke of bondage most unrighteously kept up over the -consciences of the people, and therefore judged by them most needful -to be taken out of the way; and in this matter the present governors -have been willing very eminently to give their testimony in their -public declarations, however in practice there is much of grievance yet -found among us, though more, in probability, from the officiousness of -subordinate ministers, than any clear purpose or design of the chief in -power."[125] - -In such teaching the rights of conscience are planted on their proper -ground. No one, after reading Vane's words, can fail to see the truth -and justice of the lines addressed to him by John Milton: - - "Besides, to know - Both spiritual power and civil, what each means, - What severs each, thou hast learn'd, which few have done; - The bounds of either sword to thee we owe: - Therefore on thy firm hand Religion leans - In peace, and reckons thee her eldest son." - -[Sidenote: _Suffering Vane._] - -But views of religious liberty, worthy the admiration of posterity, -were coupled in Vane's mind with an impracticable and un-English -republican theory, which stripped them of the authority with which -otherwise they might have been clothed. It was unfortunate for the -interests of freedom that, in an age when it struggled to establish its -sway, there were too often in alliance with its advocacy enthusiastic -opinions or fanatical practices, impairing it at the time, and -affording pretexts for opposing it in the next generation. - -Vane acted with characteristic honesty and candour in sending privately -to Cromwell a copy of the "Healing Question," containing the sentences -we have quoted, before he proceeded to publish what he had written. -Perhaps it never reached the Protector's hands. Be that as it might, -notwithstanding the moderate tone of the pamphlet--sufficient, one -would have thought, to protect the author against any unpleasant -interference from the Government--some of the political passages which -the pamphlet contained greatly displeased the Protector; a displeasure -which was much increased by another violent publication, attributed -to Vane's pen, but not with sufficient reason. The republican -statesman was summoned before the Council. The Council required him -to give a bond for £5,000 that he would not disturb the peace of the -Commonwealth, in default whereof he should stand committed. He refused -to give the bond, and to the great discredit of both Cromwell and his -Council, they sent their honest brother patriot to prison. - - [Illustration] - - - - - CHAPTER VII. - - -[Sidenote: _Second Protectorate Parliament._] - -England could not exist long without Parliaments. The Major-Generals -had become intolerable. Sir Harry Vane and others, in their call -for another of the old constitutional assemblies of the land, only -expressed the deeply-seated desire of the nation. The Protector, -therefore, made a further attempt to govern in the ancient fashion; -and for that end writs were sealed and sent out in the month of July. -After the corn had been garnered, while still the reaper's sickle in -some parts was flashing amidst the wheat, the country was astir with -elections, and citizens and yeomen were rushing to the poll. Cromwell -and his supporters looked on with no little apprehension, finding so -much of disaffection to the Protectorate. Cavaliers and Presbyterians -could not be trusted. Anabaptists and Republicans, too, were objects -of fear. When the elections were over, the following letter, which -explains itself, was written to the Protector:--[126] - -[Sidenote: 1656, August.] - -"May it please your Highness,--After the election was over at -Maidstone, many of the Commissioners for securing the peace of the -county met, and upon consideration had of affairs (having seen such -a sad spirit appearing in the county against what good soever your -Highness and those under your commands have endeavoured to do, most -of the Cavaliers falling in with the Presbyterians against all -those persons that owned your Highness and present Government; and -finding in the generality of the county such a bitter spirit against -Swordsmen, Decimators, Courtiers, &c., as did appear in the field at -the time of election, the most of those that are chosen to sit in -the ensuing Parliament being of the same spirit,) were full of fears -what the consequence of this meeting might be; and would have wrote -to your Highness at present, but that there was not a full meeting, -and therefore referred it to me to give your Highness an account -of what was upon their hearts;--which was that if there was not a -restraint upon them, they had cause to fear they would put all into -blood and confusion, their party giving out they would down with the -Major-Generals, and Decimators, and the new militia, so that they do -apprehend it good for your Highness to consider beforehand what is -fit to be done. And therefore they think it necessary to appoint some -persons that shall have commissions dormant to some gentlemen, that -the honest party may know to whom to repair, and to that end, at their -next meeting, shall present you with names accordingly. They think a -recognition, as it may be penned, may keep some that are most dangerous -out, and better that they be kept out at first, than afterwards your -Highness be forced to turn them out. They think it will be your wisdom -not to suffer them to meddle with the instrument of Government, but -all that go into the House be engaged to own it as it is, and not to -meddle with altering any part of it, without your Highness's consent. -As also not to meddle with what hath been done out of necessity by your -Highness and Council, in order to the peace and safety of the nation. -Their hearts are with your Highness to stand by you with their lives -and fortunes, they finding such a perverseness in the spirits of those -that are chosen, that, without resolution of spirit in your Highness -and Council to maintain the interests of God's people (which is to -be preferred before a thousand Parliaments) against all opposition -whatsoever, we shall return again to our Egyptian taskmasters. And -therefore do earnestly beg that the Lord would direct your heart what -to do in this juncture of affairs. And if Parliaments will not do it, -then to take such to your assistance as will stand by you in that -work, which God hath begun, and will yet undoubtedly own and carry on, -maugre all His enemies; and we judge it better to persist in the work -of the Lord than now we have put our hands to the plough to look back. -And although the murmurings and discontents of God's people, together -with all our unsuitable walkings under those precious enjoyments we -have from the Lord, may provoke Him to leave us to be overcome by our -enemies, and cause us to hang our harps upon the willows, and cause -the enemy to call for one of the songs of Sion in a strange land; -yet, if the Lord shall take pleasure in us, He will cause His face to -shine upon us, and carry us well through the seas of blood that are -threatened against us, and the waste howling wilderness of our straits -and difficulties, and at length bring us to that blessed haven of -reformation, endeavoured by us, and cause all our troubles and disquiet -to end in a happy rest and peace--when all His people shall be one, and -His name one in all your dominions, which is and shall be the daily -prayers of, my Lord, your Highness's most humble and obedient servant -to his power, - - "THOS. KELSEY. - -"Chatham, 26th August, 1656." - -[Sidenote: 1656, September.] - -This advice was adopted, and between one and two hundred of the persons -returned were refused their seats because of their disaffection to the -Protectorate Government. - -[Sidenote: _Cromwell's Speech._] - -The second Protectorate Parliament met on the 17th of September, 1656. -Sir Harry Vane, now a prisoner, had been proposed in three places, -but had been elected in none. Haselrig had succeeded in securing -his return, but for a time he did not take his seat. After Dr. Owen -had preached at Westminster Abbey from the words in Isaiah xiv. -32--"What shall one then answer the messengers of the nation? That -the Lord hath founded Zion, and the poor of his people shall trust -in it,"--adjourning to the Painted Chamber, Cromwell stood up, took -off his hat, and discoursed characteristically upon the Spaniards -and Papists, and the Cavaliers--upon the late rising--the levellers -and the Fifth Monarchy men--and also upon the Major-Generals. Then -he turned to the subject of religion. His practice since the last -Parliament, he said, had been to grant liberty to all who continued -quiet and peaceable. He was against such liberty of conscience as might -be repugnant to this. Let Baptists, Independents, and Presbyterians -be countenanced as long as they were thankful to God, and made use of -their liberty--not to interfere with others, but "to enjoy their own -consciences." Men who believed in free justification by the blood of -Jesus, and lived upon the grace of God, claimed freedom as a debt due -to God and to Christ; and God would require it, if such Christians -did not enjoy what they claimed. But his Highness declared he would -not suffer one Christian to trample on the heels of another, or to -revile, reproach, or provoke him. He prayed that God would give hearts -and spirits to keep things equal, for striving after which he had -"some boxes on the ear." Even Presbyterians, at last, were beginning -to see the justice of his course, and petitions from them in certain -counties shewed how they did but desire liberty, and would "not strain -themselves beyond their own line." The Protector touched on another -topic. For his own part, he should think himself very treacherous if -he took away tithes till he could see the legislative power settle the -maintenance of ministers in another way. To destroy tithes was to cut -ministers' throats. Tithes, or some other public maintenance, formed -"the root of visible profession." He had also a word of favour for his -Commission of Triers and "Expurgators." They had a great esteem for -learning; but "neither Mr. Parson, nor Doctor in the University, hath -been reckoned stamp enough by those that made these approbations." -Grace must go with and sanctify learning. He believed, he said, that -God had "a very great seed" in the youth then in the Universities, -who, instead of studying books only, studied their own hearts. "It was -never so upon the thriving hand" as at that day. Touching upon religion -generally, the speaker added that the Cavalier interest had been one -of disorder and wickedness; that fifteen or seventeen years before -it had been a shame to be a Christian. A badge then was put upon the -holy profession. But a blessed change had come, and now--since people -esteemed it a shame to be bold in sin and profaneness--God would bless -them.[127] - -The second Protectorate Parliament walked in the steps of the first, -as it regarded the suppression of error and of fanaticism by legal -penalties. The month of December saw the new senators at Westminster -plunging into discussions upon the case of James Naylor. - -[Sidenote: _Case of James Naylor._] - -Lord President Laurence[128] and a few others were disposed -to interpret the views of this notorious person as merely the -extravagances of a mystical temperament; but most of the members, -horror-stricken at his conduct, pronounced it utterly intolerable, -and declared that it deserved the severest chastisement from the -magistrate. Mr. Samuel Bedford[129] expressed his joy at finding that -so many had adopted such an opinion; for the nation's eyes were fixed -upon them to see what they would do for the cause of God; and he would -not have them lay down the business unfinished, but sit day and night -until it was perfected. Lord Lambert[130]--after alluding to the -unhappy man as having been unblameable in life, and a member of "a very -sweet society of an Independent Church"--intimated his own readiness -to punish the accused, should he be proved guilty of blasphemy; only, -not being hurried away by passion, like some honourable members, he -wished the subject to be referred to a committee, that nothing might be -done irregularly and in haste. Major Edward Desborough,[131] though he -did not speak with a view of mitigating Naylor's offence, pointed out -the fact that the people who encouraged him and paid him homage were, -in one sense, worse than he. Some members would immediately have sent -this delinquent to the gallows; and at length the poor man actually -was doomed to be repeatedly whipped, set in the pillory, branded with -red-hot irons, and kept in prison with hard labour during the pleasure -of Parliament.[132] Even the Lord Protector said he would not tolerate -such offenders in his dominions. - -[Sidenote: 1656, December.] - -At the time when this debate was carried on--touching as it did -the question whether Government has a right to take cognizance of -purely religious offences--the Protector wrote two very significant -letters, which are here introduced in further illustration of his -religious policy. One was addressed to the municipal authorities -of Newcastle-upon-Tyne, with reference to some fears which the -Independents, who were the predominant party in the town, had -expressed, in consequence of his Highness's encouragement of the -Presbyterians in that neighbourhood. After an explanation of the -circumstance, he proceeds:-- - -[Sidenote: _Cromwell's Letters._] - -"I, or rather the Lord, require of you that you walk in all -peaceableness and gentleness, inoffensiveness, truth, and love towards -them, as becomes the servants and Churches of Christ--knowing well that -Jesus Christ, of whose diocese both they and you are, expects it; who, -when He comes to gather His people and to make Himself 'a name and -praise amongst all the people of the earth,' He 'will save her that -halteth, and gather her that was driven out, and will get them praise -and fame in every land where they have been put to shame.' And such -'lame ones' and 'driven-out ones' were not the Independents only, and -Presbyterians, a few years since, by the Popish and prelatical party in -these nations; but such are and have been the Protestants in all lands, -persecuted and faring alike with you, in all the reformed Churches. -And therefore, knowing your charity to be as large as all the flock of -Christ who are of the same hope and faith of the Gospel with you, I -thought fit to commend these few words to you, being well assured it is -written in your heart, so to do with this, that I shall stand by you -in the maintaining of all your just privileges to the uttermost."[133] -The Christian spirit which breathes through this epistle commands our -sympathy and admiration. Every line testifies to that gentle love -for all the true disciples of Jesus Christ--which grew like a tender -flower, which gushed like a limpid stream, for the refreshment of his -friends, out of the depths of a strong and rugged nature such as made -Cromwell a terror to his enemies. - -The other noticeable letter despatched from his Highness's Cabinet -about the same time, was intended for no other hands than those of the -renowned Cardinal Mazarin, the prime minister of France--in answer to -his Eminence's request for the toleration of Catholics in England. - -[Sidenote: 1656, December.] - -"The obligations, and many instances of affection," says Cromwell, -"which I have received from your Eminency, do engage me to make returns -suitable to your merits. But although I have this set home upon my -spirit, I may not (shall I tell you I cannot?) at this juncture of -time, and as the face of my affairs now stands, answer to your call -for toleration (of Catholics here). I say I cannot, as to a public -declaration of my sense in that point; although I believe that under -my Government your Eminency, in the behalf of Catholics, has less -reason for complaint as to rigour upon men's consciences than under the -Parliament. For I have of some, and those very many, had compassion, -making a difference. Truly I have (and I may speak it with cheerfulness -in the presence of God, who is a witness within me to the truth of -what I affirm) made a difference; and, as Jude speaks, 'plucked many -out of the fire'--the raging fire of persecution, which did tyrannize -over their consciences, and encroached by an arbitrariness of power -upon their estates. And herein it is my purpose, as soon as I can -remove impediments, and some weights that press me down, to make -a farther progress, and discharge my promise to your Eminency in -relation to that."[134] Cromwell did what many rulers do. Without -having an intolerant law repealed, he relaxed its execution. The time -was not ripe for perfect religious liberty. Cromwell understood its -broad principles better than Mazarin; but it was not given to the -Protector, as it has been to his posterity, to see the entire breadth -of their practical application. The letter shews some respect for the -consciences of Catholics; but it indicates, in the way of conceding -liberty to that class of religionists, difficulties over which at the -time the writer had no control. Evidently he was prepared to advance -rather than recede in his liberal treatment of a class of persons who, -by the common consent of almost all Protestants, were excluded from the -enjoyment of the political privileges of citizenship. - -[Sidenote: _Extempore Preaching._] - -In those days of tardy intercourse with the Continent, this last letter -had scarcely reached its destination when the gossips of London were -all astir with reports relative to Cromwell's escape from a great -personal danger. A story gained circulation, to the effect, that a hole -had been cut in the backdoor of Whitehall chapel, and that a basket of -pitch, tar, and gunpowder had been placed there, with a lighted match -hung over it, in order to blow up both the palace and the Protector. -A resolution of the Parliament to keep a day of thanksgiving followed -the discovery of this design--known in history as Sindercombe's -plot--whereupon a curious debate ensued upon the question, as to who -should preach the sermon for improving the event. Alderman Foot, member -for the city of London, proposed that Dr. Reynolds should perform the -office; when exceptions were taken to the "low voice" of that eminent -Presbyterian Divine. The same complaint was urged with regard to Mr. -Caryl, the Independent. "It is strange we should not hear as well now -as we did fourteen years ago," observed Lord Strickland--one of his -Highness's Council, and member for Newcastle-upon-Tyne--to which Mr. -Robinson, who represented Yorkshire, added the remark--"Ministers tell -us our faults. It is fit we should tell them theirs. Their reading of -sermons makes their voice lower. I doubt we are going to the episcopal -way of reading prayers, too." Another member moved that Mr. Matthew -Mead, minister of Stepney, might be selected as one of the preachers: -and he expressed an earnest hope that charity might be more manifest -on the occasion than it had been when a fast was last observed by the -Houses, for then "nothing was given at the door to the poor." From -observations advanced in the course of this amusing debate, it appears -that reading discourses had begun to be somewhat fashionable amongst -the English pulpit orators of the Puritan period; it was, however, -otherwise in Scotland, _memoriter_ delivery being the practice there; -and hence, Lord Cochrane of Dundonald, who sat for Aire and Renfrew, -suggested his fellow-countryman, Mr. Galaspy, of the Scotch kirk, as -a minister peculiarly fitted to edify the House by his ministrations, -because he was not accustomed to read his discourses. The honourable -member raised a laugh by saying "something of an evil man who read his -sermons."[135] - -[Sidenote: 1657, March.] - -[Sidenote: _The New Constitution._] - -In the month of March, there were debates in the House respecting the -new Magna Charta of England, contained in the document first called, -"The humble Address and Remonstrance of the Knights, Citizens, and -Burgesses now assembled in Parliament;" but afterwards still more -modestly entitled, "The humble Petition and Advice."[136] A blank -had been left for the name of the chief magistrate. Was it to be the -title of _King_ or _Protector_? Major-General Ludlow called this -new programme of the Commonwealth a shoe fitted to the foot of a -monarch; yet it might be worn, he said, and walked in, by one bearing -a less pretentious appellation. For weeks there were, on this weighty -question, discussions in St. Stephen's, with conferences and speeches -at Whitehall, ending, as every one knows, in Cromwell's refusal of -the English Crown.[137] That unique episode in our national history -does not come within the scope of our narrative, but the Petition -and Advice, in which the proposal of kingship appeared, requires -consideration under its ecclesiastical and religious aspects. -The framers of the new Charter had their eye upon the Instrument -of December, 1653. Like the Constitution it was to supersede, it -disqualified Papists for political rule, and for all exercise of the -franchise. Members of Parliament and of the Council of State were -still required to be men of integrity, fearing God. All acts and -orders for the abolition of Bishops, Deans, and Chapters, and for the -sale of cathedral property, were distinctly confirmed in both schemes -of government; and, as a fundamental principle in each, it was laid -down that the Christian religion, as contained in the Scriptures, -should be held forth as the public profession of the country. But, -on comparing the long Article, number xi., in the Humble Petition, -with the corresponding Articles of 1653, numbered xxxv., xxxvi., and -xxxvii.,[138] we discover some not altogether unimportant differences. -The Article xxxv. of the first Instrument speaks of a contemplated -provision for ministerial maintenance, less subject to scruple and -contention, and more certain than the present--meaning tithes. Not a -word appears on this subject in No. xi. of the Petition. A Confession -of Faith to be agreed upon by his Highness and the Parliament is -desired in the Petition and Advice, but nothing of the kind had been -mentioned in the Articles. Moreover, in the Petition and Advice it -is distinctly said:--"That none may be suffered or permitted by -opprobrious words, or writing maliciously or contemptuously to revile -or reproach the Confession of Faith to be agreed upon as aforesaid"--a -provision to which nothing similar can be found in the Articles. Also, -in the earlier case, liberty was conceded to all persons who professed -faith in God by Jesus Christ, so that they did not abuse their freedom -to the injury of others; but in the later scheme of government, an -enumeration is attempted of primary articles of belief necessary to -be held as a condition of toleration. Freedom is limited to those who -"profess faith in God the Father, and in Jesus Christ, His eternal Son, -the true God, and in the Holy Spirit, God, co-equal with the Father -and the Son, one God blessed for ever; and do acknowledge the holy -Scriptures of the Old and New Testament to be the revealed will and -word of God; and shall in other things differ in doctrine, worship, or -discipline from the public profession held forth." The determination -to draw a broad and distinct line between clergy and laity--which was -expressed in the resolutions of the first Protectorate Parliament, when -the Articles of 1653 came under discussion--is decidedly taken up by -this second Parliament, and incorporated in their Advice. - -[Sidenote: 1657, May.] - -[Sidenote: _Cromwell's Speech._] - -This comparison of the two Charters indicates a revived spirit of -ecclesiastical conservatism at the period when the second of them -was prepared, and seems to point to a strong Presbyterian element -in this second Protectorate Parliament. The exclusion of members -with republican predilections from seats in St. Stephen's left the -Presbyterians more at liberty to carry out their own plan of religious -policy; and it is a fact, that at the same time, they derived -encouragement from the conciliatory conduct then, and for some little -while before, manifested toward them by the Lord Protector. Cromwell -accepted the Petition and Advice, "hugely taken," as he says, with -the word "_settlement_--both with the thing and the notion"--it being -the haven into which he had long sought, in a night of storms, to -bring the vessel of Church and State. But, in a speech on the 21st -of April, he could not help animadverting on debates in Parliament -respecting the civil disqualification of public preachers. "I must say -to you," he observed, "in behalf of our army--in the next place to -their fighting--_they_ have been very good 'preachers,' and I should -be sorry they should be excluded from serving the Commonwealth because -they have been accustomed to 'preach' to their troops, companies, and -regiments--which I think has been one of the blessings upon them, to -the carrying on of the great work. I think you do not mean so 'that -they should be excluded' but I tender it to you, that if you think fit -there may be a consideration had of it. There may be some of us, it -may be, who have been a little guilty of that, (the Lord Protector no -doubt here thought of himself), who would be loth to be excluded from -sitting in Parliament 'on account of it!'"[139] - -[Sidenote: 1657, April.] - -Cromwell, in the same speech, could not but cast a glance of approval -at the proceedings of the Commission of Triers, of whom, however, the -Advice says nothing. "We have settled very much of the business of -the ministry," observes his Highness. "If I have anything to rejoice -in before the Lord in this world, as having done any good or service, -it is this;" "there hath not been such a service to England since the -Christian religion was perfect in England!" "We did not trust upon -doing what we did _virtute Instituti_, as if these Triers were _jure -Divino_, but as a civil good. We knew not, and know not better, how to -keep the ministry good, and to augment it in goodness, than by putting -such men to be Triers: men of known integrity and piety, orthodox -men, and faithful." Then--with a decided nod of favour in reference -to that part of the petition--he looked at No. xi. on the document, -which he held in his hand--where it was written that those ministers -who should agree in doctrine, though not in discipline, with the -public profession, should be eligible for trust and promotion in the -ecclesiastical establishment of England. After glancing obliquely at -strifes of opinion--with frowns of displeasure such as we can imagine -overcasting his huge eyebrows--he afterwards turned with radiant smiles -to recognize so much as existed of his own comprehensive church in this -new settlement of affairs. "Here are three sorts of godly men whom you -are to take care for, whom you have provided for in your settlement. -And how could you put the selection upon the Presbyterians, without, by -possibility, excluding all those Anabaptists, all those Independents? -And so now you have put it into this way, that though a man be of any -of those three judgments, if he have the root of the matter in him, he -may be admitted."[140] - -[Sidenote: _Comprehensiveness of Cromwell's Views._] - -The provisions for a more minute Confession of faith had received -special notice from the Protector at one of the earlier interviews -which he had with a committee of Parliament, respecting the knotty -points of their advice. He said they had been zealous for the two -greatest concernments God hath in the world--religion and liberty. "To -give them all due and just liberty, and to assert the truth of God:" -this was the point. "And as to the liberty of men professing godliness, -you have done that which was never done before. And I pray it may not -fall upon the people of God as a fault in them, in any sort of them, -if they do not put such a value upon this that is now done as never -was put on anything since Christ's time, for such a catholic interest -of the people of God." Then touching on the subject of civil liberty, -the Protector added: "Upon these two interests, if God shall account me -worthy, I shall live and die."[141] - -[Sidenote: 1657.] - -It need scarcely be remarked, that contemplated in the light of the -nineteenth century, the restriction of what is called religious -toleration within such bounds as were specified in the new Articles of -Government must appear very partial and narrow. But judged according -to previous legislation--compared with the Presbyterian polity of ten -years before; with the prelatical persecutions of Charles, James, and -Elizabeth's reign; with the papal cruelties of Queen Mary; and with -the capricious despotism of Henry VIII.--the measure of liberty now -conceded must be pronounced to be very liberal. Also, when compared -with other European countries at the same period, or just before, -England under Cromwell is seen to immense advantage; for Spain, -Portugal, and Italy prohibited all forms of religion except the Roman -Catholic; in France and in Germany the Protestant churches fought -rather for their own existence than for any principles of freedom -applicable to differing sects; Holland enforced the decrees of the -Synod of Dort;[142] Denmark, Sweden,[143] and Norway allowed nothing -but a rigid Lutheranism: and Geneva was intolerantly Calvinistic. -Moreover, as in point of liberty outside the Establishment the -Protectorate proceeded far beyond contemporary European powers, so also -did the comprehensiveness of Cromwell's establishment surpass every -other which existed in his day. One class of Protestant Christians only -had been aforetime in England, or was at this time abroad, allowed -by the State incorporation and support; but the Protector conceded -these privileges to Presbyterians, to Independents, and to Baptists, -in common. In several cases also he winked at the occupancy of parish -pulpits even by Episcopal clergymen. - -[Sidenote: _Liberal Opinions._] - -Of toleration and of comprehension there was very much more than -there had been in England, or than could be found at the same time -elsewhere; but both toleration and comprehension had respect to -different forms of polity, worship, and discipline, rather than to -different phases of doctrinal sentiment. Liberty was conceded to -various parties so long as they were orthodox and evangelical. But -when teachers lapsed into what Puritans believed to be error, when -they lost their sympathy in what Puritans believed to be Christian -experience, they became at once objects of suspicion and dislike to -the Government, and ran the risk of being deprived and silenced. There -was freedom of speech, if not State support, for all who were esteemed -true and faithful servants of Christ, in spite of their peculiar -principles and usages. But toleration belonged to them only as saints, -not as subjects. Liberty was counted a religious privilege, not a -social right. The grounds of toleration rested upon by Government, -however they might appear in the speculations of individual thinkers, -were not of the same breadth and of the same strength as they are in -the present day. But if there was less of liberty than some admirers -of the Commonwealth imagine, there was vastly more of order in the -administration of ecclesiastical affairs than those who dislike -Cromwell and his Government are disposed to admit. What has been -already advanced in these pages serves to shew that things were not -left to be shaped by chance; that a definite system of policy was -framed; that there was a defined establishment based on law; that -liberty was fenced round by distinct lines; and we may now remark, in -conclusion, on this subject, that Council books, and other documents -in the State Paper Office, prove that the ecclesiastical and other -departments of the State, throughout an imagined reign of confusion, -were really administered with singular and unprecedented regularity. - -[Sidenote: 1657, April.] - -Before the business of the Petition and Advice had brought to a close, -there were certain other matters been settled by Parliament. Upon a -resolution coming before the House to approve of the ordinance of March -the 30th, 1653, which appointed Commissioners for approbation of public -preachers, with the proviso that those nominated in the intervals of -Parliament should be sanctioned by Parliament, Mr. Bodurda, member -for Beaumaris, claimed that a minister finding himself aggrieved -should "have the benefit of the law;" and went on to say that it was -mischievous to entrust commissioners with the power of determining -in such cases, without affording any legal remedy for injustice. Sir -John Reynolds, an Irish member, replied, that to adopt this suggestion -would be to pluck up by the roots a design which had proved itself -already a good tree by the fruits which it had borne. Delinquents, he -urged, might claim as their inheritance what they had forfeited, and -obtain a writ of _quare impedit_; whereupon the new ecclesiastical -polity would fall to the ground. The Ordinance for ejecting ministers -came also under consideration the very same day, when some members, -as might be expected, complained of irregularity, injustice, and -extravagance, chargeable upon the Commissioners. On the other hand, it -was contended that though many irreligious Clergymen had been expelled, -there were more who desired to be so. Some Counties had not passed -through any expurgation. Hence it was "resolved that the Ordinances -for the ejection of scandalous, ignorant, and insufficient ministers -and schoolmasters" should remain in force for three years, unless the -Parliament should take further notice of the subject in the mean -time.[144] - -[Sidenote: _Tithes._] - -Upon a debate in the month of May, respecting the administration of -oaths to recusants, with a view to their detection, sentiments found -expression far above the current opinion of those days. It was against -the laws of Englishmen to impose such oaths on Roman Catholics--said -Captain Baines, member for Appleby. Colonel Briscoe--who had been -returned for Cumberland--maintained the same opinion, adding that such -an imposition was a revival of the _ex officio_ oath; that it was -inconsistent with the liberty of conscience which then existed, and -which, according to the Lord Protector, had never existed before since -Christ's time; and that it would fall most heavily upon conscientious -persons, whereas to others it would only be like "drinking another -glass of sack." In the course of this same discussion, complaints -were uttered, to the effect that Papists increased, and that it was -difficult to get a jury to convict them: after which Mr. Butler, member -for Poole, declared that in one or two parishes they had multiplied -"one hundred in a year;" and he thought he might say that he himself -had convicted some hundreds.[145] - -The old difficulty, how to make people pay their tithes--not yet -overcome by all the legislation on the subject in the years 1647 and -1648--presented itself to this Parliament. Cromwell's Council books -afford numerous instances of ministerial complaints respecting arrears -of income. Orders promptly made are recorded; but subsequent complaints -indicate how the execution of these orders must have been resisted. -For example, it was directed, in 1654, that an augmentation of the -chapelry of Brentford, Middlesex, by a charge on the tithes of the -Rectory of Ashwell, in Hertfordshire, up to that time paid in corn, -should be paid in money; and the Lord Protector recommended that the -income should be increased to £100 per annum. The same augmentation -became afterwards charged on other Rectories; and, in the year 1657, -his Highness and the Rector of Hanwell (Brentford being in Hanwell -parish), appointed Abriel Borfett to the Brentford chapelry. Yet, after -all these repeated arrangements, petitions for payment of arrears -abundantly prove the difficulty which existed in the way of enforcing -the claim.[146] - -[Sidenote: 1657, June.] - -On the 1st of June, 1657, Sir William Strickland, member for Yorkshire, -moved the first reading of a new tithe Bill; and, upon Whitelocke's -objecting to a clause in it authorizing ministers or their agents to -enter men's houses to enforce payment, as a thing never granted even in -times of Popery--no man having ever heard of a distress for tithes--the -mover replied that he was afraid some persons had a design, by bringing -disgrace on the system, to dishonour the Gospel; that there were men -who would leap over hedge and ditch, and over the whole decalogue, and -then scruple about tithes, and never willingly pay them; that some -severity was needful to preserve Church revenues; and that the same -principle which endangered one kind of property imperilled all the -rest.[147] - -[Sidenote: _Catechising._] - -The Presbyterians were zealous in catechising their children. The -Provincial Assembly of London had passed a series of resolutions on -the subject in 1655,[148] and now an attempt was made to legislate upon -the subject; but when a Bill for this purpose was introduced on the 9th -June, 1657, Major-General Desborough moved that it be "left behind," -since it would "discontent many godly persons and make them mourn." -Others spoke in the same strain, but Mr. Vincent, member for Truro, -and Colonel Briscoe, begged on their knees, that the House "would not -forbear the Bill," in which earnest and impassioned plea they were -supported by so large a majority of Presbyterian members that, on a -division, the yeas were 82, and the noes but 7. "So," as the Journals -record, "it was resolved that the Bill for catechising be now carried -up." It was carried up with several other bills: whereupon the Speaker -made a short speech to his Highness "relating to the slowness of great -bodies moving, and how our fruits were like that of the harvest, not -all ripe at a time, but everything in its season; and how he hoped that -this was but the vintage to the autumn the Parliament was preparing, -and that it was not with their productions as with Rebecca's births, -where one had another by the heel, but that their generation of laws -was like that of natural generation, and that his Highness was the sun -in the firmament of this Commonwealth, and he must give the ultimate -life and breath to our laws." - -[Sidenote: 1657, June.] - -Thirty-eight of the Bills received the Protectoral assent, but the -thirty-ninth, the Bill for catechising, met with a strange fate. After -a little pause, his Highness, looking at the parchment before him, -said, "I am desirous to advise of this Bill." Hence the Bill dropped. -This being done, the House returned about two o'clock to report -proceedings, when Mr. Bampfield, member for Exeter, standing by the -table, declared "that his Highness never did himself such an injury as -he had done that day." Mr. Scobell, the clerk, told Mr. Bampfield he -ought not to talk so, but the stiff Presbyterian declared "he would say -it anywhere."[149] - -[Sidenote: 1657, June.] - -The same Mr. Bampfield made a report on the 11th of June "from the -Grand Committee for Religion," when a sub-committee was empowered to -send for godly and learned ministers and laymen to consult respecting a -better version of the Psalms. And, at the same time, upon its appearing -that the Scriptures had been grossly misprinted, it was ordered that -7,900 copies, printed in 1653, should be seized to prevent their -sale or their dispersal; and that John Field, the printer, should be -required to get in such books as were of this impression: and also -attend the House to give an account touching the misprinting of the -said Bibles.[150] - -[Sidenote: _Debates on Sabbath Observance._] - -The Sabbath question also came under debate this same summer month. Too -many penal laws, in the opinion of Colonel Holland, who represented -Lancashire, had already been enacted for enforcing the observance of -the day. The last Bill, he said, had been passed on a Saturday, and the -consequence was, that the next morning, he could not get to church by -land or by water, without violating the Act. The honourable member's -own waterman, after conveying him to hear a sermon at Somerset House, -became subject to a fine, and the honourable member's own boat was -seized as a security for payment. A debate ensued as to the right -of searching houses to find delinquents, when Mr. Godfrey, member -for Kent, moved that such right should be exercised only in taverns, -tobacco-shops, and alehouses. Mr. Vincent, and Colonel Chadwick--the -latter then a representative for Nottingham--thought that this -restriction would defeat the purpose in view, as the principal breaches -of the law were committed in private habitations. Lord Whitelocke, -on a division, carried an amendment to the effect that entry should -only be demanded, but not forcibly accomplished. The Bill enumerated -such offenders as, on Sundays, idly and profanely sat by their gate, -or door, _or elsewhere_, or walked in churchyards. He urged that all -these words ought to be left out; and Mr. Godfrey suggesting that -idle loungers thus described would plead that they were meditating -upon holy things, urged the omission of the terms "profane and idle -sitting," and especially the word "_elsewhere_." Major-General Whalley -objected that, if people at Nottingham, for example, might not sit by -the entrance of their rock houses on a Sunday, they would be deprived -of every breath of air. Mr. Bordura considered that as some people had -no accommodation for sitting, words should be subjoined prohibiting -them from "leaning or standing at doors." In reply to Colonel Briscoe, -who said he would not have laws too rigid, Major Burton--member for -Great Yarmouth--declared he would as soon drop the Bill altogether as -leave out the disputed clause. Then rose Mr. West--who represented -Cambridgeshire--saying they would not leave out the word "_elsewhere_," -for there might be profaneness in sitting under a tree, or in an -arbour, or in Gray's Inn Walks. The stringent clause was thrown out -on a division of 37 against 35. Colonel Holland expressed himself as -not satisfied in reference to the time when the lord's Day should be -considered to begin; and added, that some godly people were in doubt as -to the institution altogether; and that, whereas once he himself would -have gone to six or seven sermons a-day, now he would do no such thing. -He thought he could as well serve God at home. He was for keeping the -Sabbath as much as any man, believing that though there was no precept -enforcing it, every one by nature was tied to its observance. Amidst -cries of "question," the debate continued "so late that a candle was -called in, and after a while the Bill was agreed to pass, and ordered -to be engrossed."[151] - -[Sidenote: _Sabbath Observance._] - -This animated conversation in the old House of Commons--which we have -thought it worth while to report, even at inconvenient length--reflects -the various opinions, both strict and lax, which were then held -relative to the question of Sunday observance. Yet, after all, perhaps, -the report scarcely conveys to us exactly what the speakers meant. -Some of them really might intend by their extravagant statements and -ridiculous method of argument only to meet their opponents' reasoning -with _a reductio ad absurdum_, although the steady, plodding diarist -who took the notes from which we have drawn up our summary did not seem -to see the matter in that light. - -[Sidenote: 1657, June.] - -The Act, as it appears in Scobell, prohibited travelling, entertainment -at inns, every kind of trading, and all dancing and singing, and other -amusement, inclusive even of walking during Divine service. Moreover, -if people did not attend church or chapel where the true worship of -God was celebrated, they were to pay for each instance of neglect two -shillings and sixpence, which sum, after the payment of informers, was -to be appropriated for the benefit of the poor.[152] - -[Sidenote: _Cromwell's Second Installation._] - -At the close of the first session of the second Parliament, there -was enacted, on Friday, the 26th of June, 1657, a gorgeous ceremony, -equivalent to the coronation of the Puritan king. Purple robes, -sceptre, and sword, a chair of state--no other than the regal one of -Scotland, brought out of Westminster Abbey--and a brilliant array of -officers, judges, civic dignitaries, and the like, gave regal pomp -to the occasion.[153] The scene was exhibited under a magnificent -canopy of state in Westminster Hall, whose oaken rafters had so often -echoed with the music and revelry of Plantagenet and Tudor feastings; -and where, in 1653, Cromwell had first been installed Protector, -with less state splendour than on this second occasion, and without -the addition of any sacred rites.[154] Religious worship, however, -became associated with the present solemnity, and there also appeared -religious symbolism in a form which passed quite beyond the common -circle of Puritan ideas. The Speaker of the House of Commons referred -to Alexander, and Aristotle, to Moses, and Homer, to David, and -Solomon, and to "the noble Lord Talbot, in Henry the Sixth's time," in -order to shew what appropriate spiritual lessons were suggested by the -robes, the sceptre, the sword, and the Bible. Richly-gilt and embossed, -the Holy Book was--with the regalia--laid upon a table covered with -pink-coloured Genoa velvet fringed with gold. "His Highness," dressed -in a costly mantle lined with ermine, and girt with a sword of great -value, stood--says a contemporary record--"looking up unto the throne -of the Most High, who is Prince of princes, and in whom is all his -confidence; Mr. Manton, by prayer, recommended his Highness, the -Parliament, the Council, his Highness's forces by sea and land, the -whole Government, and people of these three nations, to the blessing -and protection of God Almighty. After this, the people giving several -great shouts, and the trumpets sounding, his Highness sat down in -the chair of state, holding the sceptre in his hand."[155] Heralds; -Garter, and Norroy, King-at-Arms; his Highness's Gentlemen; men of -the Long Robe; the Judges; Commissioners of all sorts; Robert, Earl -of Warwick, bareheaded, with the sword of the Commonwealth; the Lord -Mayor, with the City sword; Privy Counsellors and Generals took part in -the ceremony--whilst on seats, built scaffold-wise, sat the Members of -Parliament; and below them, the Judges and the Aldermen of London. - -[Sidenote: 1658, January.] - -When the ceremony had ended, the Protector--having saluted the -foreign ambassadors--entered his state coach, together with the Earl -of Warwick, Lord Richard Cromwell, his son, and Bulstrode, Lord -Whitelocke, who sat with him on one side; and Lord Viscount Lisle and -General Montague on the other: Lord Claypole led the horse of honour -caparisoned with the richest trappings. At night there were great -rejoicings. - -[Sidenote: _Re-assembling of Parliament._] - -Parliament reassembled January the 20th, 1658. Lord Commissioner -Fiennes made a speech that day before his Highness, in which he entered -at large upon the subject of toleration and charity. He spoke quaintly -of the _Rock_:--"A spirit of imposing upon men's consciences, where -God leaves them a latitude;" and of the _Quicksand_:--"An abominable -licentiousness to profess and practise any sort of detestable opinions -and principles." The object of the Petition and Advice was to steer a -middle course between the two. He strongly inveighed against bigotry, -and maintained that the right way was the golden mean, even God's way. -God, when he came to Elijah, was not in the whirlwind, the earthquake, -or the fire; but in the small still voice. So with men's religious -profession. "It must," said his Lordship, "be a small and still voice, -enough to hold forth a certain and distinct sound, but not to make so -great a noise as to drown all other voices besides. It is good, it -is useful, to hold forth a certain confession of the truth; but not -so as thereby to exclude all those that cannot come up to it in all -points, from the privileges which belong to them as Christians, much -less, which belong to them as men."[156] The members who had been -excluded were now admitted, after having taken the oath according to -the "Petition and Advice." They were extremely republican in their -ideas, and were inveterate enemies to the Protector: their influence -with their own party outside had been increased by their recent -conduct, which was regarded as proving their strong attachment to "the -good old cause." At the same time some of Cromwell's warmest friends -were removed to the other House, which had been constituted so as to -resemble somewhat the ancient House of Peers. The effect of this new -state of things upon the two parties existing among the Commons became -immediately apparent. - -[Sidenote: 1658, January.] - -After the new oath had been administered to all the ministers--a -business which it took some hours for six commissioners to -accomplish--the Commons, preceded by their mace-bearer, as of old, -marched up to the House of Lords, where his Highness the Protector, in -kingly state, received them, and then proceeded to address the united -assembly as "My Lords and Gentlemen."--"You have now a godly ministry," -said his Highness, "you have a knowing ministry; such an one as, -without vanity be it spoken, the world has not, men knowing the things -of God, and able to search into the things of God, by that only which -can fathom those things in some measure."[157] - -[Sidenote: _Debates._] - -Soon after Cromwell's opening speech, a debate arose about the -"maintenance of a godly ministry"--by which words the Lord Protector on -the one hand, and on the other, many who sat in this Parliament, would -not mean quite the same thing. In the estimation of certain members, -scarcely any revenues remained for the Clergy, notwithstanding all the -provision which had been made for them of late years. Forty or fifty -petitions lay on the table, asking for aid to support the preaching -of the Gospel; but there existed no available sources of relief. In -Lancashire it was affirmed that there were parishes, nineteen miles -square, containing two thousand Protestant communicants, besides as -many Papists--which parishes greatly needed subdivision, whilst the -ministers equally needed increased means of support. How to maintain -the clergy was the question in hand; but, according to a habit common -in public assemblies, the debate soon veered round to another point, -and presently the House was found struggling with the enquiry, Should -there be another Convocation or Assembly of Divines? One member battled -both points at once--contending there was no need of any further -assembly; and that before they raised additional money for religious -purposes they ought to pay their civil debts. A second speaker -observed that there had been already an Assembly, which had settled -foundations, but it had been dissolved, and to call another would be -very expensive--whilst persons fit to compose it would be found very -scarce. But, exclaimed a third, though what the late Assembly resolved -had been put in print, it had not been put in practice, and there -needed a new authority of the same kind, to gather out the weeds from -amidst the corn. The ordination of ministers and some outward form of -unity were also of great importance, which could be obtained only by -another ecclesiastical Convocation. A fourth condemned the proposal -altogether, inasmuch as the former assembly had sat long, had cost -much, and had effected little. With such differences of opinion that -question was speedily waived. Complaints respecting the marriage law -and the insecurity of registration next came upon the carpet; and -the non-residence of leading men in the universities was attacked -by the introduction of a Bill for its prevention; but soon a subject -arose before the House which swallowed up all other subjects of -debate. Cromwell's batch of Peers proved the rock on which the second -Protectorate Parliament went to pieces.[158] Sir Arthur Haselrig--who -took his seat with the Commons, although nominated one of the new -Peers--appears prominently in the final Republican broil, occasioned by -the attempt to give to the Commonwealth somewhat of the aristocratic -aspect of a kingdom. And here, it is affecting to recollect the change -which eighteen years had effected in reference to men as well as -measures. Of the patriots who took the lead at the opening of the Long -Parliament, John Pym slept under the pavement of Westminster Abbey; -John Hampden was at rest in the village church which bore his name; -Brooke, years before, had ended his career at Lichfield; Dering, after -his changeful course, had been gathered to his fathers; Vane and Marten -were in retirement; others had disappeared; and now, of all the most -busy actors on the stage in 1640, there remained before the public -view only Oliver Cromwell, with Haselrig, the "hare-brained" in hot -opposition, and Nathaniel Fiennes--more wise in council than valiant -in war--fighting out this last political battle at the side of the -Protector, his old friend. - -[Sidenote: 1658, January.] - -His Highness's speeches on the 25th of January and 4th of February were -filled with patriotism and wisdom, and with manifest touches of pathos, -in harmony with such pensive memories of this mortal state of existence -as have been just indicated; and in keeping, too, with such a foresight -of the end soon to follow, as we now are able to exercise. They are the -last two of those memorable orations which, after being long neglected, -are now beginning to be studied and understood. - -In the former of these speeches, the brave and noble ruler of -England--burdened not so much with the infirmities of years as with the -cares of government, worn out not by old age, but by years of toil and -anxiety, of counsel, and of war--spoke of what was most dear to his -heart, of the Protestant interest abroad, and the Protestant interest -at home; for Cromwell was a Protestant to the backbone. Papists had -been England's enemies from Queen Elizabeth's reign downwards, and as -enemies to their country they were treated by the Protector.[159] And -besides Papists, others in his estimation threatened the interests of -the Commonwealth. - -[Sidenote: _Cromwell's Last Speeches._] - -Just at this juncture, the Republicans, in their opposition to the new -settlement, were bent upon upsetting everything. Foundation stones just -laid were being rudely torn up, and the whole fabric was fast falling -to pieces. Indeed some sectaries pleaded, in a certain foolish book, -quoted but not named, for "an orderly confusion." "Orderly confusion!" -exclaimed his Highness. "Men have wonderfully lost their consciences -and their wits. I speak of men going about who cannot tell what they -would have, yet are willing to kindle coals to disturb others." Fifth -Monarchy men, also, were now hastening in the same direction as the -Royalists. Whilst they wanted to set up a republic, they were in fact -playing the game of the King of Scots. "It were a happy thing," said -the old man, wearied out with the war of opinion, "if the nation would -be content with rule. 'Content with rule' if it were but in civil -things, and with those that would rule worst; because misrule is better -than no rule, and an ill government, a bad government is better than -none! Neither is this all, but we have an appetite to variety, to be -not only making wounds, 'but widening those already made.' As if you -should see one making wounds in a man's side, and eager only to be -groping and grovelling with his fingers in those wounds! This is what -such men would be at; this is the spirit of those who would trample -on men's liberties in spiritual respects. They will be making wounds, -and rending and tearing and making them wider than they were. Is not -this the case? Doth there want anything--I speak not of sects in an ill -sense, but the nation is hugely made up of them--and what is the want -that prevents these things from being done to the uttermost, but that -men have more anger than strength? They have not power to attain their -ends. 'There wants nothing else.' And I beseech you judge what such a -company of men of these sects are doing, while they are contesting one -with another! They are contesting in the midst of a generation of men -(a malignant Episcopal party, I mean) contesting in the midst of these -_all united_. What must be the issue of such a thing as this?"[160] - -[Sidenote: 1658, February.] - -Then, on the 4th of February, came those last words which wound -up all--last words which Englishmen are now studying with deep -earnestness, and with increasing insight--"And if this be the end of -your sitting and this be your carriage, I think it high time that an -end be put to your sitting, and I do dissolve this Parliament. _And let -God be judge between you and me._" - -"Believe me," said Hartlib, Milton's friend; "believe me it was of such -necessity, that if their session had continued but two or three days -longer, all had been in blood, both in city and country, upon Charles -Stuart's account."[161] - -[Sidenote: _Council of State._] - -Ecclesiastical legislation for England, under Oliver Cromwell's -Protectorate, ended with the dissolution of Parliament. Of course there -were no more Acts; nor were there any more Ordinances, respecting -Church affairs. But the same sleepless vigilance and unwearied activity -as before, were shewn by the Protector in relation to religious as well -as other subjects. The ponderous Order Book for 1658--in which may be -traced the proceedings of Government from day to day--bears witness to -the large amount of ecclesiastical business transacted by his Highness -and his counsellors. They determined upon the supply of destitute -parishes, chapelries, and outlying populations; the settlement of -questions about tithes, church leases, and rights of presentation; the -union of parishes; the augmentation of incomes, and various grants to -public preachers.[162] There also occur orders to make collections -for the repair of a church at South Oxendon, struck by lightning; -and of another at Egbaston, damaged in the wars. It is curious to -meet with a petition of the members of the Congregational Church, at -Warwick, complaining that a constable had indicted Mr. Whitehead, a -member, for not attending the parish church, and had demanded fines -for absence; whereupon it was ordered that a letter should be written -to the Justices, to let them know, that if the case were as it had -been represented, the Council was much dissatisfied therewith, as an -abridgment of that liberty which the law allowed. More curious still -is it to meet with a complaint of reproachful and provoking language -having been used at church by a Commonwealth's man against a Royalist, -who is described as being "under obligation, with great penalties, -to his Highness for keeping the peace, and good bearing of himself -to his Highness." It is most curious of all, to find a petition from -Anastatius Cominus--a Bishop of the Greek Church, under the patriarch -of Alexandria--on behalf of himself and others, referred to the -Committee for approbation of public preachers.[163] - -[Sidenote: 1658.] - -How favourably these entries in the old parchment-bound folio--written -in a firm, bold, legible hand, characteristic of the men whose -proceedings they chronicle--contrast with the records of the -Protectorate Parliament! Whilst the latter were spending their time -upon bigoted efforts to curtail the religious liberties of the people; -the Council of State, with the actual sovereign of England at its -head, was employing an effective influence to check the career and to -mitigate the mischiefs of intolerance. And as this supreme executive -body tempered the narrow policy of parties, it also repressed the -misguided zeal of individuals. How significant is that expression of -displeasure at the attempted abridgment of freedom which had been made -in a miserably sectarian spirit by some who, professing to maintain -justice and charity, to say the very least, ought to have known better. - - [Illustration] - - - - - CHAPTER VIII. - - -The schemes of politicians, the proceedings of Parliament, and the -administration of affairs by a Council of State--although necessary to -be studied in order to obtain a knowledge of external circumstances, -such as, under the Commonwealth, powerfully influenced religious -society--can convey but a very inadequate idea of the actual working of -ecclesiastical institutions at that period; and no conception whatever -of the spiritual life either of churches or of individuals. It is -requisite, therefore, that we should turn our attention to the inner -history of different communions; and not only look somewhat minutely -at their character and proceedings, but also glance at a few of the -eminent individuals who were connected with them. - -Both in theory and practice, Cromwell's Broad Church included -Presbyterians, Independents, and Baptists. In reviewing the state of -these parties respectively, we commence with the Presbyterians. - -The Presbyterian scheme of church government,[164] as determined by -the Assembly of Divines, contains an enumeration of three kinds of -officers--namely, pastors, who both preached and ruled; lay elders, -who ruled, but did not preach; and deacons, who chiefly attended to -the necessities of the poor. Each congregation was to have its affairs -administered by such officers; and upon the Presbytery, consisting -of Pastors and Elders,[165] devolved the oversight of communicants, -the maintenance of discipline, and the administration of censures. -Censures, too, admitted of three degrees--admonition, suspension, -and excommunication. Notorious offenders were required to make an -acknowledgment of sin before the whole congregation; and if they proved -incorrigible, they were to be cut off from the communion of the Lord's -Supper, and from the right of bringing their children to be baptized. -Means, however, were to be employed for the restoration of such unhappy -outcasts.[166] - -[Sidenote: _Presbyterian System._] - -Next to this congregational or parish Presbytery, and superior to -it, was the Classical Assembly, composed of delegates from parish -congregations--the number sent by each not being more than four, or -less than two. Their business was to take cognizance of the conduct -of Ministers and Elders; to admit candidates to office; to enquire -into the state of congregations; to decide cases too difficult for -settlement by Parochial Elders; and to discharge such legislative -functions as did not usurp the authority of the higher courts. Disputes -between Ministers and Elders were determined before this classical -tribunal. The Provincial Synod formed the next superior court, to -which delegates went from the classical Presbyteries; meetings for the -Province of Lancaster being held in the church at Preston. Thither -appeals were carried, and there judgments were enforced; and there also -candidates for the ministry passed through a theological examination. -The preliminary trials having reached a satisfactory conclusion, -notice was posted on the church door, that the persons approved would -be ordained at the end of a month, if no objection were offered. -That solemn service included the offering of prayers, the preaching -of a sermon, the asking of the Pastor Elect certain questions, and -the imposition of hands, with the delivery of a pastoral charge. He -afterwards received a certificate of ordination. - -To crown the series of church courts, a General Assembly was requisite; -but to this point of perfection Presbyterianism in England never -attained. Even in Lancashire, where the system appeared in its greatest -vigour, its movements were greatly crippled. Episcopalians resisted -it; avowing their love for Bishops, continuing to use the surplice and -the liturgy, and condemning Presbyterian marriages and sacraments. -The want of State authority for the enforcement of a complete scheme -of discipline was a great vexation to its advocates; and when the -Covenant could no longer be pressed, and the law against the Prayer -Book proved a dead letter, the predominant religionists found it -difficult to contend against the lingering popularity of ancient -forms, and sometimes strove in vain to resist the efforts which were -made to introduce ejected Episcopalians into vacant pulpits. They at -length discovered it was to their own interest to draw towards their -Episcopalian brethren; and before the Commonwealth expired, attempts -were made to establish a moderate form of diocesan rule, somewhat after -the model ascribed to Archbishop Ussher. The two parties searched for -points of ecclesiastical agreement, and went so far as to preach in -each other's places of worship. In some cases political sympathies -formed a still deeper basis of union. Disliking the Protectorate, and -longing for the restoration of royalty, both parties joined in the -famous insurrection under Sir George Booth in 1659. And a further -bond arose in a common antipathy to the sects and to all unordained -ministers. - -[Sidenote: _Herrick at Manchester._] - -Among the Lancashire Presbyterians were some very remarkable men. -Richard Herrick, Warden of the Collegiate church of Manchester, was -learned, munificent, disinterested, and conscientious; but he was one -of the most passionate of partizans, at a time when partizanship was -pre-eminently rife. He had little or no enmity to Episcopacy in the -abstract,[167] but only disliked certain individual bishops, whom he -considered to have been indifferent to the advances of Popery. The mild -Juxon incurred his rebuke, because, as Herrick said, he preferred his -hounds and his falcons to the defence of Protestantism. It was mainly -through the exertions of the Manchester Warden, that Presbyterianism -acquired ascendancy in Lancashire; he having promoted a petition to -Parliament for that end, signed by many thousand persons. Resolutely -did he resist the sequestration of church lands; doggedly did he refuse -to give up the charter chest, even when soldiers came to burst open -the door. His sympathy with Love caused him at one time to be placed -under arrest; and nothing could induce him to leave Manchester, where -he believed Providence had stationed him in troublous times, that -he might defend the faith which was beleaguered by so many and such -various foes. There in the Collegiate Church--now transformed into a -Cathedral--he thundered out his anathemas against Rome, and fearlessly -arraigned the proceedings of men in power. John Knox, before the Lords -of the Council, and Hugh Latimer, in St. Paul's Churchyard, never -launched more fiery bolts against the Mother of Harlots. - -Herrick once addressed his audience in the following words--and we -give them as a specimen of the kind of oratory then popular, and as a -picture, though a very exaggerated one, of the state of things in some -parts of England. - -"Be pleased to conceive a Parliament at this time convened in Heaven, -and God on His throne asking this question: 'Shall I destroy England?' -And so some answer after this manner, and some after that: 'Great cry -of injustice, of oppression, of wrong, of injury!" 'Blood toucheth -blood; courts of justice and committees are courts of robbery and -spoil; the poor sheep flies to the bush for shelter, and loses his -fleece!' 'Papists and malignants compound, and they oppress their poor -tenants that have engaged themselves in the public cause for the Lord -against their lords!' A fourth confirms, and concludes with the other -three: 'England must be destroyed. They have falsified the oath of God. -Oaths and covenants are like Sampson's cords; every one makes use of -them to his own interests!' To these agreed many more, so that there -was a great cry heard in the house: 'Down with it, down with it, even -to the ground!' God looked from His throne, and wondered there was not -one found--not one to stand in the gap to make an atonement to speak -in the behalf of England. After a short silence, one arose from his -seat, and said: 'Lord, wilt Thou destroy England--England, for whom -Thou hast done so great things? Wilt Thou destroy what Thine hand hath -done? What will the Atheists, the Papists, the malignants say? Surely -God was not able to save them. Save them, then, for Thy great name's -sake!' A second ariseth, and saith: 'England must not be destroyed! -Lord, wilt Thou destroy a righteous nation, if there be fifty, forty, -thirty, twenty, ten righteous there? Shall not the judge of all the -earth do that which is right? There are seven thousand at least that -have not bowed their knees to Baal! There are sixty thousand, and -more, yea, than sixty hundred thousand, that cannot discern betwixt -the right hand and the left! Thou never didst destroy a praying, a -reforming people! Wilt Thou now do what was never in Thy thoughts -before?' A third ariseth after the second, and pleads the same cause: -'England must not be destroyed! There is a Parliament in the midst of -them--physicians of great value! God hath been amongst them, and in -the midst of them; and they are still acting for God and the kingdom's -safety! Did ever Parliament perish before?' After all these, the fourth -ariseth, that there might not appear fewer to speak for than there was -to speak against England: 'England must not be destroyed! They cannot -die alone; the three kingdoms must die with them--yea, the Protestants' -churches throughout the world! Hast Thou not said that hell gates shall -not prevail against Thy people?' To these many more joined in heart -and vote, so that there was a considerable party of both sides; nor -could it be determined whether had more voices, those that spake for -the destruction, or they that spake for the salvation of England. And -having said, they were silent. - -"And behold, as we read in the Revelation, there was in heaven great -silence for half an hour, both sides waiting for God's determination. -At last, God in His glorious majesty raised Himself from His throne, -and effectually cried out: 'How shall I give thee up, England? -how shall I give thee up?' And so, without conclusion and final -determination, He dissolved the session, to the admiration and -astonishment of both parties."[168] - -[Sidenote: _Martindale._] - -Adam Martindale, with whom we become intimately acquainted through the -medium of his autobiography--had been a tutor, and had kept school in -very strange places--even in public-houses, where he had been compelled -to share in both bed and board with such companions as Papists, and -soldiers, and drunkards. His employment as a schoolmaster had been -adopted in order to avoid enlistment as a soldier; yet he was taken -prisoner by Prince Rupert in the town of Liverpool, and made to walk -without any shoes--the troopers, as he hobbled along, snapping his -ears with their pistol-locks. Having been converted under a kind of -preaching which he compares to "a sharp needle drawing after it a -silken thread of comfort," he wished to enter one of the Universities, -and to take holy orders; but, during a visitation of the plague, he -was persuaded to preach in Manchester, an incident which led to his -immediate entrance upon the sacred office. He became minister of -Gorton,--a chapelry in the parish of Manchester,--where his relation -to the Manchester Presbytery was somewhat peculiar; for he would -not avow himself either a Presbyterian or a Congregationalist, and, -although he signed the rules of the Classical Assembly, he would -never attend any of the meetings of that body. On leaving Gorton, -he accepted the vicarage of Rosthern, in the county of Chester; the -parishioners there uniting in an engagement to pay him the sum of -£10 quarterly. Not having been ordained, he now sought ordination -from the Manchester ministers; and, upon being refused the rite at -their hands, he proceeded to London to obtain it there. After much -perplexity respecting the Engagement, he at last subscribed, but the -subscription seems to have troubled his conscience; and in his new -Cheshire incumbency, where he laboured with singular diligence, he met -with additional trials from certain "gifted" brethren belonging to a -Congregational Church in the neighbourhood who were exceedingly fond of -preaching. Nevertheless, he maintained fellowship with Pastors of that -denomination, and promoted the establishment of a voluntary union, as -distinguished from the Manchester classis, with which institution he -ever scrupled to identify himself. - -[Sidenote: _Newcome._] - -Henry Newcome, another Lancashire minister--more of a Presbyterian -than was Martindale--had been educated at Cambridge, and had acquired -the art of extempore utterance with much volubility, even before -his ordination, which took place in the year 1648. There can be no -doubt of the godliness and zeal of this eccentric person; but his -eccentricities were so striking, as recorded by himself, that they -impart a peculiar interest to his amusing narrative. In his earlier -days, whilst Rector of Gawsworth, in the county of Chester, he led an -active life, and spent a good deal of time on horseback--like an Arab -of the desert, but with more mischances than ever befel any one of -those skilful riders--since, for being run away with, for tumbling off -his steed, and for being nearly drowned, he had scarcely his fellow; -whilst in all such misfortunes, as well as in the deliverances which -accompanied them, he traced the hand of a special Providence. In one -of his merry moods, when certain gentlewomen from a neighbouring Hall -came to call upon him, he frightened the fair visitors by charging and -firing off a pistol in fun; and throughout life, games at billiards -and at shuffle-board formed the favourite amusement of this lively -Divine, for which purpose he frequented an alehouse hard by his -residence; although often checking his inclination in that respect, -and maintaining in reference to all his recreations a large amount of -self-discipline. He would keep close to serious business the whole -day, and then, in the evening, he would go out for a little coveted -enjoyment. "And for mirth," he says, "which I was afraid of too great -a latitude in, I thought it was my duty to let some savoury thing fall -where I had spoken merrily, or to count myself truly in debt for as -much serious discourse for every jest I had told." There occurs in his -diary a case of conscience, as to whether it was right to go and see a -"horse in the town of Manchester that was taught to do strange things -for such a creature to do." He finds seven reasons against going, and -thus concludes: "To go might be a sin, not to go I know was no sin, and -therefore this was the safer way."[169] - -Next to the county of Lancaster, the Metropolis proved the most -favourable soil for Presbyterian piety. There stands in London -Wall a quaintly-fashioned edifice--like an old world with a few -inhabitants left in it to keep watch and ward--its courts almost as -silent and desolate as the Alhambra. Few people now see Sion College, -with its almshouses, founded by Dr. Thomas White, Vicar of St. -Dunstan's-in-the-West, and its library, the gift of John Simson, Rector -of St. Olave's, Hart Street; but it was a place of great resort during -the Commonwealth, when its architectural appearance differed from what -it is at present; for then a building erected in the time of James I., -and consumed afterwards in the London Fire, covered the spot; and in -the little rooms of that monastic-like establishment, young London -clergymen found lodgings until they could be provided with houses -within the parishes which they served. The snug almshouses accommodated -ten poor men and ten poor women. The library, even at that time, was -extensive, and could boast of some curious old books and MSS., which -have since been burnt or lost; and the whole establishment was governed -by a President, two Deans, and four Assistants, who were all furnished -with a residence within the spacious precincts. - -[Sidenote: _Sion College._] - -Sion College fell into Presbyterian hands at the outbreak of the civil -wars. A list of the successive Presidents is preserved, including -several well-known names; and some few particulars of its changeful -story have been recorded by one of its librarians.[170] From him we -learn how the famous Edmund Calamy occupied the Presidential chair in -the year 1650, when Cromwell's soldiers, lately quartered within the -walls, were removed at the President's request; and how, the next year, -they returned, under Colonel Berkestead, for the safety of the city and -the parts adjacent--special care being had that "the library should be -kept safe, and no injury done to it." These military gentlemen proved -troublesome guests; and the clerk was forced to leave his dwelling, and -students and others who paid for their lodgings were also compelled -to quit--so that through failure of rent-payments there remained not -sufficient money to meet the claims of the officers and the poor. At -length, by an order of the Court, thanks were voted to the Protector -for removing the soldiers; his Highness at the same time being informed -of "the spoil and havoc they had made in the College." - -But other matters, of greater importance than the deliverance of -the quiet spot from the intrusion of noisy troopers, occupied the -attention of those who assembled within the chambers of the College. -It was the place of meeting for the members of the London Synod; -and there they strove to put in action the ecclesiastical machinery -which had been contrived at Westminster. The old minute book of their -proceedings--strangely neglected by historians--still exists, and to -what we find written on its large folio leaves we are indebted for the -following items of information. - -[Sidenote: _Presbyterianism in London._] - -The Divines of the London and Westminster classes began to assemble -in May, 1647, and at once they determined on rules for the guidance -of the Moderator, the Scribes, and the members; and, to secure order, -they made, amongst others, these two prudent bye-laws: "That private -whispering shall be forborne;" and "That no man shall use irreverent or -uncomely language, or behaviour." The pecuniary contribution required -was but small, each member having to deposit twelvepence towards the -charge of the Assembly. - -A careful record occurs of petitions to Parliament in the year 1647, -complaining that the number of ministers settled was too small; that -some of them baptized children in private houses, and married people -without the publication of banns or the consent of their parents, much -to the encouragement of immorality; that others admitted all sorts of -characters to the Lord's table; in short, that numerous hindrances -beset the ways of ecclesiastical government. But the Divines were -earnest men, and, though discouraged, they would not desist from their -attempts. Accordingly, they resolved and re-resolved to bring all -the young people who were above nine or ten years of age to public -catechising; to persuade heads of families to train up their children -and servants in good doctrine; to promote religious conferences in some -methodical manner; and to advance the sanctification of the Sabbath, -the daily reading of the Scriptures, and the setting up of a regular -course of morning and evening prayer. For these purposes parishes were -to be subdivided, so that households might come under the inspection of -the several Elders. The Committee also prepared forms of exhortation -for "furthering the power of godliness," and urged ministers to -demonstrate in sermons the great necessity and utility of catechising; -the lesser catechism being the enjoined formulary of instruction, -and the time appointed for its use being Sunday afternoon before -sermon. Repeated lamentations occur relative to Sabbath-breaking, -and appeals are ever and anon renewed for preaching on the subject -of this great offence. Sorrow is expressed that laws were not put in -force for promoting Sabbath observance; and it is touching to read a -sentence--written, perhaps, when few were present, and when hearts were -faint:--"What though we be poor and despised, we may not forget God's -law." - -Publications composed in defence of Presbyterian government underwent -large discussion, and are copied at length in the minutes. A question -was raised in the year 1653, whether anything touching the Anabaptismal -controversy should be referred to the Province for discussion or not; -and in the year 1654, (July the 10th), Dr. Hammond's book received -consideration.[171] Seven days afterwards the committee were of opinion -"that it is not fit it should be answered by the Province, and that Mr. -Calamy be requested to answer it."[172] - -But the Puritan ministers did not possess capacity to do what they -desired. Every page of their recorded proceedings indicates want of -power. They met, and met again. They debated. They resolved. They -prepared exhortations and books. They appointed preachers, and they -thanked them for their sermons. But in the old folio there are no -signs of decided synodical action. Cognizance indeed is taken of -vacancies in the ministry, and in elderships, and of motions made -for the "repairing" thereof. Triers are appointed for Elders; rules -are laid down for ordination; and notice is taken of irregularities. -But it seems scarcely anything in the way of government was really -affected. One day, Mr. Pool states the incapacity of the fifth classis -to ordain at present. Another day, there are many reports of Elderships -left incomplete. Now we read of "Mary's, Aldermanbury," that "the -minister acts not;" and then of "Matthew, Friday Street,"[173] that -"the minister hath endeavoured to get elders chosen, but cannot move -his parishioners to it." And, yet once more, it is said of "Peter's, -Paul's wharf," that the people cannot be induced to choose elders, nor -to have a minister that may act in the government. A brighter day than -usual seems to have dawned in the month of April, 1656, when special -notice is taken of the goodness of God in "the willing coming into -government," of the people of George's-in-the-Fields, by the godly -assistance of Alderman Bigg, one of the elders; and when some one rose -in the assembly and spoke of the same thing being done at Bride's. -But the minutes generally contain only complaints and exhortations, -or entries of mere form. The ministers of Lancashire carried out -discipline to some degree of perfection, but the ministers of London -never got beyond "perfected rules."[174] The Minute Book in Sion -College bears ample witness to the Christian spirit, the indefatigable -diligence, and the fervent zeal of the Divines for church order, for -family religion, and for personal piety; but it also bears witness -as ample, to the failure of all attempts to establish a complete -Presbyterian polity in London.[175] - -[Sidenote: _Presbyterianism in London._] - -No one can deny that the ultimate object of the endeavour was good. -The Divines were seeking--and that very earnestly--the promotion of -Christian morality and virtue. They wished to reform the manners of -the people, to make Christians of the large population of London, and -to do as much as possible towards realizing the theory of a Christian -state. But they mistook the means. So far as preaching the Gospel, -promoting education, exercising social influence, and exhibiting a -pious example went, they acted wisely and well. By such methods alone -can irreligious men be converted. The City clergy, however, proceeded -beyond this, and sought to bring under church discipline the whole -body of their parishioners, whether those parishioners had voluntarily -embraced their communion or not. Yet nothing can be more plain from -Scripture, reason, and experience, than that such discipline can be -effectually exercised only amongst people who have by their own free -will entered into fellowship with a religious society. True Christian -discipline can only touch persons who have submitted themselves -to the laws, and acknowledged the sanctions of Christianity. When -the help of the magistrate is solicited, and any kind of temporal -punishment is esteemed a proper method of religious correction, the -exercise of purely _ecclesiastical_ government is virtually given up; -the case is transferred from the spiritual kingdom of Christ to the -empire of physical force. Of course everybody can feel the weight of -the magistrate's sword, but everybody cannot and will not feel that -there is power also, but of another and still more serious kind, in -a pastor's crook. This difficulty was felt in the middle ages. In -Archbishop Winchelsey's Constitutions at Merton, in the year 1305, -mention is made of heretics who relinquished the Articles of the -Faith, opposed ecclesiastical liberties, and refused to pay tithes and -other dues. It was commanded that the people should be effectually -_persuaded_ to submit, and that those who did not voluntarily obey -should be compelled by suspension, excommunication, and interdict. But -heretics did not care for spiritual censures any more than they did -for persuasion; and nothing further at that time could be brought to -bear upon such offenders. The evil increased.[176] At length the civil -power was called in to counteract it, and at last came the Act _de -Hæretico Comburendo_. - -[Sidenote: _Discipline._] - -What is effective in a voluntary Church is utterly ineffective in -one not voluntary; and when the ministers of an establishment aim -at extending ecclesiastical discipline over the ungodly by means of -civil penalties, they raise at once the cry of despotism, tyranny, -oppression, and the like. The threatened delinquents appeal to the -State in defence of their personal rights, imperilled, as they say, -by the inroads of clerical ambition and the menaces of spiritual -pride. This sort of appeal in modern times is always successful; and -the secular power, jealous of the ecclesiastical, puts a check on its -activity. Consequently, discipline becomes an impossibility. English -history proves, so far as a State Church is concerned, that there is -no alternative but some sort of High Commission Court, with all the -odium it inspires, and all the ruin which it ultimately brings--or -the relaxation of discipline altogether. It should, however, be -recollected that the London Elders, clerical and lay, in their zeal -for discipline only strove to effect what many Episcopalians before -and since have declared to be most desirable.[177] And, moreover, the -ineffective activity, the fruitless discussions, the inoperative -resolutions, and the complimentary votes of the Synod at Sion House, -find a strict parallel in the proceedings of like assemblies in many -places. Even Convocation cannot be excepted. Indeed that body, in -comparison with its pretensions, is signally powerless. No one who -maintains the importance and usefulness of the last-mentioned assembly -can consistently ridicule or despise the efforts of their Genevan -predecessors under the Commonwealth. It will be well if all Englishmen -learn from these facts a lesson of moderation and charity; and while -pointing out what they conceive to be flaws in systems, and foibles in -characters, take care to honour all really good men, whatever their -communion or opinions, and not forget to concede purity of motive in -all cases where the opposite is not perfectly plain. - -But if the system of Presbyterianism did not flourish in London, -many of the Presbyterian ministers who laboured there, distinguished -themselves alike by their ability, their learning, and their virtues; -and, although failing to bring their fellow-citizens generally within -their own ecclesiastical penfolds, they gathered a large number of -wandering souls into the flock of the Good Shepherd. Edmund Calamy -continued, throughout the period of the Commonwealth, his diligent, -instructive, and eloquent ministry, in the parish church of St. Mary, -Aldermanbury--that beautiful edifice--then recently repaired and -adorned--with its ancient and goodly monuments in memory of famous -citizens and their families, and with its adjoining churchyard and -cloisters--all the buildings swept away so soon afterwards by the -terrible fire.[178] Thither multitudes were accustomed to flock to hear -the Gospel, and the narrow streets leading to the place of worship -were blocked up service after service, with "three-score coaches"--the -minimum number of vehicles which, according to the preacher's grandson, -conveyed the wealthy Presbyterians to the old church door.[179] The -well-known portrait of the Divine--exhibiting his large eyes, aquiline -nose, and well-formed mouth, surrounded by a thin moustache and beard, -and with his close-cut hair peeping from beneath his black skull -cap--enables us to imagine him, standing in his pulpit, proclaiming -with fervour the great doctrines and duties of Christianity; whilst, -at the same time, as we are told--in contrast with the earlier habits -of his brethren--he cautiously avoided any references to political -affairs. Yet he did not prove false to his ecclesiastical principles, -for he took a large share in composing an elaborate _Vindication_ -of them, published under that title,[180] and in preparing another -book bearing the Latin name of "_Jus Divinum Ministerii Evangelici et -Anglicani_." - -[Sidenote: _Jenkyn._] - -William Jenkyn--already noticed as a sufferer in connection with the -alleged plot which brought Love to the scaffold--had been deprived of -his preferment at Christ Church, Newgate-street, because of his having -condemned the execution of Charles I., and also for having refused to -observe certain thanksgiving days appointed by Parliament. Feake, the -notorious Fifth Monarchist, succeeded him in his living, and though -Jenkyn was relieved from the sequestration, he was for a time either -unable or unwilling to eject his successor. But the parishioners, -anxious to enjoy the services of their former incumbent, established -a lectureship, and appointed him to conduct it, with which office he -combined a similar one at St. Anne's, Blackfriars. When Feake became -obnoxious to the Government, and was displaced from Christ Church, -Jenkyn recovered the benefice. The more regular features, the less -masculine expression of countenance, and the amply-flowing locks of -this eminent preacher, were familiar to a congregation perhaps as large -as that which witnessed, from week to week, the personal appearance -of his friend and neighbour, Edmund Calamy. With like zeal, and with -like caution, Jenkyn "wholly applied himself to preach Christ, and him -crucified;"--he delivered a long course of sermons upon the names given -in Scripture to the Redeemer of mankind, and expounded the Epistle of -Jude at great length in a series of Discourses which are well known to -the admirers of Puritan theology. A convert to Puritanism in his youth, -when a student at Cambridge, and suffering persecution on that account -from his father, he became afterwards, we might almost say, an heir -to Protestantism in its most unequivocal form, through his marriage -with a granddaughter of John Rogers. Memories of that martyr who was -imprisoned in the Compter and in Newgate, and was afterwards burnt -in Smithfield, would surely often cross the mind of the Presbyterian -minister, as he entered the gates of Christ Church, situated in the -very midst of the spots hallowed by such associations. - -[Sidenote: _Bates--Clarke._] - -The church of St. Dunstan's in the East, between Tower-street and -Lower Thames-street--conspicuous before the fire of London, from its -having a lofty steeple covered with lead, and containing a monument -of Sir John Hawkins, one of Elizabeth's heroes[181]--was the scene -of the ministrations of the renowned William Bates. Comely in person, -with bold features, and richly curling locks; graceful with the -action of a finished orator; of superior natural endowments and -considerable literary culture; possessing a memory of extraordinary -retentiveness; and a voice so sweetly musical that he won the name -_of the silver tongued_; with large stores of theological knowledge; -and also gifted with a Nestor-like eloquence, which fell in gentle -flakes--this extraordinary pulpit orator was in high repute amongst -the upper classes, and indeed amongst people of all grades. And what -was infinitely better still, he was a man of rare piety and devotion. -"Into what transports of admiration of the love of God," says John -Howe, "have I seen him break forth when some things foreign, or not -immediately relating to practical godliness, had taken up a good part -of our time! How easy a step did he make of it from earth to heaven! -Such as have been wont, in a more stated course to resort to him, can -tell whether, when other occasions did fall in and claim their part in -the discourses of that season, he did not usually send them away with -somewhat that tended to better their spirits, and quicken them in their -way heaven-ward. With how high flights of thought and affection was he -wont to speak of the heavenly state! even like a man much more of kin -to that other world than to this!"[182] - -Samuel Clarke, the Puritan martyrologist--who diligently imitated the -example of John Foxe--occupied the perpetual curacy of St. Bennett -Fink. He came up from the country, he tells us--where he had been -ministering first in a parish of remarkably intelligent Christians, -"though the best of them went in russet coats, and followed husbandry;" -and afterwards in another cure, from which, notwithstanding his -usefulness, he was disposed to remove, in consequence of the conduct of -some troublesome sectaries. Walking one day along Cheapside, he met his -sister and an old friend, close to Mercers' Hall. As they were chatting -together in that famous thoroughfare--with its projecting stories and -signboards, its quaint gables, and its odd little shop-fronts--two -of the parishioners of St. Bennett Fink--then destitute of a -clergyman--accidentally passed by. "You want a minister," said Clarke's -friend, "and if you can prevail with this gentleman you will be well -fitted." He was persuaded to preach on the following Sunday. When -the time for the appointment of a new pastor came, there were ten -candidates. What followed had better be described in Clarke's own -words, since they afford a curious example of parish elections in those -days. "When they were met in the vestry the debate was, who should be -put into nomination, and all agreed that Mr. Carter, Mr. Bellars, and -myself should be set down in a paper, to which they were to make their -marks. Mr. Bellars had but one or two hands, and for Mr. Carter there -was Mr. Greene, a Parliament man, and some six more of the greatest of -the parish, before any appeared for me; but then a godly man beginning, -so many of the rest followed, that the choice went clearly on my side. -All this while I knew nothing hereof, or what they were about, being -not acquainted with any one in the parish, nor employing any friend -to speak to them in my behalf. But that day I preached at Fish-street -for Mr. J. Smart, and in the evening supping there, there came a -committee-man from Bennett Fink parish, to acquaint me with my free -election, and to entreat me to accept of the place--taking notice of -the concurring providences of God, I durst not refuse the call."[183] - -[Sidenote: _Vink--Baxter._] - -Peter Vink--whose autobiography, written in a style of elegant -Latinity, bears witness to his domestic sympathies, his trust in -God, his catholic spirit, his charity to the poor, and his unfeigned -humility[184]--after holding the rectory of St. Michael's, Cornhill, -became Curate of St. Catherine Creed, Leadenhall-street. Simeon Ash, -described as a man of great sincerity, humility, benevolence, prudence, -and patience, preaching the Gospel in season and out of season, so as -not to please the ear but wound the heart, was Rector of St. Austin's, -and died on the eve of St. Bartholomew, 1662.[185] - -Though Presbyterian polity made but little way in England, voluntary -associations, having a somewhat Presbyterian appearance, obtained -in the county of Chester, in Cumberland, and in Westmoreland--and -particularly in Worcestershire. Richard Baxter was the most influential -minister in the last-mentioned neighbourhood; and, at the desire of -his brethren, he drew up an agreement for so much of church order and -discipline as might meet the views of Episcopalians, Presbyterians, and -Independents. Of course it was impossible to blend the three elements -without producing a _tertium quid_ different from each, and such as -could scarcely satisfy the thorough adherents of any one of these -systems. But a few large-hearted men might be found, who, in the matter -of church government could conscientiously make some compromise for the -sake of union; and Baxter has given their names and described their -proceedings. They held monthly meetings at certain market towns for -conference respecting discipline. At Kidderminster and Evesham these -meetings were regularly carried on. At the latter place, three Justices -of the Peace, three or four Ministers, three or four Deacons, and -twenty of "the ancient and godly men of the congregation," "pretending -to no office as lay elders," met together to establish this new form of -ecclesiastical economy. They sought to bring scandalous offenders to a -right mind, reproving them if obdurate, encouraging them if penitent. -The day after the parochial meeting had been held, a conference of -the whole association took place, when incorrigible individuals were -brought before the assembled clergy and received fresh admonition. -We are told that no less than three successive days were spent in -fervent intercession with God on behalf of hardened offenders; and if -all proved in vain, they were at last solemnly cut off from church -communion. - -An attempt was made to promote efficient preaching by means of funds -collected at what was called "the yearly feast of the Londoners of the -county." A lecture was instituted, to be conducted by four ministers, -each taking his turn once a month in places where such services were -most needful. To avoid giving offence to any one, these itinerant -preachers were appointed to visit the congregations of abler men; and -they were strictly cautioned wherever they went, to say nothing which -might diminish the influence of the humblest pastor, and steal away the -hearts of the meanest of the people. - -[Sidenote: _Baxter at Kidderminster._] - -Baxter's scheme did not touch any ecclesiastical point beyond that of -discipline. He, doubtless, was himself prepared to go much further, -and to contrive a comprehensive policy which should embrace elements -belonging to the three denominations of Christians mentioned in his -Agreement. Though commonly called a Presbyterian, he did not object -to some things characteristic of Episcopacy, and to others peculiar -to Congregationalism. Such a Presbyterian as Baxter, with such an -Episcopalian as Ussher, and such an Independent as Howe, might -possibly have framed a plan of ecclesiastical government, embracing -Congregational election, Episcopal presidency, and Presbyterian union, -within certain local limits--so as to constitute a number of federal -groups, without any subordination of Courts, or any development of -a Hierarchy, or any Congregational isolation. But for all this the -Worcestershire clergy were not prepared. Baxter did not attempt what -was Utopian, but only what was practicable. So far as he went, he seems -to have succeeded, and if the experiment had been longer tried, it -might have issued in something less imperfect.[186] - -But whatever opinions are held on such vexed questions, there will -be but one, respecting the disinterestedness and zeal of this great -Divine. We learn from one of his unpublished letters, that he declined -several good livings--one of them being valued at £500 a year--simply -that he might remain in the parish with which his name will evermore -be identified, and where his annual income did not exceed the sum of -£90. He remitted tithes where people could not pay them; and when -he felt it his duty to recover them by law, rather than "tolerate -the sacrilege and fraud of covetous men," he gave both his own "part -and the damages" to the poor. The history of his parish labours is -a beautiful episode in church history. Preaching was his forte. His -practical works contain the substance of many of his discourses. -His treatises on "Crucifying the World," "Saving Faith," "Sound -Conversion," "Peace of Conscience," together with his "Call to the -Unconverted," were all composed at Kidderminster; and they abound in -specimens of forcible reasoning and eloquent appeal. Evangelical and -practical, instructive and awakening, convincing and pungent--now -grappling with the understanding, and then aiming at the heart--he -must sometimes have both convinced and confounded his hearers by his -fidelity and acuteness, and then have melted them down completely by -his extraordinary fervour. Working out his logic, not in frost but -fire, he flung from his lips burning words, which made men start and -weep. He had a clear articulate tone of enunciating truth, such as is -possessed only by healthy souls, and is utterly different from the -indistinct mutterings of those who, by mimicry, have caught up a few -religious commonplaces. Nobody can mistake the one for the other; and -Baxter's congregation in the old church of St. Mary must have felt that -a God-taught man stood before them, as they crowded within those walls -to hang upon his lips. - -[Sidenote: _Baxter at Kidderminster._] - -Before the wars, he preached twice on Sunday, but afterwards he -preached only once; conducting however a Thursday service, and other -occasional services of worship in the week. On Thursday evening -his parishioners were wont to come to his house, where one of them -recapitulated the last discourse; and all were encouraged to ask -religious questions. The "exercise" ended with prayer, in which the -people sometimes engaged. On Saturday evening he held a meeting to -improve the "opportunities" of the former Sabbath, and to prepare for -the next day. Days of humiliation frequently occurred. Twice a week -he and his assistant took fourteen families between them for private -catechising and conference. He spent an hour with each household, no -other persons being present; and thus he occupied the afternoons of -Monday and Tuesday--his assistant spending the morning of these days in -the same employment. His correspondence shews what efforts he privately -employed to recover men from a course of sin. - -Long epistles of reproof, remonstrance, and appeal still exist, -and we well remember once lighting on a large and closely-written -letter among the Baxter MSS., dated "this Saturday night, at eleven -o'clock, with an aching head and heart, and weeping eyes." We venture -to supply an extract from a letter in that collection, addressed to -his parishioners:--"The remembrance of the years of mercy which God -vouchsafed me among you is pleasant to me; yea, it is the pleasantest -part of all my life in the review. I do with pleasure think of Dudley, -where I first preached occasionally, because of the great congregation -of a willing, poor people that used there to crowd for instruction; and -I do with pleasure remember the liberty which I had at Bridgenorth, -by means of the great privileges of the place in times of prelatical -violence. I do with much thankfulness remember the safety, quietness, -and mercies of many sorts which I and some of you enjoyed at Coventry, -while the nation round about was in war, and the merciful preservations -which we had in those unpleasing times. But the thought of my comforts -among you is sweeter to me than all, because my successes were nowhere -so great. It comforteth me to think from what a state of riotous -profaneness and ignorance your Town is changed, and how commonly now -the fear of God prevaileth, and how few, if any, there be now that -oppose it; and that you can reproach the prayerless and contemners -of godliness with the charge of singularity, as such were wont to do -the godly. It comforteth me to remember how many upright souls are -already departed in peace, and safely arrived at the desired rest, -having fought a good fight and finished their course, and now enjoy the -crown of righteousness. It comforteth me to remember how willingly you -received the crown of righteousness. It comforteth me to remember how -willingly you received the word of truth, how diligently the ablest of -you were my helpers, how peaceably you all lived, without any schism, -or any separated meeting, or any erroneous sect--unless two or three -infidels and three or four drunkards might be called sectaries; and -how all the attempts of Anabaptists and Quakers, &c., never, to my -knowledge, prevailed to the perverting of any among you, though we gave -them leave publicly to dispute for their cause. It rejoiceth me to -think how, by your concord, and freedom from heresy and schism, living -in love and unity, your example confuteth those that would now persuade -the ignorant that there was nothing but schism and confusion in those -times, and how much your leading example did to further piety and -agreement in the towns and country round about, especially your common -submission to catechising and personal conference and instruction, when -almost all the town came willingly to my house, and the parish received -Mr. Sergeant to theirs; and that in all things you were specially -exemplary in humility, and none of you ever evaded the ministry, or -went beyond the duties of your place; as also how willingly many -hundreds of you submitted to Church discipline, and in what comfortable -order we did live. But it yet more comforteth me to remember what -society I there had with humble, loving, peaceable, painful, faithful -ministers of Christ; how lovingly and comfortably we met and conversed -together; how readily, through the country, they consented first to -the association and concord for the exercise of so much discipline -as the Episcopal, Presbyterian, or Independents were agreed in; and -afterwards all to join in personal conference with, and catechising -or instructing of, all their people that consented. How free those -ministers were from all heresy, schism, contention, and difference -with one another, never engaging themselves to any faction or dividing -party, but holding communion with all true Christians on the terms of -primitive simplicity, purity, and love! And it comforteth me to hear of -the patience and fidelity of those of them that still survive, and also -of your own constancy, and that piety among you doth rather increase -than decay." - -[Sidenote: _Baxter at Kidderminster._] - -Before dismissing Richard Baxter, there are three things respecting -him which may be properly noticed here: the first, as an example of -the popularity of his preaching; the second, as an instance of his -independence and honesty in relation to Cromwell; and the third, as -indicative of his charity and wisdom in promoting the interests of -Christian union. - -When Baxter preached that alarming and heart-stirring discourse at St. -Lawrence Jewry which is entitled "Making light of Christ," the crowd -was so great, that Lord Broghill, and the Earl of Suffolk, who brought -the preacher to church in his coach, were "fain to go home again, -because they could not come within hearing," and the crowd shewed so -little respect to persons, that the old Earl of Warwick had to sit in -the lobby; and Baxter adds--"Mr. Vines (the incumbent) himself, was -fain to get into the pulpit and sit behind me, and I stood between his -legs." "The Sermon on Judgment," published in "Baxter's Works"--another -characteristic specimen of his mode of exposition and appeal--was -delivered at the request of Sir Christopher Pack, Lord Mayor of -London, in the old Gothic cathedral of St. Paul;[187] and the preacher -tells us he delivered it to the "greatest auditory he ever saw." We -find him also in the pulpit of Westminster Abbey, addressing immense -congregations. - -Baxter once, and only once, preached before Cromwell, when he chose for -his subject the divisions and distractions of Christendom. He shewed -how mischievous a thing it was for politicians to encourage divisions -for their own ends, and to fish in troubled waters, thus keeping the -Church in a state of weakness, and pointed out, at the end of his -discourse, the necessity and the means of union. The preacher heard -that his plain speaking had displeased his audience; yet, to use his -own expression, "they put up with it." But Cromwell sent for Baxter, -and began a long and tedious speech respecting God's Providence in the -change of governments, and how He had owned that change already, and -what great things had been achieved in consequence of it both at home -and abroad. Baxter, wearied out of all patience, at length observed, -that he took our ancient monarchy to be a great blessing, and craved -pardon, as he asked his Highness in what way England had forfeited that -blessing. Awakened into passion by this home thrust, Cromwell replied, -that it was no forfeiture at all, but a "Divine dispensation;" and then -he "let fly" at the Parliament, especially at four or five members who -were Baxter's particular friends. A few days afterwards, the Protector -addressed to the impatient preacher another slow and tedious speech -upon liberty of conscience; and the preacher returned to the Protector -a paper containing his own views upon the same subject. Baxter's paper -would be to Cromwell as tiresome as Cromwell's talk could be to Baxter. -Yet the whole of this remarkable intercourse between two remarkable men -shewed the courage of the one, and the magnanimity of the other, and -the perfect sincerity of both. - -[Sidenote: _Baxter's Popularity._] - -Baxter, at a later period, preached in Westminster Abbey, before the -House of Commons, a sermon containing the following passage, which -is as worthy of attention at the present day as when the impassioned -Divine delivered it under the arched roof of that great national -temple:-- - -"Men that differ about Bishops, ceremonies, and forms of prayer, may -be all true Christians, and dear to one another and to Christ, if -they be practically agreed in the life of godliness, and join in a -holy, heavenly conversation. But if you agree in all your opinions and -formalities, and yet were never sanctified by the truth, you do but -agree to delude your souls, and neither of you will be saved for all -your agreement."[188] - -[Sidenote: _Wilson--Hall._] - -Another striking example of devotedness amongst the Presbyterian Clergy -of the Commonwealth might be found at Maidstone. Thomas Wilson, the -Vicar, was a stricter man, and of severer habits than Richard Baxter. -He rose at two or three o'clock on Sunday mornings, called his family -together at seven, and read the Scriptures and sang psalms till between -eight and nine, "that all might be ready to attend public ordinances." -Then he began the service at the parish church by "singing two staves -of a psalm," and praying for a blessing, and afterwards he expounded -the Scriptures for one hour, according to the "hour-glass in his -desk." The same space of time was occupied in preaching. Having spent -most of the interval between one service and another in singing hymns -and in similar devotional exercises, he reappeared in his pulpit in -the afternoon, and did as he had done in the morning, only that he -expounded the New Testament instead of the Old. In the evening he -called his neighbours together, and asked questions respecting the -sermons they had heard, and, after a recapitulation of them, with -additional singing, he concluded with prayer. We should have supposed -that the religious services of the day were now concluded; but instead -of that being the case we are informed that the minister went to his -patron's house to supper, where there would be a hundred or more -persons assembled, including the principal magistrates of the town, to -join with their excellent Vicar "in the conclusion of the day"--when -more remarks, questions, and prayers, were added to those already so -abundantly offered. Not less than nine or ten hours were thus spent in -acts of worship, so that the Sabbath could not be a season of rest; -still, at least to Thomas Wilson, it was a day of light and gladness. -Every Monday and Tuesday he held theological conferences; every -Thursday he preached a market-lecture; and every Friday he expounded -the Scriptures at a private meeting. His biographer bears admiring -testimony to the change which he wrought by these unremitting labours -in the town of Maidstone, and informs us that one of the Judges on the -circuit held up the place as a choice and unparalleled example. Those -who on Sunday had been wont to frequent the public-house, and to play -at cudgell, football, or cricket, and had mocked the godly burgesses -and their wives on the way to church,--now attended sermon themselves, -and had actually come to believe that it was a sin even to draw water, -or to walk in the fields, or to pluck a rose on the Lord's Day.[189] - -Pages might be filled with illustrations of like earnestness, with a -similar lack of wisdom; but room remains for only one more example of -the Presbyterian parish Minister of the Commonwealth. Thomas Hall spent -"three apprenticeships at King's Norton--in addition to a lustre of -years (rather more than four), at Mosely." His preface to "The Font -Guarded," a publication belonging to the year 1651, compliments his -parishioners after the following fashion:--"You have been a people very -loving and free to the ministry. Many people deal by their ministers -as carriers do by their horses, laying great burdens on them, and then -hang bells about their necks; but ye have not so learned Christ. Your -gratitude hath not been verbal but real, with your purse, as well as -with your persons, you have promoted the Gospel for many years together -in your town, to the refreshing of many hungry souls about you, in -which number I acknowledge myself to have been one." - -This individual affords an example of a common trouble in those days, -occasioned by the preaching of sectaries who, in the estimation of the -Presbyterian pastor, had received no legitimate call to the office -which they exercised. He complained, that such persons interrupted him -in the midst of his discourses, and rudely challenged him to a public -dispute. Yet he could congratulate his parishioners upon the unity of -spirit which they enjoyed, although they formed a large body, and were -many of them "knowing people." To his great joy, his flock conformed -not to the canons of the Bishops but to the canon of Scripture; and -there were but few families which had not submitted to examination -before approaching the sacrament. - -[Sidenote: _Gataker._] - -Many clergymen in those days had no fixed opinions on the question of -church government, not believing that any particular ecclesiastical -system is taught in the New Testament. Any one who held Bishops to -be of Divine appointment, or who maintained the Divine right of -Congregationalism, were of course chargeable with a dereliction of -principle if they adopted the Presbyterian polity; but the case was -far otherwise with men who did not believe that there is Divine -authority for one kind of church order more than another. Such -persons, too, as would have preferred, or would have been satisfied -with moderate Episcopacy, and yet believed that Bishops and Presbyters -were originally identical, might with good faith submit to the -Presbyterianism of the Church of England. Of this class was Thomas -Gataker the younger, a man eminently learned in an age of abundant -erudition[190]--the friend and correspondent of Archbishop Ussher, and -the author of Latin treatises filled with rare and curious knowledge. -First Lecturer at Lincoln's Inn, and then Rector of Rotherhithe, he -manifested throughout the political and ecclesiastical changes of -the times a singular pecuniary disinterestedness; and has, in a very -peculiar book, written for his own vindication, given a full account -of his preferments--thus throwing much light upon the incomes and -upon the cares of Commonwealth clergymen.[191] At Rotherhithe he came -to a dwelling-house much mangled and defaced by the late Incumbent's -widow, through spite and spleen against some of the parishioners with -whom her husband had been in prolonged contention. The wharf by the -river opposite to the parsonage-house was ready to drop into ruins, -for the repair of which--although two or three persons contributed -something--the main expense came out of Gataker's own purse. The fabric -of the church, which was supported with "chalky pillars," of such a -bulk as filled up no small part of the edifice, being found faulty, and -"threatening a fail if not a fall, unless speedily prevented;"--the -minister had to contribute largely to remove these incumbrances, and -to place strong timber columns in their place. A ship catching fire on -the Thames, close by the Rectory, endangered the thatched roof, which -the Rector had to exchange for tiles. He also relates in his copious -narrative how, in the earlier period of his incumbency, he let out the -whole tithe and glebe for one hundred pounds a year, subject to several -deductions. At length ten pounds a quarter more was promised, to be -assessed upon the wealthier sort of inhabitants--the poorer people -being spared--and to be gathered by the churchwardens for the time -being, and by them quarterly paid. "Which yet," he says--for we had -better leave him to tell the rest of his story in his own way--"the -most part came short more or less every quarter, as by my receipts -may appear. And I may truly and boldly avow it, that during all the -time of mine abode in this place--what in maintenance of my family; in -affording a competency to an able assistant for me in the work of the -ministry, and to a young scholar to write out divers things for me; in -enlarging my house, which was somewhat scanty, for the more convenient -lodging of mine assistant and scribe, and a student, one or two, -(such of our own country as had left the University, and were fitting -themselves for the ministry)--or strangers that from foreign parts came -over to learn our language and observe our method of teaching--and -gaining a room of more capacity for the bestowing of my library; in -reparation of my house and of the wharf before it; in furnishing myself -with books; in relief to the poor (wherein I shall spare to speak what -I added voluntarily in a constant course unto that I was assessed); in -these and the like put together, with what went to the higher powers--I -spent, one year with another, all that ever I received in right of my -rectory, as by proof sufficient I could make to appear."[192] - -[Sidenote: _Gauden._] - -Dr. John Gauden--famous as the reputed author of "Icon Basilike"--is -also well known as a Royalist and an Episcopalian. He has been -made notorious by the charge brought against him of ambition and -covetousness; for having eagerly sought preferment; for being -dissatisfied with his first bishopric after the Restoration; and for -saying "Exeter had a high rack but a low manger."[193] Yet Gauden, -at first, was as much a Puritan as a Royalist; he preached "against -pictures, images, and other superstitions of Popery," in a sermon -before the Long Parliament, for which he was presented with a silver -tankard, and in the following year with the Deanery of Bocking. -Nominated a member of the Westminster Assembly, he was superseded by -the Parliament who chose Thomas Goodwin in preference to him. Gauden -is said to have taken the Covenant, a report which he denied; but his -name is found in the Presbyterian classis of Hinckford, in Essex. His -friendly feeling towards the Puritan party appears from his conduct at -the Savoy Conference, after the Restoration. "He was our most constant -helper," says Baxter, "and how bitter soever his pen might be, he was -the only moderator of all the bishops, except our Bishop Reignolds;" -he had "a calm, fluent, rhetorical tongue, and if all had been of his -mind, we had been reconciled."[194] Disposed to conciliation, though -a known Royalist, and conforming in some degree to Presbyterianism, -Gauden was allowed, like others of that class, to continue his public -ministrations, and retain his preferment. In 1658 he officiated -publicly at the funeral of Robert Rich--heir to the earldom of Warwick, -and husband of Cromwell's daughter Frances.[195] - -[Sidenote: _Fuller._] - -Gauden was, at least virtually, a Presbyterian conformist. Dr. Thomas -Fuller became one avowedly; openly declaring his preference for -Episcopacy, he at the same time, with equal openness, submitted to -Presbyterian arrangements. "Not to dissemble," he says, "in the sight -of God and man, I do ingenuously protest that I affect the Episcopal -government (as it was constituted in itself, abating some corruptions -which time hath contracted) best of any other, as conceiving it most -consonant to the word of God, and practice of the primitive Church." -"But I know that religion and learning hath flourished under the -Presbyterian government in France, Germany, the Low Countries. I know -many worthy champions of the truth, bred and brought up under the same. -I know the most learned and moderate English Divines (though Episcopal -in their callings and judgments) have allowed the Reformed Churches -under the discipline, for sound and perfect in all essentials necessary -to salvation. If therefore denied my first desire, to live under that -Church government I best affected, I will contentedly _conform to the -Presbyterian government_, and endeavour to deport _myself quietly and -comfortably under the same_." Fuller's fortunes were somewhat varied. -For a little while--in the year 1647--he preached at St. Clement's, -Eastcheap, and at St. Bride's, Fleet Street. The next year he was -silenced. "It hath been," said he--addressing Sir John Danvers, in -whose house he abode awhile--"the pleasure of the present authority, -to whose commands I humbly submit, to make me mute, forbidding me, -till further order, the exercise of my public preaching; wherefore I -am fain to employ my fingers in writing, to make the best signs I can, -thereby to express, as my desire to the general good, so my particular -gratitude to your honour."[196] About the year 1649 he received by -presentation from the Earl of Carlisle the perpetual curacy of Waltham -Abbey, "wherein as many pleasant hills and prospects are as any place -in England doth afford." Under the shadow of the Norman church, which -Fuller describes as "rather large than neat, firm than fair;" he wrote -incomparable books, and found within its walls on Sundays the "best -commendation of a church," even "a great and attentive congregation." -Historical associations were connected with the parish, most grateful -to this Incumbent. It was there one night, at Mr. Cressy's home, -that Cranmer had supped with Henry the Eighth, on his way home from -a royal progress, and had suggested to the monarch--wearied with the -dilatoriness of the Papal Court--a more summary method of getting rid -of Queen Catherine. It was there, too, that John Foxe had compiled his -"Acts and Monuments." And it was there, also, that Bishop Hall had, -a few years before, "climbed the pulpit week by week," to repeat, -_memoriter_, every word he had written of his sermons;--some of which -included portions of his popular "Contemplations," which were first -published during his ministry at Waltham. Whilst in that parish, Fuller -completed his "Pisgah Sight," and his "Abel Redivivus;" and in the -same place there occurred the following well-known incident:--Having -to appear before the Triers, he said to John Howe, "You may observe, -sir, that I am a somewhat corpulent man, and I am to go through a very -strait passage; I beg you would be so good as to give me a _shove_, and -help me through." When asked by the Commissioners "whether he had ever -had any experience of a work of grace on his heart," Fuller gave the -memorable reply--"that he could appeal to the Searcher of hearts, that -he made a conscience of his very thoughts."[197] In the year 1652 he -was restored to the Eastcheap Lectureship, which he held in connexion -with the Waltham curacy. In the year 1658 he obtained the rectory of -Crawford, and died in 1661. - -[Sidenote: _Abraham Colfe._] - -A characteristic specimen of the quiet parish Presbyter (not Priest) -who was more given to works of mercy than to controversial argument, -yet who did all his good deeds after a quaint Puritan pattern, is -to be seen in what is related of the life of Abraham Colfe, Vicar -of Lewisham. He looked after the education of boys; and founded a -parish school, with exhibitions for the universities--and a room for -a library--and endowments for the purchase of Bibles and other books. -He built almshouses for godly people, who could repeat the Creed -and the Lord's Prayer, and the Ten Commandments. He gave away bread -to the poor, and money for the marriage of one or two maidservants -every year. He paid the clerk for taking care of the boys' Bibles, -and for keeping in order the church clock, and he also instituted a -sermon for the fifth of November. This record of his benefactions will -indicate what sort of man was Abraham Colfe; and further glimpses -of his character--not a peculiar one in those days--are caught in -his Will, from which we may gather what were his likes and dislikes: -he hated gamesters, and frequenters of alehouses, and all who were -given to "wanton dalliances," or who lavished unnecessary expenses in -following "vain, gaudy fashions of apparel;" he disapproved of all who -wore "long, curled, or ruffin-like hair"--strangely associating such -persons with the profane and heretical. Moreover, in reading Latin or -Greek authors, this same Kentish Incumbent approved of pointing out the -errors and vices which there appeared--and such as drew the young to -Popish superstition, Epicurean licentiousness, or downright Atheism, -instead of drawing them to godliness and a holy life. Nor would he let -boys wear "long, curled, frizzled or powdered hair"--but enjoined upon -them the importance of cutting it short, and of wearing it in such a -manner as that their foreheads should be seen, "and no part of it be -allowed to grow longer than one inch below the lowest tips of their -ears."[198] - -Some of the clergy in those times were very flexible. The district -of Craven, in Yorkshire, is very remarkable for the examples of this -description which it afforded. As in the sixteenth century--when the -incumbents of that beautiful part of England gently bowed to all -ecclesiastical changes, from the enactment of the Six Articles to the -Act of Uniformity of Queen Elizabeth--so was it with their successors -in the seventeenth century. Not a name is contributed from that quarter -to the list of either Walker or Calamy. Surplice or Genevan cloak, -Liturgy or Directory, Episcopacy or Presbyterianism, a King or a -Commonwealth--all came alike to the accommodating Rectors and Vicars -of that charming locality.[199] Others of a similar temper were found -amidst less beautiful scenery. - - [Illustration] - - - - - CHAPTER IX. - - -As Congregational Churches were in theory select Societies, they -shewed great care in the admission of members; and as they believed -that all pastoral authority under Christ was communicated not -through apostolical succession in the ministry itself, but through -the community which invited some Christian teacher to preside over -it, the members, at least in some cases, themselves performed the -service of ordination. Met together in the name of their Divine -Lord, they solemnly elected their Bishop by holding up their hands, -and then by fasting and prayer they appointed him to his work. They -also made a detailed confession of their faith in the doctrines -of Christianity--the chosen minister also on his part doing the -same--after which the representatives of other and neighbouring -Churches who were present, and who were affectionately welcomed on the -occasion, united in approving what had been done, and in giving the -right hand of fellowship to the assembled brethren and to their new -spiritual overseer.[200] - -There were officers in these societies of a description not found in -Congregational Churches of the present day. Frequent mention is made -in Nonconformists' records of persons called _Teachers_--who appear to -have assisted the pastor in his pulpit labours and in his spiritual -oversight of the flock, without being exactly on a level with him in -his position as President of the community. Mention also is made of -_Ruling_ Elders, who must have resembled the Presbyterian order so -denominated, and who were distinguished from _Preaching_ Elders by -the circumstance of their not being public teachers, and of their not -administering the Sacraments. Deacons were chosen in the same manner -as were Bishops; and the exercise of gifts, in the way of occasional -exhortation by the former, received encouragement from the latter; -one of whom quaintly said to his people that if this exercise of -prophesying were not maintained, they would be justly regarded by other -Churches as in a state of decline, and the gifts of the Spirit bestowed -upon them "would dry up and prove unprofitable." Deaconesses or widows -also occupied a permanent official position in these communities, and -accounts exist of meetings assembled for choosing Christian helpers of -that kind. - -The Churches sought advice of each other, and when important religious -questions agitated the public mind they held convocations for the -interchange of opinion and for the expression of a common judgment. For -example:--that phase of the millenarian controversy which related to -the opinions of the Fifth Monarchists, and which exercised a strange -fascination over minds of a particular cast, secured the greatest -attention, and excited extraordinary interest.[201] - -When cases of scandal occurred, they were subjected to careful -investigation. The accused party was summoned to appear before his -fellow-members; the Elders, after giving him notice, read to him the -charges which were brought against him; and upon his failing to offer a -satisfactory explanation, the Church unanimously voted that, according -to Scripture, he should be accounted a heathen man and a publican.[202] - -[Sidenote: _Congregational Churches._] - -To comprehend clearly the relation in which Congregational pastors -and their flocks stood to the civil government of the country, it -is necessary to study a number of minute and--to the majority of -readers--unimportant, if not uninteresting particulars. Such pastors -were also Rectors, Vicars, City lecturers, and Preachers in Cathedrals. -They are described in municipal records as "town preachers," and as -"our ministers." In some cases there were four persons so united--two -of them being Presbyterians, and the other two Independents. Assistance -was sought from Government for paying these public instructors, and -a salary of one hundred pounds per annum was in some cases voted out -of the impropriation funds. Applications were occasionally made for -Acts of Parliament to authorize the levying of contributions for the -support of such ministers, and for the repair of their churches. When -indeed attempts were made at Yarmouth to impose rates upon the town for -these purposes, the Congregational pastors formally protested against -it, as contrary to the Gospel, and as injurious to the Church; the -members desiring that none of the brethren "might have any hand in the -acting of the same." That this resolution however only referred to the -rating as an objectionable mode of obtaining assistance, and not to the -appropriation of existing revenues for religious purposes, is apparent -from the circumstance, that one of the ministers of that very Church -was at the time receiving a salary from a source of the latter kind. -In numerous cases no scruple existed with regard to the sustenance -derived from tithes; and the extinction of this impost fell under the -strong condemnation of the same persons who deprecated the collection -of municipal rates for the support of the ministry.[203] - -Congregational city lecturers preached before civic assemblies at -feasts and fasts and thanksgivings; and it is perhaps worth while to -observe in passing how careful the Puritans and even the Independents -were to maintain, on such occasions, a considerable measure of ancient -pomp: strict injunctions being given at Norwich, when the Corporation -went to public worship, that the aldermen should "be in their scarlet," -and that the livery should "attend upon the sword in gowns and -tippets." Old formalities, savouring of superstition, were, of course, -carefully dropped, and it was ordered, for instance, in the city just -mentioned, that on guild-day there should be neither any beating of -drums or sounding of trumpets--nor any snap-dragon, or fellows dressed -up in fools' coats and caps--nor any standard carried with the George -thereon--nor any hanging of tapestry or pictures in the streets. But -with these prohibitions, allowance was given for the firing of guns; -and the Corporation wended its way in solemn state down London-lane to -the Dutch Church, where the Independent city lecturer preached to the -municipal magnates, clad in red cloaks, with embroidered scarfs, and -a full complement of lace collar--as may be seen in their portraits, -still hanging in the Guildhall Council Chamber. At Yarmouth, also, the -members of the Corporation marched in state to the Congregational place -of worship, and were liable to a shilling fine, if at the service they -neglected to wear their gowns. - -[Sidenote: _Congregationalism and the State._] - -The instances here afforded of the relation then existing between -Church and State refer exclusively to the position occupied by -individual ministers, through their occupancy of certain public -ecclesiastical offices. As Rectors, Vicars, Lecturers, and Town -preachers, they had a political status which did not and could not -pertain to them as Bishops of Congregational communities. It was -in their parish, or public relation, not in their merely pastoral -office--which sometimes bore a very private character--that clerical -Independents obtained recognition from the political authorities of the -land. - -Churches frequently met in private houses, although the pastors -were parochial incumbents. Over their proceedings in that capacity -the secular power, according to the principles of the Protectorate -government, could exercise no control so long as the members conducted -themselves like other loyal citizens. The theory evidently was, that -in purely spiritual affairs these churches were not subject to State -interference, because in their Congregational capacity they did not -receive State support.[204] - -[Sidenote: _Congregationalism and the State._] - -But a difficulty arose. A Congregational pastor, holding an incumbency, -might be regarded by some of his parishioners, who did not adopt his -views, as bound to administer the sacraments to them, as well as to -the members of the select community which he had chosen to organize. -If he refused to do what they demanded, they would be likely to assert -what they considered to be their legal rights. A case of this very -kind was submitted to Justice Wyndham whilst he was conducting the -Derby assizes, in the year 1658. Certain inhabitants in the parish of -Aston-upon-Trent complained that their minister, Thomas Palmer,[205] -would not administer the Holy Sacrament. He at once admitted the -fact, and then there ensued a conversation between the Judge and the -accused, which the latter has happened to leave upon record. And it -is easy to give some colouring and life to the whole of this singular -transaction--which the disinterment of an old paper has brought to -our knowledge--if we exercise our imagination a little so as to -paint his lordship in scarlet and ermine, occupying an ancient kind -of judicial chair, ornamented with the arms of the Commonwealth--and -a number of counsellors, in full costume, arranged before him--the -jury sitting in their box--with a large attendance of people, in -cloth cloaks, or leather jerkins, crowding the space available for -spectators, when the following colloquy took place:-- - -_Judge._ "But do you not know that you are bound by the law to -administer the sacraments to your parishioners?" - -_Palmer._ "No, my Lord. I know no such law in force compelling me -to administer the holy sacraments to my parishioners; neither are -ministers now enjoined any such thing when inducted into any living. -Yet, I humbly suppose if any such law were still unrepealed, it ought -to be repealed, when so much against the law of Jesus Christ." - -_Judge._ "Oh, you will teach Parliaments, &c. But if you do not know -there is such a law in force you shall know it. Clerk, read the statute -of the 1st of Edward VI., &c. What say you to this?" - -_Palmer._ "My Lord, I will not dispute the law read, but humbly pray -your Lordship to inform me whether ignorant, profane, and scandalous -persons be included in the statute?" - -_Judge._ "No." - -_Palmer._ "Then I may deny to administer to such." - -_Judge._ "What have you to do to exercise an arbitrary power over other -men's consciences? Let a man examine himself, &c." - -_Palmer._ "No, my Lord, I have no such sole power in me as a minister, -but I conceive it is in the Church, and that is the reason I have not -administered these holy ordinances, as not having visible godly people -to join with me in approving who are fit and who are not fit." - -_Judge._ "But why did you not give the people liberty to get another to -administer the sacrament to them, and when you promised it?" - -_Palmer._ "My promise and their desire was (in words) with limitation -of a godly orthodox Divine. But my parishioners nominated and offered -to me such old, malignant ministers, formerly of the King's party, as -I could not approve of, and I would not approve of; and this sorely -displeased." - -_Judge._ "You, and such as you are, are the causes of the divisions of -the nation. But I say if I be upon my journey, and coming to an inn, if -the innkeeper refuse to lodge me I have my action against him, and I -know not but the like will hold in this case." - -_Houlden_ (parishioner). "But, my Lord, what must we do?" - -_Judge._ "I know not; but if you will bring it before us we will do you -right." - -The Judge advised the complainants to withhold the tithes, because -the incumbent did not administer the sacrament, and they immediately -entered into a combination for that purpose.[206] - -[Sidenote: _Congregationalism and the State._] - -The facts now related are only such as were likely to occur under a -system intended to unite two things so perfectly incompatible as the -independent position of a Congregational minister and his acceptance of -a parochial cure. What were considered as rights of conscience on the -one hand, necessarily came into collision with what were considered on -the other hand as rights of law.[207] - -Churches in some instances consisted of more than one congregation. -For a considerable period the Independents of Norwich and Yarmouth -formed a single community; the members travelling from one place to -the other to celebrate the Lord's Supper, although they had distinct -religious services on other occasions in their respective localities. -It frequently happened that old Churches were requested to assist in -the formation of new ones. Indeed, they sprung one out of another, -like the branches of a banyan tree, covering whole districts with -their shadow and their fruit. This happened especially in Norfolk and -Suffolk; the Church records in those counties containing numerous -passages illustrative of the culture of such off-shoots. But it may be -observed, that this multiplication of fellowships, which was the result -of zeal, also appears to have been under the control of wisdom; a -reverential regard being paid to the customs of primitive Christianity. -The members had a salutary dread of schism; they did not delight in -needless separation, but kept together as long as they could, and were -exceedingly unwilling to break their mutual bonds, and only entered -into new organizations when the increase of their numbers, or some -local circumstances, rendered the step unquestionably desirable. On the -same principle of promoting the greatest good, existing communities -were, under peculiar circumstances, dissolved, that the elements might -enter into more effective combinations.[208] - -In London and the suburbs Independent ministers holding parish -preferments formed a small minority. Joseph Caryl, a grave-looking man, -well-known now as the author of an "Exposition of the Book of Job," -and well-known then as the principal Congregational pastor within -the city walls, occupied the Rectory of St. Mary Magnus. His position -and influence may be inferred from his having been sent to attend upon -Charles I., at Holdenby, and also to assist in the treaty of Newport, -from his accompanying Oliver Cromwell in his expedition to Scotland, -and from his afterwards becoming one of the ministerial triers under -the Protectorate. A friend, who knew him well, observed, that his -labours were great, and his studies incessant; and that his sincerity, -faith, zeal, and wisdom, imparted fragrancy to his name amongst the -Churches and servants of Jesus Christ. - -[Sidenote: _Nye--Greenhill._] - -Philip Nye, who has been repeatedly mentioned in these volumes, held, -together with the living of Acton, the rectory of St. Bartholomew by -the Exchange; and William Greenhill, who wrote a volume on the prophecy -of Ezekiel, was incumbent of the village of Stepney. He had been -chaplain to the King's children--the Dukes of York and Gloucester, and -the Lady Henrietta Maria--and was, in this respect, like Philip Nye, -one of the members of the Westminster Assembly. His faithfulness as a -preacher, his rebukes of prevalent iniquity, and above all his intense -appeals to the citizens of London respecting their immoralities, remind -us of Chrysostom; not, however, as to his golden eloquence, but as -it regards his faithful ministrations at Antioch and Constantinople. -"Let our great city and citizens look to it," exclaims Greenhill, -"there is scum in the city, and not a little. Is it gone out or boiled -in? Was not the sword lately at your gates? Was there not yesterday -great sickliness within your walls? Is not trading diminished? Have -there not been strange murders amongst you? Have not many sad fires -been kindled, broke out, and consumed your habitations? Was there not -a plot, which hath cost some their lives, to fire your city? God -hath been warning you by these judiciary dispensations, and are you -bettered by them? Have all you have seen, feared, or felt, caused your -scum to depart from you? If so, it is well; well will it be with you, -well with your city, and well with your undertakings, and well with -your posterity; but if it be boiled in, and you are the worse for all -the boiling judgments and providences you have been in and under, -know that some dreadful calamity, if not destruction itself, hastens, -and will certainly take hold of you and your city, without speedy -repentance."[209] - -Matthew Mead, who, after the death of Jeremiah Burroughs, became -associated with Greenhill in the parish of Stepney as morning Lecturer, -may be numbered amongst the Independent clergymen in the neighbourhood -of London. He was distinguished by a large-hearted catholicity, which -induced him to reject any conditions of ecclesiastical fellowship -beyond such as consist in the maintenance of a pure and holy life. "He -took little pleasure," as we are informed by his congenial friend, John -Howe, "in embroiling himself or his hearers in needless and fruitless -controversies. The great, substantial doctrines of the Gospel were his -principal study and delight; such as lay nearest the vitals and heart -of religion and godliness." The subjects which he insisted upon in the -course of his ministry indicated this to be his spirit and design. -Being constantly moderate and unexceptionably sound he continued ever -remote from rigorous and indefensible extremities, and drove at his -mark without diversion; not so much aiming to proselyte souls to a -party as to win his fellow-men to the service of Christ.[210] - -In the provinces perhaps there might be a much larger proportion of -Independent Rectors, Vicars, and Lecturers than there was in London, -since nothing is clearer than the fact of a general increase of -Independency during the Protectorate. - -[Sidenote: _Mead--Bridge._] - -William Bridge filled the office of town lecturer at Yarmouth, and, -whilst he was absent from home during the sittings of the Westminster -Assembly, the Corporation allowed him fifty pounds a year. At the same -time he continued pastor of the Congregational Church in the Norfolk -sea-port; frequently returning to his charge, and constantly attending -to their affairs. We also find him preaching in the Metropolis and its -neighbourhood, and also before the House of Commons. So acceptable were -his services, that the Council of State in November, 1649, unanimously -elected him to be their chaplain, promising two hundred pounds per -annum for his discharge of the duties of the office. The prospect of -a doubled salary and of enlarged influence would have been a strong -temptation to a man of mercenary or ambitious views; but Bridge's only -question seems to have been how he could best accomplish his Divine -Master's will. He consulted his congregation upon the subject, and -they, with a disinterestedness akin to his own, recommended him to -confer with the Council of State, and then to act as the finger of -Providence might seem to direct. The conference ended in his declining -the chaplainship; a decision which bound him still closer than ever to -the hearts of his people. - -John Flavel, the author of "Spiritual Husbandry," and Joseph Alleine, -the author of "The Alarm to the Unconverted," were so moderately -Presbyterian in their views, and were, from the circumstances in -which they were placed, so unable to carry out a Presbyterian form -of Church polity, that in point of fact they may be reckoned as -Congregationalists. But we must pass by these to notice particularly -another person, superior in intellect and learning to these -excellent men, and one who, though he cannot be numbered with rigid -Congregationalists any more than they, certainly adopted Congregational -opinions. - -[Sidenote: _John Howe._] - -John Howe was a man of such comprehensive mind, and of such -all-embracing affection, that he instinctively shrank from every form -of ecclesiastical division except such as is required by Christian -conscientiousness. He held schism in the utmost abhorrence, and panted -for the realization of the broadest possible union; and whilst parish -minister of Torrington, in Devonshire, he promoted meetings with -neighbouring pastors for mutual edification and fellowship, which -formed a miniature of that more extensive scheme which Baxter was, -throughout his life, toiling in vain to carry into execution. In the -little town just mentioned "some of the happiest years of his life -were spent; here his labours were rendered signally useful, and here -he preached those discourses, the substance of which was afterwards -embodied in two of his most useful and impressive treatises: his -'Delighting in God,' and his 'Blessedness of the Righteous.' Though -when he first went to Great Torrington he could have been little more -than twenty-four years of age, his persuasive style of preaching, and -his still more persuasive example, soon secured him the esteem and -affection of his people. A striking proof of his influence over them, -is afforded in the fact (incidentally mentioned in one of the letters -extracted from the Baxter MSS.) that though, at his first coming to -Torrington, he found the Church divided into two parties, he succeeded, -'through God's blessing on his endeavours,' in restoring union.[211] - -Howe came up from Torrington to London in the winter of 1656, and went -to hear a certain preacher at Whitehall, on the Sunday before the day -on which he intended to return home. His noble figure and expressive -face struck the Protector, who already had Milton for a secretary, -and Hale for a judge, and he wished to listen to the proclamation of -the Gospel from a young man of such remarkable promise. After having -heard a sermon from Howe, Cromwell would not allow of his returning -to his country cure, but insisted upon his becoming a court chaplain, -and undertook to provide a suitable minister for the Church which he -had left in Devonshire. Howe unwillingly acceded to the request, and -remained in office until after the Protector's death. It will throw -light upon the relative position of Independents and Episcopalians -at that time; upon the intimacies existing amongst them, and the -friendly services sometimes performed by the one for the other; as -well as serve to illustrate the liberality of Cromwell towards those -who differed from him, if we may be allowed to mention the following -circumstance:--Seth Ward, afterwards Bishop of Exeter, was candidate -for the principalship of Jesus College, at Oxford. His opponent was -Francis Howel, who had obtained from his Highness a promise of the -appointment. Ward, through the help of his friend the chaplain, -secured an audience with the Protector, being commended to him by the -same friend as a man of extraordinary learning and worth. Cromwell, -embarrassed by his promise to Howel, called Howe aside, and further -consulted him respecting the merit of his University companion. The -issue was, that he told Ward, on such a recommendation as he had -received, he was disposed to shew him some token of regard, at the -same time pleasantly asking what he thought the principalship of Jesus -College might be worth. On being informed respecting the amount of the -income, he promised he would allow him annually just that sum. As this -incident illustrates the influence of the chaplain with the Protector, -the regard of the Protector for the chaplain, and the liberality of -both towards one of a different "denomination," another incident may -also fittingly be introduced, to shew the faithful preaching which -there was at Whitehall, and how it was regarded by the "magnanimous -usurper," even when it crossed his own prejudices. Cromwell believed -that spiritually-minded men in answer to prayer received Divine -intimations, indicating their requests to be according to the Divine -will, and also testifying how they were about to be fulfilled. This -"particular faith in prayer," as it was termed, extensively prevailed -amongst the people who formed Cromwell's Court, and received much -encouragement from what was taught them in the Whitehall pulpit. John -Howe, who saw plainly that such an idea opened the door to fanatical -excesses, determined to expose the error, and therefore delivered a -calm and thoughtful discourse upon its fallacy and mischief. Cromwell's -brow darkened, and he looked uneasy. A person of distinction came up -to the preacher on leaving the pulpit, and enquired whether he knew -what he had done. "My duty," replied Howe, "and I can trust the issue -with God." He informed Calamy that he observed Cromwell was cooler -in his behaviour afterwards than he had been before, and that he -sometimes seemed as if he wished to speak on the subject, but never -did. The courage on the one side; with the annoyance felt, and yet -the forbearance manifested on the other; the prevalence of enthusiasm -at Whitehall; and the checks which it received from men commonly -identified with its upholders, are conspicuously demonstrated in this -incident, and they reveal in a very striking way the mingled good and -evil of those eventful days. - -[Sidenote: _John Howe._] - -The correspondence of Howe at that time with Richard Baxter, and the -replies of the Catholic Presbyterian to the Catholic Independent place -in a clear light the views which they entertained with regard to union. -Baxter, in one of his letters written in a suspicious temper, wished -to awaken Howe's jealousy to a careful but very secret and silent -observation of the "infidels and Papists, who were very high and busy -under several garbs, especially of Seekers, Vanists, Behmenists;" in -the same letter he praised the Lord Protector as a man of a Catholic -spirit, and "desirous of the unity and peace of all the servants of -Christ." The writer also expressed his own wish, that the ruler of -England would take some healing principles into consideration and -expound them to one or two leading Episcopalians, Presbyterians, -Congregationalists, Erastians, and Anabaptists. Baxter thus indicated -where he himself thought of drawing the line of comprehension, and with -great significance (and it shews liberality and prudence combined), -added, by way of postscript, "I pray you persuade men not to despise -those they call Royalists and Episcopalians, either because they are -now under them, or because of contrariety of worldly interests, for -these signify less than carnal hearts imagine, and who knows what a -day (and a righteous God) may bring forth." Howe agreed with Baxter's -object in the main. But as to means, he was more prudent, and thought -it best to bring Presbyterians and Congregationalists together before -proceeding any further. Philip Nye is referred to in the correspondence -by Howe, as a person of so much importance "that he would either be -consulted with, or, at least, would in some way hear of (the proposal), -and if he disliked, hinder it;" and Nye's views of Christian fellowship -appear to have been much narrower than those of either Howe or Baxter. -The designs and efforts of the two last named individuals came to -nothing. Ripeness could not be found in court or country, in this party -or in that, for any such comprehension as Baxter clearly prefigured -in his mind, and Howe, with less definiteness of view, but with equal -if not greater catholicity of affection, most ardently and anxiously -desired. To attempt an organic union of divers sects is but a Utopian -dream. Even to attempt plans of co-operation, correspondence, and -mutual harmony before sympathy of feeling, and a close attraction of -hearts has been engendered in the Church of Christ, is unwise and -useless; but it is not Quixotic to endeavour to establish and increase -friendly intercourse and brotherly interchanges of sentiment between -those who divide our Protestant Christendom--to draw towards one -another in kindly fellowship while mutually conceding the full rights -of conscience--and to hope that a day will come when, rising above -ancient prejudices and traditional walls of separation, sects and -parties who share in the profession of a common faith, may enjoy in -this world full intercommunion of instruction and of worship. - -[Sidenote: _Congregationalism in Scotland._] - -Following for a moment the fortunes of Independency beyond the bounds -of England, we remark that Congregationalism did not take root in -Scotland. Robert Browne travelled thither in the year 1584, and dwelt -in lodgings by the Canongate. He inveighed against the Reformed Church -of Scotland and the Presbyterian ministers of Edinburgh; it is said -not without protection and encouragement from the Court. John Penry, -too, crossed the Tweed; and King James afterwards complained that -such men having "sown their popple," certain brain-sick and heady -preachers caught their spirit. Yet up to the period of the civil -wars no traces of Independency can be found amongst the Scotch. A -person named Orthro Ferrendail, an Irishman, preached in a private -house, in the city of Aberdeen, in the year 1642, "at night, within -closed doors," what was curiously stigmatized as "nocturnal doctrine -or Brownism." Congregational principles were adopted by only a few -individuals, yet this created no small stir amongst the Presbyterians. -The General Assembly of the year 1647 prohibited the reading of -Independent and Baptist books, and the harbouring of people who -were infected with their errors; and further they instigated the -magistrates of the country to assist ministers in resisting all -schismatical innovations. Independent officers and soldiers belonging -to the English army could not so easily be dismissed or silenced, and -one of the military chaplains wrote a little book on Independency, -describing it as "A Little Stone out of the Mountain." To this quaint -publication an answer was returned by a theological professor, bearing -a title of corresponding quaintness, "A Little Stone pretended to -be out of the Mountain, tried and found to be a Counterfeit." The -English Commissioners pleaded with the General Assembly on behalf of -toleration and of Congregational discipline, but the plea met with an -indignant reply. Yet a few ministers, including Patrick Gillespie,[212] -were favourable to the condemned tenets, and Independent Divines -are mentioned as discharging their ministry within the parishes of -Kilbride, in Lanarkshire, and of Kirkintilloch, in the county of -Dumbarton. Persecution appeared in some quarters, and sectaries were -excommunicated, imprisoned, and hunted from place to place so that -their lives were embittered. These scanty facts indicate at least that -Congregationalism found no congenial soil in regions north of the -border.[213] - -[Sidenote: _Congregationalism in Ireland._] - -The Brownists are reported to have visited Ireland, with some success. -Dr. Owen, when in Dublin, lamented the ignorance of religion prevalent -in that city, but found "a numerous multitude of as thirsty a people -after the Gospel" as he had ever met with.[214] Certain distinguished -Independents went over after the completion of Cromwell's conquests, -of whom one was Dr. Samuel Winter, appointed to the provostship of -Trinity College. Dr. Thomas Harrison accompanied Henry Cromwell, and -preached for some years in Christ Church, Dublin. Samuel Mather, a -member of the well-known Mather family, also an Independent, became -a minister in Ireland; and being a man of singular moderation, when -commissioned by the Lord Deputy to displace the Episcopal clergy, -he declined the office, on the ground that he had come to Ireland -to preach the Gospel, not to hinder others from doing so. Stephen -Charnock also spent some time in the island. John Rogers, a Dublin -pastor in 1651, may be added to the list, for he thus expresses his -ecclesiastical opinions:--"Concerning the Church of Christ, I know that -it is one body universal and catholic, and that it is of all saints, -past, present, and to come, invisible and visible, yea spiritual -and formal. But this I also believe, that God hath left rule in His -word for particular congregations here upon earth, as the visible -to make up His one entire and universal body."[215] John Murcot, an -extraordinary young man, who occupied one of the Dublin pulpits, was -another Congregational preacher.[216] Churches of this denomination -existed in Youghall, Carrickfergus, Limerick, Tredagh, and other Irish -towns.[217] Most of the Irish Independents accepted State support, but -a few were averse to maintenance by tithes. The difference between the -latter and their brethren is mentioned by the Lord Deputy, who also -alludes rather sarcastically to the mutual jealousies of Independents -and Anabaptists.[218] - -[Sidenote: _Cathedral Worship._] - -Before quitting the subject of the connexion between Independents -and the Commonwealth establishment, it is interesting to notice that -whilst the cathedrals and principal churches in England were in the -hands of the Presbyterians, a few of those magnificent edifices were -occupied by them in common with the Congregationalists. This was the -case with Exeter Cathedral, the edifice being divided into two parts -by a brick wall, as are some of the large churches in Scotland and -on the continent at the present day. The choir called "East Peter's" -was used by the Presbyterians. Under the vaulted roof--upon which, -among the fruits and tendrils of the filbert and the vine, the -Presbyterian worshipper might have seen a coronation of the Virgin, and -angels censing the mother and child--Robert Atkins, their minister, -esteemed one of the best preachers in that part of England, fulfilled -the ministerial office with eminent popularity and success. At the -same time the exquisitely-stained glass of the east perpendicular -window--all radiant with the glory of Roman Catholic saints--shed on -him its tinted lights while he stood in the pulpit, in his Genevan -gown, with the hour-glass at his side. The nave called "West Peter's" -was occupied by a congregation of Independents, who under similarly -incongruous circumstances entered the gorgeous porch--decorated -with crowds of images--to listen to the ministry, and to follow the -devotions of their pastor, Lewis Stukely. There he preached and -prayed, while the beautiful minstrels' gallery--with its array of -winged angels, having citterns, trumpets, guitars, and all manner of -instruments of music--retained its position untouched, and preserved -its adornments unharmed. Wells Cathedral--still shewing on its proud -front the three hundred magnificent sculptured figures, which form a -Bible in stone--was used by the Presbyterian, Dr. Cornelius Burgess; -but it was ordered that the inhabitants of St. Cuthbert's parish, -forming, it may be presumed, an Independent congregation, should make -use of it also as their place of worship.[219] - -The noble church of the Holy Trinity at Hull was also used jointly -by Presbyterians and Independents, as well as the less noble, but -scarcely less interesting church of St. Nicholas, in the town of Great -Yarmouth.[220] - - [Illustration] - - - - - CHAPTER X. - - -Besides the Presbyterians and Independents, there were ministers of -another persuasion, who accepted preferment in the Church of England -under the Commonwealth. - -[Sidenote: _Baptists._] - -The existence of the Baptists may be traced back to an early period. -One of this denomination, a yeoman of the guard at Windsor, suffered -martyrdom under Queen Mary.[221] In the time of Elizabeth, the -Antipædobaptists were complained of by Bishop Jewel "as a large and -inauspicious crop." A Church of that order appears to have existed at -Ely, in the year 1573. Flemish Baptists took refuge in this country -about the same time; and another English congregation, apparently of -Antipædobaptist principles, was discovered in 1586; a third, in 1588, -is described as meeting in the fields for prayer and exposition of -Scripture. It is said that they dined together, and collected money to -pay for their refreshments, giving the surplus to their brethren in -bonds. No forms were used. A liturgy seemed to them stinted prayer--a -mere babbling in the Lord's sight. They denied the authority of the -Queen in ecclesiastical matters, and counted it unlawful to attend -the parish church. They owned no necessity to wait for reform by -the magistrates, saying, wherever stones were ready, they ought to -build with them at once, as the apostles did. It is distinctly stated -that these people held it unlawful to baptize children.[222] In the -year 1589, it was affirmed that there were several Anabaptistical -conventicles in London and other places.[223] A prisoner named -Maydstone, holding Baptist opinions, is mentioned in 1597 as under -sentence of death in Norwich gaol. The Baptists were foremost in the -advocacy of religious freedom, and perhaps to one of them, Leonard -Busher, citizen of London, belongs the honour of presenting in this -country the first distinct and broad plea for liberty of conscience. -It is dated 1614, and is prefaced by an epistle to the Presbyterian -reader; and a very remarkable epistle it is, deserving a renown which -it has never acquired. The writer says, he is sure that the country -will be distracted with oppression and persecution until liberty of -conscience be allowed. His plea is no new doctrine, but as old as the -Word of God. It is the birthright of peaceful people, denied by the -subjects of popes, bishops, and selfish priests, a blessing for the -want of which the Christian part of the universe hath suffered "a -continual agony and earthquake." Appealing to King James, Busher says, -"that Jews, Christians, and monks are tolerated in Constantinople," -and asks, "If this be so, how much more ought Christians to tolerate -Christians?" "It is not only unmerciful, but unnatural and abominable; -yea, monstrous, for one Christian to vex and destroy another for -difference and questions of religion." "Wherefore," he goes on to say, -"in all humility and Christian modesty, I do affirm, that through the -unlawful weed-hook of persecution which your predecessors have used, -and by your Majesty and Parliament is still continued, there is such -a quantity of wheat plucked up, and such a multitude of tares left -behind, that the wheat which remains cannot yet appear in any right -visible congregation." Boldly, and in the broadest way, this early -apostle of liberty condemns all persecution whatsoever, not excepting -even persecutions carried on against Papists; and he contends that by -persecuting them we Protestants encourage them to persecute us. People -tainted with treason are to be denied the liberty of congregating -together, but no others. And further, this writer demands, "That it be -lawful for every person or persons, yea, _Jews and Papists_, to write, -dispute, confer and reason, print and publish any matter touching -religion, either for or against whomsoever."[224] - -Other publications of the same character were written by members of the -same communion, and in 1620 the Baptists issued a humble supplication, -abounding in references to the Fathers and to ecclesiastical history. - -[Sidenote: _Baptists._] - -In the Yarmouth Corporation Records there is a letter to the Lord -Chief Justice of England, written by the Bailiffs in the year 1624, -respecting the Baptists in that town: "Right honourable, our duties in -all humble wise remembered. We received certain letters, signed by your -lordship, but without either date or place, from whence, reproving our -predecessors, as having no care in the execution of a warrant made to -them by your lordship and Justice Dodridge (upon a certificate from -the Lord Bishop of Norwich at the last assizes in Norfolk, touching -the conventicles and meetings of Separatists and Anabaptists within -this town, and of a list of their names surprised at such conventicles) -for the apprehending of them, and sending them to the Lord Bishop of -Norwich, to be examined and further ordered, and for the re-committing -of Cayne, and apprehending of Uryn, the one dwelling and conversing -amongst us, the other frequenting this town as a merchant, so as by -such negligence your honour might conceive that some among us do -secretly connive, if not favour those ways (except that by a speedy -execution of your lordship's warrant directed unto us, the contrary -may appear) advising us to be so careful thereof, as we may give a -good account at the next assizes of our service therein. May it please -your honour, upon the receipt of your letters, we conferred with the -bailiffs of the town, for that time being, and required of them to -have the said warrant, with purpose to put the same in execution; who -answered us that they never had, nor before now heard of, any such -warrant. Now, so it is, saving your honour's favour and reformation, -not so much for want of date of your lordship's letter, or place from -whence it was directed, as for want of such warrant from your lordship -unto us, or our said predecessors, we presumed to forbear to execute -such business, humbly beseeching your lordship to grant us such your -warrant to the former effect, and to pardon us herein; and for our -parts, not knowing any of us to connive, or favour those ways, we -will be willing and ready, in all we can, to execute the same, and -whatever else your lordship shall give us in charge. And so, praying -to the Almighty to increase and prosper your days in all honour and -happiness, we rest, your honour's at command, - - "J. TRINDLE, } - "THOMAS JOHNSON, } Bailiffs."[225] - -The portion of the "Yarmouth Records" relating to this period are -defective, and consequently the information is imperfect; but it is -certain, that not long after the date specified, several persons -denominated Anabaptists were imprisoned in Yarmouth, and continued in -confinement until the year 1626, when it was resolved by "the Town" (as -the Corporation is usually designated), to apply to the Lord Archbishop -in Parliament and the Lord Treasurer, to have them removed. What became -of them is not known, but most likely they were discharged, as Abbot, -the then Archbishop of Canterbury, was a man distinguished by his -leniency towards Nonconformists. - -[Sidenote: _Baptists._] - -The "Records of the Church at Broadmead, Bristol," furnish an account -of the formation of a Baptist community in that place. The steps by -which it reached its ultimate ecclesiastical character are minutely -traced. Mr. Canne, a well-known Baptist minister, came to Bristol, -and debated the matter of baptism before "an abundance of people on -a green." He led the people to "step further in separation," so that -they would not so much as hear any minister who "did read the Common -Prayer." Thus, in language characteristic of such documents, it is -said, that the Lord led them by degrees, and brought them out of popish -darkness into the marvellous light of the Gospel. Baptism by immersion -afterwards became the practice of the Church, but still Baptists and -Pædobaptists remained with each other in fellowship at Bristol, as they -did in some other places.[226] Having been joined by some persecuted -Welsh brethren, the Church met in "the great room" at the Dolphin, and -"sometimes at a baker's house," until the city fell into the King's -hands, when most of the professors were fain to journey to London under -the conduct of Royalist soldiers. But the guard proved treacherous, -and actually stripped and robbed the prisoners after they reached the -metropolis. They commonly met at Great Hallows, but those of their -number who had been baptized as adults, communed at the Lord's Table -with the Baptist Church under the pastoral care of William Kiffin. When -Bristol surrendered to the Parliament, the greater part of the Church -returned, but soon became "a chaos of confusion." We may add that -Mr. Kiffin, with whom these Bristol Nonconformists united in London, -describes, in a MS. History, the formation of a distinct Baptist -Church, in 1633, gathered out of the Independent community then under -the pastoral care of Henry Jacob. - -Some Arminian Baptists published a Confession of Faith in 1611.[227] -Another confession, issued by the Calvinistic Baptists, containing -fifty-two articles, appeared in 1644. The Calvinistic doctrine -of predestination is distinctly affirmed, but in article xxv. the -preaching of the Gospel for the conversion of sinners is declared to be -absolutely free; and in article xxix. believers are defined as "a holy -and sanctified people." The Congregational order of Church Government -is propounded in article xxxvi. and baptism, on a profession of faith, -in article xxxix. A note to article xlviii. on civil government, -declares "it is the magistrate's duty to tender the liberty of men's -consciences, Ecc. viii. 8, (which is the tenderest thing unto all -conscientious men, and most dear unto them, and without which all -other liberties will not be worth the naming, much less enjoying), -and to protect all under them from all wrong, injury, oppression, and -molestation."[228] - -By the Parliamentary ordinance of April, 1645, forbidding any person -to preach who was not an ordained minister, in the Presbyterian, or -in some other Reformed Church--all Baptist ministers became exposed -to molestation, they being accounted a sect, and not a Church.[229] -A few months after the date of this law, the Baptists being pledged -to a public controversy in London with Edmund Calamy, the Lord Mayor -interfered to prevent the disputation--a circumstance which seems to -shew that on the one hand the Baptists were becoming a formidable body -in London, and, on the other hand, that their fellow-citizens were -highly exasperated against them.[230] - -[Sidenote: _Baptists._] - -Before we close this brief notice of the rise and early progress of -the Baptist denomination, it may be remarked in connection with their -conspicuous advocacy of the fullest religious toleration, that they -furnish a striking example of the union of such advocacy with the -maintenance of dogmatic Christianity in that which may be termed its -most evangelical form. And, indeed, the same remark is applicable to -many of the Independents. Nor can there be any question respecting -the originality of the doctrines of religious liberty as held by the -Baptists, for it is manifest that they derived them neither from the -teaching of antiquity, nor from the writings of learned and gifted -contemporaries. Their sentiments on the subject can by no means be -considered as the expression of the genius and spirit of the age in -which they lived: for intolerance was at the time all but universal in -England and throughout the continent of Europe. So far as they were -indebted to history for their principles of freedom, the debt was -due to the sufferings of their fathers--for as Bayle says, the sect -"boasts of a great number of martyrs: its martyrology is a large volume -in folio."[231] And no doubt the discipline of pain in their own -experience had a share in both their intellectual and moral culture, -and that much of the grand lesson which they were enabled to teach had -been learned in the school of affliction. The love of liberty and the -endurance of oppression constituted the inheritance which they had -derived from their spiritual ancestry. - -What has been said of the polity and discipline of Independents will -apply generally to the polity and discipline of the Baptists. These -two religious denominations substantially agreed with each other; the -main and almost the only difference between them, having relation to -the mode of Baptism, and to the recipients of the rite. When Baptist -ministers held livings they stood in the same relation to the national -establishment as did their fellow Congregationalists, admitting -members, exercising discipline, and conducting their business quite -independently of the political powers. - -[Sidenote: _Tombes--Jessy._] - -John Tombes, an Oxford Bachelor of Divinity of superior ability and -learning, and standing high in the estimation of all parties, had felt -difficulties respecting infant baptism long before the commencement -of the wars. Not receiving answers to certain questions which he -proposed on the subject to the Westminster Assembly, he renounced his -former practice, and avowed Antipædobaptist opinions. This brought -him into collision with some of his parishioners, whilst minister of -Fenchurch.[232] Though forfeiting that incumbency for not baptizing -infants, he was deemed eligible for the preachership of the Temple, -and obtained that honourable post. But he soon lost this preferment -also, in consequence of his publishing a treatise on the subject -which so much occupied his thoughts. The people of Bewdley, in -Worcestershire--his native town--were however allowed to choose him -for their minister, and there it was that he held the public dispute -with Richard Baxter, already described. Seeing no prospect of any -alteration in the Establishment with regard to baptism, he "gathered a -separate Church of those of his own persuasion, continuing at the same -time minister of the parish." The perpetual curacy of Bewdley having -become impoverished by the sale of ecclesiastical property, Tombes -received the parsonage of Ross, which he subsequently relinquished for -the Hospital at Ledbury. Retaining the Hospital, and removing from -Bewdley, he became once more minister of the parish of Leominster, in -Herefordshire, the place in which he had held his first preferment. -His name appears amongst Cromwell's Triers; a circumstance involving -this important consequence, that "the Commissioners agreed to own -the Baptists as their brethren, and that if such applied to them for -probation, and appeared in other respects to be duly qualified, they -should not be rejected for holding this opinion. And hence it came -to pass, that at the Restoration several parishes were found to have -Baptist ministers fixed in them."[233] Yet throughout this good man's -life, after he had embraced Antipædobaptist views, his peculiarities in -that respect exposed him to much trouble and sorrow. - -Henry Jessy, a Cambridge Master of Arts, after holding the living of -Aughton, in Yorkshire, accepted the pastorship of an Independent -congregation in the borough of Southwark; but in consequence of several -of the members embracing Baptist opinions, he examined the controversy -for himself, and this ended in his submitting to be immersed, and in -his becoming a zealous advocate of the practice. Yet he continued to -admit Pædobaptists to the Lord's Supper, and lived in charity with his -Independent brethren. During the Commonwealth, he spent every Lord's -Day in the afternoon "among his own people," giving instruction and -sustaining discipline; but "in the morning he usually preached at St. -George's parish church, in Southwark," of which he had become Rector. -Besides being renowned for ministerial diligence, catholicity of -temper, and liberality to the poor, he took great interest in revising -the authorized version of the Scriptures, carrying about with him -constantly a copy of the Hebrew and of the Greek Testaments, quaintly -calling one "his sword and dagger," and the other his "shield and -buckler." He sought the aid of learned friends in the revision of his -work, and would often exclaim, "Oh, that I might see this done before I -die."[234] He further made large collections for the Jews at Jerusalem, -and together with the money which he obtained he sent them letters with -the view of converting them to the Christian faith. - -[Sidenote: _Ewins--Bunyan._] - -There lived at Bristol a remarkable man, one of those born orators in -whom genius makes up for defect of culture, and who in all ages have -distinguished themselves by their rude unfettered eloquence. Thomas -Ewins was a mechanic, with little or no education; but becoming a -preacher he speedily rose to eminent popularity. Elected pastor of the -Baptist church in the city just mentioned, and objecting to tithes and -all compulsory payments, accepting only free gifts, he nevertheless -ordinarily preached at Christ Church before the Mayor and Aldermen, and -conducted lectures at St. Nicholas' and other churches--thus sustaining -a sort of semi-relation to the Establishment. "The Broadmead Records" -contain specimens of his preaching, and also a curious diagram which he -drew of certain blazing stars observed in the heavens, portending, as -he thought, the approach of Divine judgments. - -Another example of a Baptist preacher in a parish church is taken from -the "Life and Death of Mr. John Bunyan:"-- - -"Being to preach in a church in a country village (before the -restoration of King Charles) in Cambridgeshire, and the people being -gathered together in the churchyard, a Cambridge scholar, and none -of the soberest of 'em neither, enquired what the meaning of that -concourse of people was, it being upon the weekday, and being told that -one Bunyan, a tinker, was to preach there, he gave a boy twopence to -hold his horse, saying, 'He was resolved to hear the tinker prate;' and -so went into the church to hear him. But God met with him there by his -ministry, so that He came out much changed, and would, by his goodwill, -hear none but the tinker for a long time after, he himself becoming -a very eminent preacher in that county afterwards. This story," the -writer adds, "I know to be true, having many a time discoursed with the -man, and therefore I could not but set it down as a singular instance -of the power of God that accompanied his ministry." - -[Sidenote: _Baptists._] - -The Baptists became numerous under the Commonwealth.[235] Numbers of -members were admitted to their Churches, and these Churches formed -themselves into associations. At the meetings which were consequently -held, questions relating to order, worship, and discipline came -under discussion. Disputes arose respecting what is termed "open" -and "strict" membership--in other words, respecting the question, -whether individuals not adopting Baptist views were proper persons for -membership in Baptist Churches.[236] A controversy also sprung up as -to the propriety of hearing the Gospel as it was preached by ministers -who had not been baptized, according to the Baptist idea, and also with -respect to the practice of joining in psalmody with those who were -unbaptized.[237] - -Nonconformists in Wales previous to the outbreak of the civil wars, -and for some years afterwards, are said to have been Congregational -Pædobaptists. The formation of the first Antipædobaptist Church in the -principality is ascribed to the year 1649. Vavasour Powell--who has -appeared in these pages in connection with the Fifth Monarchy men--and -who had been from about the year 1640 an indefatigable preacher of the -Gospel amongst his fellow-countrymen--for he was a Welshman--adopted -Antipædobaptist views in the midst of his missionary career; and after -that change he may be presumed to have advocated his newly-adopted -opinion. But he does not appear to have been at all a bigoted man, or -to have sought the establishment of Churches upon the strict communion -principle.[238] After the year 1649, a few more Baptist congregations -were gathered, and a small association of four of these met in the town -of Carmarthen in the year 1651, when questions were mooted touching the -practice of singing psalms, and the laying on of hands in the office of -ordination.[239] - -In Ireland, Baptist opinions spread, and Churches were planted in -several cities and towns within that island. Cromwell's soldiers, -including some who were Baptists, preached in Scotland,[240] and a -chaplain of Fairfax's publicly disputed with a Scotch minister upon -the question whether infant baptism was grounded on the Word of -God.[241] The famous Colonel Lilburne was a Baptist, and in the north -he zealously propagated his own distinctive principles. The Scotch -Presbytery soon declared against "the new dippers."[242] - -There has been occasion to notice more than once the existence of -two classes of Independents--the one entertaining broader views of -toleration than did the other, and, at the same time, more closely -approximating to modern voluntaries than did some of their brethren. -There must have been a similar difference amongst Baptists. The -distinction comes before us again. Owen and Goodwin did not object -to State support, nor do we discover in the writings of any of the -chief Independents of the Commonwealth an exposition and defence -of the voluntary principle. We have seen that several Independents -and Baptists were parochial incumbents. Ministers, however, of -both denominations, especially of the latter, at that time held no -benefices. This might not arise always from conscientious scruples -respecting an establishment, but it is probable that in many cases it -did so. - -[Sidenote: _Baptists._] - -The larger section of the Baptist ministers and Churches stood outside -the pale of Cromwell's establishment, and probably, in general, they -preferred that position. The well-known Hanserd Knollys, a Cambridge -graduate, after resigning a living, and gathering a Baptist Church, -would only accept the free contributions of his hearers, eking out -his subsistence by school-keeping. The Fifth Monarchy Anabaptists -distinctly and boldly opposed tithes, and protested against all -State endowments. John Canne, in his "Second Voice from the Temple, -to the Higher Powers," 1653, violently inveighs against a national -ministry, as "essentially derived from the Pope," and after pointing -to Presbyterians and Independents, as those who "do appear most for -tithe;" archly adds, "yet the truth is, neither of them, by the law of -the land, have any title to it; for they are not such incumbents or -ecclesiastical persons as the law allows."[243] - -The most united and consistent opponents of both State alliance and -State allowance were the people called Quakers, and other mystic sects -who took up their position altogether outside of Cromwell's Broad -Church. - -To them we shall pay attention in a subsequent chapter, but, in the -meanwhile, it is necessary that we should supply some account of -the state of the Universities, and also point out the position of -Episcopalians in reference to the Establishment. - - [Illustration] - - - - - CHAPTER XI. - - -The civil wars, and the changes consequent upon the taking of Oxford, -left the University in a deplorable condition. Many Fellows and -Scholars were dead. Men of learning and high character had been -ejected. No admissions from Westminster, Eton, St. Paul's, Merchant -Tailors, or other public schools had taken place during five or six -years; and parents, in times so troubled, had naturally felt unwilling -to send their sons to a place which was almost as much of a camp as of -a school. - -But prospects brightened after the war. Some who had fled when the city -of Oxford was garrisoned now returned, and were promoted according to -seniority. Graduates too came from Cambridge, and helped to fill up -vacancies; also young men long kept at home, entered their names upon -the college books, and supplies from public schools were to some extent -renewed. - -Scenes of festivity revived. On the 17th of May, 1649, the University -prepared for the arrival of two distinguished visitors. Fairfax and -Cromwell, with a staff of officers, were on their way to receive -academic honours; and on their arrival, being welcomed with great -rejoicing, they were at once conducted to the apartments of the Warden -of All Souls, where they received a magnificent entertainment. Heads of -houses paid their respects, and one of the fellows of the hospitable -college in which they were lodged delivered a congratulatory speech, -which Wood reports to have been a bad one, "but good enough for the -occasion." The hero of Naseby assured the authorities that he and his -companions were well aware no commonwealth could flourish without -learning, and that whatever the world said to the contrary they meant -to encourage it more and more. He and his companions, with their suite, -dined at the table of the President of Magdalen, and afterwards played -bowls on the college green. In the afternoon, the degree of Doctor of -Laws was conferred on the generals, and that of Master of Arts on the -principal officers. The chieftains were robed in scarlet, and with the -exception of the hood and square cap--which some Puritans scrupled to -wear--and the silver staves--which the beadles had not been able to -obtain from their predecessors in office--the appearance of things in -the Convocation House remained much as usual. All the members standing -bareheaded, Proctor Zanchy presented the guests to the Vice-Chancellor, -and delivered a short speech. The speech is not reported, but if an -incident, such as occurred when South was conducting a soldier to -receive an honorary degree, had taken place on this occasion, the -witticism of that orator would have been very appropriate:--"_Præsento -vobis virum hunc bellicosissmum_," commenced the speaker. Just then -the warrior happened suddenly to turn round, "_Qui nunquam antea -tergiversatus est_," added the ready wit. - -The Earl of Pembroke, who had been Chancellor, died in January, 1650. -At a convocation held twelve months afterwards, the University elected -Cromwell to the vacant office. Warriors seem not the fittest persons -for such a post, but as respects the University which placed Wellington -in the chair once occupied by Cromwell many will agree with Kohl: -"These are the two most remarkable Chancellors of Oxford, ever heard -of." - -[Sidenote: _Owen Vice-Chancellor._] - -When Dr. Fell had been ejected from the Deanery of Christ Church, Dr. -Edward Reynolds, a Presbyterian, succeeded him for a short period, -after which Dr. Owen, the Independent filled the office. Although he -had been a student in the University his Independency had excited -such strong prejudices, that on his taking a Doctor's degree some -did "intend to battle him, when he came to dispute, thinking that -as he had been so long time absent from the University, he would be -unready both in speaking Latin and disputing. He was better prepared, -however, than they were aware of, and keeping them to the strict rules -of disputation, he managed the whole exercise with such exactness as -frustrated their expectations."[244] - -Owen was admirably fitted for the station which he occupied. To a -rare amount of theological learning he united personal endowments and -accomplishments, such as carry with them an indefinable influence, and -command respect even from the prejudiced. He had a dignified presence, -a face not soon to be forgotten, eyes of penetrating brightness, lips -of firm resolve, a countenance generally very grave, and which could be -very stern, profuse locks curling over the shoulder, and altogether the -air and bearing of a gentleman. His appearance had arrested Cromwell's -notice. "Sir," said the general, laying his hand on Owen's shoulder, -"you are a person I must be acquainted with." "That," replied the -Divine; with the courtliness of a cavalier, "will be much more to my -advantage than yours." They became friends. Cromwell honoured Owen, -and nominated him to the Vice-Chancellorship after the Parliament had -appointed him to the Deanery. - -Although Owen rose to the Vice-Chancellorship in September, 1652, it -is remarkable that there is no annual oration by him for the year -1653.[245] The circumstance becomes significant on a perusal of -the oration for 1654, and some light is thrown on the state of the -University during the year when the oration was omitted. In 1654, the -speaker pointedly alludes to some extraordinary perils the University -had just survived.[246] There had been a conflict, he said, out of -which the University rose, not with trophies, spoils, and garlands, -but with scars, and with torn standards, dragged in dust. He and his -learned colleagues had fought for what had been handed down from -antiquity--the depository of past ages, and the seed-plot of precious -hopes. They had put to flight wine-shops, ale-sellers, mimics, farces, -buffoons, the public riots, and disgraceful scenes infesting the -streets. Halls and edifices had been deserted and insulted, tottering -to their fall, supporters had gone, props were removed, and things -presented a melancholy spectacle; but God had preserved and wonderfully -restored the University, after winds and storms had assailed it in -vain. Under Owen's rhetorical Latin, so characteristic of the age, we -discover the fact that the former year, when the annual oration had -been omitted, was one of strange confusion in Oxford. - -[Sidenote: His Speeches.] - -The oration of 1657 further indicates the difficulties of the year -1653, and touches upon some which seemed far more threatening than -any mentioned in the former speech. Five years--said Owen--had passed -since his elevation to office, and for two years after that elevation -the critical situation of the University had been a subject for -astrologers and newspapers--to such a pitch did things arrive that -to have advocated public schools would have been reckoned offensive -to religion. Everything disgraceful was imputed to the advocates of -learning. Affairs were in confusion, and on the edge of the pit, and -the University was saved by a miracle. "When," he adds, "it appeared to -what length audacity, rage, and ignorance would carry those from whom -better things might have been expected, the Supreme Arbiter of Events -so frustrated their efforts in a moment, that with all their strength -they scarcely could take care of themselves who _three days before_ -were in the act of devouring us. Nothing remained to these wretched -creatures except great disgrace, everlasting infamy of the unprincipled -attempt upon the seats of learning, which God in His displeasure -averted."[247] - -This passage points to a kind of danger different from that which is -deplored in the earlier oration. Then the Vice-Chancellor spoke of -internal confusions, of the undisciplined condition of the colleges, -and of the riotous conduct of the gownsmen and townspeople: now his -speech relates to external attacks, to opinions afloat in the country, -and to unprincipled attempts made by enemies of learning for the -overthrow of the Universities altogether. The "three days" are most -significant words, and we cannot help connecting the expression with -that critical period when the Little Parliament was arrested by -Cromwell in its destructive career. - -The tendencies of that Parliament have been indicated, and although -Clarendon is a prejudiced witness in the case, yet making on that -ground some abatement from his evidence, it appears there is truth in -his remark, that the House proposed the sale of lands belonging to -the Universities, and that the moneys arising from such sale should -be employed for the public service. No proof exists, as far as we -are aware, of any resolution or motion to that effect, yet it seems -more than possible that such things might be talked of in the Little -Parliament by some of the more fanatical of its members. There must -have been some good reason for the remark which Cromwell made in a -speech he delivered in the year 1657. "What the issue of that meeting -(the Little Parliament) would have been 'seemed questionable,' and was -feared; upon which the sober men of that meeting did withdraw; and -came and returned my power as far as they could,--they did actually -the greater part of them,--into my hands, professing and believing -that the issue of that meeting would have been the subversion of your -laws, and of all the liberties of this nation, the destruction of the -ministers of this nation, in a word the confusion of all things."[248] -Further evidence might be cited to the same effect,[249] nor are there -wanting proofs, as will be seen hereafter, that perilous changes were -contemplated, and that even certain ministers of religion at that time -so undervalued learning as to lead the attack which was made on the -Universities. Dell and Webster, who made themselves conspicuous in this -respect, will be noticed in connection with Cambridge. - -[Sidenote: University Costume.] - -During the period in which Owen held the Vice-Chancellorship at Oxford, -he devoted himself to the accomplishment of academical reforms. He was -anxious to abolish the use of unnecessary oaths, to multiply public -exercises for the improvement of students, to prevent gownsmen from -leading idle lives, to modify the public acts so as to render them -occasions for useful discussion, and to abolish the custom of allowing -the _terræ filius_ (as he was called) to indulge in unseemly satire and -vulgar abuse. But he did not succeed in all his plans, in consequence -of the opposition which was made by parties in the University. - -One curious custom abolished by the Parliamentary visitors before Owen -became Vice-Chancellor may be mentioned here. Upon the decease of any -one of the heads of houses, or of any other distinguished person, the -University bellman put on the gown and formalities of the defunct, and -with his bell proclaimed in every hall and college that it had pleased -God to take out of this world the individual whom the official so -strangely represented. He gave notice, at the same time, that on such -a day the deceased would be solemnly interred. Besides abolishing this -odd practice, the visitors prohibited the bellman's going before the -corpse from the college to the church.[250] - -Anthony Wood is sadly distressed at the Vice-Chancellor's irregular -proceedings with regard to college habits,[251] and, indeed, this is -the principal complaint which he urges against his administration. -"Instead of short hair, collar-band, and cassock in the pulpit," the -Oxford historian complains, "we might have beheld long powdered hair, -large hands, and shirts half hanging out at their sleeve, and they -themselves accounting nothing more ridiculous than starch formality. -As for caps, square or round, none were worn publicly only in some -colleges at refection or scholastic exercises." Hoods, he says, were -used at length by none but the Proctors, and the Vice-Chancellor sat -with his hat on, 'and that cockt.' He went "in quirpo like a young -scholar, with powdered hair, snake-bone bandstrings, (or bandstrings -having large tassels), lawn band, a large set of ribands pointed, -at his knees, and Spanish leather boots with large lawn tops."[252] -The representation brings the Puritan before us in the costume of -a Cavalier, and, if correct, is certainly irreconcilable with the -pictures commonly drawn of the class of persons to whom Owen belonged. -A Roundhead thus attired is a very anomalous being, and the description -makes us suspect that, let the Dean have dressed as he might, he could -not have pleased his angry critic. Indeed the Puritans have been -represented by certain historians in such a way as to remind one of the -pictures of Brueghel, who so accustomed himself to paint witches and -imps, that when he tried to depict a man he was sure to make him look -like a devil.[253] - -[Sidenote: _Oxford Celebrities._] - -It may be interesting here to pause for a moment, and to notice some of -the remarkable individuals who were connected with the University at -the time of the Commonwealth. - -Amongst the Canons of Christchurch was Ralph Button, who, on his -election to a Fellowship at Exeter College, won from Dr. Prideaux the -witty compliment, that all who were elected besides him were "not -worth a _button_;" and, amongst the gownsmen, who in those days paced -the quadrangle, or loitered in the green meadows of that magnificent -foundation, were other men of whom Oxford has since been proud. A pale, -delicate young student might have been seen there, who was destined to -carry his genius into the regions of metaphysics, and to expound with -rare sagacity and power the principles of religious toleration. There, -also, was a hearty-looking Bachelor of Arts, with a keen, but scarcely -good-humoured expression, whose eloquence and wit afterwards rendered -him one of the cleverest, if not one of the best preachers of the -Church of England. John Locke and Robert South were both Christchurch -men, and another distinguished contemporary of a different character -was Philip Henry. - -On reaching the grey tower of Magdalen we might have seen presiding -over that foundation, Dr. Thomas Goodwin, one of "the two atlasses and -patriarchs of Independency,"[254] as Wood calls him--already mentioned -in this work as a member of the Westminster Assembly--and we might have -met with two of the Fellows--John Howe[255] and Theophilus Gale--who, -by their increasing familiarity with Greek literature, were then laying -up ample stores for the construction of their great works, "The Living -Temple," and "The Court of the Gentiles." - -Dr. Daniel Greenwood, whom Neal styles "a Profound Scholar and Divine," -and whom Wood admits to have been "a severe and good governor," was -Principal of Brazen Nose, and Dr. John Conant was Rector of Exeter, -respecting whom Prideaux, amongst his numerous witticisms, observed, -"_Conanti nihil difficile_." Dr. Robert Harris, President of Trinity, -is described as skilful in Hebrew Chronology, Church History, and -Patristic Literature; and Dr. Edmund Staunton, President of Corpus, has -been called a Walking Concordance, on account of his minute knowledge -of the Holy Scriptures. Dr. Joshua Hoyle, Master of University College, -previous to his residence in Oxford, had been Divinity Professor -in Dublin, where he spent more than fifteen years in studying the -Popish controversy, and in answering the works of Bellarmine. Henry -Wilkinson--commonly styled Dean Harry--Principal of Magdalen Hall, -secured so much esteem from the Royalists, that at the Restoration they -were anxious to retain his services, but he refused to conform. He is -described by Wood as "courteous in speech and carriage, communicative -of his knowledge, generous and charitable to the poor; and so -public-spirited--that he always minded the common good more than his -own private concerns." Dr. John Wilkins, of Wadham, who married Oliver -Cromwell's sister, and was afterwards promoted to the mastership of -Trinity College, Cambridge, was almost equally eminent as a theologian, -a critic, a preacher, and a mathematician. The University of Oxford -at the same time counted in the number of her professors, Pocock, the -Orientalist; Seth Ward, the astronomer; Wallis, the geometrician; and -Lewis De Moulin, a learned foreigner: besides others who, though now -little known, were of high reputation in their own day. Owen said, in -1653, and, perhaps, with still more confidence, he might have said it -a few years afterwards, that the heads of Houses at that time merited -honour of the Church for candour, diligence, erudition, and politeness; -and that the University had never been surpassed by any society in the -world, in point of proper respect and esteem for piety, for manners, -orderly and Christian, and for a due regard to doctrines, arts, -languages, and science.[256] In addition to those now mentioned there -were other remarkable persons dwelling within the University precincts. -In the Bodleian library, Henry Stubbe held the office of second keeper. -A reader of all kinds of books, at home in ecclesiastical and profane -history, as well as in mathematical studies, he also spoke Greek and -Latin with much ease; and, according to his eulogists, could "talk on -various sciences with an eloquent tongue, or with his dexterous pen -write so as none could equal, answer, or come near him."[257] In a -recess of the library, Elias Ashmole often sat pouring over old coins, -for he had come to make a catalogue of the numismatic collection given -to the Bodleian by Archbishop Laud. Among the gownsmen were many -young scholars and divines rising into distinction, whose names were -afterwards to command respect in the republic of letters, or in the -offices of the Church: Wadham could point to Sprat, afterwards Bishop -of Rochester--Queen's to Compton, who became Bishop of London--Lincoln, -Magdalen, Hart Hall, and Corpus Christi all numbered amongst their -students future prelates. Sir Christopher Wren, at that time -accounted a prodigy of genius,[258] Dr. Whitby, the fierce but able -anti-Calvinist; Matthew Poole, the commentator; and Anthony Wood, -the antiquary and historian, were also educated at Oxford during the -Commonwealth. - -[Sidenote: _Oxford Celebrities._] - -It is interesting to find that John Evelyn visited Oxford on the 6th -of July, 1654, "the eve of the Act," and that he fully records in his -diary what he witnessed during his stay at the University. - -There were exercises, he informs us, in the schools, and after dinner -the proctor opened the Act at St. Mary's. The prevaricators indulged -in drollery, and the doctors engaged in disputations. On Sunday, Dr. -French preached to the students, advising them to seek true wisdom, not -in books of philosophy, but in the Scriptures alone. The same day, Dr. -Owen delivered a sermon, in which he "gave Episcopacy a brush." The -following afternoon came long speeches from Proctors and Professors, -and the Vice-Chancellor; and these were followed by the bestowment of -diplomas (four in theology, and three in medicine), with the ancient -ceremonies of cap, ring, and kiss. The Presbyterian "Inceptor" had a -rub at the Episcopalians. A magnificent entertainment in Wadham Hall -closed the day, and the next morning a Latin sermon was delivered. - -[Sidenote: _Evelyn's Visit._] - -Barlow, afterwards Bishop of Lincoln, was librarian of the Bodleian, -and shewed his friend the following rarities:--An old English Bible, -"wherein the Eunuch mentioned to be baptized by Philip is called -the gelding;" the Acts of the Council of Basle, with its bulla, or -leaden affix; a MS. by Bede; the old Sarum ritual; a curious piece -of penmanship by a French lady; and an hieroglyphical table, painted -on asses' hide. But the thousand MSS., furnishing part of the library -built by Archbishop Laud, especially the Oriental ones, of all the -Oxford wonders which Evelyn saw, were most illustrious. In the closet -of the tower were exhibited Indian weapons, urns, and lamps, together -with the Koran, written on a sheet of calico, made up into a priest's -vesture or cope. - -The Convocation House, the pleasant diarist goes on to inform us, -was finely wainscoted. The Divinity School had a gothic carved roof, -and the Schools of Physic and Anatomy were adorned with "the skin of -a jackal, a rarely-coloured jackatoo (or prodigious large parrot), -two hummingbirds, not much bigger than our humble bees," and other -curiosities. St. John's Library had two skeletons, and a store of -mathematical instruments--the gift of Archbishop Laud. New College -still wore its "ancient garb," and at Magdalen the library and chapel -were in pontifical order, with a double organ, and the altar turned -tablewise. Christ Church Library contained an Office of Henry VIII., -brilliantly illuminated, the gift of Cardinal Wolsey. The physic garden -contained canes, olive trees, rhubarb, and the sensitive plant. - -Wadham College had become a receptacle for curiosities under the -scientific Dr. Wilkins. Transparent apiaries,--built like castles and -palaces,--preserved honey without destroying the bees. A speaking -figure, with a concealed pipe in its mouth, dials, thermometer, a -"waywiser," a "monstrous magnet," and divers objects, artificial, -mathematical, and magical, crowded the Warden's lodgings and gallery. -The Royal Society had its cradle in the quaint rooms over the college -gateway. There met "the invisibles," as Boyle called them, "the -virtuosi," as they termed themselves:--eschewing politics and divinity, -and preferring to discourse upon "the circulation of the blood," -"the valves of the veins," "the lymphatic vessels," "the Copernican -hypothesis," and kindred themes. We may add, that music-meetings -occurred in the house of William Ellis, late organist of St. John's, -"opposite to that place whereon the theatre was built." There George -Stradling, Fellow of All Souls, shewed himself "an admirable Lutinist;" -whilst Ralph Sheldon,--a Roman Catholic, living in Halywell, near -Oxford--was applauded for his "smooth way" of playing on the viol; -and Ellis the host himself presided at the organ, or performed upon a -virginal, or a counter-tenor violin. William Glexney, who had belonged -to a choir before the wars, is mentioned as a good player on the -bass viol; and Thomas James, of Magdalen, is named as holding weekly -meetings in his chamber, practising much on "the Theorbo lute."[259] - -The University of Oxford, under the Protectorate, professed as much -loyalty to his Highness Oliver Cromwell, as it had ever done to his -Majesty King Charles. No addresses could be more deeply charged with -grateful expressions and ingenious compliments than those laid at -the feet of the great warrior and prince of the Commonwealth. Some -curious specimens of them are preserved in a little volume, entitled, -"Musarum Oxoniensium ΕΛΑΙΟΦΟΡΙΑ"--written to celebrate the peace which -Cromwell concluded with the Dutch in 1654. Owen takes the lead, and -for once invokes the muse. Zouch, Harmer, Bathurst, Busby, Locke, -Philip Henry, and others, dwell on the same subject in Greek, Latin, -or English verse; but what is most remarkable, South figures among -the most glowing eulogists--he who, thirty years afterwards, in the -pulpit of Westminster Abbey, denounced Cromwell as a bankrupt, beggarly -fellow, and ridiculed him as first entering the Parliament-house with a -threadbare, torn cloak, and a greasy hat, perhaps neither of them paid -for.[260] - -We subjoin part of his eulogy, having first ventured to render it into -English rhyme:-- - - "Great ruler of the land and sea profound, - Thy praise the elements conspire to sound; - Thy genius deeper than the mighty deep, - Thy fame spreads wider than the billows sweep. - If thou ascend thy chariot, either pole - Bears up the wheels which still triumphant roll. - Thy martial scabbard, hanging by thy side, - Ensheaths thy country's power, and life, and pride. - 'Tis thine alone to rule the raging main, - And bind proud Neptune in thy sovereign chain. - Thou bravest victor, with triumphant hand, - Scatt'rest thy trophies over sea and land. - In gentlest, noblest deeds, thy days abound, - The peaceful olive binds thy honours round. - Batavia's realm, rejoicing in thy smile, - Now shares the friendship of our British isle; - That isle, encircled by its ocean guard, - And by the victories of thy peerless sword." - -[Sidenote: _Walton's Polyglott._] - -Before leaving Oxford, notice should be taken of a learned work -published during the Commonwealth, and in which Oxford scholars took -a principal part. A prospectus for the publication of "Walton's -Polyglott" appeared in 1652; the publication was completed in 1658, -having occupied four years. Pocock, the professor of Hebrew and -Arabic, was one of Walton's principal helpers. Walton, himself--a -Cambridge man, who had fled to Oxford during the wars, and lost -all his preferments by the changes of the times,--employed his -leisure from public duties by the indefatigable toil which has -immortalized his name. Other ejected Episcopalians shared prominently -in the undertaking,[261] and their names are found attached to the -prospectus; but perhaps no one yielded so much literary assistance -as did Professor Pocock. The credit of the enterprise and of its -admirable accomplishment belongs to the Episcopalians,--with whom -Pocock, although permitted to hold office at Oxford under the reign -of Independency, was identified. In the hour of their humiliation -they achieved what deserves the gratitude and praise of posterity; -and, at the same time, it is much to the honour of Cromwell that he -patronized and assisted them in their work--notwithstanding they were -his political antagonists, and the work itself upon which they were -engaged crossed the prejudices of some of his favourite theologians. -The duty on the paper which was employed in the printing of the volumes -was, through the influence of the Protector,[262] remitted by an order -of the Council of State; and the same favour was granted to Bee, the -editor of the "Critici Sacri." This favour induced Castell, the author -of the "Heptaglott Lexicon," to seek the like indulgence. That work, -however, was not published until after the Restoration. - -[Sidenote: _Owen's Criticism._] - -When Walton's _Magnum Opus_ left the press,[263] it awakened great -interest in the critical world. The science which has been so much -advanced by the discoveries of a Mill, a Griesbach, and a Tischendorf, -was then only in its infancy. Jealously watched by the old-fashioned -students of Hebrew and Greek, who feared injury to the authority of the -Bible and the cause of religion, from any reflection on the perfect -integrity of the _textus receptus_, no wonder that "the voluminous -bulk of various lections as nakedly exhibited"--and likely, it was -thought, "to beget scruples and doubts in the minds of men"--excited -alarm in some who were deeply anxious for the welfare of the Church. -Dr. Owen was of this number, and his are the words just quoted. Zealous -alike for the purity of the text, and the authority of the points, he -followed Buxtorf and Glassius; and looked upon Capellus and Grotius -as dangerous innovators. He went so far as to say: "What use hath -been made and is as yet made, in the world, of this supposition, that -corruptions have befallen the originals of the Scripture, which those -various lections at first view seem to intimate, I need not declare. It -is in brief the foundation of Mahometism, the chiefest and principal -prop of Popery, the only pretence of fanatical anti-scripturists, and -the root of much hidden Atheism in the world."[264] This is a curious -passage in the history of literature. That so learned and liberal -a man as Dr. Owen should have talked thus, may in our time provoke a -smile from tyros in criticism. But he who wrote after this fashion -must be judged by the state of things existing in his own time, not -by the state of things at present. Owen, although as an Independent -he would be deemed a revolutionist, really was in theology, and in -some ecclesiastical respects likewise, a very decided Conservative. -Zealous for what he counted reform, he dreaded removing old landmarks. -Let him have the credit as well as the reproach of Conservatism. In -his treatise on the integrity and purity of the Scripture text--from -which the above passage is extracted--he animadverted upon the -Polyglott, its prolegomena and appendix. The essay shews that he was -more of a theologian than a critic--a fact of which he seems to have -been conscious himself. It would have been better for his fame if he -had not touched the subject: and most of his admirers will regret -that, so far, he can be quoted as one of a class, too numerous still, -who, trembling without cause for the ark of God, set themselves in -opposition to the progress of Biblical enquiry. Without attempting to -defend the Vice-Chancellor in this matter, we may add, that the tone -of his criticisms is respectful and modest, and will bear honourable -comparison with other controversial productions of that age.[265] -Pocock answered Owen with critical learning, such as Owen had not at -his command, and with a force of reasoning which Owen could not repel; -but with a contempt and violence which Owen had done nothing to provoke. - -To pass from Oxford to Cambridge, of which it has been said--and it -is equally true of the sister University--that "separated as yet from -the capital of the kingdom by a tedious horse journey of two days, and -destitute of any better conveyance for letters than its well-known -carrier," it was "still one of the great centres of the literature, the -science, the talent, and, unhappily also, the religious strife of the -nation."[266] - -The Engagement was pressed upon the Masters and Fellows. The majority -were Presbyterians, with some Episcopalians who, through private -influence, had retained office without subscribing the Covenant. -Opposed in almost equal degrees to the new test, both parties found -their position and emoluments in immediate jeopardy. At first the -enforcement was gentle, but in June, 1650, a committee received -authority to examine those who had not taken the oath, and to fill -up vacancies caused by their ejection. Yet, before the end of the -month, Cromwell being at Cambridge, received the Vice-Chancellor and -others, to whom he gave an assurance that there should be no further -proceedings against non-subscribers, for he had used his influence with -Parliament to put a stop to them.[267] Probably that influence checked -the intended severity; for, during the next twelve months, persons -who did not submit to the Engagement, were allowed to retain their -fellowships. For a time friendly intercession prevailed: learning, -piety, and social virtue shielded Episcopalian delinquents. It was a -season of great suspense and excitement. Letters passed on the subject -between Cambridge men and their distant friends. The former discussed -University affairs in quadrangles, halls, and chambers, and in their -walks by the banks of the Cam. Fellows of different parties were -narrowly watched. Staunch Episcopalians were anxious to see whether -boasters about decision would be true to their principles; and sad -discouragement came from men who kept their fellowships by at last -taking the oath, after having stoutly denied that they would ever do -so. This we learn from the letters of Sancroft, whose conscientiousness -then in his refusal of the Engagement--and afterwards at a still more -critical period of his life as a non-juror--every one ought to honour. -His own case illustrates in part what has been just remarked, inasmuch -as friendly interference deferred his ejectment for a season. "The -Committee," he writes to his brother, November the 17th, 1650, "sat -last week here, and summoned some of St. John's to appear at London; -but I heard nothing of them. Some would persuade me, and I am sometimes -prone to believe it, that I have some secret friend who doth me good -offices, though I know it not." When danger became imminent, and the -Committee sat at the "Bear" and summoned Sancroft, he would not go;--he -playfully describes himself as "trussing up his baggage, _i.e._, a viol -wrapped in a dozen flannel napkins, two towels and two table-cloths, -two old shirts, and a carpet; also a little box with his hanging watch; -also an alarum with lines and weights." He was expelled in July.[268] - -[Sidenote: _Cambridge University._] - -It is somewhat startling, amidst this story of anxieties, ejections, -and impoverishments for conscience' sake, to turn to the oration -delivered by young Isaac Barrow, on Commencement-day, the following -year, 1651, and to hear him speaking thus:--"If it be true, as rumour -tells, that you have so tired of all substantial fare as to nauseate -the banquet of eloquence and the feast of sound philosophy--that -nothing has for you any relish except painted comfits and unmeaning -trifles--that not even wisdom will please you, unless without its -own peculiar flavour; nor truth, unless seasoned with a jest; nor -reason, unless soaked in fun; then in an unlucky hour have I been -assigned as your purveyor, neither born nor bred to such a frivolous -confectionary. The insatiable appetite of laughter keeps itself within -no bounds. Have you crowded to this place for the purpose of listening -and studying, and making progress; or only for the sake of laughing -at this thing, and making a jest of that other? As if folly herself -kept court amongst us--as if here were the market-place and universal -emporium of nonsense, you drink in with greedy ears jibes, and squibs, -and ribaldry, and then, when well considered and improved, set them -all a-circulating again. There is nothing so remote from levity which -you do not instantly--such is your alchemy--transmute into mirth and -absurdity. And let a discourse be such as to move no laughter, nothing -else will please--neither dignity, nor gravity, nor solidity--neither -strength, nor point, nor polish."[269] - -One cannot suppose that this description applies to the Fellows or -older members. But it must have been true of undergraduates and other -young men. They--unless Barrow has gone beyond all bounds in his -declamation--were a very noisy, boisterous, laughter-loving set. -In truth, undergraduates were then what undergraduates have been -ever since, full of fun, which at times leaped up in unseemly forms. -Cambridge and Oxford commemorations, in the middle of the seventeenth -century, were no contrasts to Cambridge and Oxford commemorations in -the nineteenth. On reading Barrow's grandiloquent speech, it is easy -to fancy shouts rolling round the hall in wit and humour--not unlike -what our newspapers report of University festivals in our own time. -And although Heads of houses and Fellows would decorously behave -themselves on those occasions--from official prudence no less than from -Puritanical propriety--let it not be supposed that the Puritans were -men who never laughed and joked; for it is remarkable how often in -their memoirs we find allusions to the "facetiousness" of persons, who, -judged of from their portraits, were as solemn as the grave. - -Even after the University had, in some good measure, been brought -within the terms of the Engagement, military visitors seem to have -given trouble; for Oliver Cromwell caused the following order to be -posted up at head quarters, addressed to all under his command, and -to all whom it might concern:--"These are to charge and require you -upon sight hereof not to quarter any officers or soldiers in any of -the colleges, halls, or other houses belonging to the University of -Cambridge, nor to offer any injury or violence to any of the students -or members of any of the colleges or houses of the said University, as -you shall answer the contrary at your peril. Given under my hand and -seal the first of July, 1652."[270] - -[Sidenote: _Simpson--Dell._] - -The following year saw troublers of the peace far worse than any of -Cromwell's troopers. Sydrach Simpson, one of the five brethren of the -Westminster Assembly, who had been appointed Master of Pembroke Hall, -in the room of Mr. Vines--a Presbyterian ejected for refusing the -Engagement--had, at the commemoration of 1653, defended the University. -He had said, in his oration, that they who had endeavoured to pull -down schools were men formed to be enemies of religion, like Julian -the Apostate--that all Divinity is swaddled in human learning--that -Paul was brought up at the feet of Gamaliel--that if the Spirit -taught without means, men might as well be without ordinances as -colleges--that knowledge is to be obtained not by inspiration, but -study--that arts and tongues are the cups in which God drinks to -us. After this fashion--in phraseology often very peculiar and yet -expressing considerable wisdom--the Independent Master of Pembroke -had appeared in defence of his University. Thereby he incurred the -ire of William Dell,[271] Master of Caius--whose conduct in the army -excited the displeasure of Richard Baxter, and who, for his very -broad advocacy of toleration, incurred no small reproach from other -Presbyterians. His opinions as to the manner of supporting religion -approached much nearer to those of modern voluntaries than did the -opinions of many persons at that time; but they were coupled with views -of human learning, an educated ministry, and collegiate institutions, -such as happily most modern voluntaries would disallow. Entertaining -no hostility to learning on its own account, Dell protested against -it as a qualification for instructing men in Christianity. He denied -that it assisted in the understanding of Scripture. He maintained that -the grace of God, and an inward experience of religion, were alone -requisite for saving souls.[272] And the irrational declaration of this -singular individual (who, however, it is only just to say, declared -his willingness to sacrifice his office in support of his views) was -coupled with the most vehement denunciation of University statutes, -school divinity, and academic dress--of caps and scarlet robes, gloves, -rings, kisses, doctrinal dinners, and music--and of the Cambridge -"prevaricator," so like, he said, to the Oxford "_Terræ filius_." -Diplomas he lightly esteemed, and drew an irreverent comparison and -contrast between school degrees and Christ's degrees--meaning by the -latter our Lord's sonship, unction, victory over temptation, teaching -of the Word, and the like; in which respects Christians are to be -conformed to their Master, taking their degrees in the school of -spiritual discipleship.[273] In connection with Dell's attack upon -University studies may be mentioned the publications of John Webster, -in 1653, entitled "The Saint's Guide," and "Academiarum Examen," works -in which the author enforced "the same principles as were advocated -by Dell," and that "not without some shrewdness and ability." The -"Examen" was answered by two Oxford men, Wilkins and Ward. Webster -had been educated at Cambridge, and he, together with William Erbery, -a Baptist preacher of considerable talents, held a public discussion -in the October of 1653, "at a church in Lombard-street, against the -establishment of the Universities and the maintenance of a national -clergy."[274] - -[Sidenote: _Akehurst._] - -Excitement and habits of free speech would produce a good deal -of extravagant talk in the University, and reports--sometimes -inaccurate--would reach the ears of persons in authority. Cromwell -heard that blasphemy and Atheism were uttered at Cambridge. He made -enquiries. Evidence on the point against a person named Akehurst, -vice-master of Trinity, having been collected by Dr. Lazarus Seaman and -Dr. John Arrowsmith, they reported the facts to his Highness.[275] But -a friend, in defence, wrote the following remarkable letter:-- - -"May it please your Highness--To receive my report concerning Mr. -Akehurst, vice-master of Trinity-college, who is accused before thee -of Atheism and blasphemy, &c. Mr. Akehurst is a man known to myself, -who hath been of late in great troubles both of body and mind, and -his ease and refreshment hath not been comparable to the misery he hath -endured, so that my very soul hath mourned over him. And what will not -a man say sometimes in the bitterness and anguish of his spirit, when -the arrows of the Almighty stick fast in his sides, especially when the -torment of his mind hath been such sometimes, that he could give no -account whence it proceeded, nor whither it tended, it being occasioned -by no foregoing thoughts, which might disturb his soul? Mr. Akehurst is -one whose soul cannot be satisfied with blind tradition in the things -of God, and therefore has travailed to find out a reason of His ways by -reading, meditation, by discourse with men; and finding them weak and -insufficient, and sometimes not favouring their own discourse, hath in -the anguish of his spirit reproached their shortness, parrot-language, -in such expressions as seem to reflect upon God, whereas it might be -but a charging of their apprehensions, misconceptions, scantness, -unsavouriness, &c. I am persuaded that whatsoever proceeded from Mr. -Akehurst, was not to wound or weaken the true faith of any; but an -earnest desire to receive satisfaction himself, and withal to shake -all presumptuous and careless faith, which produced nothing; not to -withdraw any from God, but settle himself and others on more rational -foundations. All the course of his life, of late, hath been a perpetual -breathing after complete satisfaction, that he might justify God in all -his proceedings; so that he hath been wholly careless of his credit, -if so be any whereof he might find rest to his soul. These things have -I written, not that I would excuse any levity of spirit, or lavishness -of humour, which sometimes probably might possess him; but all things -being considered, the bruised reed may not be broken, nor the smoking -flax quenched. The Lord direct thy Highness to steer betwixt, and to -judge aright. Thus have I declared my mind. Let not my folly in this -address, if there be any, be prejudicial to another; for this paper -proceeded from me alone. - -"My Lord, I call to witness the living God, that I desire, not that any -contempt of his Majesty may not pass unreproved, or any slighting of -his truths, but that there may be a due balancing of things, that the -glory of God may suffer on no hand; and therefore have I writ with much -fear, lest I should be found a liar for either party. The Lord make you -as wise as Solomon!"[276] - -[Sidenote: _Evelyn at Cambridge._] - -John Evelyn, whom we have seen at Oxford, also visited Cambridge, -and has left us notes of the state in which he found the University. -He describes St. John's as being an edifice well built of brick, and -having the best library of any of the colleges, with ornaments of -_pietra commessa_ (marble inlaid of various colours), and containing -amongst its curiosities "a vast old song book" and other MSS., and -a portrait of Archbishop Williams. Trinity was renowned for its -quadrangle, which our diarist, however, considered inferior to that of -Christ Church, Oxford, although he acknowledged that the fountain was -graceful, and that the chapel and library were fair: the illuminated -MSS. and the other antiquities greatly interested the Royalist visitor. -King's College Chapel, with its groined stone roof, answered his -expectation. Clare Hall, of "new and noble design," but "not finished;" -Peter House having "a delicate chapel;" the fine college of Sidney; -Catherine Hall, "a mean structure;" Emanuel, a "zealous house;" Jesus -College, "one of the best built, but in a melancholy situation; and" -Christ's College, the modern part, of "exact architecture," are all -noticed: but Cambridge evidently was eclipsed in Evelyn's estimation -by the glories of his own Alma Mater. He pronounces the schools -"despicable," the public library "mean:" but he has a word of praise -for the market-place of the town, and for "old Hobson, the pleasant -carrier's beneficence of a fountain."[277] - -[Sidenote: _Presbyterians in the University._] - -After what has been said of John Dell, no one can form a favourable -idea of the state of Caius College under his administration. But other -heads of Houses were persons of a very different stamp. Dr. Thomas -Hill, master of Trinity, and Dr. John Arrowsmith, master of St. John's, -were both old-fashioned Puritans. Both were decidedly Presbyterian. -Both were Evangelical and devout, and both, fired with religious zeal, -were anxious for the spiritual welfare of the University. Neither of -them, perhaps, possessed much scholarship or any refinement of taste, -and their quaint writings, long since forgotten, seem to be such as -the most intense admirers of quaintness could hardly read now-a-days -with any interest--yet they alike encouraged theological studies, and -valued learning as an indispensable pre-requisite for a good Divine. -Dr. Lazarus Seaman, also a Presbyterian--who had succeeded Dr. Cosin -as master of Peter House--appears from Wood's testimony to have been -skilled in Oriental languages, in casuistry, and in the history of -ecclesiastical controversies. He had even won favour from Charles I., -when attending him in the Isle of Wight, as one of the Parliamentary -Commissioners. Dr. Tuckney, another Presbyterian--who had succeeded Dr. -Holdsworth in the mastership of Emanuel, and afterwards Dr. Arrowsmith -in the mastership of St. John's--when exhorted to have regard to -the godly in his elections, replied, with a dash of humour--"No one -should have greater regard to the truly godly than himself, but he was -determined to choose none but scholars; adding, they may deceive me in -their godliness, they cannot in their scholarship."[278] The number of -Presbyterians at Cambridge, as compared with Oxford, is accounted for -by the fact that the change at Cambridge occurred at the beginning of -the wars, when the Presbyterians were in power, and that the change at -Oxford took place at the end of the wars, when the Independents were in -the ascendant. Under the circumstances, Oxford would naturally be more -of an Independent, and Cambridge more of a Presbyterian University. - -Dr. Minshall, a Conformist at the Restoration--chosen, according to the -statutes, master of Sidney, on the death of Dr. Ward--held that post -for life with a high reputation. Dr. Simpson, as master of Pembroke, -acquitted himself with a love of learning, and a zeal for godliness -corresponding with his oration at the commencement of 1653; he died in -1658 with joy befitting his holy life. - -The college presidents at Cambridge during the Commonwealth best known -to fame are Witchcot, Lightfoot, and Cudworth. - -[Sidenote: _Witchcot--Lightfoot._] - -On the ejection of Dr. Collins--who would not take the Engagement--Dr. -Witchcot became provost of King's. Neither a Presbyterian, nor an -Independent, he held Episcopal views, with extreme moderation; and -afterwards conformed to the Church of the Restoration, as he did to -the Church of the Commonwealth. He had never sworn to the Covenant; -he probably looked upon the Engagement simply as a bond of political -submission; and on the whole, he seems to have belonged to the class -of persons who do not hold the Divine right of any particular form -of ecclesiastical government, but decide that question upon grounds -of expediency;--adopting what they consider to be the best practical -method for propagating the principles and promoting the morals of -Christianity. The few posthumous publications of this Divine, collected -by his admirers, are not sufficient to support his fame, which arose no -doubt from his preaching and conversation, his candour and catholicity, -his amiableness and benevolence. Witchcot's reputation is a striking -example of the power of personal influence. "He had great credit," says -Burnet, writing many years afterwards, "with some that had been eminent -in the late times, but made all the use he could of it to protect -good men of all persuasions. He was much for liberty of conscience; -and being disgusted with the dry, systematical way of those times, -he studied to raise those who conversed with him to a nobler set of -thoughts, and to consider religion as a seed of a deiform nature (to -use one of his own phrases). In order to this he set young students -much on reading the ancient philosophers, chiefly Plato, Tully, and -Plotinus; and on considering the Christian religion as a doctrine sent -from God, both to elevate and sweeten human nature, in which he was a -great example, as well as a wise and kind instructor."[279] A man must -have had some extraordinary qualities to produce such influence, and -to create such a reputation, leaving them behind for years afterwards -surrounded by such a lustrous halo. - -Dr. Brownrigg had been ejected from Catherine Hall as a non-Covenanter, -and Dr. Spurstow, who had succeeded him there, was subsequently -dismissed for refusing to take the Engagement.[280] The vacancy thus -occasioned was supplied by the appointment to it of Dr. Lightfoot. -Lightfoot, who has been already mentioned as one of the Assembly of -Divines, surpassed both his predecessors at Catherine Hall in depth -of learning and literary repute. Whilst his Erastian opinions would -remove difficulties out of the way of his submission to the changes -which occurred in the government of the Church and the University--his -extraordinary attainments as a Rabbinical scholar, and the wide range -of his general knowledge, eminently fitted him for the high scholastic -position which he attained at Cambridge. Perhaps no other Englishman -ever possessed such a consummate acquaintance with the whole range -of Hebrew and Biblical literature, so far as it existed in his own -time; and although his works bear a somewhat varied and fragmentary -appearance, and include questions of chronology, as well as enquiries -into texts and versions, comments and paraphrases--they all relate -more or less to that which was the great object of his life--a harmony -of the four Evangelists, and the elucidation of the sacred narrative -from the writings of the Rabbis. We are not aware of any other writer -who has done so much in the same way to aid the study of the New -Testament.[281] - -The brilliant reputation of Dr. Cudworth--who succeeded the -Episcopalian Dr. Pask--in the mastership of Clare Hall, and who -afterwards held the mastership of Christ's college, is almost enough, -in some respects, to eclipse the lustre of the other two. Like his -contemporary, Lightfoot, he addicted himself much to the study of -Hebrew antiquities, having been in the year 1645 chosen Regius -Professor of Hebrew; and, also like both Lightfoot and Witchcot, -he entertained very broad views of ecclesiastical polity; but his -unrivalled acquaintance with Plato and the Platonists, and with the -Alexandrian philosophers and fathers, was a peculiar distinction which -has made him a sign and a wonder ever since. His "Intellectual System" -is a marvel in literature. Yet, strange to say, though it be the most -patient sifting Atheism ever received, this book from its candour, -and its honest scrutiny into everything which can be advanced against -the fundamental truth of all religion, brought upon the author the -most cruel and absurd attacks--attacks which proceeded so far that he -was even charged with holding the very Atheism which his prodigious -powers and resources had been employed to overturn. This unrighteous -controversy however, is, after all, but a specimen of the blinding fury -which even in our own day inspires certain persons--as ignorant as they -are honest--in their championship of orthodoxy, and in their suspicion -of error. It also illustrates the prejudice and malignity often -existing in the hearts of bigots against persons, who with the deepest -convictions of truth, combine a candid disposition, a tolerant temper, -and a charitable judgment of their adversaries. - -[Sidenote: _Cudworth--Patrick--More--Smith._] - -At the same time there existed at Cambridge a noted band, including -men of great learning, intellect, and piety--who sympathized with -Lightfoot, Witchcot, and Cudworth--especially with the last two, in -their more select studies, and in their most generous sentiments. -Simon Patrick, Fellow of Queen's, was a man whom the turn of his -mind--though more devout and practical than speculative--did not -prevent from appreciating and admiring the endowments and culture of -his more gifted friends. Henry More--the Platonist and mystic, and a -disciple of Descartes, with his "Song of the Soul," and his "Conjectura -Cabalistica"--written at the request of a Quaker--full of admiration -for Pythagoras--remained Fellow and Tutor in Christ's college, although -he was offered the mastership of that foundation before it fell to -the lot of Cudworth. But in the same direction, John Smith, fellow of -Queen's, went far beyond Simon Patrick and Henry More--combining as he -did much of the practical piety of the first, with all the speculative -genius of the second. His sermons are extraordinary productions, full -of deep and comprehensive thought; which, whilst tinged with mysticism, -are truly Evangelical, and eminently adapted to build up a holy life. - -Burnet remarks respecting the individuals whom we have named, "All -these, and those who were formed under them, studied to examine further -into the nature of things than had been done formerly. They declared -against superstition on the one hand, and enthusiasm on the other. -They loved the constitution of the Church, and the Liturgy, and could -well live under them. But they did not think it unlawful to live under -another form. They wished that things might have been carried with -more moderation. And they continued to keep a good correspondence -with those who had differed from them in opinion, and allowed a great -freedom both in philosophy and in divinity. From whence they were -called men of latitude, and upon this, men of narrower thoughts and -fiercer tempers fastened upon them the name of Latitudinarians. They -read Episcopius much; and the making out the reasons of things being a -main part of their studies--their enemies called them Socinians. They -were all very zealous against Popery. And so, they becoming soon very -considerable, the Papists set themselves against them to decry them as -Atheists, Deists, or at best Socinians."[282] - -It is curious to find such men in the very heart of a Puritan age. -They were founders of a new order of religious thought, new, at least, -in reference to the mental habits in general of that period. They did -not assail Puritanism, nor, indeed, assume an attitude of opposition -to other good men of any class--they preferred to build up rather -than to pull down, to heal rather than to wound; but certainly their -sympathies did not run in Puritan lines. They appreciated the eminent -piety of many contemporaries of that school, and they lived with them -upon terms of friendship; but, for their own part, they maintained -broader views of theology than did their brethren. Their interest in -the study of Plato and Plotinus, and their elevation of what is moral -over what is merely intellectual gave to their method of enquiry, and -to the conclusions which they reached, a certain cast, which plainly -distinguished them from the kind of teaching found in the Westminster -Confession, and in the standard works of the Puritan Divines. - -[Sidenote: _Cambridge Studies._] - -Differences have always obtained in the mode of contemplating -Christianity, according with various types of mind and with various -descriptions of culture and circumstances. Aristotelian and Platonic -forms of thought, so obvious in theological history, are amongst its -common facts; and when we recollect that such forms are the inevitable -consequences of original varieties in the intellectual nature of -mankind, they appear also to belong to its greatest mysteries. -Occasionally overlooked, even by philosophers, and habitually forgotten -by controversialists, the remembrance of them is so important, that -if forgotten, the changes and collisions which occur in the progress -of theological enquiry--whether in primitive, mediæval, or modern -times--must remain unintelligible. And the spectacle of the logical -dogmatist on the one hand, and the sentimental mystic on the other, -deriving different impressions from the same object--and then looking -each other in the face, with expressions of marvellous surprise, -that they cannot both see one and the same thing in one and the same -way--can never be explained by those who do not keep before them the -fact just noticed. As there were different ineradicable idiosyncracies -in Clement and Tertullian, in Origen and Augustine, in Bernard and -Abelard, in Bonaventura and Thomas Aquinas, in John Tauler and John -Calvin--so there were idiosyncracies equally ineradicable in John Smith -and John Owen, in Ralph Cudworth and in Richard Baxter. The influence -of circumstances in reference to the Cambridge school coincided with -the intellectual character of the members, and contributed to the -development of its theological peculiarities. Early education, the -stimulus derived from other minds, in some respects very different, -and the reactions consequent upon the unfolding of tendencies to -their furthest extreme, are all to be reckoned amongst the factors of -religious opinion. The theology of the men to whom we now refer was -partly the result of that training which they had received in Greek -philosophy, and which had formed part of the Cambridge system in their -early days[283]; and of that study of the Greek fathers, which had -been promoted, perhaps, by the example of Andrewes; partly, also, -it was a reaction both against the stiff ritualism of the Laudian -party, and against the rigid and severe doctrinalism of the Puritans. -A good example of what constituted the pith of the teaching which we -have briefly noticed, occurs in an introduction to "Smith's Select -Discourses," written by his friend, Dr. John Worthington.[284] - -[Sidenote: _Cambridge Theology._] - -Godliness he explains as signifying "infinitely more than a power to -dispute with heat and vehemency about some opinions, or to discourse -volubly about some matters in religion, and in such forms of words -as are taking with the weak and unskilful; more than a power to pray -without a form of words; for these and the like may be, and frequently -are done by the formal and unspiritual Christian; more than a power to -deny themselves in some things that are easy to part with, and do not -much cross their inclinations, their self-will, their corrupt designs -and interests, nor prejudice their dear and more beloved lusts and -pleasures, their profitable and advantageous sins; and more than a -power to observe some lesser and easier commands, or to perform an -outward obedience arising out of slavish fear, void of inward life and -love, and a complacency in the law of God." And further, he dwells -with delight on "the mighty acts and noble achievements of the more -excellent, though less ostentatious Christians, who, through faith in -the goodness and power of God, have been 'enabled to do all things -through Christ, knowing both how to abound, and how to be abased;' -enabled to overcome the world without them, and the love of the world -within them; enabled to overcome themselves--and for a man 'to rule -his own spirit' is a greater instance of power and valour than 'to -take a city,' as Solomon judgeth;--enabled to resist the powers of -darkness, and to quit themselves like men and good soldiers of Jesus -Christ--giving many signal overthrows to those lusts that war against -their souls, and to the mightiest and strongest of them, the sons -of Anak; and by engaging in the hardest services of this spiritual -warfare, wherein the Pharisaical boasters dare not follow them, they -shew that there is a spirit of power in them, and that they can do more -than others."[285] - -Yet, whilst we are quite disposed to do justice to these admirable -individuals, we cannot but discover in the later effects of their -example some things which must be exceedingly deplored. Their breadth -of charity was followed by an amount of latitudinarianism with which -they themselves were not chargeable. And their attempts to determine -and establish the higher position of what is moral, in comparison -with what is intellectual in Church life and in Church creeds, led -ultimately to an inexcusable neglect of the distinctive doctrines of -Christianity. The profitableness of virtue, and the reasonableness -of religion, became the all-absorbing themes. Hard, dry Rationalism, -bearing a Christian name, with never-ending discussions on evidences, -appears throughout the first half of the eighteenth century as -a development of the weak side of the Cambridge divinity in the -seventeenth. - -[Sidenote: _Cambridge and Oxford Compared._] - -Between this and the Oxford theology of the Commonwealth period, a -remarkable contrast presents itself. The most distinguished Oxford -Divines then were Owen and Goodwin. Howe--who in genius and feeling -was far less remote than they were from Cudworth and Smith, and who -possessed a still nobler intellect, and also presented a life of still -rarer beauty than either of his fellow Independents--was but a young -man at the time of which we speak, and could exercise no such influence -as belonged to the Dean of Christ Church and the President of Magdalen. -The theology of these two Divines was Puritan to the core, and whilst -betraying Puritan defects, it exhibited, in a high degree, Puritan -excellencies. It sometimes assigned to a really subordinate theory the -place belonging to a supremely important fact; it failed to distinguish -adequately between Divine premises and human inferences; also it was -deficient in sympathy with pure thought, spiritual desire, and honest -endeavours after goodness beyond its own circle; and it lacked that -breadth of sympathy which was cultivated by the Cambridge worthies, -which redounded so much to their honour. But then let it be remembered, -that on the part of the Oxford Puritans there existed a loyalty to -that which is peculiar, and characteristic in the Gospel of Christ--a -loyalty which redeemed their worst weaknesses. They loved the Gospel -as a message of free mercy to the children of Adam, as a revelation -of redeeming grace through the mystery of the cross; and they dwelt -largely, emphatically, and in a way not to be misunderstood, upon what -makes the New Testament a book of life and joy to conscience-stricken -men. And the veins of gold running through their works rendered them -a mine of wealth a hundred years afterwards, when people impoverished -by Rationalism flocked to it as to a spiritual California. Indeed, the -Methodism ultimately fixed outside the establishment by Whitefield and -the two Wesleys--who were all three nurtured at Oxford--was largely -dug out of Puritan beds of Christian ore. In the largest measure, and -in the directest way, this was the case with Whitefield's theology. -With respect to John Wesley, although Oxford Puritanism was not without -influence upon his mind, yet that influence was less direct than it -seems to have been in the history of his Calvinistic friend, and in -Wesley's case it was certainly mixed with powerful ingredients which -were derived from Cambridge sources. The school of Divines just noticed -stood high in his estimation,[286] and he was affected by them not only -through the perusal of their writings, but likewise through the medium -of an eminent disciple of theirs--William Law, who was one of Wesley's -personal friends. - -Still more decidedly the Evangelicalism of the last century fostered -within the establishment by Romaine, and Berridge, and Venn, was -derived from the influence of Owen and his companions; and thus -defects attaching to the theology which had sprung up at Cambridge -were supplied by the theology which had been cherished and promoted -at Oxford. Too long these schools of thought have stood apart. Is not -the time come for uniting evangelical faith and zeal, as decided and -fervent as were those of Owen and Goodwin, with a sympathy for all -truth--with a recognition of the relations of Christianity to the -entire universe of thought--with a catholic charity in judging other -men--and with an estimate of the supremacy of spiritual goodness, in no -respect less broad, but in every respect more healthy than that which -prevailed in some of the colleges within the University of Cambridge -two hundred years ago? - -We shall terminate, without endeavouring to complete the list of -Cambridge notabilities, by simply mentioning Edward Stillingfleet, -Fellow of St. John's, afterwards Bishop of Worcester; David Clarkson, -Fellow of Clare, an eminent Nonconformist Divine; John Tillotson, -who succeeded Clarkson in his Fellowship, and at last attained the -Primacy; Francis Holcroft, another Fellow on the same foundation, -occupying, along with Tillotson, a chamber over the college gate--and -distinguished alike by his attainments and by his sufferings for -conscience' sake; John Ray, the well-known naturalist, Fellow of -Trinity; and William Cave, the author of "Primitive Christianity," who -graduated in the year 1656, and who died Canon of Windsor. - -[Sidenote: _University of Durham._] - -A new University was attempted. The Grand Jury of the county of Durham, -at the summer assizes in the year 1650, presented a petition to -Parliament, praying that lands of the Dean and Chapter not then sold -might be granted for founding a college of students in that city. After -the winter assizes of 1651-2, another petition from the Grand Jury was -dispatched to Westminster, pressing the subject upon the attention -of the legislature. The project went to sleep a while; and then, in -the year 1656, Oliver Cromwell--who had from the first favoured the -plan, in spite of characteristic remonstrances from George Fox--issued -an ordinance for a collegiate establishment in the Palatinate. The -credit of the suggestion is due to gentlemen of the county: the merit -of proceeding to carry it into effect to the Lord Protector. Lambert, -Montague, and Rouse--a Committee of his Highness's council--had -recommended the scheme as of great advantage to the northern parts of -England, both in reference to promoting the preaching of the Gospel, -and the wise education of young men; and in accordance with the -recommendation, the ordinance ordained and appointed the institution -under the name of the Master or Provost, Fellows and Scholars of the -College in Durham, of the foundation of Oliver, Lord Protector of the -Commonwealth. It was to occupy the site of the Deanery, Prebendal -houses, Cathedral Church, and Castle, and to continue a College for -ever. The charter authorized one Provost, two Preachers or senior -Fellows, and twelve other Fellows--four to be Professors, four to be -Tutors, four to be Schoolmasters. Moreover, it created twenty-four -scholarships. Philip Hunton was nominated Provost, and was to receive -above £200 per annum out of the rich Rectory of Sedgefield, in the -Bishopric of Durham, besides holding the living of Westbury, in -Wilts, whence he was ejected in 1662. A concise treatise, "Concerning -Monarchy," published by this person in the year 1643, entitles him, -in the estimation of some, to be considered a worthy precursor of -Sidney and Locke--of which, at least, this proof appears, that the -book was burnt in the school quadrangle of Oxford in 1683.[287] -To William Spinage, Fellow of Exeter, Oxford--"a good Divine," "a -great philosopher and disputant," and "a man of much integrity and -zeal"--and to Joseph Hill, Fellow of Magdalen, Cambridge--a popular -tutor, and a zealous Proctor--were assigned the positions of first -Preachers or senior Fellows. Thomas Vaughan, John Kister, Robert Wood, -and John Peachil--all University graduates--were to be the first four -Professors. Nathaniel Vincent--pronounced by Wood a "considerable -scholar," described by Calamy as serious, humble, godly, of sober -principles, and great zeal and diligence, and known as the author -of several practical treatises--was appointed one of the first four -Schoolmasters.[288] - -The Cathedral Church, Churchyard, and Free School, with the unsold -estates of the Dean and Chapter, and an annual revenue, in addition, of -£900 out of certain manors, rectories, and impropriations, constituted -the endowment. Moreover, the library of books, the manuscripts, and -the mathematical and other instruments belonging to the Cathedral were -made over to the same institution. The Provost, Fellows, and Scholars -were to be a Corporation for purchasing and holding property, having a -common seal, and to be governed by laws made by the Lord Protector and -his Council. The ordinance gives a long list of visitors, including Sir -Thomas Widdrington, Speaker of the House of Commons, Lords Fairfax, -Grey, Wharton, and Falconbridge, Sir Henry Vane, and Sir Arthur -Haselrig. Amongst the clerical visitors occur the names of the eminent -Edward Bowles of York, and of Richard Gilpin--a name of great honour in -the north. Like Bernard Gilpin, who was of the same family, he refused -the bishopric of Carlisle, and like that illustrious preacher and -parish priest, he was preeminent for pastoral diligence and for pulpit -eloquence.[289] The Corporation of the College was empowered to set -up "a printing press and a rolling press," and to buy "paper, iron, -tin, and letters," free of customs. The right was granted of printing -Bibles, and of licensing books for publication, together with the -monopoly of all works issuing from their press. The Provost, Fellows, -and Scholars were to be exempt from "watching, warding, or mustering, -or any hue and cry," and from all civic and rural offices, from that -of mayor down to that of scavenger. They were also exempted from all -customs, and their horses were not subjected to any liability--as -the charter expresses it--"to ride post." The instrument bears date -the 15th of May, 1657.[290] The next year Oliver Cromwell died, upon -which came a petition to the Protector Richard, praying that he would -complete what his father had begun. But opposition arose on the part of -Oxford and Cambridge. They petitioned against a third University, and -especially against conferring degrees--which, by the way, is a power -not mentioned in any part of Oliver's ordinance. The whole project of -course fell to the ground at the Restoration. - -[Sidenote: _University of Durham._] - -Sir William Petty, in a letter to Hartlib, Milton's friend, proposed -a third University in the Metropolis, and also a school for all -classes--none to be excluded by reason of the poverty and inability of -their parents; "for hereby," says the writer, "many are now holding the -plough which might have been made fit to steer the State."[291] The -unsuccessful schemes of the Commonwealth have been accomplished, to -some extent, in our own time, in the Durham and London Universities, -and it is to the credit of the men of that day that they anticipated -the wisdom of posterity. - -Before closing this chapter, we may glance at certain ancient -foundations in which religion was blended with chivalry and with -education. The order of the Garter disappeared. One of the Canons of -St. George's Chapel, Windsor, in the reign of James I., had dwelt -with intense admiration upon its worship and service. God was there -daily and continually served--said this writer in a spirit of amazing -superstition--_like a God with the greatest magnificence_, and with all -means of devotion, such as music and outward ceremonies. The knights -had made solemn vows for the protection of the Church, and the relief -of orphans and widows. There the grounds of their courage and fortitude -were laid, and with sacrifices of silver and gold, they offered their -hearts to the Most High. Thus the Canon painted in glowing colours the -installations which he had witnessed in the gorgeous chapel within -the castle precincts--not forgetting to notice the blue coats and -chains of gold worn by the attendants. Indeed, it had been a display -little in harmony with Protestantism, and it all vanished like "the -baseless fabric of a vision" under the touch of the Presbyterian -Parliament.[292] Deans, Canons, Minor Canons, and Clerks were ejected, -with only liberty left "to carry forth all their goods, utensils, -household stuffs, and books to their several abodes." The furniture -and decorations of the Chapel were seized; Edward the Fourth's coat of -mail, with its gold, and pearls, and rubies, being amongst the most -valuable portions of the spoil. The church plate, handed over to the -treasury at Guildhall, went into the melting pot, and was coined into -money to pay the soldiers. The sacred edifice, cleansed of "all such -matters as are justly offensive to godly men," was used for a lecture, -set up "to be exercised every lord's Day, in the afternoon, to begin -when other sermons usually end, and one day in the week." Yet after -this ecclesiastical revolution so little was the building injured, -that, when one June day in 1654, Evelyn and his wife drove down to -Windsor in a coach and four, he alluded in his Diary to "the church and -workmanship in stone" as "admirable." - -[Sidenote: _Public Schools._] - -The old public schools of England,--whose glory it is to unite -Christian instruction with classical learning--were ecclesiastical -foundations; and these, under the rule of Parliament, and during the -reign of the Protector, met with little interruption and sustained -no real injury. Eton, after a temporary suspension of its statutes, -had, in the year 1645, its former usages restored; and the election -of scholars then recommenced "in manner as had theretofore been -accustomed."[293] Francis Rouse--who translated the Psalter into -English verse, who was one of the Protector's Council, who became -Speaker of the Little Parliament, and who obtained a seat in Cromwell's -House of Lords--had been Provost of the College from the time of the -ejection of Dr. Stewart in the year 1644. Rouse died in 1658, and was -buried at Eton with much pomp. Upon the consequent occurrence of a -vacancy, Whitelocke, then Constable of Windsor Castle, by the advice -of his friends, endeavoured to secure the vacant office--which he -described as "a thing of good value, quiet and honourable, and fit for -a scholar;" but on applying to his Highness, the candidate found the -place reserved as "a bait for some others."[294] Nicholas Lockyer, an -Oxford man, one of Oliver's chaplains, received the appointment. - -[Sidenote: _Public Schools._] - -The election of scholars at Westminster had, in the year 1645, been -vested in Commissioners, and also in the Master of the school, the -Master of Trinity, Cambridge, and the Dean of Christ Church, Oxford--if -"the said Dean were not a delinquent." The ordinance would give to -Dr. Owen, when he presided over Christ Church, the rights with regard -to the school which had been exercised by such dignitaries of old. -In the Act of April, 1649, for the sale of ecclesiastical property, -the foundations of Westminster, Winchester, and Eton were expressly -excepted from its operation.[295] The old Westminster school-room, -with its chesnut roof--which once covered the dormitory of the monks -of St. Peter--had its rows of boys (Puritans amongst the rest), under -the tuition of Puritan teachers, occupying the forms and studying -their Latin primers, as in days of yore. The then Head Master, -appointed about 1639, was no other than the famous Richard Bushy, whose -portrait--reminding one a little of the spare-looking but keen-eyed -Richard Baxter--still adorns the Deanery. There he wielded his ferule -for fifty-seven years, not sparing the rod lest he should spoil the -child.[296] One of his under-masters was the once well-known but now -forgotten Edward Bagshawe, an Oxford student, who had shewn himself a -turbulent and domineering person, not only in his college, but in the -University--where he disturbed the Vice-Chancellor "with interposed -speeches without formalities, and with his hat cocked," in which guise -he was wont to read his catechetical lecture. But Master Richard -Busby would not allow in office such a "pragmatical and ungrateful" -personage, and therefore "outed" him in 1658, when Littleton, a Christ -Church man, was put in his room.[297] The revenues of the public -schools of England were more or less affected by the disturbances of -the period, but in other respects they seem to have held on the even -tenor of their way. - - [Illustration] - - - - - CHAPTER XII. - - -Cromwell's establishment excluded Prelacy, but it did not altogether -exclude Prelatists. It was possible for them to hold parish livings. -The use of the Prayer Book, the performance of Episcopal rites, and -the exercise of diocesan superintendence were disallowed. Still, those -who approved of such things could preach if the Triers permitted. Not -a few must have accepted this abridged freedom, otherwise we could -not account for the large proportion of clerical conformists at the -period of the Restoration. Numbers had no very decided opinions in -matters relating to Church government and forms of worship; but some -persons of fixed views--on the principle of not doing what they felt -to be unscriptural, only omitting what under other circumstances they -would have gladly performed--were anxious still to labour as parish -pastors for the good of souls. The Episcopal Clergy who remained in the -Establishment, without in any way professing Presbyterianism, may be -divided into two classes. - -[Sidenote: _Bull._] - -I. Those who, notwithstanding the law against it, continued to use more -or less of the Book of Common Prayer. George Bull, afterwards Bishop -of St. David's, was a distinguished individual of this class. Having -received orders as deacon and priest the same day from the hands of -Dr. Skinner--the ejected Bishop of Oxford, who after his ejectment -continued to perform the rite of ordination--this young man, then only -twenty-one, settled at St. George's, near Bristol, upon an income of -£30 a year. By his preaching, his prudence, and his charities, he is -said to have won the favour of Quakers, and "other wild sectaries," and -even to have reclaimed some from their "pernicious errors." Stories -are told of his notes being blown out of the Bible over the Church, -amidst the laughter of the congregation; and of his adroitly turning -the circumstance to account by proceeding with his sermon _extempore_. -Another anecdote is related of his being interrupted by a Quaker, with -whom he expostulated so calmly, that the people lost all patience, -and would have fallen violently on the poor delinquent, had not the -preacher come down from the pulpit to save him from their assaults. He -constantly repeated the common prayers without referring to the book; -thereby, it is said, exciting admiration even in some who counted -the prohibited volume a beggarly element, and a carnal performance. -Nelson, his biographer, speaks of his diligence in visiting his -flock, in instructing the ignorant, in comforting the afflicted, and -in correcting the erring. He seems even to have kept up some sort -of parish discipline;--summoning to a conference those who absented -themselves from communion and worship, and engaging in controversy with -those who seduced any of his parishioners. Bull aimed at doing in the -parish of St. George's, after the Episcopalian type, what Baxter did -at Kidderminster, after the "Presbyterian way," and, on the whole, he -appears to have been successful.[298] - -John Hacket, afterwards Bishop of Lichfield and Coventry, was allowed -for a time to read the Common Prayer at Cheam, to the living of which -he had been presented through the interest of the Lord Keeper Williams. -At length the Surrey Committee required him to forbear using the -forbidden formulary, "when he found himself under the necessity of -omitting such parts as were most offensive to the Government."[299] -After this limited measure of interference, he continued to hold his -living. - -[Sidenote: _Barksdale--Gunning._] - -Mr. Barksdale, an Episcopalian, held the living of Sudeley Manor, in -Gloucestershire--the burial place of Catherine Parr. His employment -of the Liturgy, and his method of proceeding with reference to the -Lord's Supper, appear in a tract of the period, which, because it -affords an example of the public discussions then common, deserves the -reader's notice. Mr. Helme, who seems to have been a Fifth Monarchy -Baptist, held the neighbouring vicarage of Winchcomb, and between -these neighbours a controversy arose. Lists for the combatants were -prepared in Winchcomb church, and a large congregation assembled within -the battlemented walls of that edifice to witness the ecclesiastical -tournament. The Episcopalian begged the Baptist to allow him "to stand -in his pue," that he "might be seen and heard the better, and be free -from the crowd;" a request not granted, as the Baptist wanted "the -pue for himself." He entered at the appointed time, attended "by a -justice of the peace" and three other friends. His opponent had "a pue -_in opposito_," which he had "caused to be erected." The incumbent of -Winchcomb had gathered a church out of the parish, and the point mooted -by his neighbour of Sudeley was, "Whether it be lawful to minister and -receive the Holy Sacrament in congregations called mixed?" Barksdale -maintained the affirmative; but, in the progress of debate, admitted -the propriety of doing--without sanction of the rubric--what resembled -the Presbyterian practice of "fencing the table." The congregation -of his hearers, he confessed, was mixed, not so the company of his -communicants. His practice was, after certain preparations, to repeat -aloud, when the sacrament was to be administered, "all that are not -prepared depart, you that are prepared stay." After some had departed, -the rest he looked upon as prepared. The question of Episcopacy also -came under discussion. Mr. Barksdale maintained, very fairly, that "the -ministers of the Church of England and the good people adhering to them -ought to hold their assemblies without disturbance"--and that "the new -men should allow to others equal liberty with themselves, remembering -that Englishmen were living under a free Commonwealth." From the tract -it seems that some people threatened to proceed against Mr. Barksdale -for using the Common Prayer, and for other offences.[300] - -Peter Gunning, afterwards Bishop of Ely, read the Liturgy in the -Chapel at Exeter House, and "asserted the cause of the Church of -England with great pains and courage, when the Parliament was most -predominant."[301] He was allowed "a contention for the truth" (1658) -in two public disputations with Henry Denn, on infant baptism, before -thousands of people, in the church of St. Clement Danes--and, with the -assistance of Dr. Pearson, he had a conference with two Romanists, -reported by them in a pamphlet entitled, "Schism Unmasked." Wood -remarks that there was no considerable sect with which Gunning did -not dispute; yet he met with no interference, beyond the Protector's -rebuke, and an occasional disturbance whilst he was conducting -liturgical worship.[302] - -William Parsons, Rector of Birchanger, suffered under the -Presbyterians, and was kept in jail nineteen weeks for his loyalty to -Charles I., but afterwards he returned to his living, and usually read -the Common Prayer during the Protectorate.[303] Notwithstanding his -Episcopalianism, he was created Doctor of Laws at Oxford under Owen's -Vice-Chancellorship. - -II. The second-class of Episcopalians in the Establishment were those -who held office without using the formularies of their Church. - -[Sidenote: _Farindon._] - -Pearson was lecturer at St. Clement's, Eastcheap, and it was there -that he delivered the discourses which formed the substance of his -noble Text Book on the Creed. Farindon, less known, but worthy of being -coupled with his famous contemporary, affords another instance of the -same kind. Ejected from his Vicarage and from his divinity readership -after the commencement of the civil wars, he, in the year 1647, became -the Minister of St. Mary Magdalene, Milk Street. A second time he had -to quit his preferment, and soon afterwards, he was a second time -restored. The dates are uncertain, but Farindon is supposed by his -biographer to have remained in his pastorate "from 1654 to 1658, -the year of his death."[304] During his forced retirement, a clerical -friend twice occupied his pulpit, and made an eloquent appeal to the -congregation on his behalf, telling them that such persons had been -seen in that church "as were able to create a temple wheresoever they -went--men, each of whom, single and alone, made up a full congregation, -nay a synod;" so that some persons had not unfitly named that place -"the scholars' church."[305] Hammond and Sanderson were the Divines -referred to, and the passage indicates the high estimation in which -Farindon's preaching was held--and justly so. A collection at the -doors for the ejected minister followed each of these discourses, and -the whole of what was contributed amounted to more than four hundred -pounds--a sum then double in value what it would be at the present -time. Upon his second restoration, he delivered a sermon, which was -admirable for its ability, eloquence, and temper. He chose for his -text, "Brethren, I beseech you, be as I am; for I am as ye are; ye have -not injured me at all."[306] - -The following account from a contemporary autobiography is interesting -in connexion with Farindon:--I had usually frequented St. Gregory's, -Dr. Mossam's, Dr. Wild's, Dr. Gunning's, or some other congregations -where the orthodox clergy preached and administered the sacraments; -but the soldiers often disturbing those congregations, it was not so -convenient for my father to appear there. Coming into Milk Street -church one Sunday, I found very few in it, but Mr. Robinson helped -me to a seat, and there I heard Mr. Farindon, that excellent scholar -and preacher. It was his first day. Mr. Case had been there for some -years, and the parishioners were now divided about a successor; some -would have an Independent, others a Presbyterian, and there were -several meetings and competitions, but no agreement, nor like to be; -whereupon Mr. Robinson desired he might put one into the pulpit until -they could agree; and said they should choose whether they should pay -him or not. And so he got the pulpit and put Mr. Farindon into it, -which he kept two or three years. I went home and told my father I had -found a church where he might safely go, where was room enough, and -where he might hear a most excellent orthodox preacher. My grandmother, -Mrs. Moundeford, then dwelt in that parish; so the next Sunday my -father and myself went thither, and Mr. Farindon preached again; my -father's coach standing in the street near the church, gave occasion to -some to look in, and in a short time the congregation so increased that -it was very difficult to get a place.[307] - -Farindon was an intimate friend of the memorable John Hales; and -Aubrey, amidst his charming gossipings, enables us to picture the -latter spending much of his time at Lady Salter's, at Eton, he -having been a fellow of the College there. "He lodged, after his -sequestration, at the next house, the Christopher Inn, where I saw -him, a pretty _little_ man, sanguine, of a cheerful countenance, very -gentle and courteous. I was received by him with much humanity. He was -in a kind of violet-coloured cloth gown, with buttons and loops, (he -wore not a black gown), and was reading Thomas à Kempis; it was within -a year before he deceased. He loved canary, but moderately, to refresh -his spirits. He had a bountiful mind."[308] - -[Sidenote: _Hardy._] - -Dr. Nathaniel Hardy--author of a somewhat famous Exposition of -the first epistle of John, and an Episcopalian of the Puritan -school--continued to minister in St. Dionysius Backchurch, in Fenchurch -Street, one of the buildings destroyed by the Fire of London. He -preached a funeral sermon upon the death of Charles I., and annually -commemorated "the royal martyrdom." At his "loyal lecture," collections -were made on behalf of the deprived clergy;[309] yet, notwithstanding -his royalist sentiments, the bold preacher remained unmolested. Some of -the episcopal clergy became chaplains, of which we have an interesting -example in the life of Dr. Richard Sherlock, uncle of Dr. Wilson, the -celebrated Bishop of Sodor and Man. Driven by the troubles of the -time to seek shelter in Oxford, he afterwards found refuge in the -family of Sir Robert Bradrosse, of Borwick, in Lancashire. There, as -we learn from a memoir of him by his eminent kinsman, he proved his -ministerial fidelity by rebuking the evils which he witnessed amongst -the Royalists, and by expostulating with his patron. "He desired him -to consider what injury he did to the distressed Church, for which -he always expressed so commendable a zeal. He intimated to him that -this was both the cause of her sufferings, and that which made her the -scorn of her enemies, that her friends did her more dishonour than -they could do her hurt; so that she may truly say, in the words of -Zechariah, 'These are the wounds which I received in the house of my -friends.'"[310] - -There remained a number of Episcopalians who did not conform in any way -to the new order of things. They were deprived of their preferments, -and it will be our endeavour now to trace their fortunes. We begin -with the deprived prelates. - -Godfrey Goodman, Bishop of Gloucester, died in the year 1655, after -having run a remarkable career. It is said that an entry in a volume -now in the Chapter Library at Gloucester corroborates the suspicion -of his early leaning to Romanism.[311] As early as the year 1626 he -found himself in trouble on account of a sermon he had preached, in -which he had asserted the doctrine of the real presence. Perhaps the -consciousness of his tendencies led him to wish to have a coadjutor in -his episcopal office, and then eventually to resign his bishopric;--a -wish which is made apparent in a letter written to him by Archbishop -Laud, in the year 1634.[312] When the canons were submitted to the -Convocation of 1640, he at first refused to sign them;[313] for which, -as Fuller states, he was sent to the Gatehouse, where "he got by his -restraint what he never could have gained by his liberty, namely, of -one reputed popish, to become for a short time popular, as the only -confessor suffering for not subscribing the canons."[314] Nalson says -nothing respecting his imprisonment, but only mentions that Goodman -refused a second and a third time, and then at last put his hand to the -book, declining to say that he did so _ex animo_. Laud told him that -his refusal proved him to be a Papist, or a Socinian, or a sectary. -This conclusion he himself denied, but Nalson adds, it "proved true, -for he died a Papist."[315] - -[Sidenote: _Ussher._] - -A contrast to Goodman is found in Ussher. Upon his leaving Oxford, -where last we met him, and his proceeding to visit Lady Stradling, at -her Castle of St. Donate's, in Glamorganshire, there occurred to this -eminent Divine an odd adventure, which indicates what must have been -the state of the country and the circumstances of travelling at that -period. The Welsh then being in a state of rebellion against English -governors--as the ejected Primate of Ireland, with his daughter, -were quietly riding along the road, they fell into the hands of some -straggling insurgents, who dragged them from their horses, and stripped -them of their baggage. Books and MSS. were wantonly strewed about -the highway; but the respect in which the Prelate was held appears -when we learn, that the neighbours from time to time brought back to -him his scattered treasures, so that on their being put together he -"found not many wanting."[316] Coming to London he filled the office -of preacher at Lincoln's Inn, employing his leisure from public -duty upon that wonderful monument of learning, his "Annals of the -Old Testament,"--in which he unfolded a system of chronology, since -widely adopted in the reformed churches. Cromwell sent for Ussher, -and conversed with him upon the promotion of the Protestant religion -at home and abroad; at the same time offering him a lease of certain -lands pertaining to the see of Armagh. When failure of sight and -other infirmities had unfitted the Bishop for preaching any longer, -he resigned his office at Lincoln's Inn, and sought in seclusion the -consolations of that Gospel which he had faithfully proclaimed. When -Cromwell published his ordinance against the Episcopalian clergy, -they requested Ussher to employ his influence to mitigate the severity -of his Highness's anger.[317] He succeeded at first in obtaining from -the Protector a promise that the Episcopalians should be unmolested, -if they did but quietly submit to the government of the Commonwealth, -a promise which was as much as could be fairly expected; but, during -a second interview, Cromwell confessed that his Council had advised -him not to grant any indulgence to persons so implacably disaffected -as the Episcopalians were, since it might prove very dangerous to the -State. Anything which passed between two such men is interesting to -posterity; and therefore a further story is preserved, to the effect, -that Cromwell--suffering at the time from a boil--remarked to his right -reverend visitor, "If this core were once out, I should be soon well." -"I doubt the core lies deeper," is the reported reply. "There is a core -in the heart which must be taken out, or else it will not be well." -"Ah," rejoined the Protector, "so there is indeed." Supposing the story -to be true, the self-application of such reproof did no less credit to -Cromwell, than its honest administration did to Ussher. Leaving the -smoke and bustle of London for the breezy downs and rural scenery of -Reigate, the aged scholar there pursued his studies so far as failing -strength permitted him; and, there, with a calm mind, joining in prayer -with the chaplain of the Countess of Peterborough, he at once ended -his days and his sorrows. The Protector ordered a public funeral for -the deceased Bishop, and contributed £200 towards the expenses--an -order which, whatever might be the extra cost entailed by it upon -his relatives, was intended as a mark of honour, and was so regarded -by his friends and by the clergy of London. The latter followed the -plumed hearse from Somerset House to Westminster Abbey, accompanied by -a guard of soldiers and a vast concourse of people. Cromwell permitted -the burial service of the Prayer Book to be used on the occasion, a -circumstance which appears the more remarkable, when we recollect that -it occurred just after the severest of all his measures against the -Episcopal Church.[318] - -[Sidenote: _Hall._] - -The pious Joseph Hall--the English Seneca--after the "hard measure" -meted out to him by Parliament, went to live in the hamlet of Heigham, -just outside one of the gates of the old city, of which he had been -Lord Bishop. There, in a rented house--now the little Elizabethan inn -bearing the sign of the Dolphin[319]--he spent the remnant of his -days in seclusion and poverty; suffering from strangury and stone; -but bearing both his privations and his disease with the patience and -magnanimity of Christian faith. His will, after bequeathing his soul to -God, directed his body to be interred without any funeral pomp--with -this "monition," that he did not hold God's house a meet repository -for the bodies of the greatest saints: but his executors, whilst -"admiring the lowly mind of the departed," buried him in the chancel of -the little church; where the people of the hamlet still behold every -Sunday his mural monument in black marble, bearing the figure of a -gilt skeleton, which holds in its hand a scroll inscribed with the -admonitory words, "_Debemus morti, nos, nostraque_." - -Morton, Bishop of Durham, a man of High Church views, had, in the -height of the popular fury against Prelatists, been assailed, as he -rode in his coach through the streets; and when some one remarked, "He -is a good man," "No matter," the Polyphemus of the mob replied, "he is -a Bishop." Eight hundred pounds a year was voted him by Parliament, -which, however, as it is reported, was never paid; but he did receive -the sum of one thousand pounds, with which he discharged his debts and -purchased an annuity. He was turned out of his house in London just -before the execution of Charles. Having lived awhile successively with -old Royalist friends, including the Earl of Rutland, he travelled up -one day to London, and was overtaken and joined on the road, in the -friendly fashion of those times, by Sir Christopher Yelverton, who had -some share in the humiliation of the Church. Ignorant of his travelling -companion, the knight, as their horses ambled on side by side, asked -the bishop who he was; the Bishop, having in this respect the advantage -of the knight, replied, with a dash of brave Episcopal pride which -rose above present humiliation, "I am that old man, the Bishop of -Durham, notwithstanding all your votes." To the enquiry whither he -went, he replied, "To London, to live a little while, and then die." -The incident is worth relating, as a specimen of the kindly English -feeling which in many an unknown case tempered party animosities. Sir -Christopher entered into friendly discourse with the ejected Bishop, -took him home to his seat in Northamptonshire, appointed him tutor -to his son, and left his friendship as an heirloom to the pupil--who -imbibed his tutor's love for Episcopacy, and in 1659 reverently closed -the old man's eyes in his 95th year.[320] - -[Sidenote: _Other Bishops._] - -Ralph Brownrigg, of Exeter--of whom, when made a Bishop, Fuller -observes he was "_defied_ by some who almost _deified_ him before, in -whose eyes he seemed the blacker for wearing white sleeves"--after -losing his bishopric found shelter at Sonning, a pleasant little -village on the banks of the Thames, not far from the town of Reading. -There, in the hospitable mansion of Thomas Rich, he enjoyed respectful -entertainment during the Protectorate; and about a year before his -death received the appointment of preacher at the Temple. "The deserved -opinion of his goodness," we are informed by Fuller, "had peaceable -possession in the hearts of the Presbyterian party; and I observed at -his funeral that the prime persons of all persuasions were present, -whose judgments going several ways met all in a general grief for his -decease. He was buried on the cost of both Temples, to his great but -their greater honour."[321] - -Thomas Winniffe,[322] who was a Bishop with Puritan predilections, and -who was raised to the see of Lincoln at the beginning of the Church -troubles--by way of conciliation, when it was too late--found little -besides sorrow in the possession of his mitre. Driven from his house at -Westminster he went to live at Lambourne, in Essex, "having formerly -been the painful minister thereof;" and there he died in the year 1654, -leaving a goodly reputation for piety and learning. - -John Owen and Roger Manwaring, two Welsh bishops, the first of -St. Asaph, the second of St. David's--like the rest of those just -enumerated--died before the Restoration, Owen, in the year 1651, -Manwaring, at Carmarthen, in 1653.[323] - -The fortunes of the Bishops who survived the return of Charles the -Second, and the re-establishment of Prelacy, demand a few notices. -In the sequestered village of Langley, in the County of Bucks, -King, Bishop of Chichester, spent some years at the seat of his -brother-in-law, Sir Richard Hobart. Wren, "that bird of ill omen," -driven from his nest at Ely, had to undergo some severe retaliation -for past offences; and became so reduced in circumstances, that when -his son took a degree at the University of Oxford in the year 1660, -the father had not wherewith to pay the fees. Juxon, the amiable -Metropolitan who attended Charles on the scaffold, retained the use -of Fulham Palace up to the year 1647--"reserved, like Ulysses by the -Cyclops, for the last morsel" and, after the Whitehall tragedy, he -retired to his manor of Little Compton, in Gloucestershire, where he -remained until the Restoration. Skinner, Bishop of Oxford, during the -whole period of the Commonwealth enjoyed the Rectory of Launton, where -he read prayers and conferred orders. Warner, Bishop of Rochester, a -man of wealth--and, after compounding for his estates, possessing -a handsome residue--largely helped his suffering brethren, at the -expense of some self-denial, which led him to say--for he was a man -of humour with a little self-complacency--"that he did eat the crag -ends of the neck of mutton himself, that he might leave the poor the -shoulder." Brian Duppa, an ecclesiastic of moderate opinions, and a -graceful courtier, who succeeded Davenant at Salisbury, spent some -time at Richmond in solitude and devotion; but he availed himself of -opportunities to preserve and revive the Episcopal Church. From one of -his letters we learn that in the year 1653 meetings were being held to -consult "_ne ecclesia aliquid detrementi caperet_, especially in such a -sad juncture of time, when the well-being of it could hardly fall into -consideration, and the great care was, that though stripped of all her -outward helps, yet there might be a being left her."[324] Piers, Bishop -of Wells, whose Episcopal administration had irritated the Puritans, -lived at Cuddesdon, upon a considerable estate of his own, which the -party in power "had been so merciful as to leave him." - -[Sidenote: _Bramhall._] - -There was at that time another Prelate who by his ability, devotion, -and attainments, adorned the Irish bench. Bramhall, Bishop of -Londonderry, fled to the Continent after the ruin of the Royal cause, -and then having returned to Ireland, and undergone great dangers and -difficulties, he fled again and had a narrow escape. "This escape of -his is accounted very wonderful, for 'the little bark he was in was -closely hunted by two of the Parliament frigates, many of which -were on that coast; and when they were come so near that all hopes of -being saved were taken away, ... on a sudden the wind slackened into -a perfect calm, and, as it were, flew into the sails of the little -vessel, and carried her away in view.'" "On his arrival in foreign -parts, Providence supplied him with a considerable sum of money, of -which he greatly stood in need; for having had seven hundred pounds -long due to him, for salmon caught in the river Bann, and sent abroad, -which debt he looked upon as lost, he was now so fortunate as to -recover it; which proved a seasonable relief both to him and to many -Royalists that partook of his generosity. During this second time -of his being abroad, 'he had many disputes about religion with the -learned of all nations, sometimes occasionally, and at other times by -appointment and formal challenge;' and wrote several things in defence -of the Church of England. He likewise purposed to draw a parallel -between the liturgy of the Church of England and the public forms of -the Protestant Churches; and 'for that end designed a journey into -Spain;' 'but he met with an unexpected diversion in his first day's -journey into that kingdom;' 'for he no sooner came into the house where -he intended to refresh himself but he was known and called by his name -by the hostess. And his lordship admiring at his being discovered, she -soon revealed the secret, and shewed him his own picture, and assured -him there were several of them upon the road; that, being known by -them, he might be seized and carried to the Inquisition, and that -her husband, among others, had power to that purpose, which he would -certainly make use of if he found him. The Bishop saw evidently he -was a condemned man, being already hanged _in effigie_, and therefore -made use of the advertisement, and escaped out of the power of that -Court.'"[325] As an example of the reverses suffered in those days, and -to indicate the strange employments to which the highest dignitaries -might have to betake themselves, it may be mentioned, that Bramhall -acted as prize-master to Charles at the port of Flushing, where, in -person, he sold captured freights, and had often to complain of the -indignities to which he and his fellow Royalists were exposed. - -[Sidenote: _Bramhall._] - -Although not compiling memoirs of these sufferers, yet to interest -the reader, as well as illustrate the circumstances and sentiments of -Episcopalians during the Commonwealth, we venture to notice certain -passages in Bramhall's writings, which were composed by him during -the period of his exile. In his "Just Vindication of the Church of -England," printed at London (1654), the author (who wrote in Holland) -complains of the Episcopalians having to suffer so much for their -principles--"being chased as vagabonds into the merciless world to beg -relief of strangers." Then, comparing the conduct of Papists abroad and -at home during an earlier period with the conduct of English Churchmen -of his own day towards indigent brethren, he charges the latter with -neglecting to manifest sympathy and help. Foreign princes and their own -countrymen of the same communion had founded colleges in other lands -for Roman Catholics who were driven from England; and the age before -the civil wars had been as fruitful in works of Protestant piety and -charity as any age preceding it since the conversion of Britain. Hence, -although foreign assistance could not be hoped for, yet a larger supply -from home might have been expected, inasmuch as English Episcopalians -then were much more numerous than English Catholics had been at the -period referred to. "Hath the sword," he goes on to ask, "devoured up -all the charitable Obadiahs in our land?" or, is there no man that -lays "the affliction of Joseph to heart?" A great lack of love and -zeal amongst brethren of the same faith in England alone could justify -these interrogations--for Bramhall laments no want of ability in his -friends to succour the wanderers, but only a want of will. The exiled -Prelate could only cast himself and his companions upon the help of -Heaven. "God, that maintained His people in the wilderness without the -ordinary supply of food or raiment, will not desert us until 'He turn -our captivity as the rivers in the south.' Where human help faileth, -Divine begins."[326] - -[Sidenote: _Bramhall._] - -Turning to Bramhall's "Vindication of himself and the Episcopal clergy -from the Presbyterian charge of Popery,"--a book written about the -year 1659, though not published till 1672[327]--in reply to Baxter's -"Treatise of the Grotian Religion," we find in it a defence of the -conduct of Episcopalians in the days of their prosperity. Baxter had -complained of the persecutions inflicted by them upon the Puritans. -According to him, in some places, it had been much more dangerous for -a minister to preach a lecture once or twice on the lord's Day, or -to expound the Catechism, than it had been never to preach at all. -Bramhall replies: "If preachers shall not content themselves to sow -the wheat over again, but shall sow tares above the wheat; if they -shall seek to introduce new doctrines, new disciplines, and new forms -of worship, by popular sermons, different from and destructive to those -which are established by law, who can blame the magistrates, political -and ecclesiastical, if they begin to look about them? A seditious -orator is dangerous everywhere, but nowhere more than in the pulpit. -Then blame not magistrates, if they punish seditious or schismatical -preachers more than one who is no preacher. All laws, and all prudent -magistrates, regard public dangers more than particular defects."[328] -The Bishop did not see that he employed a two-edged sword, and that -while aiming a blow at his adversary, he ran the risk of receiving, -through counter-thrusts, a wound from the back stroke of his own -weapon. If to preach doctrines contrary to those which were established -by law deserved chastisement from the magistrate--if such preaching was -seditious preaching, then the Commonwealth Government was justified in -depriving and silencing Episcopalian ministers. Bramhall vindicated -his own party in having done the very same sort of thing which he now -complained of as unrighteous when done by his opponents. It is plain -enough that both parties were in the wrong, and that each furnished the -other with a miserable pretext for revengeful injustice. And when the -same writer, comparing Nonconformist with Episcopal sufferers, quietly -says: the former suffered for faction, and the latter for faith,[329] -and so concludes the subject,--everybody must smile to see how he -assumes as settled the very point which was in dispute. His opponents -could just as easily say that they were faithful, and that he and his -brethren were factious. It is the old story--as old as human nature, -and as modern as this morning's newspaper. - -The Episcopalians were exposed to a cross fire from the Puritans, -who charged them with Popery, and from the Papists, who charged them -with schism. The story of the Nag's Head consecration was revived. -Laud had treated Presbyterians and Independents as schismatics. M. de -la Milletiere, counsellor in ordinary to the King of France, in an -epistle, written in the year 1653, with a view of inviting Charles -II. to embrace the Catholic faith, maintained, that everybody knew -the Archbishop, who had been nourished in the English schism, had no -other thought than to reunite in one body the people who were divided -into sects amongst themselves, and to make himself chief head of one -schismatical Church. "And we see," he adds, "God hath permitted that -his own people, divided against itself, hath caused his head to be cut -off." This passage illustrates the view which was entertained of Laud -and his followers by foreign Roman Catholics, and also of the sort of -controversy the refugees had to maintain in their travels through Roman -Catholic countries. Bramhall published at the Hague, in 1653, a reply -to this performance, repelling the charge of schism, and vindicating -the memory of his friend. He calls Laud a most glorious martyr, a man -of profound learning, exemplary life, clean hands, a most sincere -heart, a patron of learning, and a friend of order and uniformity, -but not for sinister ends.[330] The defence was honestly written, and -indicated what many honest exiles thought of Laud--how they dwelt on -his virtues, and were totally blind to the folly, mischief, and sin -of his intolerance; but by holding up to admiration such a Prelate, -without a word of condemnation for his faults, Bramhall and others -gave bad omen of what they would do themselves if they should ever be -restored to power. - -[Sidenote: _Bramhall._] - -An elaborate confutation of the Nag's Head fable engaged the pen -of the same writer, and issued from a press at the Hague in the -year 1658.[331] In connection with his zeal and diligence in this -controversy it is worth while to notice the suspicions which -Bramhall entertained of Romanist intrigues in England throughout the -Commonwealth era. These suspicions on the part of Presbyterians and -Baptists have been already described. There must have been immense -exaggeration in such reports; yet their extensive circulation amongst -people of different opinions--all of them, however, agreeing in a -hatred of Rome--is somewhat remarkable. Impossible as it now is to -ascertain the amount of truth which these rumours might contain, they -are curious as signs of what was a prevalent belief in those days. That -the reader may see for himself what such a man as Bramhall heard and -credited on this subject, we subjoin the greater part of a letter to -Ussher, which he wrote in the year 1654:-- - -[Sidenote: _Bramhall on Romanists._] - -"It plainly appears that in the year 1646, by order from Rome, above -one hundred of the Romish clergy were sent into England, consisting of -English, Scotch, and Irish, who had been educated in France, Italy, -Germany, and Spain; part of these within the several schools there -appointed for their instructions. In each of these Romish nurseries, -these scholars were taught several handicraft-trades and callings, -as their ingenuities were most bending, besides their orders or -functions of that Church. They have many yet at Paris a fitting to be -sent over, who twice in the week oppose one the other; one pretending -Presbytery, the other Independency; some Anabaptism, and the others -contrary tenets--dangerous and prejudicial to the Church of England, -and to all the Reformed here abroad. But they are wisely preparing -to prevent their designs, which I heartily wish were considered in -England among the wise there. When the Romish orders do thus argue pro -and con, there is appointed one of the learned of those convents to -take notes and to judge: and as he finds their fancies, whether for -Presbytery, Independency, Anabaptism, Atheism, or for any new tenets, -so, accordingly, they be to act, and to exercise their wits. Upon -their permission, when they be sent abroad, they enter their names -in the convent registry, also their licences; if a Franciscan, if a -Dominician, or Jesuit, or any other order, having several names there -entered in their licence; in case of a discovery in one place, then -to fly to another, and there to change their names or habit. For an -assurance of their constancy to their several orders, they are to give -monthly intelligence to their fraternities of all affairs wherever -they be dispersed; so that the English abroad know news better than ye -at home. When they return into England, they are taught their lesson: -to say, (if any enquire from whence they come,) that they are poor -Christians formerly that fled beyond sea for their religion sake, and -are now returned, with glad news, to enjoy their liberty of conscience. -The one hundred men that went over in 1646, were most of them soldiers -in the Parliament's army, and were daily to correspond with those -Romanists in our late King's army that were lately at Oxford, and -pretended to fight for his sacred Majesty; for, at that time, there -were some Roman Catholics who did not know the design a contriving -against our Church and State of England. But the year following, 1647, -many of those Romish Orders who came over the year before were in -consultation together, knowing each other. And those of the King's -party, asking some why they took with the Parliament's side, and asking -others whether they were bewitched to turn Puritans, not knowing the -design; but at last, secret bulls and licences being produced by those -of the Parliament's side, it was declared between them, there was no -better design to confound the Church of England than by pretending -liberty of conscience. It was argued then that England would be a -second Holland, a Commonwealth; and if so, what would become of the -King? It was answered, 'Would to God it were come to that point.' It -was again replied, 'Yourselves have preached so much against Rome and -his Holiness, that Rome and her Romanists will be little the better -for that change:' but it was answered, 'You shall have mass sufficient -for a hundred thousand in a short space, and the governors never the -wiser.' Then some of the mercifullest of the Romanists said, 'This -cannot be done unless the King die;' upon which argument, the Romish -Orders thus licensed, and in the Parliament army, wrote unto their -several convents, but especially to the Sorbonists, whether it may be -scrupled to make away our late godly King and his Majesty his son, our -King and master, who, blessed be God, hath escaped their Romish snares -laid for him? It was returned from the Sorbonists, that it was lawful -for Roman Catholics to work changes in Governments for the Mother -Church's advancement, and chiefly in an heretical kingdom; and so -lawfully make away the King."[332] - -[Sidenote: _Cosin--Morley._] - -Concluding this imperfect story respecting the Bishops, we now relate -what happened to the other clergy. Several of them went abroad. -Cosin, the High Church Dean of Peterborough, was of this number. At -Charenton, near Paris, according to Walker, he kept up the English -Church discipline and worship by the Common Prayer, recovered some -who were inclined to Popery, and had encounters with several Jesuits -and Romish priests; but his tendencies in another direction appear in -"Evelyn's Diary," where it is related that, "The Dean of Peterborough -preached on the Feast of Pentecost; perstringing those of Geneva for -their irreverence of the blessed Virgin."[333] The same diarist gives -a glimpse of the ceremonies in the chapel of the exiles: "The King and -Duke received the sacrament first by themselves, the Lords Byron and -Wilmot holding the long towel all along the altar."[334] To shew the -sincerity of the Dean, who had raised--and we do not wonder at it, -when we think of his childish ritualism--such a storm of Puritan -indignation against himself; and as an indication of his courage and -his constancy--a trait of character, no doubt common in that age, as -it is wont to be amongst all but the basest of mankind, when storms of -persecution try their attachment to the Church of their childhood and -their convictions--we venture to quote a few lines from one of Cosin's -letters to his friend Sancroft, who was destined to occupy the chair of -the Primacy, but was at the time of the Restoration a wanderer abroad: -"I am right glad to hear still, (as I have been told by divers persons -heretofore,) how firm and unmoved you continue your own standing in the -midst of these great and violent storms that are now raised against -the Church of England; which, for my part, notwithstanding the outward -glory and dress that she had, be in these evil times taken from her, -yet I honour and reverence above all the other churches of the world; -for she bears upon her, more signally than any other that I know does, -the marks of Christ, which, when all is done, will be our greatest -glory."[335] - -Dr. Morley, in company with Cosin, attended the English Court in the -city of Paris in the year 1651.[336] After being engaged in the -education of Hyde's family during part of their exile, at a period when -they were "in great want already, and likely to be in more and more, -even to a very great extremity, if God in mercy did not provide for -it by some extraordinary means, beyond all visible probability,"--he -became chaplain at Heidelberg to Elizabeth, Queen of Bohemia, at a -salary of £50 per annum, with permission "to officiate to the Queen's -family according to the liturgy of the Church of England, without -any subordination to the classis." He had been a friend of Falkland, -of Chillingworth, and of Waller, and before the wars was thought to -favour the Puritans. Burnet says he was doctrinally a Calvinist, and -was pious and charitable, but he also speaks of him as extremely -passionate, and full of obstinacy--a statement which Baxter confirms -in his account of the Savoy disputations.[337] He had in early days -been "one of Ben Jonson's sons," a circumstance which accords with his -life-long reputation for brilliant wit. That gift, always dangerous, -is particularly so to a clergyman; and Morley, who is said to have -been "keen, but inoffensive," though admired by his friends for his -companionable qualities, was condemned by many for social habits and -a tone of conversation unbecoming a Christian minister. - -[Sidenote: _Basire._] - -Isaac Basire, who had been chaplain to King Charles and to the Bishop -of Lichfield, and who had held a Prebendal stall and a Rectory, -being deprived of all his preferments, found refuge in Rouen, his -native city, whilst his wife and children were encompassed by pecuniary -difficulties at home. After travelling with pupils in Italy and -elsewhere, he visited the islands of the Mediterranean, and also the -shores of Greece--where he preached, by invitation of the Metropolitan, -before his bishops and the clergy. He visited Naples and Sicily, where -he officiated for some weeks on board ship. He went also to Aleppo -and Jerusalem, had conferences with the Greek and Latin clergy, and -interested himself in the Coptic Churches: at the same time he aimed -at reforming the Eastern Christians, and endeavoured to promulgate -the doctrines and formularies of English Episcopalians.[338] We are -perfectly ready to honour a man who, in the hour of his spiritual -mother's humiliation, and when driven from her altars, vindicated her -priesthood, maintained her ritual, and diffused her principles; -but we must add, that Basire attached most unjustifiable importance -to certain ecclesiastical matters, and went beyond bounds in his -episcopalian zeal, betraying, at the same time, a strong hatred to -those who in England held the reins of government. - -[Sidenote: _Jeremy Taylor._] - -Let us return to our own country, to trace other and more illustrious -Episcopal confessors in their various retreats. Jeremy Taylor, after -submitting to the drudgery of school-keeping in a Welsh village, found -for a while a congenial and charming home at Golden Grove. There--to -use some of his own richly-coloured words--as the highest branches of -the wood stooped, and made a smooth path for the winds on the top of -all its glories--and as the sun so gloriously opened the little eye of -heaven and sent away the spirits of darkness, and called up the lark to -matins, and gilded the fringes of a cloud, and wept great and little -showers; and as the images of the trees hung over the water, and were -reflected from the bottom, and as the lark rose from his bed of grass, -and climbed above the clouds, and was beaten back with the loud sighing -of an eastern wind--the great poet-preacher gathered images for his -discourses. And again, as he heard the faint echo of a distant valley, -and watched the little bee that feeds on dew, and pried into the ivy -creeping at the foot of the oak, he found lessons of instructive -piety to delight mankind. Looking at what Taylor there worked up into -his marvellous imagination, it may be truly said, "the gold of that -land was good;" but his temporary sojourn in a paradise-like retreat -was followed by imprisonment in Chepstow Castle, and afterwards in -the Tower of London, in consequence of incautious language which -he used in reference to his Puritan oppressors, and because of a -"superstitious" engraving of our Saviour at prayer, prefixed by his -publisher to the "Collection of Offices." Taylor's theology, which -was surpassed by his eloquence, brought him into trouble with the -calmer and more careful Divines of his own Church, as well as with the -Presbyterians; his "Treatise on Repentance" drawing tears from the -eyes of Sanderson, who complained that his friend was pulling down -the ancient landmarks of the Christian faith. His controversy with -Jeanes, the Presbyterian, proved that Taylor had a quick temper--that -instead of "receiving furies and indiscretions like a stone into a bed -of moss and soft compliances," he could send out angry words like fire -when the flint and steel come into collision. With ruffled temper, -when the controversy was over, he remarked: "I have been so pushed at -by herds and flocks of people that follow anybody that whistles to -them, or drives them to pasture, that I am grown afraid of any truth -that seems chargeable with singularity;" and thus it appears that -he had to pay the penalty of unpopularity and opposition, which all -men must pay who, whether right or wrong, venture to differ from the -theological opinions of their brethren. In a nobler and sweeter tone he -confessed, when the wings of his spirit were smoothed once more: "For -my part I have learned to humble myself, and to adore the inscrutable -paths of the Most High. God and truth are still the same, though the -foundations of the world be shaken." And again: "We are reduced to -that religion which no man can forbid--which we can keep in the midst -of a persecution--by which the martyrs in the days of our fathers -went to heaven--that by which we can be servants of God, and receive -the Spirit of Christ, and make use of His comforts, and live in His -love, and in charity with all men, and they that do so cannot perish." -With exquisite delicacy and pathos, Taylor alludes to his poverty in -a letter to Evelyn (1656): "Sir, I know not when I shall be able to -come to London, for our being stripped of the little reliques of our -fortune remaining after the shipwreck leaves us not cordage nor sails -sufficient to bear me thither." Taylor is supposed, but not with any -sufficient foundation, to have at one period held a pastoral charge in -London; certainly he obtained induction to a Lectureship at Lisburn, -in Ireland. Residing at Portmore, in the enjoyment of Lord Conway's -hospitality, he found repeated there some of the charming scenes and -also some of the associations and advantages of Golden Grove. Yet, -again, the great preacher's repose was interrupted by a fanatical -Presbyterian, who informed against him as a dangerous man who used the -sign of the cross in baptism. Writing in 1659-60, Taylor remarks: "I -had been in the worst of our winter weather sent for to Dublin by our -late Anabaptist Commissioners, and found the evil of it so great that -in my going I began to be ill, but in my return had my ill redoubled." -The Restoration found him bringing through the press the _Ductor -Dubitantium_.[339] - -[Sidenote: _Sanderson and Hammond._] - -Of those who were ejected from the University of Oxford, Sanderson and -Hammond were the most distinguished. Their story is amongst the most -beautiful legends of the age, and their loving intercourse reminds us -of the friendship of Basil and Gregory in far earlier times. As their -lives were entwined round each other, so are their memories. Sanderson -retired to Boothby parish, where he continued to minister according -to Episcopalian rites, only disturbed occasionally by soldiers while -he was reading prayers. They told him how God could be served more -acceptably, and then they enforced their advice by tearing the liturgy -to pieces. A prudent and affectionate Parliamentary friend recommended -him not to be strict in reading all the prayers, "especially if the -soldiers came to watch him," "for which reasons he did vary somewhat -from the strict rules of the rubric." His admiring biographer sets -down the form of confession which, perhaps in consequence of such -advice, was used by this Divine, and it shews what minute variations -were adopted by clergymen in order to evade the ordinance against the -use of the Common Prayer Book.[340] Sanderson preached every Sunday, -solicitously enquiring "what he might do to speak more plainly or more -movingly: whether his extemporary wording might not be a defect, and -the like." He daily read prayers, and the time between doing this and -the hour of dinner he employed in instructing the children of the -family with whom he lived; "observing diligently the little deviations -of their manners, and applying remedies unto them." - -After an abortive attempt had been made by some Royalists in the -neighbourhood of Tunbridge to help the King, Hammond, then living -there, felt obliged to remove; and, upon visiting his old tutor, Dr. -Buckner, "in such a habit as that exigence made necessary," he, under -his friend's hospitable roof, though "no valuer of trifles," had so -extraordinary a dream that he could not then despise or ever afterwards -forget it. "He thought himself and a multitude of others to have been -abroad in a bright and cheerful day, when on a sudden there seemed a -separation to be made, and he, with the far less number, to be placed -at a distance from the rest; and then, the clouds gathering, a most -tempestuous storm arose, with thundering and lightnings, with spouts -of impetuous rain, and violent gusts of wind, and whatever else might -add unto a scene of horror, particularly balls of fire, that shot -themselves amongst the ranks of those that stood in the lesser party; -when a gentle whisper seemed to interrupt those other louder noises, -saying: _Be still, and ye shall receive no harm_. Amidst these terrors, -the doctor falling to his prayers, soon after the tempest ceased, and -that well-known cathedral anthem begun, _Come, Lord Jesus, come away_, -with which he awoke. The correspondent event of all which he found -verified signally in the preservation both of himself and his friends -in doing of their duties; the which with much content he was used to -mention. Beside, being himself taken to the choir of angels at the -close of that land-hurricane of ours, whereof that dismal apparition -was only a faint emblem, he gave thereby too literal a completion to -his dream, and the unhappy credit of bordering upon prophecy."[341] - -[Sidenote: _Sanderson._] - -Hammond went to see Sanderson at Boothby, when Hammond persuaded him -to attempt the practice of _memoriter_ preaching. Early on a Sunday -morning, they walked to a neighbouring church, where the minister -requested the favour of a sermon. Sanderson entered the pulpit, having -previously put the MS. of the discourse, which he had committed to -memory, into his friend's hands. The effort to preach in this way -turned out a humiliating failure. The preacher, before he had delivered -the third part of what he meant to say, became very confused, and "so -lost as to the matter," that his learned auditor was frightened, and -many of the village congregation discovered that there was something -wrong. "Good doctor," said Sanderson, as they were returning home, -"give me my sermon, and know that neither you nor any man living, shall -ever persuade me to preach again without my books." "Good doctor," -returned the other, "be not angry; for if I persuade you to preach -again without book, I will give you leave to burn all those that I am -master of."[342] - -Another interesting glimpse of Sanderson is caught in "Walton's Lives." -When he came up to London in 1655, the worthy angler met him near -Little Britain, "in sad-coloured clothes--far from being costly." One -can see the noble countenance of the man--with his lofty forehead, fine -regular features, full round eyes, white moustache, and trimly-peaked -beard;--only he was now dressed in lay attire, and that of a very -humble kind, instead of appearing, as in his portrait, with surplice, -scarf, and college cap. It was raining at the time, and he and Walton -turned aside to gossip under a pent-house; when, the wind driving in -their faces, they adjourned to "a cleanly house," where they had bread, -cheese, ale, and a fire for their money. Their conversation naturally -turned upon the Church; and Sanderson bewailed the abolishing of the -Prayer Book and the use of extempore prayer, pronouncing the Collects -"the most passionate, proper, and most elegant expressions that any -language ever afforded." The Liturgy, the Psalms, and the language -of devotion, he complained, had been exchanged for needless debates -about free-will, election, and reprobation. Such lamentations no doubt -formed the staple of much table-talk amongst the class to which the -ejected Oxonian belonged; and in the contempt poured upon extempore -prayer he manifested the onesidedness of Episcopalian prejudices. He -and his opponents were not in a position to regard fairly each other's -methods of devotion. Mutual war had exasperated the passions, so as to -produce in both a stone-blindness to that which was good beyond their -own narrow enclosures. The same tone of prejudice also led Sanderson to -point at Puritanism another shaft--which larger acquaintance with human -nature, and a deeper sense of justice, will lead the moral censor, -with a slight modification of phraseology, to apply to hypocrites of -all sects. They thought, said the Anglican Churchman, that "they might -be religious first, and then just and merciful; that they might sell -their consciences, and yet have something left that was worth keeping; -that they might be sure they were elected, though their lives were -visibly scandalous; that to be cunning was to be wise; that to be rich -was to be happy, though their wealth was got without justice or mercy; -that to be busy in things they understood not, was no sin." The writer -and other clear-headed men besides him did not see, that after all, -the charge of hypocrisy applies, not to the thoroughly honest, though -fanatical Puritan of the Commonwealth, but to all such persons as -for awhile assumed the livery of a sect for their own selfish ends: -amongst whom were many who a few years afterwards declared, that -they had been Episcopalian in heart throughout the whole period, and -had only "submitted to the times." Curious, too, is it to find this -distinguished man, at the end of his interesting conversation with -Walton, starting the idea, that the way to restore the country to a -more meek and Christian temper was to prepare a body of Church divinity -in fifty-two homilies, each to be of such length as not to exceed a -quarter of an hour or twenty minutes' reading.[343] Melancholy it is to -learn that this scholar and Divine, in the year 1658, was in so low a -condition as to be glad to receive £50 as a present from Dr. Barlow. - -[Sidenote: _Hammond's Letters._] - -Sanderson's friend, Dr. Hammond, wins our heart at once, as we hear him -say: "He delighted to be loved, not reverenced," and he excites our -veneration, too, as he exclaims, with vehemence: "Oh! what a glorious -thing, how rich a prize for the expense of a man's whole life, were -it to be the instrument of rescuing one soul!" He lived with a family -in which he acted as chaplain, when Cromwell's intolerant decree of -1655 disturbed his peace. Roused to righteous indignation, he wrote -his "Parænesis," in which "he resented with the highest passion" the -Protector's edict; at the same time he looked, as he says, upon this -dispensation of Providence as if God pronounced him unworthy to do -any service, and as if He reproached him of former unprofitableness, -by casting him out now like straw upon a dunghill. Hammond being -one who made the best of circumstances--saying, with Epictetus, -"that everything has two handles: if the one prove hot, and not to -be touched, we may take the other that is more temperate"--always -advocated quiet submission to Providence during what he considered to -be afflictive times.[344] - -[Sidenote: _Hammond's Letters._] - -Several of his letters are preserved in the British Museum. In one of -these, addressed to Sheldon, afterwards Bishop of London, so early as -October the 14th, 1649, he remarks, respecting his friend: "I think, -when I saw Dr. S[anderson] last, certainly he told me he used the -Common Prayer, otherwise I wonder not that he that disuses it, should -think fit to go to their churches that do omit it. When you meet with -him, endeavour to infuse some courage into him, the want of which -may betray his reason. His opinion expressed will betray many."[345] -The method pursued by Sanderson, of using the Liturgy with verbal -alterations, so as to give the appearance of not adopting it, when -he employed it in substance, displeased and perplexed some of his -episcopal acquaintance; but beyond this--as it appears from another -letter by Hammond--his companion once thought of becoming associated -in public religious ministrations "with the Grantham Lecturers." To do -such a thing, Hammond, altogether a stiffer Churchman than Sanderson, -regarded as illegal--as not allowed by the authority of the Bishop, who -was still alive, and might be consulted--as countenancing schismatics, -and therefore an act of schism--and as not right, even if the end were -good. The rest of the letter is so indicative of the temper of the best -High Churchmen in those days, that it deserves to be quoted at length. -"I cannot believe that the end, by your letter mentioned, is good for -to sweeten them by complying with them in schismatical acts; and making -them believe themselves pardonable, whilst they continue and remain -unreformed in their schism, is to confirm them in their course and so -to scandalize them as well as others, to put a stumbling-block in their -way to reformation. Certainly the greater charity to those moderate -reformable Presbyters were to assist, and hasten the perfecting of -their repentance, and renouncing of their erroneous practices, and -then if the Bishop give leave to Dr. Sa[nderson] to erect some other -lecture, they will sure come and combine with him. And for those that -mean not this, 'tis certain that they are not to be persuaded, that -if the laws regain their power, they shall be tolerated (their way -being so unreconcilable with Prelacy), and as certain that instead of -serving Dr. Sanderson's end they desire to serve themselves of him, -and by his presence and joining with them, to have him thought such -as they--and so hath Mr. Baxter already divided the Prelatical Clergy -into two parts, one exemplified by Dr. Ussher and Dr. Sanderson; the -other styled, in gross, Cassandrian, Grotian Papists; and several of -his friends marked out by some circumstances to be of that number. -Lastly, he may do well to consider whether, if from writing for the -Engagement first and then the laying aside the Liturgy, he proceed -farther to this, it will not be after more easy to superstruct on these -beginnings more suitable practices than it hath been to reconcile these -to his former writings [and?] persuasions. And whether, on the other -side, this be not a season much better for him to appear in upholding -the truth by answering the London Presbyters' vindication (in sixty -sheets shortly coming out) of their government ordination, &c., than -to seem (a person of such authority) to consent to it by practising -with them."[346] From this communication it appears how strongly -such men as Hammond opposed the idea of any scheme of ecclesiastical -comprehension--how determined they were to maintain the exclusive -system of the Episcopal Church, and how honestly they did so, when by -relaxing a little the bonds so strictly drawn, they might have gained -some freedom for themselves. Their integrity in that respect deserves -credit, but it also shews how hopeless was any idea of union between -Episcopalians and Presbyterians after the Restoration, when men who -were really so good were also so narrow-minded. - -Another epistle from the same pen presents the writer under another -aspect. Zealous for the preservation of Episcopacy, he proposed to -contribute munificently to a fund for the support of learned persons -who might advance its interests. The proposal was addressed to Sheldon, -who had been ejected from All Souls, when Hammond had suffered -expulsion from his Professorship. "Let me mention to you an hasty -undigested fancy of mine suggested to me by reading the conclusion -of Bishop Bramhall's excellent book of schism, pages 276, 277. It is -this: What if you and Dr. Henchman and I should endeavour to raise -£600 per annum (each of us gaining subscriptions for £200) for seven -years, to maintain a society of twenty exiled scholars; and, when we -discern the thing feasible, communicate it to Bishop Bramhall, and -require of him a catalogue of twenty such, whose wants and desires of -such a recess, in some convenient place (by him to be thought of also) -might make it a fit charity to recommend to pious persons? Next, if -this be not unreasonable to be endeavoured, then, tell me whether it -must be privately carried or may be publicly avowed, and what else you -can think of to perfect and form this sudden rude conceit? which, when -I have also communicated to Dr. Henchman, I shall be content to be -laughed at by either of you."[347] - -[Sidenote: _Hammond's Death._] - -Dr. Hammond died before the Restoration. His patience during his last -sufferings, which were extremely great, his reliance upon Jesus Christ -as the Saviour of sinners, his humility and thankfulness, and his dying -words, "Lord make haste," are duly recorded by his biographer Fell. -But, as some additional information respecting his disease, and the -temper in which he bore it, is supplied by a letter of his widow, we -venture to introduce it here:--"It is my great misfortune I neither can -send to you as I would, nor hear from you as I desire, for sometimes my -friend is not here when your letters come, then they are delivered to -him, wheresoever he is, which many times makes it very long before I -can return an answer; but now my long silence was occasioned by my dear -husband's sickness and death, which, though my loss was very great, -yet, when I consider God's mercy was so infinitely shewed both to him -and me, giving us, first, many years of comfort together and life to -a very great age, and then a gentle correction to bring him home to -Him, and gave him the comfort of his children about him, and be a great -comfort and example to them of patience and humility, submitting to -God's will in all. Indeed, I cannot say he had better health at any -time, since we came into these parts, than he had the last very hard -winter; overcoming it with so much life and spirit, I believed he -might have lived some years more, till this accident happened upon -him, which proved an ulcer under his tongue. At first I thought little -of it, neither did he much complain, I used such means as I had, and -thought good for that purpose, but he still continued ill; then we had -a surgeon at least two months in hand, making no difficulty at all of -healing of it; but I, seeing it continue so long and no change to the -better, I desired him to deal plainly with me, and what his opinion -was. He told me, he [could] see now he must use sharper medicines to -it, and cornise, (_sic_, cauterize?) which I would not suffer without -better advice. My son sent us a very excellent surgeon, and a very -honest man. As soon as he looked on it, gave me little comfort by -reason of my husband's age, but approved of what I had done and gave -me further directions what to do; and said no violence must he use to -it, for he feared, as the summer came on, it would grow worse, which, -indeed, it did, and eat till all his teeth came out on that side, which -was a great disheartening to him; but I comforted him as well as I -could, though I much feared his tongue would have been eaten out if -he had continued long, which would have made his life unpleasant to -him, and a great grief to all his friends about him; but my gracious -God was very merciful to both him and me, for having prepared him with -great patience and humility to submit either to life or death, and -with St. Paul to say, that death was gain. Our great God kept us from -want, and gave us the comfort of our children about us, and that good -man, as you say, which indeed hath been a great comfort to me in all -my afflictions. My many years tell me I shall not be long after him; -I pray God I may follow his good example, and then we shall meet in -perfect joy together. My good friend would not give me the discomfort -of your sickness till he heard you were past danger, though I had -many times enquired of him, when he heard from you, but told me he -did not use to hear from you. I do give God most hearty thanks for -your recovery, and do daily pray that He, in His infinite mercy, will -continue good people amongst us for our example, that we may be fit for -His mercy. Within this three weeks I have received your bounty, but no -letter which would give me great satisfaction of your health, which I -daily pray for. Excuse this long scribbled letter, and make me happy -with a line from you."[348] - -[Sidenote: _Thorndike._] - -Another learned Anglo-Catholic Divine requires attention on his own -account, and in consequence of his disapproval of such conciliatory -methods as were favoured by the more truly Catholic Episcopalian -Sanderson. Herbert Thorndike, whose erudition did honour to Cambridge, -was ejected first from Barley, in Hertfordshire, and then from his -Fellowship at Trinity College. His name occurs in the list of those who -were relieved by the beneficence of Lord Scudamore, and also amongst -the friends of Walton engaged upon the great polyglott.[349] With a -logical mind, which was eminently fitted for systematizing opinions, -he had worked out Anglo-Catholic principles into a complete scheme of -theology. His central point was that "the title of our salvation is -the covenant of baptism, whereby we undertake to profess Christianity -and to live according to it, in despite of the devil and all his -works;"[350] and this view he urges incessantly in his writings -against the Puritan doctrine of justification by faith. Episcopal -order, and the use of the Prayer Book, without even the slightest -alteration, found in Thorndike a most zealous defender; and, it may -be inferred from such a circumstance, that the Puritans had not a -more steady and determined opponent than this able man. He could not -understand them. Their doctrinal views, as seen through his prejudices, -seemed to be of an antinomian nature, whilst their ecclesiastical -proceedings, judged of with the same unfairness, were denounced as -schismatical and as utterly subversive of all Church order. Hence -he condemned Sanderson's practice of altering the prayers; arguing -that though force might make him omit what he was ecclesiastically -commanded, it could not make him do what he was ecclesiastically -forbidden.[351] Thorndike was made of such stern, tough stuff, that -he revolted from all mere politic measures, and from all attempts at -compromise. He never asked what was expedient, but only what was right; -yet also he deemed trimming to be as unwise as it was wrong, and he -maintained that not to omit a word of the service would be as safe as -the method adopted by Sanderson. He advised that when the whole Liturgy -could not be read, as much of it should be used as possible without -any alteration.[352] One of his papers, dated 1656, preserved in the -Westminster Chapter Library, contains an argument against communicating -with the Presbyterian or other sects: most uncharitably and unjustly -he inferred--from their doctrine of justification by faith, which -he quite misunderstood--that they could not "think themselves tied -to live as Christians," or, as he added, to repent and return to -that Christianity which they had forfeited. And beside this--fearing -that the sects would swallow up the Church, which they had broken -in pieces--he warned Churchmen against in any way owning Puritan -teachers or frequenting Puritan sermons, whatever danger there might -be of temporal penalties in pursuing a different path, or whatever -"difficulty of finding what course to take."[353] - -[Sidenote: _Evelyn's Diary._] - -As to the inner life of persecuted Episcopalianism, "Evelyn's Diary" -affords information beyond, perhaps, any other contemporary production. -A sequestered and learned minister preached in Evelyn's parlour and -administered the blessed sacrament, when, according to Episcopal usage, -it was "wholly out of use in the parish churches." He heard once the -Common Prayer read[354] ("a rare thing in those days") in St. Peter's, -at Paul's Wharf, London; and in the morning of the same day he listened -to the preaching of "the Archbishop of Armagh--that pious person and -learned man, Ussher--in Lincoln's Inn Chapel." On a Christmas day there -was no sermon anywhere, no church being permitted to be open, so the -diarist observed it at home. The next day he went to Lewisham, where -"an honest Divine delivered a discourse."[355] - -Now and then an "honest orthodox man" ascended the pulpit of Evelyn's -parish church, and although the Incumbent was "somewhat of the -Independent," yet "he ordinarily preached sound doctrine and was a -peaceable man, which was an extraordinary felicity in that age." Once -Evelyn heard a person who "had been both chaplain and lieutenant to -Admiral Penn, and who thus, as he says, used "both swords."[356] - -Repeatedly notices occur in the "Diary" of neglected festivals, and -of private preachings and communions; and he indicates his caution -no less than his zeal, by stating that his only reason for going to -church whilst these "usurpers" possessed the pulpits was, that he -might not be suspected of being a Papist. He felt the wholesome uses -of adversity, and states--after alluding to Dr. Wild as preaching -in a private house in Fleet Street--that the zealous Christians who -gathered together there were much more religious and devout than they -had ever been in times of prosperity. He notes down the circumstance, -that on Christmas day, 1657, at the conclusion of a sermon by Mr. -Gunning, in Exeter Chapel, the building was surrounded by soldiers, -and the communicants were kept inside as prisoners. Evelyn himself had -his place of confinement in the mansion to which the chapel belonged; -but was allowed to dine with the noble master of it, the Countess of -Dorset, Lady Hatton, and others. Some of Oliver's colonels came in -the afternoon to enquire into the matter, and they asked the Royalist -churchman why he durst offend against the ordinances of Parliament. -It appears from his answer that the name of "King Charles" had been -omitted from the service, and that supplications of a general kind -were offered on behalf of kings and princes. At the conclusion of the -account, however, the diarist acknowledges that the soldiers after all, -did not really interrupt the worship, but only held up their muskets -"_as if_" he says, "_they_ would have shot us at the altar, but yet -suffering _us to finish_ the office of communion."[357] - -Such was the case in London. In the country an instance -occurred--perhaps only representing several of the same kind--of a -public defiance of the law. In the year 1658, as John Wilson, a cloth -merchant of Leeds, kinsman of Bishop Wilson's father, was walking -through the streets he met the Vicar and said to him: "When shall we -have Divine service again in Leeds Old Church?" The Vicar replied: -"Whenever Mr. Wilson will protect me in the discharge of my duty." -"Then," he rejoined, "by the grace of God it shall be next Sunday." -Accordingly, on that day the bells rang as in the days before the wars, -for morning prayers, and a large congregation was gathered together. -In the centre aisle stood Mr. Wilson, with a great number of persons -drawn up as if to protect the Vicar. News of this occurrence soon -reached London, and an order came down for the imprisonment of the bold -violator of Parliamentary ordinances; but before his trial could take -place Oliver Cromwell died.[358] - -[Sidenote: _Episcopalians._] - -Mention has been already made of a practice, adopted by some Anglicans, -of using parts of the Prayer Book with less or more of alteration. -But besides this method another appears to have been proposed, if -not actually adopted. There lies before us, at the moment of writing -these lines, a little volume in manuscript,[359] evidently intended -to be read by Episcopalian Churchmen in their worship during the -Commonwealth. It neither exactly follows the order, nor does it, except -in a very few instances, adopt the phraseology of the Common Prayer. "A -Prayer preparatory to the holy Sacrament" appears upon the first page, -followed by "A Meditation when we come to the holy table"--meant no -doubt for private use; and next to it there follows that which appears -to be the opening of a service of social worship. It commences with -a long series of confessions, including this remarkable one:--"Not -observing the times of festivity or fasting appointed by just authority -according to the example of Thy people in all ages." After each article -of confession there occur the words: "O Lord! righteousness belongs -unto Thee, but unto us confusion of face, as at this day." "The form -of absolution, to be pronounced by the priest only," is expressed in -the following terms:--"Almighty God, our Heavenly Father, who of His -great mercy hath promised forgiveness of sins to all them that with -hearty repentance and true faith turn unto Him, have mercy upon you, -pardon and deliver you from all your sins, confirm and strengthen you -in all goodness, and bring you to everlasting salvation, both of body -and soul, through Jesus Christ our Lord." Next to the absolution is -the Lord's Prayer; and next to the Lord's Prayer are brief petitions -associated with it--the same as are found in the like portion of the -"Order for Morning and Evening Prayer" in the Church of England -service at the present day. Lamentations respecting the Church and the -nation are inserted; after which the first lesson is directed to be -read;[360] then comes "A Form collected out of the Psalms," in which -the people respond to the priest. There succeed three prayers; the -first two confessing sins, and imploring mercy, the third interceding -for the son of Charles I. There are also prayers for the clergy, for -the enemies of the Church, and for the removal of the anger of God -from His afflicted people. The service ends with the benediction. -"A Prayer to be said during these troubles;" "A Confession of God's -justice in His punishments, and A Deprecation of His judgments;" and "A -Prayer for the 30th of January," conclude the volume. From the second -of these forms we extract the following passage:--"Arise, O arm of -the Lord, and put on strength, let not man have the upper hand, let -not the mischievous imaginations of our enemies prosper, lest they -be too proud. But now Thou hast frustrated all our worldly hopes and -affiances, take the matter we beseech Thee into Thine own hands, and -by what means it pleaseth Thee, put a period to our wasting miseries, -that these lands may no longer be rent and torn asunder by their own -children, and thus made drunk with the blood of their own inhabitants. -Bring into Thy way of truth all such as offend through ignorance, -mollify the hard-hearted, be merciful to all that offend not of -malicious wickedness, but let Thy exemplary judgments be upon such as -will not turn nor fear God, and be a means for the speedier conversion -of the rest. O God of all order and peace, and yet makest men to be -of one mind in an house, turn the hearts of the people of these lands -to their God, to Thy servant our King, one to another, make up our -breaches, heal our wounds, compose our divisions, bring all things -again into a right frame among us, both in Church and State, and knit -us again together in the unity of the Spirit and in the bond of peace. -Arise and help us, O God of our salvation, for the glory of Thy name; -help us in these our great extremities in this most needful time of -trouble, for Thy promise' sake, for Thy mercies' sake, for Thy Son -Christ Jesus' sake, to whom with Thee and the Holy Ghost be all glory -and praise now and for ever." - -[Sidenote: _Episcopalians._] - -Thus the proscribed and suffering children of the Episcopal Church, -forbidden to use the ancient prayers so dear to their affections, -prepared for themselves new ones, in which they expressed their -patriotism and their loyalty. The latter sentiment is conspicuous in -these original offices--indeed it had become a perfect passion in the -breasts of the Episcopalians. Whatever doubts some might have formerly -felt as to the wisdom of the proceedings of Charles the First, they now -almost all regarded him as a martyr for Episcopacy; so that, as they -engaged in their devotions, the crimson-stained shadow of the departed -monarch rose before their eyes with a touching solemnity and religious -reverence for his memory blended with their remembered allegiance to -his crown. Thorough legitimists, they now esteemed that crown the -property of his eldest son. All Republicans, all Commonwealth men, all -who dared to uphold the rights of Parliament or of a Protector against -the rights of kings, were to them no better than rebels. Whereas the -loyalty of some persons rested on their religion, the religion of many -more rested on their loyalty. They cared very little, if at all, about -ecclesiastical and spiritual questions. They simply believed that King -Charles had died for the Church of England, and that, as loyal men, -they ought to love it for King Charles' sake. The religion of many -of them was merely a feeling of that description. Sufferings in the -cause--as is always the case--endeared the cause to the sufferers. They -had lost their relatives in battle; they felt twinges in their old -wounds when the weather changed; Naseby and Marston Moor were names to -them full of anguish. They had endured confiscation, imprisonment, and -bonds. One could tell how he had carried packets to the Queen at the -risk of his life; a second how he had lost his eyes and his arms in -the King's service; a third how he had been tossed and tumbled up and -down, and was tried eleven times for his life, and how he was brought -to the foot of the gallows, and yet after all escaped with his life; -and a fourth, how he had lost £2,000, had been turned out of doors, -had been burnt with matches, and carried to Worcester, and kept there -under guard, whence he had fled, had been obliged to take to trees for -a hiding place in the day time, and then to travel all night, had been -caught and sent to the gatehouse, and sentenced to be shot, and had -then got out of prison during sermon time, and lived three weeks in -an enemy's haymow, and limped on crutches to Bristol, and so escaped. -The widows of soldiers, too, talked of being plundered, stripped, and -whipped, of their banished children, and of their own poverty and -hardships; in all which stories, though there might be not a little -exaggeration, there was also not a little truth.[361] - -[Sidenote: _Episcopalian Loyalty._] - -The loyalty of these persons, as we have said, is prominently exhibited -in the little Prayer Book before us; and from its pages we quote the -following remarkable petitions for Prince Charles:-- - -"O blessed Lord God, who hast in Thy fatherly care and goodness taken -our late gracious Sovereign into Thy peace, and left the inheritance -of his throne and sceptre to his firstborn, we beseech Thee to -prepare and instruct him for so high and so weighty a calling. Be -Thou pleased, out of the riches of Thy treasure, to pour Thy wisdom -into his heart, to command that double portion of his father's spirit -to rest upon him--the head of Solomon and the heart of David--and -withal the meekness and true Christian charity, the inward calmness, -and placability of spirit, that may arm him thoroughly against all -the provocations of an unthankful people; that he may come and reign -amongst us, as a tender compassionate father of all his kingdoms, -carry them, as Moses did Thy people, in his arms, from a desert to -Canaan, and go in and out before them with that conduct which Thy -pillar of fire and cloud afforded them. Lord, be Thou his light and -his guide, his counsellor and protector, his shield and his exceeding -great reward; keep him from all the designs of the enemies of his and -our peace; preserve him as the apple of thine own eyes; and because -of the great strait and difficulties which are now before him, the -obstructions which none but Thine especial interposition can remove, -Lord, fasten his heart, and the eyes and hearts of all his counsellors -steadfastly and unanimously upon Thee, to keep close to Thy ways and -rule, and be Thou continually assistant to them, that without the -effusion of any more blood, if it be Thy sacred will, he may attain to -a peaceable possession and establishment in his inheritance; erect his -throne in the hearts and loyal affections of his people; give them all -a thorough sight of the great errors of their former ways, and sincere -endeavour to approve their fidelity to him whom Thou hast set over -us. Unite us all at length in the Christian bond of peace and love, -in the practice and power of all godliness, that being by this last -astonishing cup, added to so many former punishments, made inwardly -sensible of Thine anger for this unnatural division, we may all at -length be reduced to our bounden obedience, to the glory of Thy sacred -name, the vindication of our defamed religion, the comfort of our King, -and the happiness and restoration of these languishing kingdoms; and -confirm all this to us, O Lord, in the bowels of Thine own mercy, to a -sinful people, through the mediation of Thine own dear Son Jesus Christ -our Lord. Amen." - -[Sidenote: _Episcopalian Loyalty._] - -There is no doubt a great deal to admire in these expressions of -attachment to the old regal rule of England, and in these supplications -for him whom the Episcopalians could not fail to regard as heir to the -throne; but then, on the other hand, no one can shut his eyes to the -fact that these persons, precisely to the same degree in which they -evinced their devotion to monarchy now abolished, and their love for -the Stuart dynasty now exiled, shewed themselves to be disaffected -subjects of the existing Government--rebels, in short, against the -Republic and the Protectorate. Unquestionably they formed a very -dangerous class. Their religion, and their holiest services, were -identified with the strongest desires for a revolution. They believed -that the overthrow of the powers of the State was essential to the -restored prosperity of their Church. No doubt the righteous course -of the supreme authority in England at that time would have been to -separate what had become entangled; and whilst consistently forbidding -such worship as was instinct with the spirit of treason, justly to -concede full toleration for such worship as was simply Episcopalian. -But, looking at human nature, and at the exasperation of men's feelings -in those days, such clear discrimination and such calm equity are much -more than could be expected; and therefore whilst we decidedly condemn -the intolerance of forbidding the use of the Prayer Book altogether, -we are bound to recognize--as some excuse for the Commonwealth Rulers, -or, at least, as a fact claiming some mitigation of our censures of -their conduct--the political position of the Episcopalians, assumed -either by their continued use of the old royalistic formularies, or -by their adoption of new ones even stronger and more revolutionary in -their place. It is also only fair to recollect what large provocations -the Puritans had received only a few years earlier from persons of this -very class when they were in the ascendant; as well as to remember what -provocation the rulers of the country still met with from persons of -the same class who were known to be actually engaged in plots for their -overthrow. And after all, the pressure put upon the Episcopal party -in the darkest hour of their history under the Commonwealth is not to -be compared, as it respects violence on the one side and suffering on -the other, with what was inflicted by Churchmen, and experienced by -Nonconformists, under Charles the First and Charles the Second.[362] -Nor is there any resemblance between the amount of persecution -endured by the disciples of Prelacy at the period under review, and -the amount of sorrow and pain which was then borne by another class of -Christians whose history will be unfolded in the following chapter. - - [Illustration] - - - - - CHAPTER XIII. - - -There is in humanity an element of mysticism presenting manifold -developments. It characterizes both individual minds and schools of -thought: mediæval theologians, and men and women of Romish Christendom, -altogether ignorant of scientific divinity, and only burning with pious -fervour, have been mystics without knowing that they were so. Since the -Reformation particular members of all sects have been tinged with this -peculiarity; and a whole body of religionists in England have from the -very beginning of their remarkable history avowed the love and walked -in the light of a mystical spiritualism. Though the Anglo-Saxon race -are believed generally to have less sympathy with transcendental views -than Spaniards, Germans, or Frenchmen, yet it is a fact that nowhere -as in this country has mysticism produced a distinct and permanent -ecclesiastical organization. And what is further remarkable, whilst -it claims a purely spiritual basis--there is no other sect which has -an equal distinctness of form and an equal prominence in external -singularity; for not only in worship and discipline does it stand out -in marked visibility before the world, but so obvious are or were its -outward signs that, until very lately, a member of the Society might be -as easily recognized as a Roman Catholic priest or a Capuchin friar. - -[Sidenote: _Rise of Quakerism._] - -The origin of the Quakers, as they were first derisively called,[363] -of the Friends, as they prefer to be designated, was under the -Commonwealth. Then the freedom granted to enquiry within Evangelical -limits, the violent reaction which had set in against the forms -and ceremonies of Anglo-Catholicism, the generally unsettled state -of religious thought, the activity of tendencies towards a sort of -ultra-spirituality, and a natural craving--amidst the revolutions of -an age which tore up old conventionalities of belief--to get at the -pure substance of truth, and at the heart of things, combined to draw -out and to nourish whatever of the mystical element there might be in -English souls. Sympathies of that order were vaguely working and were -indefinitely expressed in many quarters. - -Quakerism, as a congenial centre, speedily attracted them to itself. -The true Friend, travelling in modern days on religious service, -finds in churches the most remote, persons whose inner life presents -strange affinities to his own. Discoursing in his peculiar way upon -the mysteries of religious experience, he evokes recognitions of -brotherhood from the Spanish Catholic and the Russian Greek;[364] no -wonder, therefore, when mysticism in England found for itself such -a voice in the middle of the seventeenth century, that it soon drew -within the circle of its fellowship thousands who were waiting for its -call. - -[Sidenote: _George Fox._] - -The rise of Quakerism must be sought in the life of its founder. If -ever the child was father to the man, it certainly was so in the case -of George Fox. Born of humble but virtuous parents--his father, -Christopher, an honest weaver, winning amongst his companions the name -of "righteous Christer;" his mother, Mary Lago, a pure-minded woman, -sprung from a family stock which had borne fruits of martyrdom--he -was not likely in his early days to see much of immorality, nor -were the folks who crossed his parents' threshold, and whom the -boy heard talking round the hearth-stone, likely to be otherwise -than of the better sort in morals; yet their cheerfulness and mirth -shocked little George so much, that he would say within himself, -"If ever I come to be a man surely I will not be so wanton." He was -too precocious to like childish games, and shewed his activity of -intellect and depth of feeling in strange questions about religion, -and in ways of worship unlike his mother's. When only eleven, he had -inward monitions, inclining him to an ascetic life, and impulses -which two hundred years earlier would have made a youth of his stamp -an exemplary monk. Apprenticed to a dealer in leather and wool, -who bred sheep for the sake of the fleece, George was set to watch -the flocks, and in his shepherd life he found "a just emblem of -his after ministry and service." As he grew older, men admired the -justness of his dealings, and in his "verily" found what was more -than equivalent to another man's oath, so that it became a proverb, -"If George says verily there is no altering him." When business or -persuasion took him to the market or the fair, his righteous soul was -vexed with what he saw and heard--for even drinking healths appeared -offensive--and he would return from the gaiety of the gathering to -mourn in secret, through sleepless nights, over the world's vanity and -sin. He resolved to separate from his acquaintances and to spend a -life of retirement and devotion. None of the professions of religion -in those days met his views. The Episcopal Church seemed little -better than the world--Baptists and Independents were not sufficiently -spiritual--current forms of theology did not supply the necessities -of the young enquirer--and therefore in solitude and fasting, in the -Scriptures, and in communion with his own deep thoughts, George Fox -sought to satisfy the hunger of his soul.[365] - -The intellectual character of this remarkable person is not easily -measured. Possessing little of the logical faculty, eschewing -argumentative forms of thought, and altogether ignorant of Baconian -methods of induction, he had nevertheless a keen, lightning-like power -of penetrating hidden truths and of laying open secret things. By -intuitive perception he reached spiritual truths. He felt a great deal -to be right which he could not prove to be so; and much which to men of -another mould seemed occult and shadowy, to him appeared firmer than -the earth on which he trod. He cared not for the coverings of truth, -the nakeder it was to him the better. He could boast of no poetical -imagination, yet he possessed a prodigious power of realizing what he -believed, and had he been a school-man, he would have been as decided a -Realist as Thomas Aquinas. - -George Fox had strong sympathies with what is spiritual everywhere -and in all things, but especially with what is so in religion. As in -striving after truth he was ever breaking shells to get at kernels, -so in his pantings for fellowship with God, which constituted the -most pressing need of his nature, he was intolerant of forms. He had -no patience with any ceremonial avenues by which to walk up to the -temple of the Eternal, but rather longed for an eagle's wing to fly at -once to the mount of God; forgetful, in his sincere raptures, of the -conditions of humanity, and not considering that in the pursuit of the -noblest as of the humblest ends, mortals cannot dispense with means, -and that we are all of us two-sided beings, needing helps from without -to strengthen and preserve what is most Divine within. - -In morals his character was more than unimpeachable. Rarely has a man -been found so just and true, so virtuous and temperate, so benevolent -and pacific; although, withal, so bold, and even severe in rebuking -falsehood, hypocrisy, and every kind of sin. His moral indignation, -which was sometimes misplaced, made him forgetful of the courtesies of -life, and the rudeness which he thus displayed served to increase both -the animosity and the number of his enemies.[366] - -[Sidenote: _George Fox._] - -Mysticism formed his whole character. It penetrated his intellect. -It pervaded his spirit. It was the soul of his religion, and the -mainspring of his morality. It inspired him with the love of solitude -and the love of nature. To get away from his fellow-creatures to -commune with himself, and with God, amidst the solitudes of creation, -became his chief delight. Not that when he speaks of wandering in -fields and orchards, and of getting into the depths of forests, and -the hollows of trees, it was with a poet's perception of nature's -mysteries. He rather wished, whilst away from the noisy world, in -the deep silence of a summer's noon or a winter's night, to open his -inmost self to the Spirit of God, to uncover the hidden harp that an -invisible finger might touch the strings; to walk in an inward light, -to enjoy the indwelling Christ, and to receive revelations of truth -and love from those pure realms where they everlastingly reign. George -Fox often deluded himself, and mistook for the Divine what was merely -human: but that the Holy Ghost wrought within his heart in a powerful -manner, who can doubt? His errors were often the shadows of everlasting -verities; some of his aberrations came from noble self-denying -impulses; and with respect to him it might be aptly said, "And e'en the -light that led astray was light from heaven." - -The solitary became ascetic, as was natural. He denied himself the -common comforts of life, he would not eat and drink like other people, -and for a while he belied the name of "friend," and walked about -like a hermit or a ghost. "And when he came into a town, he took a -chamber to himself there, and tarried sometimes a month, sometimes -more, sometimes less, in a place; for he was afraid of staying long -in any place, lest, being a tender young man, he should be hurt by -too familiar a conversation with men."[367] He had deep spiritual -exercises of soul. No one could be more conscious of the existence of -evil powers--of Satanic agencies in the invisible world to which the -inner nature of man belongs even in the present life. But applying to -himself the holy words, "in returning and in rest shall ye be saved, -in quietness and in confidence shall be your strength," he sought -refuge from his mysterious troubles by abiding "under the shadow of -the Almighty." Describing his experience when he was pressed by the -greatest of mystical problems, he says:--"One morning, as I was sitting -by the fire, a great cloud came over me, and a temptation beset me; -but I sat still. And it was said, 'All things come by nature,' and -the elements and stars came over me, so that I was in a manner quite -clouded with it. But as I sat still, and said nothing, the people of -the house perceived nothing. And as I sat still under it, and let it -alone, a living hope arose in me, and a true voice which said:--'There -_is_ a living God, who made all things,' and immediately the cloud and -temptation vanished away, and life rose over it all; my heart was glad, -and I praised the living God."[368] - -[Sidenote: _George Fox._] - -Fox was mighty in prayer. So great an effect he produced on one -occasion, that the persons present felt as if the house were shaken by -a mighty wind and the day of Pentecost had once more fully come; and -Penn declared: "The most awful living reverent frame I ever felt or -beheld, I must say, was his in prayer."[369] By Fox's public teaching -he became more widely known, and exerted an influence which has lasted -from that day to this. Believing in the fundamental doctrines of -Christianity,[370] and regarding them in an anti-Calvinistic light, -strong in a simple Evangelical faith, but without any theological -discipline of thought, preferring the language of Scripture to the -words of men--he added to all this, as the first-fruit of his mystical -tendencies, a belief in the "inward light," even the revelation of -Christ in the soul, not as superseding holy Scripture, but as its -necessary witness and its gracious supplement. He dwelt very largely -upon redemption through Christ, as consisting in deliverance from sin, -not simply from its guilt, but from its power;--a view of salvation of -the very last importance, and one which had been, at least partially, -obscured through the prominence given by some theologians of the -day to the doctrine of pardon, and the change effected in our legal -relationship by the work of Christ, without a due exhibition of -the moral change in the heart and life which forms so important an -aspect of the one salvation of the Gospel of God. He dwelt much on -the subject of man's deliverance from sin itself--from its power and -practice--which the Divine Redeemer had accomplished. Ideas of human -perfectibility through Christ[371] blended with Fox's conceptions of -holiness and of the work of the Spirit; and his notion of Christianity -as a purely spiritual system[372] led to further peculiarities -which, in fact, chiefly distinguished this remarkable teacher in -the estimation of contemporaries. Hence sprang his opposition to -sacraments, to ceremonies, and to forms of prayer, and also his delight -in the exercises of silent worship. Hence, too, his dislike to all -compulsory support of the ministry, whether by tithes or taxation; -together with a horror of human priesthoods, and even of any order -of Christian teachers educated and exclusively set apart for the -service. His condemnation of the use of oaths and of the practice of -war resulted from his reverence for the Supreme Being, and from the -deep sympathies of his benevolent nature with the pacific spirit of the -Gospel. - -[Sidenote: _George Fox._] - -But his oddities attracted still more notice than his preaching. He -wore very long hair, and clothed himself in a suit of leather; things, -however, of which too much has been made by his biographers, seeing -that this sort of dress was worn only for a time, and was adapted -for rough use, while it was not so very strange in an age of leather -doublets. Nor was his numbering the days of the week, instead of -calling them by their usual names, so peculiar as is supposed, since -it appears to have been the practice of Independents and Baptists to do -the same. Nor did "thee" and "thou" sound so strange as in the present -day. But the stern refusal to take off his hat before anybody, even -before magistrates; the violence with which he assailed "priests," -and all ministers; the terms he applied to parish churches, calling -them "steeple-houses;" the encouragement he gave to the preaching of -women; and the manner in which he publicly testified against evil, -made this spiritual reformer appear a most eccentric personage, and -brought down upon him ridicule and abuse, and a great deal of what -was very much worse.[373] His testimonies were delivered at wakes, at -fairs, at inns, in courts of justice, and in places of worship. When -the bell rang for church, it smote his soul as a sign that the Gospel -was going to be sold, not given without money and without price; and -off the honest enthusiast went to the steeple-house, to interrupt the -minister, and protest against his ministry. This, of course, could not -be tolerated, and presently he found himself shut up in filthy cells, -or set in the public stocks. The punishment was severe, monstrously -and beyond all proportion to the offence, but the offender clearly put -himself in a false position. With no taste for Gothic architecture, -looking upon cathedrals as popish mass-houses, he could not endure the -sight of the beautiful spires of Lichfield; so, pulling off his shoes, -he walked through the streets, and thinking of pagan persecutions -there in old times, cried "Woe, woe to the bloody city."[374] The -magistrates of Derby most unjustly convicted him of blasphemy, under -the late Act against atheistical opinions, and sentenced him to six -months' confinement in the House of Correction. He subsequently -moderated some of his excesses, but this did not secure him against -outrageous persecutions and intolerable sufferings. The Quaker reveals -his character as he tells his story. "When the Lord first sent me forth -in the year 1643, I was sent as an innocent lamb (and young in years) -amongst (men in the nature of) wolves, dogs, bears, lions and tigers -into the world, which the devil had made like a wilderness, no right -way then found out of it. And I was sent to turn people from darkness -to the light, which Christ, the Second Adam, did enlighten them withal; -that so they might see Christ, their way to God, with the Spirit of -God, which He doth pour upon all flesh, that with it they might have an -understanding to know the things of God, and to know Him, and His Son, -Jesus Christ, which is eternal life; and so might worship and serve -the living God, their maker and creator, who takes care for all, who -is Lord of all; and with the light and Spirit of God they might know -the Scriptures, which were given forth from the Spirit of God in the -saints, and holy men and women of God. - -"And when they began to be turned to the light (which is the life in -Christ) and the Spirit of God, which gave them an understanding, and -had found the path of the just, the shining light, then did the wolves, -dogs, dragons, bears, lions, tigers, wild beasts and birds of prey make -a roaring and a screeching noise against the lambs, sheep, doves, and -children of Christ, and were ready to devour them and me, and to tear -us in pieces. But the Lord's arm and power did preserve me; though many -times I was in danger of my life, and very often cast into dungeons and -prisons, and haled before magistrates. But all things did work together -for good, and the more I was cast into outward prisons, the more people -came out of their spiritual and inward prisons (through the preaching -of the Gospel). But the priests and professors were in such a great -rage, and made the rude and profane people in such a fury, that I could -hardly walk in the streets, or go in the highways, but they were ready -oft-times to do me a mischief. But Christ, who hath all power in heaven -and in the earth, did so restrain and limit them with His power, that -my life was preserved; though many times I was near killed. - -"Oh! the burdens and travels that I went under! Often my life pressed -down under the spirits of professors and teachers without life, and -the profane! And besides, the troubles afterwards with backsliders, -apostates, and false brethren, which were like so many Judases in -betraying the truth, and God's faithful and chosen seed, and causing -the way of truth to be evil spoken of! But the Lord blasted, wasted, -and confounded them, so that none did stand long; for the Lord did -either destroy them or bring them to nought, and His truth did -flourish, and His people in it, to the praise of God, who is the -revenger of His chosen."[375] - -Fox appeared before the Lord Protector. The meeting of the two at -Whitehall must have been a remarkable scene. Both mystical, but in -different degrees--both enthusiastic in religion, and perhaps equally -sincere in the most erratic forms of their respective faiths--the man -in power excelled in that practical shrewdness and common sense, which -were not altogether wanting in his persecuted brother; and, while the -latter was throwing the religious world into disturbance, the former -aimed at restoring it to order. Cromwell reproached Fox for opposing -the regular clergy. Fox told Cromwell that all Christendom had the -Scriptures; but that those who preached were destitute of the Spirit -by which the Scriptures were written. Thus two strong wills came into -collision. But when the Quaker went on lovingly to talk upon the -mysteries of spiritual experience, it touched the heart of the Lord -Protector at once; and pressing his friend's hand, whom he allowed to -wear his hat in his presence, he said: "Come again to my house; if thou -and I were together but one hour in every day we should be nearer to -each other. I wish you no more ill than I do to my own soul." - -[Sidenote: _Fox's Disciples._] - -Fox had many followers,[376] and the character of the master reproduced -itself in his disciples. Organization in so large a body soon became -a necessity; and, in spite of the extreme spiritualism of the system, -the Quakers were consolidated into a sect, having a gradation of -ecclesiastical courts, under the name of "meetings," as elaborate -as those of completed Presbyterianism, yet vesting all power in the -people, and combining liberty with subordination. Some early Quaker -preachers vied with Fox in simplicity, earnestness, and courage. Edward -Burroughs, a man of great spirituality and power, would step into the -wrestlers' ring--as lusty peasants on a summer's evening kept up the -ancient sports on the village green--and speak to the rustic spectators -with "a heart-piercing power." He thundered against sin--to use the -Scripture-coloured language of his admirers, and broke stony hearts; -his bow never turned back, and his sword returned not empty from the -slaughter of the mighty. "And, although coals of fire, as it were, -came forth of his mouth, to the consuming of briars and thorns; and -he, passing through unbeaten paths, trampled upon wild thistles and -luxuriant tares, yet his wholesome doctrine dropped as the oil of joy -upon the spirits of the mourners in Zion."[377] But there were people -numbered amongst the Quakers--for the term was widely and vaguely -applied--who had not the wisdom and gentleness of Edward Burroughs. -One at least of these persons--in imitation of the Oriental method -of teaching by signs, as seen in the Hebrew prophets; and also after -the manner of the Russian anchorites--went forth in public stripped -and naked, making a wailing like the dragons, and a mourning as the -owls. George Fox himself says: "the Lord made one to go naked among -you, a figure of thy nakedness, and as a sign amongst you, before your -destruction cometh, that you might see that you were naked and not -covered with the truth."[378] But, notwithstanding he speaks of this -singular manifestation in such terms, he is not to be held responsible -for the manifestation itself. Nothing of the kind occurred in his own -history, nor, as far as we can discover, in that of any distinguished, -or of even any recognized member of the Society of Friends in this -country.[379] - -[Sidenote: _Fox and Cromwell._] - -In the "Broadmead Records" strange suspicions about Quakerism are -expressed, and tales are told to shew how "the Papists, by their -emissaries and agents, did promote this error and delusion." A -public declaration of the magistrates of Bristol testified to the -same effect.[380] But nothing appears beyond surmises. Some people -in those days, like some people still, were wild upon the subject of -Romanism, and fancied that they saw the print of the Papacy all over -the country.[381] The source of this terror has been already explained; -and, looking at what was then attributed to the Roman Catholics, we see -that the feeling, under the circumstances, is not wonderful. Impartial -historians of the present day, however, will require more than vague -rumours, and unsupported accusations, to convince them of the existence -of a scheme so subtle and so unreasonable. That Rome could promote -its interests through the spread of Quakerism seems an idea even -more absurd than the current story of the Queen's Jesuit confessor, -plotting the death of Charles, and riding up and down the street -before Whitehall upon the day of the monarch's execution with a drawn -sword in his hand. How could Franciscans, in the garb of Quakers, fail -to be detected by Quakers themselves, who of all sectaries perhaps, -most hated Popery? How can the activity of well-known preachers -amongst them--who loathed the ritual and the polity of Rome, and who -were sincere in following the inward light in opposition to all human -authority whatever--be reasonably believed to have received support -from Catholic intriguers?[382] - -The amount of persecution inflicted upon Quakers by magistrates and -by mobs during the Commonwealth is almost incredible. "Fox's Journal" -and "Sewel's History" abound in examples of the cruelties which they -endured. Cromwell's latter Parliaments disliked Quakers as much as -other people did; but Cromwell himself, although disapproving of their -disorderly conduct, shewed mercy to the offenders. Treatment such -as they generally received reflects, beyond anything else, upon the -character of the times for toleration and Christian justice. England -at large could not have learned the doctrines of religious liberty, -and must have been sadly out of sympathy with Cromwell and others, to -have inflicted such wanton barbarities upon people who were harmless -as a rule, and mischievous only in a few exceptions. As they quietly -worshipped God, parish ministers would rush into their places of -meeting--accompanied by people armed with staves, cudgels, pitchforks, -"and such like armour"--and interrupt the Quaker preacher more than -any Quaker preacher at the very worst had ever interrupted them. Yet, -under these circumstances, the poor Quakers disturbed--not the people -disturbing--were hustled off to gaol. Katherine Evans, who publicly -exhorted the citizens in Salisbury market-place, was whipped for the -first offence, and for the second was thrown into the "blind-house," -the worst part of the bridewell.[383] - -The justices of Exeter, in the month of June, 1656, made an order of -sessions to apprehend as vagrants all Quakers travelling without a -pass:[384] and the year afterwards a Bill came before Parliament to the -same effect, supported by Major-General Desborough, Mr. Bampfield, an -Independent, and Sir Christopher Pack, a Presbyterian.[385] - -[Sidenote: _James Nayler._] - -James Nayler brought much dishonour on the whole sect. The nineteenth -century, with all its rationalism, has seen Joanna Southcote, and -her numerous disciples. The seventeenth, with all its fanaticism, -witnessed, in the greatest enthusiast of the age, less absurdity, and -with him a smaller following than we have witnessed even in our own -time. Though Nayler was a convert of George Fox, George Fox regarded -Nayler with some suspicion, "struck with a fear," as he said, "and -being, as it were, under a sense of some great disaster that was like -to befal him."[386] Nayler's fall grieved the hearts of his own -people, and filled the whole country with exaggerated reports of his -shame. While a sufferer in Exeter gaol, his deluded followers addressed -him as "the Everlasting Son, the Prince of Peace, the fairest among ten -thousand." He fancied himself possessed of the Divine nature in some -inexplicable way. Reports were circulated that he pretended to raise -to life one Dorcas Erbery two days after her death. Liberated from -gaol, he marched through Glastonbury and Wells, men and women walking -before him, bareheaded, and strewing the ground with their clothes, -in imitation of what was done at Christ's entrance into Jerusalem. -At Bristol people shouted as he passed along, "Holy, Holy, Holy, -Lord God of Israel, Hosanna in the highest." In prison he received -greetings from fanatics who sung hymns to him, and cried, in Scripture -words: "Rise up, my love, my dove, my fair one, and come away: why -sittest thou among the pots?" This national scandal, as the Parliament -deemed it, could, in their judgment, be washed out only by pains and -penalties; a fact which has received attention in our account of the -second Protectorate Parliament. Although a fanatic, James Nayler -demands justice. It has been rarely meted out to him. His fanaticism -was mystical. He had a notion of some extraordinary indwelling of -the Spirit within his soul, which he enjoyed, as he supposed, not in -consequence of his own superiority, but entirely from abounding grace. -Not himself, but the indwelling Lord, he deemed the object of the -honours paid--honours, it would appear, volunteered by enthusiasts -who were madder than himself. This point is largely noticed in his -trial.[387] Things were laid to his charge which he denied, and he -distinctly repudiated the pretence of raising the dead. Most important -of all is the fact that he repented of his folly, and published a -recantation of his errors in several forms.[388] - -The Quakers lamented Nayler's madness and backsliding, and they must -not be held responsible for his aberrations, although they humanely -sympathized with him in his sufferings, which were both unrighteously -inflicted, and patiently endured. Nobody now will vindicate the -treatment he received; yet few besides members of his own sect -condemned it then. To the honour of Lord Fairfax's Presbyterian -chaplain, Joshua Sprigg, it should be mentioned that he, with thirty -other petitioners, personally sought, at the hands of Parliament, some -mitigation of the culprit's doom.[389] - -[Sidenote: _Number of Sects._] - -Certain parties under the Commonwealth had the habit--and the fashion -still exists--of exaggerating the number of religious denominations. -Ephraim Pagitt--in his "Heresiography," published in 1654--gives a -list of between forty and fifty sects: the historical worth of which -enumeration we may estimate, when we observe that he distinguishes -between Anabaptists and plunged Anabaptists--between Separatists and -semi-Separatists--between Brownists and Barrowists--and then proceeds -to specify three orders of Familists. Edwards, in his "Gangræna," -with the strongest wish to make the most of his subject, cannot -advance beyond the enumeration of sixteen kinds of schismatics: -but immediately impeaches his own distinctions, by informing us that -one and the same society of persons were Anabaptistical, Antinomian, -Manifestarian, Libertine, Socinian, Millenary, Independent, and -enthusiastical.[390] Our distrust is increased by a subjoined catalogue -of one hundred and seventy-six errors, swollen by statements of -substantially the same thing in varied forms of words, and by the -inclusion of all sorts of trivial opinions and absurd vagaries. Edwards -also gives another catalogue of "particular practices," twenty-eight -in number; besides an array of "blasphemies" culled from sectarian -prayers. Adopting such methods, there is no religious denomination -which we might not subdivide at pleasure. A dozen different names may, -with a little ingenuity, be given to almost every Church upon earth; -and thus twelve different Churches may be made out of one. - -Baxter mentions only five, in addition to the larger religious parties. -He describes the minor sects as Vanists, Seekers, Ranters, Quakers, -and Behmenists. With all his power of analysis, however, he very -unsatisfactorily performs his task; for it is idle to represent Vane -as the founder of a sect, and the chief reason why the Kidderminster -polemic placed him in this category seems to be, that he honestly -disliked the man, and that he had been "a means to lessen his -reputation."[391] The account of the Seekers, many of whom, according -to his statement, were "Papists and Infidels," runs into that of the -Ranters. The Quakers he describes as Ranters, turned from profaneness -and blasphemy to asceticism. With the writings of Jacob Behmen it -appears that Baxter had little acquaintance. But he mentions, as chief -of the English Behmenists, one Pordage, who had "sensible communion -with angels," who was acquainted with spirits "by sights and smells," -who fought fiery dragons, and who saw an impression upon the wall -of his house representing a coach drawn by lions and tigers, which -could not be removed without pickaxes.[392] The record of such idle -rumours, whilst it does not raise our opinion of Baxter as a historian -of religious sects--for the man he describes seems to have been a -lunatic--gives some little insight into the psychological curiosities -of the times, and brings us into acquaintance with "spiritualists" of -the seventeenth century. - -[Sidenote: _Number of Sects._] - -Besides Episcopalians, Presbyterians, Independents, Baptists, and -Quakers, there were no sects, properly so called--no groups of -professing Christians distinctly organized. Socinianism, however, -existed. John Biddle--who has been already noticed in connection with -the proceedings of Cromwell's first Parliament--contended, at a public -disputation in St. Paul's with Griffin, a Baptist minister, that Christ -was not the Most High God, and this man never lost an opportunity of -avowing Unitarian sentiments.[393] But he founded no party, nor are -there traces of any separate congregations under the Commonwealth -maintaining similar views. There was also much floating mysticism. -The theology of Jacob Behmen, through an "Account of his Life and -Writings," written in English, produced some effect in this country. -The spiritualism of that extraordinary person--akin to the "Theologia -Germanica"--anticipated in "Tauler's Sermons"--and possessing some -affinity to certain Lutheran principles, fed the devotion of English -transcendentalists. Notwithstanding its errors and visionary fancies, -on its better side it nourished a spirit of self-abnegation, protested -against formality, exposed the dangers of dogmatical dispute, opposed -High Calvinism, and pronounced millenarian speculations as of little -profit. And, independently of all foreign culture, mysticism, deeply -rooted in humanity, grew freely on Anglo-Saxon soil; not always -with quiet grace, as in the Cambridge school under the husbandry of -learning, but with twisted roots, gnarled trunks, and oddly-forked -branches, bent and torn by those political and theological storms -which swept so wildly over the whole country. But mysticism of this -description did not settle down into any sectarian type. It has been -common to pass strong and indiscriminate votes of censure upon all the -Commonwealth theology which was leavened by an element of this kind; -but now that such theology is better understood, because more carefully -studied, the universal application of such censure is seen to be -exceedingly unfair. - -[Sidenote: _Floating Mysticism._] - -Mysticism, in German and English books of the better class, is -opposed to Antinomianism; but, no doubt, mysticism existed in the -middle of the seventeenth century in close alliance with high -predestinarian opinions, and with very loose views of moral obligation -and responsibility. Dr. Tobias Crisp, a Puritan clergyman, who died -in 1643, was the most distinguished Divine of the Antinomian class; -yet, although unguarded and violent in his theoretical statements -to the very last degree, he is described as having been a man of -undeniable Christian virtue. Habits of thinking like his--not marking -the boundaries of a sect--pervaded, in all probability, many minds -which, by an inconsistency happily for mankind very common, were -preserved, through the force of better impulses, from carrying their -principles into practice. But Antinomianism did, in some cases, become -practical, if heed be given to contemporary reports. Monstrous excesses -were committed by individuals;[394] and communities arose, called -_Families of Love_, amidst which, according to contemporary pamphlets, -a shameless immorality prevailed.[395] These monstrous outgrowths of -fanaticism, however, as we might expect from their very nature, were -but short-lived; and they mostly belonged to the soldiery during the -continuance of the Civil Wars. In short, things of this sort formed the -filthy surf thrown up by lashed waters, and disappeared when the storm -had subsided. - -We may name, in addition, four eccentric, if not crazy, individuals, -called founders of sects, who in their strangeness really represented -only themselves. The first was John Robins, who pretended to work -miracles, to ride on the winds, and to exhibit angels and other -supernatural sights--proclaiming himself to be an incarnation of the -Deity; the second was John Tawney, the high priest of this Robins, and -who joined with him in a commission to lead a company of followers -to Jerusalem; and the third and fourth, men equally hare-brained, -were named Reeve and Muggleton, who called themselves the witnesses -predicted in Revelation, and who said they were able by fire to devour -their adversaries. These fanatics cursed everybody who did not agree -with them. It is useless to pursue the subject further. Enough has -been said to prove that the number of sects under the Commonwealth has -been enormously exaggerated; that various opinions were held then, -as now, without forming distinct ecclesiastical communions; and that -the greatest absurdities were little more than the hallucinations of -individual minds.[396] - - [Illustration] - - - - - CHAPTER XIV. - - -As in the histories of the English nation, so in histories of the -English Church, the individual, domestic, and social condition of the -people has been too much overlooked; public ecclesiastical affairs -have been allowed almost completely to overshadow private religious -customs and habits. Yet if we would fully understand what our ancestors -were, and truly estimate their character under its moral aspect, and -in its spiritual relations, we must enter as far as we can within -the circle of their inner Church life and their home retirements. -Happily, materials exist for the illustration of this important part -of the ecclesiastical history of England during the Civil Wars and the -Commonwealth. - -[Sidenote: _Baptism._] - -I. Episcopalians were deprived of the privilege of baptism according -to their own cherished formularies. Had the law only prohibited the -open celebration of that service, the hardship would have been less -than it was; inasmuch as christenings in the house had become common -in the Stuart period, and the display made on such occasions had been -often made the subject of complaint and rebuke. The ordinance of 1645 -prohibited the use of Episcopal Church services in private as well as -in public. But notwithstanding this circumstance, many a clergyman ran -the risk of still wearing a surplice, of still making the sign of the -cross, and of still repeating those words which had become dearer to -him than ever, from the very fact of the peril which was now connected -with their employment. - -The Directory described the legalized mode of celebrating the -initiatory rite of the Gospel. Private members of the Church were -by that authority forbidden to perform it; its administration being -lodged, it was said, in "the hands of the Stewards of the mysteries of -God." Great importance was attached to the publicity of the ceremony; -the law requiring it to be conducted in a place where the whole act -of worship could be seen and heard, and not in a dark corner of the -church, where--to use the words of the Directory--"fonts in the time -of Popery were unfitly and superstitiously placed." The Presbyterians -explained baptism as the seal of ingrafting into Christ--the right -to which formed the inheritance of the seed of believers, who were -pronounced to be "holy before baptism, and therefore are they to be -baptized." The inward virtue was not tied in its communication to the -time of administering the ordinance. Its fruit and power, it was said, -"reacheth to the whole course of our life; and that outward baptism -is not so necessary, that through the want thereof the infant is in -danger of damnation, or the parents guilty, if they do not contemn -or neglect the ordinance of Christ, when and where it may be had." -Instruction to that effect was to be given when the service took -place; then prayer was to be offered for "sanctifying the water to -this spiritual use"--the element being applied by means of pouring -or sprinkling.[397] The service was concluded with thanksgiving -and supplication, for which suitable topics were suggested by the -Directory. The staid Puritan matron, in raiment simple as it was pure, -came to church accompanied by her husband--also dressed in Puritan -garb--who presented the child to the minister and announced its name. -Names savouring of Paganism and Popery were decidedly forbidden, and -sometimes, no doubt, peculiar ones taken from Scripture were chosen; -yet, in this respect, the Puritans of the Commonwealth only followed -a custom which had been common in the reigns of James I. and Charles -I. Any strange Christian names which might be borne by men and women -under the Protectorate must have been given by a parent at that -earlier period, and can therefore be no just reason for ridiculing the -persons to whom they belonged. Care was taken in the ordinance which -established the Directory to require that there should be a book of -vellum provided for the registration of baptisms; but the unsettled -condition of the times in some cases rendered the provision nugatory. -For example, the Vicar of Lowestoft states that, in 1645, he and many -others were taken prisoners by Colonel Cromwell, so that, for some -time, there existed neither minister nor clerk in the town, and "the -inhabitants were obliged to procure one another to baptize their -children"--consequently baptisms could not be properly registered.[398] - -That baptisms should be in public was required by the Independents -no less than by the Presbyterians; nor would the former, in general, -object to what the Directory prescribed, except that they disliked set -forms, and preferred "the administration of the seals," as they termed -them, by the minister in his own way, "according to the occasion." -It is mentioned as a practice amongst the Independents, that one -minister preached and another performed the rite of baptism after the -sermon.[399] - -[Sidenote: _Education._] - -II. The education of the young received much attention in Puritan -times. Devout parents were anxious that their children should be -well instructed in the truths of Christianity, and for this purpose -they used certain approved catechisms. That which was prepared by -the Assembly of Divines soon superseded all others. Schools, whether -conducted by an Anglican priest or by a Puritan presbyter, were -remarkable both for the thorough drilling which the younger pupils -received in the rudiments of the dead languages, and for the use of -the higher classics by elder boys in the upper forms. Such boys were -required to talk during school hours in Latin, "under a penalty if they -either spoke English or broke Priscian's head;" but if their Latinity -was barbarous and not ungrammatical, they were subject simply to the -derision of their juvenile critics. The study of Greek authors was -also cultivated, and school exercises in that department took a shape -bearing upon the illustration of Scripture, and sometimes presented -very amusing examples. A "great anti-Puritan" schoolmaster is mentioned -as being particularly careful to observe in profane authors all -allusions to the contents of the Bible; and so quick were his eyes in -detecting these that he would gravely tell his boys that the words, -"_ubi nuper arârat_," in Ovid's story of Deucalion's flood, had in them -a strange allusion, (he would not say whether intended or accidental,) -to the Mountain of Ararat on which rested Noah's ark.[400] The tutors -of the upper classes were ambitious of improving upon earlier methods, -avoiding "the miseducation of the gentry," over which Bishop Hall, in -one of his letters, pours out very characteristic lamentations.[401] -William Greenhill--the Independent minister of Stepney--in the -Dedication prefixed to one of his works, compliments the Princess -Elizabeth upon her resolution to write out with her own princely hand -the Holy Oracles in the original, thus breeding hopes that she would -excel her sex throughout Europe, as Drusius said of his son, who, -when five years old, learned Hebrew, and at twelve could write it -_extempore_, both in prose and verse.[402] Discipline seems to have -been equally strict at home and at school; and the young Puritan was -taught in his earliest days to regard life as a very grave and serious -business. He had to pass through long seasons of fasting and prayer, -and to listen to sermons of three hours' duration, from which he was -required to carry home "the minister's method," duly drawn out in heads -and particulars.[403] - -[Sidenote: _Marriage._] - -III. When Puritan young ladies and gentlemen had reached a fitting -age, and began to think of a union for life--after courtship had been -commenced in earnest, and the lovers' knot had been tied--there came -what was called the _handfasting_, which was a sort of solemn espousal, -and upon this event a day was spent in praying and hearing a sermon, -and in forming a contract, which bound the parties to wed each other. - -When the Presbyterian minister had received a certificate of the banns -having been published, he might solemnize the marriage on any day -excepting one of public humiliation; although the Directory advised -that it should not be on a Lord's Day.[404] After an address had been -delivered, and the usual charge had been given, as to whether the -parties were aware of any impediment to their union, the man and woman, -taking each other by the hand, promised to be loving and faithful to -each other until God should separate them by death. Then, without any -further ceremony, the minister pronounced them to be husband and wife, -and "concluded the action with prayer." When several persons were -present, it was not an uncommon thing for a sermon to be preached.[405] - -Old English wedding customs had been rather wild and rude. Amidst -plenty of music and dancing, with perhaps a masque and other sports, -the bride had appeared adorned with garlands, when her head was touched -with the sole of a shoe, in token of subjection to her future lord. -Stockings were flung at the fair one; and on the sideboard, in addition -to the bride-cake, bays and rosemary (the latter dipped in scented -water) played an important part in the marriage feast. Sheffield -knives were presented, to be worn, one each in the girdle of bride and -bridegroom; gloves, scarfs, points, and laces, were also fashionable -offerings on the happy occasion. But Puritans, shocked at the -superstition which animated some ancient usages, and at the indelicacy -and grossness of others, became sparing in the use of symbols, and -contracted the entertainments of the most joyous day of human life so -as to bring them within very narrow dimensions. It might indeed be -said, in the words of an old play, "We see no ensigns of a wedding -here--no character of a bridal; where be our scarfs and gloves?"[406] - -John Howe speaks of "Emanuel, God with us," as the motto of a married -pair, and as "the posy on their wedding ring;" but with some persons, -even the use of that simple and beautiful sign now stood in jeopardy, -from the supposed paganism of its remote origin. Whatever might be the -speeches made at wedding feasts, no healths would be drunk, for such -a practice was distinctly forbidden. Yet innocent mirth, according to -the taste of the persons assembled, would not be wanting; nor did they -need any commiseration for the absence of what they did not relish, and -what it would have been really a sacrifice for them to adopt. Presents -of substantial worth sometimes graced these festivals; and a silver -bowl, given at Oliver Heywood's nuptials, continued for many years an -heirloom in the family. - -[Sidenote: _Puritan Women._] - -IV. The ideal of the Puritan woman is one of the fairest types of -womanhood--face full of the beautifulness of modesty; eyes lustrous -with the calm light of devotion; countenance expressive of firmness -and gentleness, meekness and love; dress of subdued colour--of silk, -or stuff, according to the wearer's rank; kerchief white as snow; no -"plaiting of hair," but locks tucked back, smooth and glossy as a -raven's wing. The bashful maiden sat in her garden bower, with lute -and psalm-book; the matron, with her waiting women, in the fair oak -parlour after morning prayer, her character formed on King Lemuel's -model, "seeking wool and flax, and working willingly with her hands;" -laying her hands to the spindle, and her hands holding the distaff; -stretching forth her hand to the poor, reaching forth her hands to the -needy; opening her mouth with wisdom, while on her tongue is the law -of kindness; looking well to the ways of her household, and not eating -the bread of idleness. This is a lovelier type of female humanity than -can be found in any of Lily's pictures of Charles II.'s beauties, with -luscious lips and dainty lovelocks--with their outward adorning, and -wearing of gold, and putting on of apparel. Modern painters, with the -instinctive insight of genius, see and appreciate the fact, and hence -depict, not the Puritan in love with the Cavalier's daughter, but the -Cavalier in love with the Puritan girl. - -Puritan houses exhibited Scripture texts upon the doors and over the -fire-places; also upon the baby's cot, and even upon a wooden skillet -or a copper kettle. Godly verses hung on the walls, forming decorations -destitute of all beauty, save such as might exist in the meaning of -the words printed in rude type and upon coarse paper. The ladies, in -fair white stomachers and silken skirts, plied their needles or read -their books. A few conned the Greek Testament or spelt out the Hebrew -Bible. Lips and the lute yielded fair music; but in some cases a -large induction from the study of natural history seems to have been -considered necessary to vindicate the recreation, for it was sagely -observed: "Of all beasts, saith Ælian, there is not that delighteth not -in harmony only the ass; strange would it be for man to love it not." -It ought in this connection, however, to be remembered that the songs -of the seventeenth century were not generally of a kind to commend -themselves to minds distinguished by purity; and therefore, amongst -religious and virtuous persons, a prejudice extensively obtained -against all music except such as was sacred. - -[Sidenote: _Domestic Religion._] - -V. Family worship was maintained with conscientious regularity, but -was sometimes carried to a most wearisome length. In earlier days, -Presbyterians had been cautious in their prolonged devotions, lest they -should be interrupted by their neighbours, and had even adopted the -very strange expedient of posting a boy by the gate, to sing and shout, -for the purpose of deadening the voice of the individual who might -be engaged in domestic supplication. When alarming events occurred, -persons of this description would spend whole nights in the exercises -of devotion; and Oliver Heywood, referring to one of these seasons, -remarks: "Such a night of prayers, tears, and groans, I was never -present at in all my life."[407] Whilst in the days of the Civil Wars -and the Protectorate the Puritans had full liberty of worship, their -Episcopalian neighbours were obliged to take the place of those whom -they had previously persecuted; and the reader of "Woodstock" will, -perhaps, call to mind Sir Henry Lee, in his wicker chair, listening -to an old man, in a dilapidated clerical habit, reading prayers, as -Alice knelt at her father's feet, uttering "responses with a voice -that might have suited a choir of angels." The picture is no doubt -over-coloured, and may express a deceptive kind of sentimentalism; yet -the circumstances of domestic worship in the dwelling of a High Church -family would not be unlike the graphic sketch supplied by the great -novelist. - -Puritanical servants were ill at ease in houses where young gentlewomen -learned to play, and dance, and sing; but they breathed a congenial -atmosphere in places where the means of grace were amply enjoyed, and -a rigid discipline was firmly maintained. An individual of this class -has minutely detailed his own history; and in it he describes himself -as receiving hat-bands, doublet, coat, breeches, stockings, shoes, a -cloak, and half-a-dozen pairs of cuffs, from his mistress, in the shape -of a gratuity, besides some £5 a year wages. He waited--he says--upon -her at table, brought the table-cloth and spread it out, laid upon -the trenchers salt and bread, set her a chair, brought her the first -dish, begged her to sit down, and supplied whatever she asked for. This -footman used to write down the sermons which he heard, and repeated -them noon and night on Sabbath and other "special days," thanking God, -who provided him with "rich and fat ordinances" in the ministry of the -Word.[408] - -Where some members of a family remained faithful to the Episcopal -Church--loving her liturgy, and frequenting the private meetings of her -clergy--divisions might naturally be expected to arise; but sometimes -also, even where all were under the power of a Puritan spirit, -religious discord, contrary to all expectation, might be introduced. -For instance, we are informed by Lucy Hutchinson that the home of Sir -Thomas Fairfax suffered much disquiet from collisions of sentiment -between his lady, a staunch Covenanter and Royalist, and certain -Independent ministers holding republican views, who attended upon the -General in the capacity of his chaplains. - -VI. Scarcely anything more obviously marked out the Puritans as objects -for the notice of the world than the manner in which they regarded -the Lord's Day. They could not agree with Anglicans even as to its -appellation; the word _Sabbath_, commonly used by the former class, -being much disliked by the latter. The Puritans claimed sanctity for -all the hours of the day from morning until night; their neighbours -accounted the hours spent in Divine service alone as holy.[409] The one -party founded the whole observance entirely upon words of Scripture, -the other mainly upon ecclesiastical tradition. The difference as -to the mode of keeping the first day of the week was still more -striking. High Churchmen approved of rural amusements after the -celebration of public worship, and vindicated the "Book of Sports" -as a wise regulation; an extravagance of opinion which drove their -fellow-countrymen to an opposite extreme. Whether it were right even -to take a walk on the Sunday became with them a serious question; and -Baxter, whose health required that he should do so, remarks that he did -it privately, lest he should lead other people into sin.[410] The lower -orders would sometimes burst through the trammels of law, and would -riotously attempt the revival of ancient sports; and it happened once, -that upon Easter Sunday, a number of noisy apprentices met in Finsbury -Fields to play at their favourite games, and, when the train bands had -been sent to disperse them, the young men said that, since all other -holydays had been abolished by law, no time of recreation remained but -the Sabbath. - -[Sidenote: _Belief in Witchcraft._] - -VII. Superstitious beliefs deeply tinged the religious and social life -of the seventeenth century. There is in human nature an ineradicable -conviction of the presence throughout the universe of invisible -and mysterious influences; and this conviction, in certain wild -imaginary forms, is found in a number of instances to be a pitiable -substitute for religion, and, in a still greater number, to be its -unworthy companion, and the corrupter of its purity. One of the worst -superstitions of this kind is that belief in witchcraft which, after -being widely and fondly cherished in mediæval Christendom, was brought -over into Protestant churches at the period of the Reformation.[411] -An Act of Parliament in the reign of Queen Elizabeth--the Book -on Dæmonology by King James--other works on the subject by less -conspicuous authors[412]--articles of visitation issued by -Bishops[413]--and even the writings of Lord Bacon and John Selden, bear -witness to the existence of this delusion on an extensive scale in the -fifteenth and sixteenth centuries. Indeed, it hung at that time like -a black cloud over all Europe, terrifying people of all countries, of -all ranks, of all degrees of culture, and of all varieties of religious -opinion. - -[Sidenote: _Belief in Witchcraft._] - -The most terrible form of this superstition within the shores of Great -Britain was to be found in Scotland. The enormous number of witches -executed there proves the intense and general persuasion as to the -reality of witchcraft which must at the time have existed in that -country; and the vigorous and active faith in such diabolical agency -manifested by the northern inhabitants of our island could not fail -to influence their southern brethren, with whom they were connected -by so many bonds of religious association.[414] The common idea was, -that witches possessed all sorts of mischievous power. Diseases, -especially such as lay beyond the reach of medical art, mysterious -pains and convulsions, even accidents and injuries from lightning, and -also murrain amongst cattle, were by all classes of people laid at the -doors of unfortunate old women who had wrinkled faces, or furrowed -brows, or hairy lips, or a squinting eye, or a squeaking voice, or a -hump back. It was, moreover, said, that the bewitched fell into fits -when they tried to pronounce the name of "Lord," or Jesus, or Christ; -but that they could glibly utter the words "Satan," or "Devil."[415] -To check the demoniacal craft, witchfinders were employed, who drove a -thriving trade at the expense of an inconceivable amount of suffering. -Detectives of this order were busy in England, imported from beyond -the Tweed,[416] and there were others of southern origin, possessing -a wonderful skill for witch-catching altogether of indigenous growth. -A genius of this description, the notorious Hopkins,[417] boasted of -having hanged no less than sixty of the infernal sisterhood in the -county of Essex alone; and trials for these mysterious offences excited -a curiosity, possessed a fascination, and inspired a terror such as, in -our time, it is extremely difficult to imagine. The effect of all this -upon private life amongst religious people, who had a strong faith in -the spiritual world and in the agency of Satan, would be exceedingly -great; and mainly for the illustration of this point our cursory notice -of the subject has been introduced. Stories of dealers in the black -art, and of the spells with which they bound men, women, and children, -and how pins were extracted from those suffering under enchantment, -would be related by the firesides of religious families throughout -England during the Commonwealth; these miserable hallucinations making -people tremble who were far too brave to shrink with fear from some -other things which were really terrific. Tales of apparitions, dreams, -and other mysterious occurrences, were not only mingled largely in the -staple of such conversations, but they also formed topics of discussion -in the correspondence of Divines.[418] - -The belief in witchcraft, although so common in Puritan times, and -even culminating in England under the Commonwealth,[419] was not, as -already indicated, of Puritan origin; nor was it confined to Puritan -religionists. Richard Baxter, indeed, dwelt much upon the subject, and -derived from it arguments against the doctrines of materialism and -the denial of revelation; but men of another theological school, -such as More and Cudworth, were equally believers in this form of -the marvellous; and the same faith was held by the scientific Robert -Boyle, and by Sir Thomas Brown, notwithstanding his exposure of "Vulgar -Errors." Nor did this credulity, after all, produce in England an -amount of mischief and suffering, great as it was, to be compared with -what it did on the Continent before the Reformation, when as many as -500 people are said to have been executed at Geneva in one year, and -the Inquisitor Remigius boasted that he had put 900 to death in the -province of Lorraine.[420] Neither were there wanting in this country -some who, when the rage for witch-burning was most rampant, protested -against the whole system as an impious absurdity. In a curious tract, -written by Thomas Adey, in the year 1656, entitled, "A Candle in the -Dark; or, a Treatise concerning the Nature of Witches and Witchcraft," -we meet with the following passage:--"It is reported by travellers -that some people in America do worship for a day the first living -creature they see in the morning, be it but a bird or a worm. This -idolatry is like the idolatry of this part of the world, who, when -they are afflicted in body or goods by God's hand, they have an eye -to some mouse, or bug, or frog, or other living creature, saying it -is some witch's imp that is sent to afflict them; ascribing the work -of God to a witch, or any mean creature, rather than God." The writer -also alludes to Reginald Scott, who had published a book, called "The -Discovery of Witchcraft," in the beginning of the reign of Queen -Elizabeth, and describes it as composed for the instruction of all -Judges and Justices of that day; which book, he observes, did for a -while make great impression on the magistracy, and also on the clergy, -"but, since that time, England has shamefully fallen from the truth -which they began to receive." - -[Sidenote: _Clerical Costume._] - -VIII. Clerical costume is worth at least one word. The Seventy-fourth -Canon of the Church of England--and this Canon has never been -repealed--prescribes very minutely that persons in holy orders shall, -in ordinary, wear gowns with standing collars and hoods; and shall, -when they are on a journey, be dressed in cloaks with sleeves, without -welts, but with long buttons; and shall, when they are taking a -walk, appear in doublet and hose, with coat or cassock, but not in -light-coloured stockings. This law affords some idea of the garb of -ministers in the days of Queen Elizabeth; and, with some little change, -their garments would be similar in the days of the Stuarts. Ejected -Episcopalians, in places where prejudice against them did not exist, -would dress in this fashion. Some teachers belonging to the sects -would clothe themselves just like other people; and leathern doublets, -nay, even uniforms of buff or scarlet, might be seen in pulpits. But -such Puritan instructors of the people as had received a University -education retained their academic costume for general use; and, of -course eschewing in acts of worship the surplice prescribed in the -Fifty-eighth Canon, wore gowns of Genevan form, with bands; which -latter appendages--judging from old portraits--varied in dimensions -from their present cut to such ample breadths as to fall like a collar -across the shoulders. Square caps were signs of Anglicanism; and the -advocates of the opposite system rigidly refused to wear any which -were not round. The wigs so conspicuous in the portraits of early -Nonconformists were the luxurious innovations of the period after the -Restoration.[421] - -[Sidenote: _Public Worship._] - -IX. Churches were divested of Catholic adornments, except in the case -of certain large and elegant edifices, which, as already remarked, shew -in their present state how little injury was done to their sculpture, -their carvings, or even their painted windows. Commonly, however, -images were torn from their niches, screens were taken down in the -Chancel, and plain glass substituted in windows for coloured panes. -Walls became whitewashed, and exhibited a framed copy of the Covenant -hung up in some conspicuous position. No rails enclosed the uncovered -table of plain wood standing in the chancel, then altarless. No organ -helped the service of song. Pews in continually-increasing number[422] -covered the floor of the nave; galleries in the side aisles also -afforded accommodation for the multitudes who, in greater crowds than -ever, flocked to hear the sermons of popular Divines. Reading-desks -went out of fashion; and a precentor, instead of a clerk, occupied a -seat under the pulpit--a heavy sounding-board aiding the preacher's -voice, and the sands of the hour-glass measuring out the length of -his discourses.[423] The general appearance of Gothic fabrics under -Presbyterian rule resembled that of ancient parish churches and -cathedrals in Holland, Switzerland, and Scotland. Indeed, St. Lawrence -at Rotterdam, the Gross Minster of Zurich, and the Grey Friars in -Edinburgh, may be regarded as specimens of the appearance which some of -our large religious edifices wore before the Restoration. - -X. Presbyterians conducted worship according to the terms of the -Directory. The service commenced with prayer; then followed the -reading of the Holy Scriptures, with more or less of exposition. -The congregation afterwards sung a psalm; subsequently to which the -minister offered a long prayer, which embraced a number of prescribed -topics. The sermons introduced by these devotional exercises -were--according to the admirable advice given in the Directory--to be -prepared and delivered _painfully_, _plainly_, _faithfully_, _wisely_, -_gravely_, _lovingly_, and _as taught of God_. Some preachers, it would -appear, read their discourses; but it was by far the most general -practice amongst Puritan Divines to deliver them without the aid -of notes.[424] In the Westminster Assembly there had been a debate -respecting a curious practice adopted by the Scotch clergy, of bowing -in the pulpit to certain distinguished persons in the audience. Baillie -attempted to introduce the custom into England, but the Independents -opposed it; and the Presbyterians on this side the Tweed never imitated -this peculiar usage of their brethren on the other. Devout behaviour -at worship was carefully enjoined in the Directory, which, very -properly, interdicted all whispering, sleeping, and looking about. -Yet the taking of notes--as observed already in the case of persons -in Calamy's congregation--seems to have continued as a common habit. -"Almost all people," Baillie remarks, "men, women, and children, write -at preaching." - -Wearing hats during Divine service had been usual in the reign of -Queen Elizabeth. At the funeral of Bishop Cox, in Ely Cathedral, the -congregation sat in the choir to hear the sermon, "all covered, and -having their bonnets on." Archbishop Laud noticed that it was a new -thing, and he approved of it, for the Oxford Masters to sit at St. -Mary's Church bareheaded. To do so became a sign of Cavaliership; -and a Royalist colonel, hanged for burglary, told the crowd what a -consolation it was to him to remember "that he had always taken his -hat off when he went to church." The Puritans continued the older -practice, and a forest of steeple-crowned hats covered the pews as long -as the sermon lasted; but they were all doffed again as soon as they -began to pray.[425] - -During the Civil Wars, very unseemly conduct was witnessed occasionally -in places of worship. The inhabitants of a parish in the Isle of Wight -being divided into two parties as to the great religious questions of -the day, the Puritans went one Sunday to church to hear a minister -sent down by Parliament. But the previous Anglican incumbent stood -upon his rights, and would not allow the new comer to enter within the -sacred edifice. Sending for his surplice, he preached in the porch, -whereupon the other party adjourned to the school-room, leaving him -where he was, surrounded by a small auditory. The correspondent who -communicated to the newspaper this piece of intelligence added to it -this congratulatory remark: that the discomfiture of the parson was -the more remarkable, because in that rude place, the godly folks had -before been scorned and derided--as was the case when a certain Lady -Norton, living in that neighbourhood, "had repetitions of sermons in -her house."[426] - -There was little or no difference between the Presbyterian and -Independent methods of worship, except that the latter would not -employ any prescribed method of service; insisting very much upon the -advantages of free prayer, and upon the doctrine that in such kind of -prayer "the Spirit helpeth our infirmities." - -[Sidenote: _The Lord's Supper._] - -XI. Anglicans still knelt in secret, and received the consecrated -bread and cup from the hands of one of their own priests; but the -Presbyterian incumbent administered the Lord's Supper in the parish -church to all parishioners, excepting the ignorant and scandalous. -The table, decently covered, was conveniently placed so that the -communicants might sit around it. After a short warning against -improper communion--called in Scotland _fencing the tables_--the -minister began "the action" by sanctifying the elements; then he read -the words of institution, and proceeded to pray; after which the bread -and wine were distributed, with solemn words, including those used by -our blessed Saviour when He instituted the holy feast. Thanksgiving, -with a collection, closed the celebration of the Eucharist. - -The Independents sat in their pews during the commemoration, instead of -sitting close around the tables, as the Presbyterians did; also, they -disapproved of the unfrequency of the service amongst their brethren, -and were themselves wont to celebrate it week by week. Generally, they -partook of the sacred emblems in silence. Philip Nye, according to the -report of Robert Baillie, thought that the minister, in preaching, -should "be covered, and the people discovered;" but that, "in the -sacrament, the minister should be discovered, as a servant, and the -guests all covered."[427] How far this strange practice prevailed we -cannot say; but the wearing of hats at the Lord's table was a reproach -which we find cast upon the Independents by Edwards, the Presbyterian; -and that he did not bring the charge without good reason appears from -the reply which was made to him by one Catherine Chidley, who thus -attempts to vindicate the practice: "It may be as lawful for one man to -sit covered, and another uncovered, as it may be lawful for one man to -receive it sitting, and another lying in bed."[428] - -[Sidenote: _Psalmody._] - -XII. A prejudice existed amongst some of the earlier Baptists against -the use of psalmody in the worship of the Almighty, but the practice -met with decided approval from Ainsworth and Robinson, who were -patriarchs of Congregationalism.[429] Also, in "The Apologetical -Narration of the Five Brethren," the singing of psalms is mentioned as -a part of their worship, from which it follows that any objection to it -amongst the Congregationalists must have been quite exceptional. The -many versions of the Psalms (forty-three at least) at the commencement -of the Civil Wars, bear witness to the extensive delight felt at that -time in the exercise of praise. Of the primitive Protestant version -of Sternhold and Hopkins, there were then several Genevan editions; -and certain other versions--altogether distinct from it--present clear -indications of a Puritan, and even of a Nonconformist origin.[430] -Rivalry between the two Presbyterian hymnologists, Rouse and Barton, -as to the use of their new books, published respectively in 1641 and -1644, has been already noticed. The metrical psalms of King Edward -the Sixth's time--which had been enjoined under Queen Elizabeth, and in -the reigns of the early Stuarts had been liked by the Puritans--were -pronounced by some, after the commencement of the Civil Wars, as -"uncouth, and unsuited to the times." But the venerable psalter of the -Reformers still, to some extent, held its ground; and Baxter complains -that those who laid it by used, "some one, and some another" of the -existing versions, so that there could be no uniformity at that time in -"the service of song."[431] - -XIII. Lenten and other Church fasts savoured of superstition in the -esteem of the Puritans; but, by the latter, seasons of national -humiliation were as solemnly observed as they were frequently enjoined. -The Directory defined a fast as requiring total abstinence, not only -from food, but also from worldly labour, discourses, and thoughts, -and from all bodily delights and rich apparel; still much more from -what is scandalous and offensive, such as "gaudish attire, lascivious -habits and gestures, and other vanities of either sex;" but abstinence -in the last particulars certainly was not meant to be represented as -peculiar to days of public repentance. Much time on these occasions -was ordered to be spent in reading, hearing, and singing in such -manner so "as to quicken suitable affections, especially in prayer;" -for which latter exercise the Assembly of Divines had been careful--as -in reference to all other kinds of worship--to provide appropriate -subjects. Nor were themes proper for the pulpit at such seasons, left -unmentioned by those spiritual counsellors. Similar directions, the -difference of the object being taken into account, were also given for -public thanksgivings. And, not only when governments ordered fasts for -the sins of the people, or festivals for victories and deliverances, -but at other times, on account both of private sorrows and private -joys, did Puritan households devote whole days to the worship of God. -Scattered up and down the quaint biographies of that era are instances -of hours spent in solitary devotion; of lengthened preparations for -the sacrament; of family groups gathered upon their knees, bewailing -lukewarmness, declension and backsliding; of services at home akin to -those at church, bewailing the low estate of Christendom; of sorrowful -commemorations of public and domestic calamities, and of intense -spiritual enjoyments experienced alone in the closet, or shared by all -the inmates of a dwelling; whilst texts and psalms, religious anecdotes -and pious meditations, set their mark on the anniversaries of births, -marriages, and special interventions of providence. - -[Sidenote: _Recreations._] - -XIV. Certain recreations were rigorously forbidden. No wonder the -theatre incurred denunciation, after the character given of it by Ben -Jonson. Parliament prohibited stage exhibitions; but, in despite of the -law, they were covertly continued in certain private mansions, much to -the annoyance of the Puritan class. A company of actors in Golding Lane -were frequently complained of, who, notwithstanding all complaints, -still persevered in their forbidden art; but they were at length seized -in the middle of a performance, when, as it was remarked, comedy was -turned into tragedy. They were put under a strong guard of pikes and -muskets, "plundered of all the richest of their clothes," and left -"nothing but necessaries, now"--adds the newspaper which reports the -occurrence--"to act and to learn a better life."[432] - -The festivities of New Year and of Shrovetide, of May and Michaelmas, -also shared in receiving reprehension;[433] the picturesqueness -of ancient customs being overlooked amidst the cruelties and the -immoralities, with which they had become associated. Wakes were -dropped; maypoles were pulled down; cock-fights and bear-baitings -came to an end.[434] No doubt actual wickedness and temptations -to vice thus met with a decided check, and a surface morality for -a while appeared; but certain other prohibitions of a different -nature--for which, however, occasion had been given in part, by the -circumstance of such amusements as we have just mentioned having become -connected with the observance of the seasons prohibited--shocked the -sensibilities of many truly pious people. The Christmas, Easter, -and Whitsuntide festivals, with other holydays, were abolished by -the ordinance of 1647.[435] This touched the conscience of devout -Episcopalians, who loved to commemorate at special seasons the great -events of Christianity, and cut deep into the heart of certain social -enjoyments, which had come to depend very much upon the associations -formed between them and the festivals of the Church. Such unreasonable -interferences produced popular tumults. For example, the Mayor of -Canterbury would have a market held on Christmas day; and people who -at that season desired to attend divine worship in the Cathedral were -roughly handled. The discontent which was thus produced burst out -into open revolt, and the military were called in to put an end to -the uproar,--in consequence of which several people were committed to -prison. Puritans, however, had their periods of rest and amusement. -The Ordinance for abolishing holidays provided that there should be -allotted to scholars, apprentices, and other servants, for recreation, -on every second Tuesday of the month, such time as the masters could -conveniently spare. The determination of its length would be a matter -of difficulty when servant and master were of different minds; to meet -which circumstance, this awkward piece of legislation provided, that -the next Justice of the Peace should "have power to order and reconcile -the same." "_Public_ holidays," therefore, must be considered as having -been entirely suspended during the Commonwealth,--a most injudicious -proceeding, which led to the worst results at the Restoration. - -[Sidenote: _Recreations._] - -Ladies had their sober and stinted diversions in the parlour and the -garden; and gentlemen had theirs at home and in the field--all measured -out sparingly, and by scripture line and rule. The Word of God, said -the Puritan licensers, permitted shooting, (2 Samuel i. 18), musical -consort, (Nehemiah vii. 67), putting forth riddles, (Judges xiv. 12), -hunting of wild beasts (Canticles ii. 15), searching out, or the -contemplation of the works of God, (I Kings iv. 33). This enumeration -of amusements allowed by Scripture seemed to sanction certain old -English field sports, to concede the pleasures of the chase, and to -permit ladies from the manor-house and the castle to ride out a-hawking -over hill and dale.[436] - -XV. It is a mistake to suppose that the Independents of the -Commonwealth were very ascetic. Even the habits of the Presbyterians -in this respect have been considerably exaggerated. They were by no -means so rigid and demure as prejudiced writers are wont to represent. -They did not look so melancholy, nor dress in such ridiculous garbs, -nor act in such absurd ways, as believers in Hudibras imagine. Many -were gentlemen of graceful bearing, polite demeanour, and genial -sympathies. They had amongst them some of the noblest blood of England, -and they included large numbers of genteel descent. Such persons, with -multitudes of yeomen of ruddy countenances, would crack a joke, and -ring an honest laugh, as they walked through trim flower gardens or -rode out to their field sports. But the Independents, perhaps, advanced -still further in conformity to the outward world.[437] - -[Sidenote: _Social Life of the Independents._] - -Country life in the old mansions and manor houses, with the exception -of certain "superstitions," remained much the same as in the days -before the wars. And city life in the main ran on as it did before the -fall of monarchy; merchants and tradesmen lived as of yore; and mayors -and corporations feasted as they had ever done in guildhalls. Wives -were handed by wealthy husbands, and maidens by ambitious lovers, up -staircases of polished oak, to drawing rooms, profusely carved, and -full of furniture curiously fashioned. The dining-room wore an air of -enticing comfort, and the hearth blazed, as family and friends sat down -to a well-spread table after a long grace. Probably the feast did not -break up until a godly minister had expounded a chapter and offered a -prayer. And if the guests did not quaff as much sack as some of their -royalist friends, and although they did abstain from drinking healths, -they were not more addicted to asceticism than excess; all this it -would be idle to mention, but for the preposterous notions so widely -prevalent, that the Independents and other "sects" of the Commonwealth -were an exceptional order of beings, living somewhere quite beyond the -outskirts of civilized life. If their connexion with Cromwell's Court -somewhat affected the social habits of Independents, and spread amongst -them rather more of indulgence in luxury than might be witnessed -in other Puritan dwellings, it should be stated, that before any -such influence existed, even amidst the early controversies between -Presbyterians and Independents, the latter were charged with worldly -conformity. They were reproached for riding about in coaches and four -on the lord's Day, and so acting the gallant, that they might have -been taken "for roarers and ruffians, rather than saints." They wore -cuffs and silver spurs, and gold upon their clothes. Their houses were -furnished like those of noblemen and peers. More plate was in their -cupboards than in the palaces of grandees. Their fare was delicious, -set out with "such curiosity of cookery," and all sorts of wines and -delicacies.[438] This picture is connected with accusations of unkind -conduct towards those of "the presbyter way," which clearly prove -the animus of the writer, and justify us in toning down considerably -the colours in which he has painted the Independents. But, after due -abatement, enough remains to shew that they were less precise in -their habits, and more conformed to the fashion of the age in dress, -equipage, and entertainments, than some of their Puritan contemporaries. - -[Sidenote: _Cromwell's Court._] - -XVI. The Independent Protector's Court, whilst eminently virtuous and -religious, exhibited also a degree of magnificence, little inferior -to that of any court in Christendom. Louis the Fourteenth would not -have found in the apartments at Whitehall splendour equal to that -which blazed at Versailles; but the envoy of Sweden, when he visited -England in the summer of 1655, beheld a scene of pomp and magnificence -which filled him with perfect surprise. Soldiers were drawn up at the -entrance; guards in livery lined the stairs; the banqueting house was -hung with arras; and multitudes of ladies waited in the galleries, to -receive the Ambassador and his attendants, consisting of "two hundred -persons, generally proper handsome men, and fair-haired; they were all -in mourning, very genteel." At the upper end of the room stood his -Highness, with a chair of state behind him, and divers of his council -and servants, the master of the ceremonies regulating the interview. -His Highness did not put off his hat till the Swede had put off his, -and whenever the latter named the king his master, or Sweden, or the -Protector, or England, he moved his hat. And, if he used the Divine -name, or spoke of the good of Christendom, he put off his hat very low, -the Protector assuming "like postures of civility."[439] - -As an illustration of the social life of Whitehall, an amusing incident -may be related respecting one of the clergy in attendance upon Oliver, -indicative of those flirtations which neither clerical office nor the -strictest forms of religious profession can banish either from royal -courts or from the scenes of humble life. Jeremiah White, of Trinity -College, Cambridge, a handsome young man, noted for "facetiousness," -and at the time enjoying a court chaplainship, became an admirer of -the lively Lady Frances Cromwell. He was one day found by his Highness -on his knees, kissing the lady's hand. "What is the meaning of that -posture," the grave soldier sternly enquired. "May it please your -Highness," replied the chaplain, "I have a long time courted that -young gentlewoman there, my lady's woman, and cannot prevail. I -was therefore humbly praying her ladyship to intercede for me." The -Protector demanded of the girl what she meant, by refusing the honour -which Mr. White proposed. She, too glad of the opportunity, curtsied -and said, "If the reverend gentleman had any such wish, she could not -refuse." "Sayst thou so, my lass," answered Cromwell, "call Goodwin, -this business shall be done presently before I go out of the room." The -couple were married, and the bride received from the Protector five -hundred pounds dowry.[440] - -[Sidenote: _Cromwell's Court._] - -Besides Jeremiah White, Cromwell had other chaplains, Hugh Peters, -William Hook, Nicholas Lockier, and Peter Sterry. John Howe, as already -noticed, was also of the number; and in his letters there are found -allusions to the moral and religious character of the Protector's -Court, of so much importance that we cannot pass them over. Howe asked -Baxter, what he conceived a chaplain ought to do in the way of urging -upon the Government a redress of spiritual evils; how far it became him -by public preaching, as well as by private exhortation, to bear witness -against the neglect of such redress--supposing that those persons -who were in power did not conceive that any interference of this -description came within the range of their duty, or excused themselves -because they had to attend to other affairs of still greater moment. -What the writer exactly meant by these expressions is not very clear, -whether by "interference" he intended merely _moral_ interference, -respecting which there ought to have been no hesitation; or beyond -this, some sort of _legislative_ interference, touching which, there -might be doubts in the minds of Cromwell and his State Counsellors. The -following passages had better be given literally:-- - -"My time will not serve me long; for I think I shall be constrained in -conscience (all things considered) to return, ere long, to my former -station. I left it, I think, upon very fair terms. For, first, when I -settled there, I expressly reserved to myself a liberty of removing, -if the providence of God should invite me to a condition of more -serviceableness anywhere else--which liberty I reckon I could not have -parted with if I would, unless I could have exempted myself from God's -dominion. My call hither was a work I thought very considerable--the -setting-up of the worship and discipline of Christ in this family, -wherein I was to have joined with another, called upon the same -account. I had made, as I supposed, a competent provision for the place -I left. But now at once I see the designed work here hopelessly laid -aside. We affect here to live in so loose a way, that a man cannot fix -upon any certain charge to carry towards them as a minister of Christ -should; so that it were as hopeful a course to preach in a market, or -in any assembly met by chance, as here." - -"Here my influence is not like to be much (as it is not to be expected -a raw young man should be much considerable among grandees); my work -little; my success hitherto little; my hopes, considering the temper -of this place, very small; especially coupling it with the temper of -my spirit, which, did you know it, alone would, I think, greatly alter -your judgment of this case. I am naturally bashful, pusillanimous, -easily brow-beaten, solicitous about the fitness or unfitness of speech -or silence in most cases, afraid (especially having to do with those -who are constant in the '_arcana imperii_') of being accounted uncivil, -etc.; and the distemper being natural (most intrinsically) is less -curable. You can easily guess how little considerations are like to do -in such a case. I did not, I confess, know myself so well as, since my -coming up, occasion and reflection have taught me to do. I find now my -hopes of doing good will be among people where I shall not be so liable -to be overawed. I might have known this sooner and have prevented -the trouble I am now in. Though the case of my coming up hither, and -continuance, differ much, so as that I can't condemn the former, yet I -more incline to do that than justify the latter."[441] - -The word "_loose_," used by John Howe, must not be strictly -interpreted. If licentiousness had prevailed at Whitehall, he certainly -would have used stronger language, and would not have remained in the -place a single hour after making such a discovery. The reputation -for virtue of Cromwell's family and Court has never been impeached. -Malignant slanders reflecting on their morals, and circulated by -enemies after Cromwell's death, have never received any support -from ascertained facts, or received any credence from unprejudiced -historians; but luxury, extravagance, practical jokes, and escapades -of the kind indicated in the case of Jeremiah White, there undoubtedly -were; and it is to these things, probably, that the strongest -expression in Howe's letter refers; whilst the rest of his complaints -relate to irregularity in worship, and to habits unfriendly to vital -religion. At the same time it must be remembered, that the character of -Baxter's correspondent was one of saintly holiness; and that, beheld -from the level of his eminently spiritual life, many things would -appear deplorable, which common persons are wont to pass by without the -utterance of any, even the slightest, reprehension. - -[Sidenote: _The End of Life._] - -XVII. Before terminating the review of the private and social life of -the period, as it existed amongst religious people, we must touch upon -those observances of a sacred kind which were connected with the close -of human existence. - -One section in the Directory is "Concerning visitation of the sick." -It is observed that times of affliction are special opportunities put -into the minister's hands to communicate a word in season to weary -souls, and topics of spiritual address and advice are largely suggested -for his guidance in conducting conversation in the chamber of disease -and death. The minister is directed to admonish the patient to set -his house in order, to make provision for the payment of his debts, -to render satisfaction for any wrong he has done, to be reconciled to -his enemies, and to forgive all men their trespasses. The minister -also would, in addition to this, according to the instructions given -in the Directory, improve the occasion for the spiritual benefit of -relatives, friends, or servants present; but no mention is made, in -any way, of the administration of the Lord's supper, which, being then -regarded exclusively as a Church ordinance, both by Presbyterians -and Independents, would not be deemed a proper solemnity for a few -persons around a sick bed. But in numerous cases, beyond all doubt, -the sacrament would be administered secretly by Anglican clergymen to -persons of their own communion in the last hours of life. - -[Sidenote: _The End of Life._] - -The Episcopal burial service could not be used--a hardship which -can be appreciated by those, who, in the present day, occasionally -find enactments and prejudices interfering with their sentiments of -natural piety.[442] The custom of kneeling down by the side of the -corpse was pronounced by the Presbyterians to be superstitious; and all -praying, reading, and singing at funerals was forbidden. The minister -was directed simply to put people in mind of their duty of applying -"themselves to meditation and conferences suitable to the occasion." -Funeral sermons incurred from certain Divines strong objections. The -Puritans, Cartwright and Hildersam, had scrupled to allow them, and -some Reformed Churches abroad had abandoned their use. The Westminster -Assembly debated the question, and Baillie reports, that the difference -upon this point between the Scotch and some of the English brethren -appeared irreconcilable. Funeral sermons, he adds, were an abuse of -preaching, intended to humour the rich for reward, and employed in -order to augment the minister's livelihood; and, on these accounts, he -says, that they could not easily be got rid of. Yet, notwithstanding -this strong feeling against religious ceremonies at funerals, many -public ones are recorded in those times as having been conducted on a -scale of splendour surpassing anything we are familiar with now-a-days. -Pym's was very imposing; but in magnificence it was eclipsed by the -processions and formalities at the interment of the Earl of Essex, -Ireton, Blake, and Oliver Cromwell. Indeed, sometimes there seems -to have been an unusual love of display manifested at the tomb of a -Puritan grandee. In the British Museum is a curious deposition by a -herald, relative to the funeral of John St. John; that functionary -declares it to have been in violation of all heraldic laws, insomuch -that the escutcheons went beyond those pertaining to a duke, and that -he never saw so many pennons, except at the funeral of one of the blood -royal.[443] - -Far different, and far more touching, were the obsequies of the Master -of St. Paul's School: as he died a single man, the boys walked before -the corpse with white gloves, verses being hung upon the pall instead -of escutcheons.[444] - - [Illustration] - - - - - CHAPTER XV. - - -Sometimes, by the shore of a lake, the eye catches prismatic effects -upon the ripples, as if chains and rings of gold, and green, and -crimson, were thickly scattered in fragments over the surface, -whilst weeds lie plain enough beneath, covering the bottom of -the mountain-girdled waters. Little creations and images of the -glorious light above are those ripples; and no unapt illustration -do they afford of the varieties of spiritual life in this lower -world; for all these varieties are really reflections of the Sun of -Righteousness--reflections manifold, always imperfect and sometimes -confused, and ever found with the weeds of fallen humanity growing -underneath them. - -The religious history of the Commonwealth abounds in specimens of such -varieties: we proceed to furnish further instances of these, not only -from Anglo-Catholic and Puritan biographies, but from others in which -there is the absence of either peculiarity, or a blending of the two. - -[Sidenote: _George Herbert._] - -Amidst the Civil Wars, and under the ascendancy of Presbyterianism, -there could no longer be the same kind of pastoral care as that which -threw such an air of saintliness over Bemerton rectory. The "country -parson" could no more use the Prayer Book and keep Church festivals. -Daily worship had ceased, such as George Herbert loved to attend, -at the canonical hours of ten and four, when "he lifted up pure and -charitable hands to God in the midst of the congregation." There could -no longer assemble in public twice a day, an Anglican congregation, -composed of parishioners and gentlemen of the neighbourhood. An end -had also come to the usage described by Isaac Walton: "Some of the -meaner sort of his parish did so love and reverence Mr. Herbert, that -they would let their plough rest, when Mr. Herbert's saint's-bell rung -to prayers, that they might also offer their devotions to God with -him, and would then return back to their plough." Yet throughout the -Commonwealth era the lofty devotion of the poet-priest--albeit touched -with asceticism and other weaknesses--continued to beat in many hearts, -and to inspire the concealed use of ancient formularies. - -Never was anything more beautiful than Herbert's dying confession: "I -now look back upon the pleasures of my life past, and see the content -I have taken in beauty, in wit, in music, and pleasant conversation, -are now all past by me like a dream, or as a shadow that returns not, -and are now all become dead to me, or I to them; and I see, that as -my father and generation hath done before me, so I also shall now -suddenly (with Job) make my bed also in the dark; and I praise God I am -prepared for it; and I praise Him that I am not to learn patience now -I stand in such need of it; and that I have practised mortification, -and endeavoured to die daily, that I might not die eternally! and my -hope is that I shall shortly leave this valley of tears, and be free -from all fevers and pain; and, which will be a more happy condition, -I shall be free from sin, and all the temptations and anxieties that -attend it; and this being past, I shall dwell in the New Jerusalem; -dwell there with men made perfect; dwell where these eyes shall see my -Master and Saviour Jesus; and with Him see my dear mother and all my -relations and friends. But I must die, or not come to that happy place. -And this is my content, that I am going daily towards it; and that -every day which I have lived hath taken a part of my appointed time -from me, and that I shall live the less time for having lived this and -the day past." - -Such words were not theatrically uttered; they simply expressed the -life which the good man had really lived--a life which was in truth a -continued Sunday, answering to what he played and sung in those last -hours. - - "The Sundays of man's life - Threaded together on time's string, - Make bracelets to adorn the wife - Of the eternal, glorious King. - On Sundays, heaven's door stands ope, - Blessings are plentiful and rife-- - More plentiful than hope." - -Punctilious about forms, yet no formalist--thinking much of Lent, -Ember weeks, and Church rites, yet not to the neglect of spiritual -religion--and loving his parish as he loved his relatives, Herbert of -course deemed Nonconformists to be interlopers. Yet, what Nonconformist -will not forgive him the harshness of his judgment, considering the -purity of his spirit, and the elevation of his soul, and how he did -all things for the Master's honour? This cast of sentiment repeated -itself in many devout Anglicans, who in a measure conformed to -ecclesiastical changes, or resolutely suffered loss for conscience' -sake. Nor was sympathy with the tone of Herbert's hymns wanting even -amongst contemporary Puritans. Baxter said: "I must confess after all, -that next to the Scripture poems, there are none so savoury to me as -Mr. George Herbert's. I know that Cowley and others far excel Herbert -in wit and accurate composure; but, as Seneca takes with me above all -his contemporaries, because he speaketh things by words, feelingly and -seriously, like a man that is past jest, so Herbert speaks to God, like -a man that really believeth in God, and whose business in the world is -most with God--heart-work and heaven-work make up his books."[445] Thus -it was that under diverse forms of polity and worship holy chords in -those two hearts vibrated in unison with each other. - -[Sidenote: _Hammond._] - -Dr. Hammond's piety, elsewhere illustrated in this work, is largely -extolled by his biographer.[446] His devotional habits, which were -characteristic of the age, are particularly recorded. "As soon as he -was ready (which was usually early), he prayed in his chamber with his -servant, in a peculiar form composed for that purpose; after this he -retired to his own more secret devotions in his closet. Betwixt ten and -eleven in the morning, he had a solemn intercession in reference to -the national calamities; to this, after a little distance, succeeded -the morning office of the Church, which he particularly desired to -perform in his own person, and would by no means accept the ease of -having it read by any other. In the afternoon he had another hour -of private prayer, which on Sundays he enlarged, and so religiously -observed, that if any necessary business or charity had diverted him -at the usual time, he repaired his soul at the cost of his body; and, -notwithstanding the injunctions of his physicians, which in other cases -he was careful to obey, spent the suppertime therein. About five -o'clock the solemn private prayers for the nation, and the evening -service of the Church returned. At bed-time his private prayers closed -the day; and, after all, even the night was not without its office, the -51st Psalm being his designed midnight entertainment." - -Thomas Fuller, already so often noticed, had nothing of the poetical -pensiveness of Herbert, nothing of that unearthly tone of thought -which was so real in the Salisbury canon, nothing either of the High -Churchmanship of Dr. Hammond, yet he cordially loved the Church of -England. Moderate, orthodox, and Catholic, he allowed to others the -liberty which he claimed for himself, whilst he bewailed the divisions -of the times in which he lived, not as many did, because he wanted all -to think like him, but because he saw that men would not peaceably -allow one another to exercise the right of private judgment. The piety -of Fuller was that of thorough conscientiousness, so well expressed -by himself when he told the Triers "he could appeal to the Searcher -of Hearts that he made a conscience of his very thoughts." With his -conscientiousness--which really seemed to cover the whole field of -evangelical and practical religion--there was associated the faculty of -_wit_, which gave even to his religion a character of humour. In his -book on the Holy State, he says of the "Faithful minister," "he will -not use a light comparison to make thereof a grave application, for -fear lest his poison go further than his antidote"; but, he himself -adds, "that fork must have strong tines wherewith one would thrust -out nature." In that very chapter, animadverting on affected gravity, -he remarks: "when one shall use the preface of a mile to bring in a -furlong of matter, set his face and speech in a frame--and to make -men believe it is some precious liquor, their words come out drop by -drop--such men's vizards do sometimes fall from them not without the -laughter of the beholders. One was called '_gravity_,' for his affected -solemnness, who, afterwards, being catched in a light prank, was ever -after, to the day of his death, called 'gravity-levity.'" Fuller -could not help being humorous. He could not tell the most mournful -story without enlivening it with some sort of sally; but religion so -influenced him that he never indulged in ill-natured satire--never -raised a blister on the skin by the touch of a scorching sarcasm. With -such a temperament, added to unfeigned piety and unfeigned benevolence, -"it was as natural that he should be full of good-tempered mirth as -it is for the grasshopper to chirp, or the bee to hum, or the birds -to warble in the spring breeze and the bright sunshine. His very -physiognomy was an index to his natural character. As described by his -contemporaries, he had light flaxen hair, bright blue and laughing -eyes, a frank and open visage."[447] And if any one will take the -trouble to compare the portraits of Herbert and Fuller, he must confess -that Herbert's gravity would look as foolish in the face of Fuller, -as Fuller's archness would be most unseemly, if it could be forced on -Herbert's sedate countenance. - -[Sidenote: _Dalston._] - -The character of Sir George Dalston, as given by Jeremy Taylor in -richly coloured words, deserves to be included in any portrait gallery -of his contemporaries. "He was indeed a great lover of, and had a great -regard for, God's ministers, ever remembering the words of God: 'Keep -my rest, and reverence my priests'; he honoured the calling in all, -but he loved and revered the persons of such who were conscientious -keepers of their 'depositum--that trust' which was committed to them; -such which did not for interest quit their conscience, and did not, -to preserve some parts of their revenue, quit some portions of their -religion. He knew that what was true in 1639 was also true in 1644, -and so to '57, and shall continue true to eternal ages; and they that -change their persuasions, by force or interest, did neither behave well -nor ill, upon competent and just grounds; they are not just, though -they happen on the right side. Hope of gain did by chance teach them -well, and fear of loss abuses them directly. He pitied the persecuted; -and never would take part with persecutors; he prayed for his prince, -and served him in what he could; he loved God, and loved the Church; he -was a lover of his country's liberties, and yet an observer of the laws -of his king.... - -"And now, having divested himself of all objections, and his -conversation with the world, quitting his affections to it, he wholly -gave himself to religion and devotion; he awakened early, and would -presently be entertained with reading; when he rose, still he would -be read to, and hear some of the Psalms of David; and, excepting only -what time he took for the necessities of his life and health, all the -rest he gave to prayer, reading, and meditation, save only that he -did not neglect, nor rudely entertain, the visits and kind offices of -his neighbours. But in this great vacation from the world he espied -his advantages; he knew well, according to that saying of the Emperor -Charles V.--'_Oportet inter vitæ negotia et diem mortis spatium aliquod -intercedere_;' there ought to be a valley between two such mountains, -the businesses of our life and the troubles of our death; and he stayed -not till the noise of the bridegroom's coming did awaken and affright -him; but, by daily prayers twice a day, constantly with his family, -besides the piety and devotion of his own retirements, by a monthly -communion, by weekly sermons, and by the religion of every day, he -stood in precincts, ready with oil in his lamp, watching till his Lord -should call."[448] - -[Sidenote: _Quarles._] - -The poet Quarles--whose quaint emblems symbolize not only the -quaintness of his piety, but the quaintness of much besides belonging -to his age--suffered as a Royalist and an Episcopalian; and indeed -his death appears to have been hastened by the persecution which he -suffered. The hues of his religious experience are best conveyed by -preserving the phraseology of his devoted widow.[449] "He expressed -great sorrow for his sins, and when it was told him that his friends -conceived he did thereby much harm to himself, he answered: '_They were -not his friends that would not give him leave to be penitent_.' His -exhortations to his friends that came to visit him were most divine; -wishing them _to have a care of the expense of their time, and every -day to call themselves to an account, that so when they came to their -bed of sickness, they might lie upon it with a rejoicing heart_. And, -doubtless, such an one was his, insomuch that he thanked God that -whereas he might justly have expected that his _conscience should look -him in the face like a lion_, it rather looked upon him _like a lamb_; -and that God had forgiven him his sins, and that night sealed him -his pardon; and many other heavenly expressions to the like effect. -I might here add what blessed advice he gave to me in particular, -still to trust in God, whose promise is to provide for the widow and -the fatherless, &c. But this is already imprinted on my heart, and -therefore I shall not need here again to insert it." - -Lord Montague may be cited as a specimen of old English piety, apart -from strong ecclesiastical opinions on either side. "Many 'characters' -have been drawn of this stout cavalier. The sum of them all amounts -to this, namely that he was an honest, truthful, and pious man, an -example to his fellow-parishioners by constant attendance at sermons -on Sundays, and at lectures on week days. So long as the truth was -preached old Montague cared not who preached it; and his own chaplain -had no sinecure of it in his house, where that reverend official, on -Sunday afternoons, assembled the servants, and put them through their -catechism. The household was a godly one, though a certain depictor of -it says, rather equivocally, that 'the rudest of his servants feared to -be known to him to be a drunkard, a swearer, or any such lewd liver, -for he cast such out of his service.' This would imply that there was -an assumption of virtue, by which the good lord may have been deceived; -but his serving men and maids are emphatically chronicled as being a -credit and a comfort to him."[450] - -[Sidenote: _Sir B. Grenville._] - -In the heart of the Royalist camp, and amidst bloodshed on the battle -field, there had been--notwithstanding the prevalent profanity and -licentiousness of the Cavaliers--some strong stirrings of spiritual -life in the hearts of English gentlemen, worthy of that name, of which -a memorial exists in a letter written by John Trelawne, to the Lady -Grace, announcing the death of her honoured lord, Sir Bevill Grenville. - -"Honourable Lady,--How can I contain myself or longer conceal my -sorrow for the death of that excellent man, your most dear husband -and my noble friend. Be pleased with your wisdom to consider of the -events of the war, which is seldom or never constant, but as full of -mutability as hazard. And seeing it hath pleased God to take him from -your ladyship, yet this may something appease your great flux of tears, -that he died an honourable death, which all his enemies will envy, -fighting with invincible valour and loyalty the battle of his God, his -King, and country. A greater honour than this no man living can enjoy. -But God hath called him unto Himself to crown him (I doubt not) with -immortal glory for his noble constancy in this blessed cause. It is -too true (most noble lady) that God hath made you drink of a bitter -cup, yet, if you please to submit unto his Divine will and pleasure by -kissing His rod patiently, God (no doubt) hath a staff of consolation -for to comfort you in this great affliction and trial. He will wipe -your eyes, dry up the flowing spring of your tears, and make your bed -easy, and by your patience overcome God's justice by His returning -mercy. Madam, he is gone his journey but a little before us. We must -march after when it shall please God, for your ladyship knows that none -fall without His providence, which is as great in the thickest shower -of bullets as in the bed. I beseech you (dear lady) to pardon this my -trouble and boldness, and the God of heaven bless you and comfort you, -and all my noble cousins in this your great visitation, which shall be -the unfeigned prayers of him that is, most noble Lady, - - "Your Ladyship's hon. and humble servant, - - "JOHN TRELAWNE.[451] - - "Trelawne, 20th July, 1643." - -And when the wars were over, and peace had been established, and the -usurper whom they feared was sitting upon the throne, many a Royalist -lady and gentleman would think of their past sorrow and cherish their -hopes of a celestial future in the tone and spirit of this beautiful -epistle. - -[Sidenote: _John Evelyn's Son._] - -A touching instance of early piety occurred in the family of John -Evelyn, described by the bereaved father in the following terms: -"Illuminations, far exceeding his age and experience, considering the -prettiness of his address and behaviour, cannot but leave impressions -in me at the memory of him. When one told him how many days a Quaker -had fasted, he replied that was no wonder, for Christ had said that -man should not live by bread alone, but by the Word of God. He would -of himself select the most pathetic psalms, and chapters out of Job -to read to his maid during his sickness, telling her, when she pitied -him, that all God's children must suffer affliction. He declaimed -against the vanities of the world before he had seen any. Often he -would desire those who came to see him to pray by him, and a year -before he fell sick, to kneel and pray with him alone in some corner. -How thankfully would he receive admonition! how soon be reconciled! -how indifferent, yet continually cheerful! He would give grave advice -to his brother John, bear with his impertinences, and say he was but -a child. If he heard of or saw any new thing he was unquiet till he -was told how it was made; he brought to us all such difficulties as -he found in books, to be expounded. He had learned by heart divers -sentences in Latin and Greek, which, on occasion, he would produce even -to wonder. He was all life, all prettiness, far from morose, sullen, -or childish, in anything he said or did. The last time he had been at -church (which was at Greenwich), I asked him, according to custom, -what he remembered of the sermon; 'Two good things, father,' said he, -'_bonum gratiæ_, and _bonum gloriæ_!' with a just account of what the -preacher said. The day before he died he called to me, and in a more -serious manner than usual told me that for all I loved him so dearly, -I should give my house, land, and all my fine things to his brother -Jack, he should have none of them; and, the next morning, when he found -himself ill, and that I persuaded him to keep his hands in bed, he -demanded whether he might pray to God with his hands unjoined; and a -little after, whilst in great agony, whether he should not offend God -by using His holy name so often calling for ease. What shall I say of -his frequent pathetical ejaculations uttered of himself: 'Sweet Jesus, -save me, deliver me, pardon my sins, let Thine angels receive me!' So -early knowledge, so much piety and perfection! But thus God, having -dressed up a saint fit for Himself, would not longer permit him with -us, unworthy of the future fruits of this incomparable hopeful blossom. -Such a child I never saw; for such a child I bless God, in whose bosom -he is! May I and mine become as this little child, who now follows the -child Jesus, that Lamb of God, in a white robe, whithersoever He goes; -even so, Lord Jesus, _fiat voluntas tua_! Thou gavest him to us, Thou -hast taken him from us, blessed be the name of the Lord! That I had -anything acceptable to Thee was from Thy grace alone, seeing from me he -had nothing but sin, but that Thou hast pardoned! Blessed be my God for -ever. Amen."[452] - -We have already presented several examples of eminent piety in the -lives of Puritan clergymen. To these may be added one more in a passage -from a sermon preached by John Howe on the death of "that faithful and -laborious servant of Christ, Mr. Richard Fairclough."[453] - -"The bent of his soul was towards God; I never knew any man under the -more constant governing power of religion, which made it to be his -business both to exercise and diffuse it to his uttermost; he was a -mighty lover of God and men, and being of a lively, active spirit, that -love was his facile, potent mover to the doing even of all the good -that could be thought in an ordinary way, possible to him, and more -than was possible to most other men. To give a true succinct account of -the complexion of his soul--he was even made up of life and love. Such -was the clearness and sincerity of his spirit, his constant uprightness -and integrity, so little darkened by an evil conscience--and indeed -little ever clouded with melancholy fumes--that he seemed to live in -the constant sense of God's favour and acceptance, and had nothing to -do but to serve Him with his might; when his spirit was formed to an -habitual cheerfulness and seemed to feel within itself a continual -calm. So undisturbed a serenity hath, to my observation, rarely been -discernible in any man; nor was his a dull sluggish peace, but vital -and joyous; seldom hath that been more exemplified in any man. 'To -be spiritually minded is life and peace.' Seldom have any lived more -under the government of that kingdom, which stands in 'righteousness, -peace, and joy in the Holy Ghost.' His reverence of the Divine Majesty -was most profound, his thoughts of God high and great, that seemed -totally to have composed him to adoration and even made him live a -worshipping life; he was not wont to speak to God, or of Him, at -a vulgar rate; he was most absolutely resigned and given up to Him; -devotedness to His interest, acquiescence in His wisdom and will, -were not mere precepts with him, but habits. No man could be more -deeply concerned about the affairs of religion and God's interest in -the world; yet his solicitude was tempered with that steadfast trust, -that it might be seen the acknowledged verities of God's governing -the world, superintending and ordering all human affairs by wise and -steady counsel and almighty power--which in most others are but faint -notions--were with him turned into, living sense and vital principles -which governed his soul! Whereupon his great reverence of the Majesty -of God, falling into a conjunction with an assured trust and sense of -His love and goodness, made that rare and happy temperament with him, -which I cannot better express than by a pleasant seriousness. What -friend of his did ever, at the first congress, see his face but with -a grave smile? When unexpectedly and by surprise he came in among his -familiar friends, it seemed as if he had blessed the room; as if a new -soul or some good genius were come among them." - -[Sidenote: _Lamot._] - -Puritan gentlemen manifested in their own way virtues of a kind similar -to those which adorned their Anglican neighbours. The biographer of -Alderman John Lamot, who died in 1655, eulogizes the "holy carriage -of his youth," his industry, thanksgiving, prudence, integrity, zeal, -charity, sympathy, bounty, and patience. Mention is made especially of -his religious duties--he was a member and elder of the Dutch Church--of -his devoutly attending public lectures, and of his reading the Holy -Scriptures in private. Every year, upon the 17th of November, he made -a feast to commemorate the end of Queen Mary's persecution, and the -commencement of Queen Elizabeth's reign. Upon these occasions he would -deliver a hearty Protestant speech, and bless God for the quenching -of the Smithfield fires. At other times he invited friends "to eat -bread with him before the Lord, as Jethro and Moses did," when, with -singular fulness--for his memory is called a living library--he traced -those Divine deliverances which had been wrought out for the Church in -England and in the Netherlands, ending his conversation, as it regards -the latter, with the words: "Their case might have been ours, and who -knows but it may yet be?"[454] - -Sir Nathaniel Barnardston may be mentioned as a person of the same -order. The time of his conversion is specified, and the foundation of -his faith is recorded by his biographer; who also draws a full length -portrait of him as a man and a magistrate--and as belonging both to -his own family and to God's Church. He rarely met his pastor but they -prayed together. "His tongue dropped honey, and his breath was as sweet -and fragrant as the roses in spring." He sanctified the Sabbath, and -diligently attended the preaching of the word. He prepared for the -sacrament, and loved the Christian ministry--and fasted and prayed -before exercising his right as a patron of Church livings, and sought -to draw his neighbours to a religious life. He also celebrated, like -the London alderman we have just mentioned, "The thrice happy day of -Elizabeth's inauguration," and forgot not the Fifth of November, and -the gunpowder treason, which last plot he was wont to pronounce "black -as hell." - -He welcomed "the messenger of death, when it drew near. He did not -then, according to the usual method of most, seem shy and averse to be -gone, as if so be he were not ready, but was heartily ready; for as -soon as ever there appeared on his side a small swelling in which none -but himself conceived any danger, he being then at Hackney, did send -fifty miles for Mr. Fairclough, his minister, to discourse with him; -and taking him to walk with him, presently fell into conference of the -worth and immortality of the soul, of the manner of its subsistence and -actings when it was separated, of the joys of the other world, and the -vanity and emptiness of all things in this, as being most suitable to -his present condition, and herewith he was so deeply and spiritually -affected, that at their parting he expressed himself in the following -manner to Mr. Fairclough:[455]--'Sir, I now much wonder that any man -that fully believes these things to be realities, and not mere notions -(being in my condition) should be unwilling to die. For my own part, -I will not be so flattered with any carnal content as to be desirous -to live longer in this world, where there is little hope left that the -Lord hath any more work or service for me to do, except it be to suffer -for keeping a good conscience, in witnessing against the apostasies -and impieties of the times; and now it is a great favour of God to be -sent for speedily.' After this, he being removed to London for greater -conveniency of physicians, he there made the same profession of his -desire to be dissolved and be with Christ, unto several friends and -visitors."[456] - -Choice examples of Christian character abound in the lives of the women -of that day. - -[Sidenote: _Lady Carbary._] - -Again we refer to the pages of Jeremy Taylor, and extract the following -passage from his sketch of the character of Lady Carbary:[457]--"In -all her religion, and in all her actions of relations towards God, -she had a strange evenness and untroubled passage, sliding toward her -ocean of God and of infinity, with a certain and silent motion. So -have I seen a river, deep and smooth, passing with a still foot and a -sober face, and paying to the 'fiscus,' the great 'exchequer' of the -sea, and prince of all the watery bodies, a tribute large and full; and -hard by it, a little brook skipping and making a noise upon its unequal -and neighbour bottom; and after all its talking and bragged motion, it -paid to its common audit no more than the revenues of a little cloud, -or a contemptible vessel; so have I sometimes compared the issues of -her religion to the solemnities and famed outsides of another's piety. -It dwelt upon her spirit, and was incorporated with the periodical -work of every day. She did not believe that religion was intended to -minister to fame and reputation, but to pardon of sins, to the pleasure -of God, and the salvation of souls. For religion is like the breath of -heaven; if it goes abroad into the open air, it scatters and dissolves -like camphire; but if it enters into a secret hollowness, into a close -conveyance, it is strong and mighty, and comes forth with vigour and -great effect at the other end, at the other side of this life, in the -days of death and judgment." - -[Sidenote: _Lady Harley._] - -The Countess of Suffolk, a friend of Richard Baxter, and an admirer -of George Herbert, affords another example of deep devotion, not -strongly marked by any "denominational" peculiarities--although she -one day locked herself up in her closet to write down from memory a -sermon she heard from a "grave prelate." On the other hand, Lady Harley -must have been a Puritan to the backbone; for in the memoir of her, -she appears rejoicing greatly at the meeting of the Long Parliament, -approving of the execution of Lord Strafford, and saying, in a letter -to her son Edward--who accompanied his father to town, when he took -his seat in the House of Commons--"I believe that the hierarchy must -go down, and I hope now." "I am glad that the Bishops begin to fall, -and I hope it will be with them as it was with Haman--when he began to -fall, he fell indeed." The order of the two Houses for removing the -relics of idolatry delighted her ladyship exceedingly, and with deep -joy she communicated to her son, that the table in Hereford Cathedral -had been turned, and that the copes and basins, and all such vestiges -of Popery, had been put away. When the war broke out, she evinced no -little zeal in the business of raising money for the Parliament, and -sent her family plate to the military chest. When battle raged around -the walls of her own castle, this Puritan Amazon manifested a masculine -courage, and in her letters gave thanks to her son "for the hamper with -powder and match"--whilst she waited for "the muskets"--and stated -that she had sent to Worcester for fifty weight of shot. She met with -opposition in all sorts of ways. The Royalists would not pay their -rents; they would not let the fowler bring her any fowls; they arrested -her servants; they drove away her horses; and they threatened to burn -down her barns. The Marquis of Hertford came to besiege her fortress. -Stories were told of 600 men marching up to her gates. Under these -threatening circumstances she declared: "If I had money to buy corn and -meal and malt, I should hope to hold out, but then I have three shires -against me." When the assault came at last, and she heard that her cook -was shot with a poisoned bullet, and that the waters of the village -brook were poisoned also, this English Deborah, this Puritan mother -in Israel, trusting entirely in Divine help, retained the confidence -she had before expressed, "I thank God I am not afraid. It is the -Lord's cause that we have stood for, and I trust, though our iniquities -testify against us, yet the Lord will work for His own name's sake, and -that He will now shew the men of the world that it is hard fighting -against heaven."[458] - -She died before the close of the siege, and the Puritan minister of -Clun, in Shropshire--who preached her funeral sermon--observed: "When -the naked sword, that messenger of death, walked the land, did God set -His seal of safety upon her. Though surrounded with drums and noise of -war, yet she took her leave in peace." - -We read, also, of Mrs. Margaret Andrews, who was constant in prayers -three times a day, spending two hours in her closet in the coldest -winter, and who rarely passed an hour without retiring from company, -stealing away that she might look towards heaven: of Lady Alice Lucy, -of Charlcot--one of the Shakespeare Lucys--who made it her first -employment every morning to address Almighty God in secret, and to -read some portions of the Divine Word, and who also delighted in -sacred literature, storing her memory with passages from favourite -English authors: and of Lady Mary Houghton, who spent the earlier -and later hours of the day in communion with God, and had books for -contemplation, and books for conversation, and books for devotion, and -who spent the rest of her time in needle-work, with her maidens sitting -round about her, or in visiting the cottages of the neighbouring poor. - -[Sidenote: _Lady Courten._] - -Lady Catherine Courten is another celebrity, who, having lost her -fortune--a calamity she bore with Christian fortitude--spent the last -and the retired season of her life with her noble sister, Lady Francis -Hobart, at Chapel Field House, in the city of Norwich. She never -neglected sermons; and when, on account of illness, she was unable to -walk down stairs, she would be carried by her servants to the place of -worship. Her habit of reading is also particularly noticed, and the few -hours which she spent out of her closet were usually filled up with -discourses tending to edification. Nor was she ever more in her element -than when by debate with others, she was investigating some truth for -the information of her judgment, or for the guidance of her practice. -With her may be coupled Lady Francis Hobart, the wife of Sir John -Hobart, of Blickling, in Norfolk; like the former lady, a particular -friend of Dr. Collinge's, who observes:--"It was in September, 1646, -that I was invited by Sir John Hobart (at that time alive) to take -my chamber in his house whilst I discharged my ministerial office in -the county (Norwich), and to take some oversight of his family in the -things of God." The family had been without any spiritual guide, and -in a state of religious disorder, and the chaplain's design was to -bring it into a course of prayer, in conformity, as he said, to David's -pattern. He held services morning, evening, and at noon, reading some -portion of Scripture every day, and expounding it as the time would -allow. He catechised once a week, and accustomed the members of the -household to repeat the sermons which they had heard on the Lord's Day, -and at other public ordinances. The servants were required to attend -these duties every morning at seven o'clock. The catechising was made -easy by the parents prevailing upon their pious daughter to set an -example by first herself answering the questions which were proposed by -the minister. A chapel was fitted up in the house, and a lecture was -preached every lord's Day.[459] - -The religious convictions of the reader must create a preference for -some above others of the characters which we have described; yet, if we -would be loyal to Christian charity and righteousness, we must judge -all these individuals in no narrow spirit, but bring to bear upon our -conclusions respecting them a careful study of the differences which -exist in the ages, in the sects, in the minds, and in the morals of -ancient and of modern Christendom. - -[Sidenote: _Ages of Christendom._] - -The ages of the Church, down to the era of the Commonwealth, exhibit -a series of ecclesiastical and theological revolutions running -along through an extended line of generations which, under altering -circumstances, still exhibit ever the same spiritual life. Primitive -simplicity--when uninspired men accepted the authoritative teaching of -apostles as a religion rather than a theology, and had but an imperfect -apprehension of the profound truths of the New Testament, was succeeded -by sundry innovations of doctrine and practice, drawn from sources -which were open and active all around them in the Jewish and Pagan -world, or from others which were hidden in the very depths of human -nature. The true and the false soon became blended together, sometimes -in very unequal proportions; and hence sprung Nicene developments, -of doctrine touching certain vital points, associated, however, with -certain metaphysical refinements and with certain forms of polity and -of worship, which prepared for subsequent manifestations of despotism -and of superstition. Traditionalism for a time stereotyped both that -which was bad and that which was good in the sixth and the seventh -centuries, and then afterwards came limited but violent reactions -against authority in several different quarters, opening up paths which -ultimately led to the Protestant Reformation. That Reformation followed -as the result of applying the New Testament to human creeds, and -canons, and formularies. In their sifting of opinions and practices, -the Reformers sought to separate the wheat from the chaff; but when -the first excitement of the Ecclesiastical Revolution had passed -away, some persons thought that a measure of wheat had been cast away -along with the chaff; and others again believed that the process had -terminated too soon--that the sieve had been laid aside before all the -requisite sifting work had been done, and that a good deal of chaff -remained mixed with wheat. Such ideas, on the one hand and on the -other, constituted the groundwork of Anglo-Catholic and of Puritan -piety. Anglo-Catholicism, under James, arose as a reaction against -Puritan Protestantism under Elizabeth. That Anglo-Catholicism led to -a more violent Puritan reaction under Charles I. Hence followed the -antagonism of parties, at that time of immense excitement, in connexion -with the influences of early training, of associations in life, of -different kinds of pulpit teaching, and of varied idiosyncracies of -mental character. Not only did parties widely differ, but each regarded -the other as an enemy. They fought as for life--and certainly the -subjects of contention were not trifles. Scarcely could it be expected -that on either side there would be an unprejudiced estimate of what was -thought, said, and done on the other. - -Moreover, as in every age some peculiar type of piety is found to -prevail, whether it be Primitive, or Nicene, or Mediæval, or Reformed; -so, during the English Commonwealth, influence flowing from the past -and mingling with the present, washed thoughts and habits into form -and hue so as to give to all religious parties a somewhat similar -appearance not to be overlooked. Much time was spent by all pious -persons in retirement, in reading, in meditation, and in prayer. Piety -was active as well as contemplative, but the contemplative side was -most apparent: the mind dwelt much upon memories of the past, the -Nicene age being the background of thought in the one case, and the -age of the Reformation in the other; whilst over the whole religion of -the day there rested the solemn shadows of an ascetic spirituality. -Moreover, there pertained to Anglicans and Puritans in common a -singularly strong conviction of the absolute reality of spiritual -and eternal things. They could truly say "we walk by faith, not by -sight"--in contrast with so many religionists in our own time whose -views are entirely walled in by objects of sense, and who walk by -sight, not by faith. Our fathers of the seventeenth century "tasted -the good Word of God and the powers of the world to come." They lived -"on the sides of eternity," and their souls breathed a bracing air -which came from the goodly land and the "Lebanon afar off." Visiting -the sick and the poor, and managing some hospital for boys, or for old -men and women, constituted the usual methods of beneficence in those -times, inasmuch as Bible Societies, Missions, and Sunday-schools, were -institutions then unknown. - -Together with the difference between one age of Christendom and -another, we must consider the differences between sect and sect. -It is only fair for the historian to apply the term sect to any -party exhibiting avowed symbols; whether found existing within the -same Episcopal Church, as were all Anglo-Catholics and some of the -Puritans--or existing outside, as was the case with Presbyterians, -Independents, and Baptists. Each division appears marked by the -strength and the weakness of all such bodies. Each had a concentrated -power of attack and of defence. Each was strong in its polemical -attitude and action: each was powerful against the other. The weakness -lay--as is ever the case--in defective self-culture, and in an -imperfect extent of teaching within its own borders. Sectarianism is -always one-sided. It seizes on certain points and magnifies them beyond -all rules of proportion. Other parts of Divine truth and other portions -of human nature suffer from neglect. - -[Sidenote: _Idiosyncrasies._] - -And again, the idiosyncrasies of individuals must be taken into -account, since they always powerfully contribute to produce varieties -of spiritual life. John Milton and John Owen were both Christians, -both devout, both unceremonial, both advocating a wide liberty of -conscience, both averse to Prelacy, and to all Presbyterian domination, -both entertaining in general the same views of government, political -and ecclesiastical; yet how unlike in many other respects! The one -exhibiting in his religion the genius of a poet, the other the genius -of a systematic theologian; the one soaring with outstretched wings -into the loftiest regions of Divine contemplation, the other measuring -every opinion by the standard of a remorseless logic, based upon -Scripture; the one inspired with classic taste, chiselling the products -of his intellect into forms of beauty, comparable to those of Phidias -in the art of sculpture; the other careless respecting artistic style, -and flinging out the treasures of his affluent mind after a fashion -which is most excruciating to the æsthetical of this generation; the -one a man of imagination, the other a man of reason; the one a Homer, -the other an Aristotle amongst Puritans. And as they differed in their -manner of thinking, so also they differed in their modes of feeling and -in their habits of life; the religious sentiments of Milton being calm -and pure, with something in their tone almost approaching to angelic -elevation, bearing scarcely any marks of such struggles as beset most -other Christians, and suggesting the idea that his chief conflicts of -soul must have been with "spiritual wickedness in high places;" Owen, -on the other hand, dwelling much upon "the mortification of sin in -believers," "the doctrine of justification," "the work of the Holy -Spirit in prayer," and "the Glory of Christ," and ever indicating the -strongest faith and the intensest feeling upon those evangelical points -respecting which some defect may be traced in the religion of Milton; -and whilst Milton was solitary in his devotion, at least during the -latter part of his life, and in this respect, as in others, was "like a -star and dwelt apart," Owen delighted in social worship. - -No reader who has any fixed theological opinions can examine the Church -systems of that age without feeling sympathy with some one of them, -mingled with disapprobation in reference to the rest. The theologian -is constrained to take a side as he studies this deeply-exciting -history. A passionless neutrality is absolutely impossible. At the same -time, a student is chargeable with injustice who does not carefully -strive to ascertain the defects of his own party; and he also is -wanting in charity if he be not ever ready to acknowledge the moral -and spiritual excellencies of persons, whose opinions were different -from those which he himself entertains. When all modifying influences -have been conscientiously analyzed by the catholic-hearted reader of -ecclesiastical history, he will rejoice in believing that the centre -of Christian life is not in creeds, polities, and forms, but in One -Divine Redeemer; and that Herbert and Fuller, Hammond and Baxter, -Taylor and Howe, and the whole company of faithful souls, a few of -whose names have occurred in these volumes, were looking to one and the -same Christ for holiness and peace. - -Pictures are drawn of the religion and morals of the Commonwealth -mostly of two kinds; rose-coloured, glowing with brightest tints; or -dark and gloomy, crossed with still deeper shades. Spiritual prosperity -and little else is to be seen in the first; hypocrisy and vice alone -are visible in the second. Party spirit is betrayed in each of these -styles of historical, or rather fictitious art; yet neither serves -its object. For, if there was so much prosperity as is sometimes -represented, how superficial, how slightly-rooted it must have been, -seeing the Restoration of Charles II. swept it almost all away; and -if there was so much of hypocrisy and vice as some declare, it is but -just to ask them, who were the chief hypocrites but the people who -afterwards threw off the mask? Who must have been the most vicious in -secret but those who sinned so very openly when restraint was gone? The -fact is, that neither extreme receives support from a calm review of -facts. - -[Sidenote: _State of Religion._] - -The materials for forming a judgment of the actual state of religion -during the Civil Wars and the Commonwealth are manifold. Attention -should be directed first to the general accounts of the times which -have been handed down to us by contemporaries. Isaak Walton, in his -"Life of Dr. Robert Sanderson," declares that "the common people were -amazed and grown giddy by the many falsehoods and misapplications of -truth frequently vented in sermons, when they wrested the Scripture, -by challenging God to be of their party, and called upon Him in their -prayers to patronize their sacrilege and zealous frenzies." He also -complains of honesty and plain dealing being exchanged for cruelty and -cunning, and of the encouragement given to perjury by the violation of -one oath through the taking of another. He says that Sanderson lamented -much that "in many parishes where the maintenance was not great there -was no minister to officiate; and that many of the best sequestered -livings were possessed with such rigid Covenanters as denied the -sacrament to their parishioners unless upon such conditions, and in -such a manner, as they could not take it."[460] - -Baxter, however, remarks: "If any shall demand whether the increase -of godliness was answerable in all places to what I have mentioned -(and none deny that it was with us) I answer, that however men that -measure godliness by their gain, and interest, and domination, do go -about to persuade the world that godliness then went down, and was -almost extinguished, I must bear this faithful witness to those times, -that as far as I was acquainted, where before there was one godly -profitable preacher, there was then six or ten; and, taking one place -with another, I conjecture there is a proportionable increase of truly -godly people, not counting heretics, or perfidious rebels, or Church -disturbers, as such. But this increase of godliness was not in all -places alike; for in some places, where the ministers were formal, -or ignorant, or weak and imprudent, contentious or negligent, the -parishes were as bad as heretofore. And in some places, where the -ministers had excellent parts and holy lives, and thirsted after the -good of souls, and wholly devoted themselves, their time, and strength, -and estates thereunto, and thought no pains or cost too much, there -abundance were converted to serious godliness. And with those of a -middle state, usually they had a hidden measure of success. And I -must add this to the true information of posterity, that God did so -wonderfully bless the labours of His unanimous faithful ministers, that -had it not been for the faction of the Prelatists on one side, that -drew men off, and the factions of the giddy and turbulent sectaries -on the other side (who pulled down all government, cried down the -ministers, and broke all into confusion, and made the people at their -wits' end, not knowing what religion to be of), together with some -laziness and selfishness in many of the ministry, I say, had it not -been for these impediments, England had been like, in a quarter of an -age, to have become a land of saints, and a pattern of holiness to all -the world, and the unmatchable paradise of the earth. Never were such -fair opportunities to sanctify a nation lost and trodden under foot as -have been in this land of late! Woe be to them that were the causes of -it."[461] - -[Sidenote: _Testimonies._] - -The honesty of Isaak Walton is undoubted; yet no one who has read his -charming biographies will regard him as free from prejudice in his -opinion of the Puritans. But Baxter--though strongly opposed to the -course of things after the Restoration, and one who may be regarded as -a party man--yet kept himself singularly free from party ties during -the Commonwealth; for, whilst he was an enemy to the sectaries, he also -exercised the privilege of criticising the Presbyterians. On that -account, considerable impartiality must be admitted as characterizing -his report; and indeed the discriminating tone of his remarks indicates -how carefully he strove to avoid exaggeration and to do justice on all -sides.[462] - -Next to general statements, we ought to consider the particular results -of the Puritan ministry as recorded at the time. Turning to Baxter's -account of Kidderminster, and to the life of Wilson at Maidstone -(specimens of both have been largely copied in former pages), we -discover ample proofs of religious prosperity according to the Puritan -type, and much which all Christians, whatever be their opinions, must -admire. In Lancashire the Presbyterian system was rather fully carried -out, with what success has been described. Certainly, the failure of -Presbyterian discipline in London is manifest. - -Proceeding to consult biographies, we find that the lives of Hammond, -Sanderson, and Bull, bear witness to Episcopalian devotion and -constancy under oppression; and on referring to "Clarke's Lives," and -other memoirs of the same class, we are made acquainted with a large -number of godly Puritans who were living in the days of Oliver Cromwell. - -[Sidenote: _Complaints._] - -Over against these records of individual excellence, however, must be -placed appeals in contemporary sermons, and also treatises, which teem -with rebukes and reproof, such as imply very unfavourable impressions -of the general religious character of the times. Farindon, in one of -his discourses, exclaims: "The Church mourneth, her very face is -disfigured. Religion mourneth, being trod underfoot, and only her -name held up to keep her down." "Have ye no regard, all ye that pass -by the way, to see a troubled State, a disordered Church moulded into -sects, and crumbled into conventicles, religion enslaved and dragged -to vile offices, true devotion spit at, and hypocrisy crowned, common -honesty almost become a reproach, and the upright moral man condemned -to hell."[463] Farindon, however, it must be remembered, was a son of -the Episcopal Church of England, stung with grief for his mother's -sad humiliation; and although he owed something to those who allowed -him to preach, and who restored him to his pastoral charge, still he -could scarcely avoid regarding with some prejudice what was going on -around him. Not only do Episcopal authors speak unfavourably of the -times, but Presbyterian and Independents do the same. Dr. Annesley, -in a sermon preached at St. Paul's, in the year 1655, thus addressed -his congregation:--"When you stood upon lower ground did you not think -magistrates might do more than they did? Do you now do what you then -thought? If you say you have performed the commandment of the Lord, -a bystander will perhaps reply: What mean, then, the blasphemous -swearing, the roaring drunkenness, the common whoredoms, the rambling -Sabbath breakings, &c.? may these sons of Belial plead liberty of -conscience? If you cannot reach those that pull the crown from the head -of Christ in way of spirital wickedness, pray hold their hands that -would stab the heart of Christ by moral wickedness."[464] - -The language of Dr. Owen is very strong. "Whilst all the issues of -providential dispensations in reference to the public concernments of -these nations are perplexed and entangled, the footsteps of God lying -in the deep, where His paths are not known; whilst in particular, -unparalleled distresses, and strange prosperities are measured out -to men, yea to professors; whilst a spirit of error, giddiness, and -delusion goes forth with such strength and efficacy, as it seems to -have received a commission to go and prosper; whilst there are such -divisions, strifes, emulations, attended with such evil surmises, -wrath, and revenge, found amongst brethren; whilst the desperate -issues and products of men's temptations are seen daily in partial -and total apostasy, in the decay of love, the overthrow of faith, our -days being filled with fearful examples of backsliding, such as former -ages never knew; whilst there is a visible declension from reformation -seizing upon the professing party of these nations, both as to personal -holiness, and zeal for the interest of Christ."[465] - -In all honesty, we feel bound to give these extracts; but we would -remind the reader that passages of this order require qualification. No -one can accept literally, and as a whole, what Cyprian wrote about the -moral condition of the Church at Carthage; or what Chrysostom declared, -or implied, respecting the people of Constantinople; or what Salvian -testified relative to Roman society; or what Luther said of Germany; or -what Melancthon wrote of the dissensions of the Reformers;[466] or what -Becon reported of English morality in Edward the Sixth's reign;[467] -or what preachers uttered relative to the state of religion in the -times of Queen Elizabeth.[468] We instinctively make some allowance for -the impetuosity of indignation betrayed by honest men as they warned -their contemporaries. Their strong language, and the respectful manner -in which it was listened to, indicated that amidst the existence of -the worst evils there also existed what was infinitely different. The -words of English authors at the Puritan epoch must be dealt with in a -discriminating spirit, such as guides us in the interpretation of Greek -and Latin teachers in patristic times, and German and English preachers -at the epoch of the Reformation. - -[Sidenote: _Theology._] - -Further, the theology of the period should be carefully studied. -None of its varieties; none of its excellencies; none of its defects -should be overlooked. We ought impartially to aim at finding out -exactly what High Churchmen taught, and as a just result, give them -credit for catholic orthodoxy, for calm devotion, and for ethical -appeals in their writings; and not merely condemn them for what was -legal and ritualistic, and for what was ascetic and superstitious -in their views and ways. With equal impartiality, also, ought we to -survey the doctrinal literature of the Puritan school in its different -departments, as found in the works of Presbyterians, Independents, -Baptists, and Quakers; marking well the prominence generally assigned -in them to the redemption which was wrought by the Lord Jesus Christ, -to the work of the Holy Spirit, and to the enforcement of moral duties -by motives which had been drawn from the Gospel. And with corresponding -fidelity it becomes us to note the narrow conceptions of the atonement, -and the high views of predestination which appear in some cases; and -also the too minute and metaphysical distinctions common in a large -number of Puritan productions; together with the want of sympathy -which they indicate with forms of sentiment differing from their own. -Habits of theological thinking both expressed and shaped the religious -character and experience of the times. - -Putting together all these materials for forming an opinion of the -spiritual condition of the people during the period embraced in this -work, we should say, that what was true of one place might not be -true of another; that in cities and larger towns many of the middle -classes became sincere Presbyterians and Independents, whilst in -small towns and villages Royalism lingered, associated with a strong -attachment to Episcopacy; that in both Puritan and Anglican instances, -eminent piety existed by the side of hypocrisy and immorality; and -that amidst a great deal of formalism, superficial religion, and mere -external morality, there flourished a large amount of vital godliness; -that spirituality of feeling might be often found apart from wisdom, -and coupled with unhealthy excitement; that Puritans were intensely -anti-ritualistic, hating "pontifician fooleries," and joining to -"hiss them out of the Church"[469]--their English common sense, as -well as the spiritual perception of the genius of the Gospel, causing -them to revolt from the absurdities of "Catholic" ceremonials; that -Anglicans themselves, by the time the Civil Wars were over, had learned -a salutary lesson, and were weaned somewhat from the follies of -Archbishop Laud, and under the Protectorate passed through a discipline -which made them somewhat wiser at the Restoration, in reference to -the pomp of worship than they had been twenty years before; that a -large proportion of true Christians were then, as ever, of the common -mediocre type, described as neither white, nor red, but "good brown -ochre;" that the furnace of affliction purified the Episcopal part -of the Church from some of the dross which had largely alloyed it -at a previous period, and brought out the piety and patience of its -confessors in beautiful colours whilst the temporal prosperity of -Puritanism proved rather unfavourable to its spiritual character; and -that, on the whole, there was a broader surface, and a richer depth of -genuine piety during the period we have reviewed, than was the case -just before or just afterwards. - -[Sidenote: _Theology._] - -Nor can it be doubted that England then could bear comparison with -other countries at the same time. For on the Continent, in Roman -Catholic lands, though some of the worst ecclesiastical abuses had -been reformed, and the morals of the clergy had improved, and the -Inquisition had been checked, yet the chief activities of religious -thought, and the main business of education, had fallen almost entirely -into the hands of Jesuits. From the orthodoxy of Protestant kingdoms -and states there had been brushed off very much of the dew of its -youth. The Lutheran and Reformed Churches of Germany had lost their -"first love," and had become much more the conservators of a cold, -dogmatic Christianity than the warm-hearted disciples of the Living -Word. They kept their eyes open for the detection of heterodoxy, -and they assailed one another sharply for slight deviations from -certain standards which had been handed down by their fathers, but -they had declined in spirituality and devotion.[470] They guarded -the stones of the altar, but they let the fire die down to a few -red ashes. Theological learning abounded, pastoral diligence of a -certain description extensively obtained, but Evangelical fervour had -declined, and the revival of piety under Spener did not commence until -after the Restoration in England had taken place. The religion of the -Commonwealth found scarcely a parallel at that time in Europe.[471] - - [Illustration] - - - - - CHAPTER XVI. - - -The Religious State of our Colonial Empire forms an essential part of -our Ecclesiastical History. - -Early English colonization was, doubtless, stained with avarice and -cruelty, but it is a thorough mistake to suppose that all who engaged -in that great enterprise were reckless adventurers. Men of just and -generous dispositions took part in the wonderful work; and the corner -stones of our dependent empire were laid with the forms, and to some -extent, in the very spirit of religion. Ecclesiastical ties were from -the beginning entwined with those which were political around these -daughters of England; and the double relation plainly appears in our -national records during the period of the Long Parliament, and under -the Protectorate of Oliver Cromwell. Some reference to the preceding -state of the Colonies, with regard to religion, is requisite as an -introduction to what we have to relate of the Colonial policy of the -Commonwealth in this respect. - -When Sir Hugh Willoughby, in the last year of King Edward the Sixth's -reign, started on his unfortunate expedition for the discovery of -unknown regions, he received from John Cabot--the great pioneer of -Colonial enterprise--a code of instructions which were strongly -stamped with the marks of a practical piety. The fleet--as we learn -from an old narrative--sailed down the Thames, the greater ships -towed with boats and oars, the mariners being "apparelled in watchet -or sky-coloured cloth;" and, as it passed Greenwich--where the Court -resided, and where the young monarch was lying at the point of -death--the people stood thick upon the shore, the privy councillors -of his Majesty looking out at the windows; pieces of ordnance were -fired, "insomuch that the tops of the hills sounded therewith," and the -sky rang with the sailors' shouts; one man stood on the poop of the -ship, and another walked on the hatches, whilst others were climbing -up the shores and the mainyard--the good King, "only by reason of his -sickness, was absent from this show." As Willoughby and his men started -on their voyage--thus picturesquely described by an eye-witness--the -directions which they carried with them, after strictly prohibiting all -profane and immoral conduct, contained this very important rule:--"That -the morning and evening prayer, with other common services appointed by -the King's majesty and laws of this realm, to be read and said in every -ship daily by the minister in the admiral, and the merchant, or some -other person learned in other ships, and the Bible or paraphrases to -be read devoutly, and Christianly, to God's honour, and for His grace -to be obtained, and had by humble and hearty prayer of the navigants -accordingly." "This," observes Thomas Fuller, "may be termed the first -reformed fleet which had English prayers and preaching therein."[472] - -[Sidenote: _Early Adventurers._] - -In Queen Elizabeth's letters patent to Sir Humfrey Gilbert, "for the -inhabiting and planting of our people in America," there is--together -with a characteristic assertion of the royal prerogative--a provision -that the laws of the Colonies "be not against the true Christian -faith or religion now professed in the Church of England." A rough, -ungovernable set composed the expedition, including "morris-dancers, -hobby-horses, and May-like conceits to delight the savage people;" yet -the captain of one of the vessels, named Haies, must have been a man -of religious purpose, for after the melancholy misadventures which had -befallen him and his companions in Newfoundland, he observes generally -with respect to such enterprises: "we cannot precisely judge (which -only belongeth to God) what have been the humours of men stirred up to -great attempts of discovering and planting in those remote countries, -yet the events do shew that either God's cause hath not been chiefly -preferred by them, or else God hath not permitted so abundant grace -as the light of His Word and knowledge of Him to be yet revealed unto -those infidels before the appointed time."[473] The errors and sins of -the first English adventurers and colonists have been exposed with an -unsparing justice, if not with something more; but the religiousness of -certain noble-minded men, amongst them, such as is illustrated by the -facts just indicated, and by others of a similar kind, has been often -most unfairly overlooked. - -I. Charters which were granted by the English Crown before the Civil -Wars for settlements in foreign lands, prove how extensive were our -Colonial dominions even at that period. We have space to touch only -upon those which were most important. - -[Sidenote: _Virginia._] - -The charter for the plantation of Virginia, in the year 1606, bears -witness to the arbitrary power of James I.; but it also distinctly -recognizes as part of the proposed "noble work," the propagating of -the Christian religion to such people as yet lived in darkness and in -miserable ignorance of the true knowledge and worship of God. Robert -Hunt, "an honest, religious, and courageous Divine," stands out amongst -his companions as most conspicuous for his piety and goodness; and one -of the first acts, performed under his influence by the whole company -as they landed upon the new domains, was to receive together the Holy -Communion. Captain John Smith--a young man at the time of his embarking -for Virginia, possessed of great genius, and bearing a high character, -whose heroism and romantic deliverance by the lovely and noble native -girl, named Pocahuntas, is well known--has left the following relation -of the first religious services which were conducted in the new-found -home of the brave voyagers. "I have been often demanded by so many -how we began to preach the Gospel in Virginia, and by what authority, -what churches we had, our order of service, and maintenance for our -ministers, therefore I think it not amiss to satisfy their demands, -it being the mother of all our plantations, intreating pride to spare -laughter, to understand her simple beginning and proceedings. When I -first went to Virginia, I well remember, we did hang an awning (which -is an old sail), to three or four trees, to shadow us from the sun, -our walls were rails of wood, our seats unhewed trees, till we cut -planks; our pulpit a bar of wood nailed to two neighbouring trees. In -foul weather we shifted into an old rotten tent, for we had few better, -and this came by way of adventure for new. This was our church, till -we built a homely thing like a barn, set upon cratchets, covered with -rafts, sedge, and earth, so was also the walls; the best of our houses -of the like curiosity, but the most part far much worse workmanship, -that could neither well defend wind nor rain, yet we had daily common -prayer morning and evening, every Sunday two sermons, and every three -months the Holy Communion, till our minister died. But our prayers -daily, with an homily on Sundays, we continued two or three years -after, till more preachers came. And surely God did most mercifully -hear us, till the continued inundations of mistaken directions, -factions, and numbers of unprovided libertines near consumed us all, as -the Israelites in the wilderness."[474] - -This passage shews the attachment of the Virginian colonists to the -Established Church of the mother country; and as they were chiefly -persons of the higher class--being noblemen, gentlemen, and merchants -of London--they were in sympathy with the ruling powers; and, as -might be expected, were zealous for the forms and orders of the -English Episcopal communion. The pious Governor, Lord De la Warr, -who, in 1610, revived the drooping colony, carefully procured "true -preachers;" and his secretary reports, how he placed the church under -the care of a sexton, causing it to be kept passing sweet, "and trimmed -up with divers flowers;" how, as the chimes rang at ten o'clock in -the morning, each man addressed himself to prayers, and how, every -Sunday, the Governor--accompanied by all the gentlemen, and by a -guard of halberdiers, dressed in his lordship's livery of "fair red -cloaks"--sat in the quire, in a green velvet chair, with a velvet -cushion spread on the table before him, at which he knelt. The type -of piety cherished by the Virginian settlers may be inferred from the -secretary's picture; and unhappily the governor was entrusted with -a code called "Laws Martial," which were to be exercised whenever -it should be necessary. These laws provided, that speaking against -the Articles of the Christian faith should be capitally punished; -that irreverent behaviour to a Christian minister should subject the -offender to three public whippings; that absence from Divine service -on week days and on the Sabbath should be accounted a State crime, -deserving, if thrice repeated, of labour in the galleys for six months. -Every one coming to the colony who refused to give an account of his -faith to some minister of religion was to be whipt.[475] The absurdity -of these laws soon appeared, from the impossibility of executing -them. The articles of instruction given by the Home Government to Sir -Francis Wyatt, who was appointed Governor in the year 1621, were of a -different character. Nothing was said of penalties, and factions; but -needless novelties tending to the disturbance of peace and unity were -discouraged. These expressions, however, must have been intended solely -for the purpose of conciliating such members of the Episcopal Church -as might be jealous of Popish innovations; for to suppose they meant -a liberal policy towards Nonconformists in general, would be an idea -utterly inconsistent with all we know of the Stuart rule.[476] Puritans -could not go to Virginia except by royal licence, and when they had -reached their new home, the letter of the law--valid there, as well -as in England--left them still liable to the scourge of persecution. -Prudence for a while might induce the Virginian authorities to wink at -Puritanism within their borders; but their history affords no signs of -their righteously legislating upon that important subject. Indeed, on -reaching the year 1629, we discover the sternest intolerance in the -acts and orders of the Colonial Assembly. People who did not go to -church were fined a pound of tobacco for every instance of neglect, -and fifty pounds for every month's absence; and, in 1632, uniformity -to the Church of England was vigorously enforced, a shilling fine -being imposed in every case of non-attendance at worship.[477] Upon -the outbreak of the Civil Wars, the loyal Virginians identified -Nonconformists with Republicans, and forthwith banished all Dissenters -outside their borders. - -[Sidenote: _Bermudas._] - -The Bermudas were intimately connected with Virginia. By an extension -of the charter granted to the latter Colony in the year 1612, these -islands came into its possession. The Company again sold them to -members of its own body, who were established as a new corporation, -under the name of the Somers Islands' Company. The daughter Colony went -beyond its parent state in the assertion of ecclesiastical uniformity, -and angrily stood up in support of the Church of England "against all -Atheists, Papists, Anabaptists, Brownists, and all other heretics and -sectaries whatsoever."[478] Yet, when religious animosities arose, and -the only two clergymen who were in the islands refused subscription to -the Prayer Book as it was--the Governor, forced by circumstances into -some sort of compromise, "bethought himself of the Liturgy of Guernsey -and Jersey, wherein all the particulars they so much stumbled at were -omitted."[479] - -The original charter for Maryland bears date 1632, and was granted -to Lord Baltimore, a Roman Catholic nobleman of high character and -honourable renown. Upon condition of yielding two Indian arrows at -Windsor Castle every Easter Tuesday, he received with the ownership of -the lands the Governorship of the Colony. He also became invested with -all advowsons, and with the power of licensing churches and chapels--to -be consecrated according to the ecclesiastical laws of this kingdom. To -the same Governor were further granted such royal rights "as any Bishop -of Durham ever had." The inconsistency of granting such a charter to -any individual who was a Roman Catholic, however excellent a man he -might be, is obvious to every one. An establishment, according to -Protestant law, thus came under the complete control of an individual -of a perfectly different communion. Yet, though the procedure appears -so inconsistent, it, in fact, happily proved the means of securing to -the Maryland people the blessing of religious liberty to a greater -extent than that in which it was enjoyed in any other Colony. An oath, -which was required to be taken by the Governor and Council, in these -words:--"I will not, by myself or any other, directly or indirectly, -trouble, molest, or discountenance any person professing to believe -in Jesus Christ, for or in respect of religion"[480]--was perhaps -framed especially with the view of affording refuge for persecuted -Roman Catholics on the shores of Chesapeake Bay; but it is pleasant -to recollect that under its shadow and in harmony with its design -Protestants also found shelter from Protestant intolerance.[481] - -A Colony of a very different nature commenced in 1620. That year -certain adventurers were incorporated as "the Council established at -Plymouth, in the county Devon, for the planting, ruling, ordering, and -governing New England, in America."[482] Yet not from them has New -England obtained its illustrious name in American history, but from -the men who fled across the Atlantic without the knowledge or the aid -of either company or king. A band of persons holding Congregational -views of Church government, and driven from their native shores by -persecution, had settled in Holland some years earlier, and now -their numbers having increased, some of them determined to emigrate. -Their thoughts at first turned towards Virginia, and they procured a -patent under the Virginia Company's seal. But it ran in the name of a -gentleman who did not proceed thither,[483] and consequently it became -of no service to the emigrants. These, at last, trusting alone in God, -resolved to direct their course to the shores of New England. On the -6th September, 1620--fourteen years after the first colonization of -Virginia, and two months before the incorporation of the Company at -Plymouth--the Pilgrim Fathers set sail on their memorable voyage. This -is not the place to tell the story of their adventures--of the parting -of the "May Flower" from the "Speedwell"--of the solitary course of -the former vessel, of its battle with the elements of the landing of -the voyagers at Cape Cod, and the dreary coasting expedition of the -afflicted party until their feet touched the Plymouth Rock. The story -may well inspire American historians with an enthusiasm, deeper as it -is more pure, than that of the poet who sang the fortunes of Æneas:-- - - "_Trojæ qui primus ab oris - Italiam, fato profugus, Lavinia venit - Littora._" - -Before landing, the Pilgrims covenanted, as the loyal subjects of King -James--having undertaken, for the glory of God and the advancement -of the Christian faith, a voyage to plant the first Colony in the -northern parts of Virginia--that they would combine together as a body -politic for the furtherance of those ends, and enact equal laws meet -for the general good of the Colony.[484] These Christian-minded men, -wearied with the injustice which they had endured, and distressed at -the irreligion which they had witnessed at home, constituted themselves -at once, in the simplicity of their hearts and the fervour of their -zeal, a Christian Church and a political State--not perceiving the -inconsistency of the act, and not foreseeing the difficulties into -which such an identification of the civil and the ecclesiastical would -very speedily plunge them. - -[Sidenote: _Massachusetts._] - -The Council for New England--just mentioned as established at Plymouth -in the year 1620--granted a patent for the establishment of a Colony in -the country of Massachusetts. The Puritans in England took an interest -in its progress; and, by means of influence which they exerted on -its behalf, a Charter for the Company of Massachusetts Bay, in the -course of twelve months, passed the Royal Seal.[485] That Charter -constituted it a trading corporation, and conveyed power to make all -necessary ordinances for Government, so as that such ordinances were -not repugnant to the laws and statutes of this our realm of England. -It conceded no rights of self-government, and, according to strict -interpretation, it allowed the people no liberty of worship. Yet in the -covenant which the emigrants subscribed, at the moment of landing on -the shores of their new home, they bound themselves to walk together -according as God revealed Himself unto them--in matters of worship -resolving to cleave unto Him alone--and to reject all contrary ways, -canons, and constitutions. At the same time, they promised to act -with all watchfulness and tenderness toward their brethren, avoiding -jealousies, suspicions, backbitings, and secret risings of spirit.[486] -Winthrop, the Governor of the new colonists, spoke, at the same time, -in their name, of the Church of England in terms of the strongest -filial love, calling her a dear mother, from whom the pilgrim emigrants -had parted in tears, having in her bosom received their share in -the common salvation, and having sucked it, as it were, from her -breasts.[487] It was not, however, as Ecclesiastical Puritans that -Winthrop and his companions made these professions. Their well-known -opinions, in relation to the Church of England, sufficed to indicate -that they could not intend their words to be applied to her formularies -and her government; but as doctrinal Puritans these men could employ -such language with the most perfect sincerity. They spoke, as some can -speak still, who, on grounds of polity and of worship alone, dissent -from her communion. - -Whatever may be thought of the interpretation practically given by -Winthrop and his brethren to the terms of the Royal Charter, everybody -must acknowledge the affectionate spirit towards the Church of England -which was breathed in his memorable letter;--but it must be confessed -that equally inconsistent with the Charter, and with the Epistle, was -the conduct of the Council of Massachusetts before the end of the year -1629, when they sent into banishment two of their number, who, whilst -they were described as "sincere in their affection for the good of -the plantation," were charged with upholding worship according to the -Book of Common Prayer. "You are Separatists," said the Episcopalians -to their Puritan brethren, "and you will shortly be Anabaptists." "We -separate," it was replied, "not from the Church of England, but from -its corruptions. We came away from the Common Prayer and ceremonies -in our native land, where we suffered much for Nonconformity; in this -place of liberty we cannot, we will not use them. Their imposition -would be a sinful violation of the worship of God."[488] It is easy -to imitate the special pleading so often heard on the High Church -side of the great controversy of which this was but a small part, and -to suggest certain excuses for the Massachusetts rulers; and to say -that this was a measure of self-defence, and that it was intended to -crush in the germ what might have grown into formidable mischief. But -we attempt nothing of that kind. We will not soften the fact that -the adherents of Episcopacy were treated by these Puritans as if they -had been guilty of sedition, their worship being forbidden, and they -themselves being sent back to the mother country in the character of -transported convicts. The men who acted in this way must ever bear -the blame and odium of intolerance. Nor can we omit to point out the -sophistry of objecting to the _use_ of the Prayer Book on the ground of -the iniquity of _imposing_ it. - -[Sidenote: _Laud's Colonial Policy._] - -It has been noticed in our introduction, in the first volume, that -the severities of Archbishop Laud drove many Puritans into exile; and -in this way he largely contributed to the growth of the New England -States. That growth alarmed him. He thought it perilous to suffer a -receptacle for schismatics to be filled so fast, "from whence, as from -the bowels of the Trojan horse, so many incendiaries might break out to -inflame the nation." To prevent such mischief--as Heylyn, the Primate's -admiring biographer, informs us--it came "under consultation of the -chief physicians," who were entrusted with the care of the Church's -health, to send a Bishop over to the Colonies "for their better -government, and back him with some forces to compel, if he were not -otherwise able to persuade obedience."[489] Happily for the Colonies -and for England, the Archbishop never did carry out his purpose, -having more than enough to do with other troublesome affairs; but -when occupying the see of London, he had claimed control over English -congregations abroad--that claim being the origin of the extensive -jurisdiction of the metropolitan see, which has been maintained ever -since--and had striven hard to stretch his all-meddling hands round -both the Colonial companies in the New World, and the commercial -factories in the Old one. Indeed, over the whole earth, his spiritual -ambition essayed to travel. He aimed at bringing under his rule, -settlers in Turkey, in the Mogul's dominions, in the Indian Islands, -in the Virginian plantations, and in Barbadoes; in short, wherever -Englishmen had any residence in the way of trade.[490] In the year -1634--soon after his translation to Canterbury--the Archbishop procured -a commission, addressed to himself and others, and couched in general -terms, forming an intended basis for subsequent special instructions -in reference to the affairs of the North American settlements.[491] -Aiming at what he could not reach, and when circumstances denied him -any effectual interference, still collecting information, weaving -nets, and spreading toils in hope of a more propitious season, he -diligently persevered in his colonial policy. Nothing escaped him. A -letter written by Dr. Stoughton, a New England Puritan, fell into his -hands. The writer rejoiced that God had made him acquainted with the -manner in which He would be worshipped, and that he had seen that which -his forefathers desired to witness, even the liberty which Christ had -purchased for His people; and then this correspondent related, with -grief, a strange thing, as he calls it, which had been done by members -of the Church of Salem, who, from a pious horror of superstition, had -cut out the cross in the State flag. This harmless letter is folded -up, and endorsed "Dr. Stoughton, shewing his great correspondence with -the irregular, inconformable fugitive ministers beyond the seas in New -England."[492] Then comes the copy of "a form of project for settling -the profession of the Gospel of Christ in New England, to be signed -by benefactors to that plantation." This, too, bears an endorsement, -"Found amongst Dr. Stoughton's papers. This letter containeth an -undue way of gathering monies without authority, for the plantation -in New England." There is also a sheet containing "Three Propositions -concerning Justification by Works; faith, active or passive, in -justification; and saving preparation before union with Christ;" which -propositions are described as having "divided Mr. Hooker and Mr. Cotton -in New England." A farther memorandum, on the same subject, bears a -careful endorsement by the Archbishop of the precise date when he -received these communications. In addition to all these, we find in -another paper, "a relation of the manner in which persons are received -into the congregations of New England. They make confession of their -faith, and they give glory to God. Their conscience and conversation -must be approved. In case of notorious scandal past, confession is to -be made penitently. They covenant to obey the whole truth of the Gospel -of Christ."[493] In the same collection there is also a letter written -to the prelate by a person, named Thomas Lane, who was chief of the -learned Commissioners appointed by the King to examine and rectify -all complaints from the plantations, and who was also a minister of -religion. This person sent home to the indefatigable prelate an account -of the clergy in the island of Barbadoes. He reported that, within -the previous five or six years, the people had built six churches, -besides some chapels; and that parish affairs had been committed to -vestrymen, having power to place and displace pastors and to regulate -their stipends. The Governor, he went on to say, chose the ministers -and agreed with them as he pleased, whereby they were "made and -esteemed no better than mercenaries." Taxes, such as had never before -been imposed by Christians on the clergy, they were compelled to pay; -taxes even for the very heads upon their shoulders; taxes for their -wives as well, and for their children who might be above seven years -old. Parish clerks were maintained out of these revenues. "What," asks -Mr. Lane, "can be expected where ignorance both of the laws of God and -men doth domineer?" Hoping his Grace would provide a remedy--since -it was time for authority to set to her helping hand--the writer -concluded with the reflection that, "they live in the declining age -of the world, wherein there is not to be found that youthful zeal of -God's house which was wont to eat up men."[494] From a document, dated -September the 4th, 1639, relating to Somers Islands, it appears that -the Governor, Council, and many of the Company were Nonconformists. -They were now required to carry out the directions received two years -before, for reading the homilies and the Book of Common Prayer; and it -was urged that at the Holy Sacrament, the reverend posture of kneeling -should be adopted, and in baptism the signing of the cross should be -used.[495] Archbishop Laud's immense activity and universal supervision -of ecclesiastical affairs throughout the empire receive additional -illustrations from these letters; the policy which he pursued towards -those abroad as well as towards those who remained at home is also -apparent from the same documents; nor can any impartial reader fail -to see that this policy was of a nature to make the Puritans, wherever -they might be, welcome the wonderful change which, after being long and -patiently waited for, came at last in the year 1641. - -[Sidenote: _Virginia._] - -II. Such was the religious condition of the Colonies. What were the -changes which followed the altered state of ecclesiastical affairs -at home? During the storm of the Civil Wars, the English Government -had so much to do at home that it found little space, and felt little -power to do much, if anything, abroad. The Colonies, therefore, -pursued their own course. Virginia remained loyal to the King and -faithful to Episcopacy. When Charles perished on the scaffold, the -legislature of the Colony declared that whoever defended the deed, or -doubted the right of the King's son, should be judged guilty of high -treason. At the same time, when fields in England were stained with -blood, and defeat followed the Royal arms, the Colonists observed days -of humiliation; and whilst exasperated by the sufferings of Royalist -brethren, and by the depression of the Episcopal Church, they became -increasingly earnest in enforcing ecclesiastical conformity--in -their zeal banishing alike Popish recusants and Protestant -Nonconformists.[496] - -English possessions in Barbadoes may be dated from the year 1605, when -an English crew landed on its shores.[497] We have nothing to do with -the history of that island--remarkable, it may be observed, for its -early difficulties, its subsequent rapid increase of population, and -the wealth and luxury of its cavalier proprietors--beyond noticing -the spirit and temper which were displayed in the Acts passed in -the Colony relating to public worship. During the period of the -Civil Wars the government of Barbadoes--under its lieutenant, Philip -Bell--branded Nonconformists as "opinionated and self-conceited -persons." The misdemeanours of such persons, it was said, begot -distractions--and were both a reproach to the Church, and a disturbance -to the government; and, therefore, for the suppression of disorderly -courses, all who dwelt in the Colony were required to conform to -the Church of England as established by Parliament--all offenders -being threatened with the common penalties inflicted in England upon -Nonconformists. Justices of the peace, ministers, and churchwardens, -received commission to execute these Acts, as they regarded their -duty to God, and their allegiance to the King. Family worship every -morning and evening was enforced, the punishment for neglect being the -forfeiture of forty pounds of sugar. Everybody had to attend church, -or suffer according to law. In case of the absence of servants from -public worship, if it were the master's fault, he was required to -pay ten pounds of cotton--if the servant's, then the case was left -to be disposed of by the next Justice of the Peace. With a command -to ministers that they should preach and catechise, was another -addressed to churchwardens for erecting near to the Church of every -parish a strong pair of stocks for the drunkard, the swearer, and the -gamester.[498] - -[Sidenote: _Maryland._] - -Maryland pursued its tolerant career, only denying toleration to -those who denied the Holy Trinity. It is curious to find in that -State, not punishments for heresy and schism, but this unique piece -of legislation; people calling one another Heretic, Schismatic, -Idolater, Puritan, Independent, Presbyterian, Popish Priest, Jesuit, -Jesuited Papist, Lutheran, Calvinist, Anabaptist, Brownist, Antinomian, -Barrowist, Roundhead, Separatist, or any other bad name, incurred -the forfeiture of ten shillings for each offence, and, in default of -payment, a sentence of whipping and imprisonment. Thus, not only was -magisterial persecution altogether absent, but the Colony possessed as -well, the noble distinction of having all social persecution forbidden -within its precincts. No person professing to believe in Jesus Christ -could be troubled on account of his religion; and any one daring -to molest a Christian worshipper became liable to a fine of twenty -shillings, or to the penalty of imprisonment or the lash.[499] All -sorts of religionists there must have been in the colony of Maryland -under its Roman Catholic governor; and although, no doubt, his eyes -were chiefly fixed on his fellow-religionists, and he wished to secure -liberty and comfort for them, it is to the unspeakable honour of his -government, that, in an age of intolerance, he should have adopted -such a singularly wise and noble policy. - -In the year 1643, the distinct States of Massachusetts, of Plymouth, -of Connecticut, and of New Haven, constituted themselves the United -Colonies of New England; each of them reserving to itself local -jurisdiction as a State right. The affairs of the Confederacy were -entrusted to Commissioners, two from each Colony, and it is important -to observe that, in the Articles of the Union, Church membership -is specified as a qualification, and the only qualification for -that office.[500] Massachusetts had for some time been growing in -importance, and had enjoyed an extension of territory by the annexation -of New Hampshire, in the year 1641; followed by Maine, in 1652. The -Government began to relax its severity of religious rule in the year -1644; and, in 1646, it endeavoured to excuse what was contained in -its Statute Book, by saying, that such persons as differed from -their neighbours only in theological opinion, but continued to live -peaceably, had no cause of complaint; for the law had never been put in -execution against any such persons, although many of that description -were known to be residing in the State. The affair of the year 1629 -they attempted to explain as an act of righteous discipline upon -citizens who were unpeaceable. It was affirmed that quiet spirits -received different treatment, and that two of the presidents of Harvard -College were Anabaptists.[501] But soon afterwards this question of -religious liberty, to its great detriment, became associated with -local strifes; and a movement which had been commenced in the State of -New Plymouth under promising circumstances--with the view of securing -a full and universal toleration for all persons, even Turks, Jews, -Papists, Arians, Socinians, and Familists--found no favour with the -leading men of the colony of Massachusetts; in consequence of which, -those who would have been as "the eyes of God's people in England," -damaged their reputation in the mother country, and Sir Harry Vane -urged that "the oppugness of the Congregational way should not from -its own principles and practice be taught to root it out."[502] At -the same time, the New England States were determined to maintain -their independence, and, although remaining as staunchly as ever the -enemies of Episcopacy, they were shy in their correspondence with -a Presbyterian Parliament. Orders from England, in their judgment, -prejudiced their chartered liberties. Times might change, and other -Princes and Parliaments might arise. They had themselves outridden the -storm, and should they now perish within the port? No doubt the English -rulers could better enact laws and adjudicate causes than could the -poor rustics who had been bred up in a rude wilderness; but the vast -distance between Old and New England abated the virtue of the strongest -influences. So they argued; and then they proceeded to request a -parent's benediction upon the infant plantations, that they might be -blessed under the shadow of the mother country, and be nourished with -the warmth and the dews of heaven.[503] - -[Sidenote: _New England._] - -III. We have brought our sketch of the Ecclesiastical affairs of the -Colonies down to the close of the Civil Wars, and the abolition of -Royalty: the subsequent relation of those affairs to the Government at -home now demands our attention. New England, although it had throughout -the struggle maintained all possible independence, had never explicitly -submitted to Parliament; but as both its political and religious views -were well known to be in sympathy with the successful party, when -the reins fell into the hands of the Independents, they had no need, -as in the case of certain other Colonies, to force into allegiance -this particular plantation. The only legislative enactment adopted in -reference to it had for its purpose the meeting of religious wants. -John Eliot, a Puritan minister, from the county of Essex, who emigrated -to New England in the year 1631, and who, from his zeal for the -conversion of the aborigines of the State, has obtained the honourable -appellation of "Apostle of the Indians," asked his fellow-Christians -on this side of the Atlantic to help him in his noble undertaking. His -appeals were backed by efforts in his favour both abroad and at home; -in consequence of which, the Long Parliament established a Society for -"the Propagation of the Gospel in New England."[504] The Act recites -the particulars of a wonderful work which was going on amongst the -natives, how barbarians were being civilized; how, forsaking their -charms and sorceries, they were calling upon the name of the Lord, -and with tears lamenting their misspent lives; how they had put their -children to English schools, and now betook themselves to having but -one wife; and how they conducted morning and evening prayer in their -families. After this recital the Statute created a Corporation, to -consist of a president, a treasurer, and fourteen assistants; it -authorized them to make a common seal; it invested them with certain -powers; and it also commanded that collections for the object should -be made publicly in all congregations throughout England and Wales, -and also privately from house to house. Eliot, to whom the credit of -the enterprise belongs, with a rare force of character, and with that -pure and intense earnestness which only love to Christ can inspire, -made amongst the North American Indians full proof of his ministry in -the character and habits of these children of the forest, and wrought -moral marvels amongst them, which have become the admiration of all -succeeding times.[505] As he was gathering the red hunters into the -fold of the "Great Spirit"--whose name he spent his life in explaining -to their untutored minds--many of his countrymen at home sympathized -with him in his holy toils. After the Restoration, Baxter and Boyle -distinguished themselves by their helpful services in reference to -Eliot's mission; and during the period of the Commonwealth, before his -work had acquired renown, Puritan feeling in some quarters might have -been seen brightly enkindled on his side. - -[Sidenote: _New England._] - -It is painful to record, that at this time the New England Colonies -tightened rather than relaxed the reins of their intolerance, under -cover of alarm at irreligion and sectarianism. It may be pleaded that -some religionists who then bore the name of Baptists and Quakers -were very troublesome people, and that they held opinions which were -calculated to disturb civil society; but it should be remembered that -a similar plea has never been wanting when the cause of persecution -has required to be bolstered up; and it is a policy as mischievous as -it is unrighteous for the friends of religious freedom to employ in -their own cause the despicable weapons of their antagonists. Why not -let the rulers of Massachusetts bear the deserved discredit of their -inconsistencies? And why conceal the fact that those inconsistencies -arose out of the pursuance of a perfectly self-chosen course? Neither -the Government just before, nor the Government after the establishment -of the Protectorate, had anything whatever to do with the matter. Not -at the door of Whitehall, but on the threshold of Boston lies the -responsibilty of the atrocious deed of hanging Mary Dyar, Marmaduke -Stephenson, and William Robinson. - -Speaking generally as to religious and secular interests, we may safely -say that the New England Colonies confided in Cromwell, and Cromwell -confided in them. When the Lord General had been fighting at the head -of his soldiers, "the spirits of the brethren" on the other side of -the Atlantic "were carried forth in faithful and affectionate prayers -in his behalf;" and when sitting peacefully in his cabinet, he poured -out his heart freely to his friends who were busy on the opposite side -of the world, he candidly confessed that the battle of Dunbar, "'where -some who were godly' were fought into their graves, was of all the -acts of his life, that on which his mind had the least quiet, and he -declared himself 'truly ready to serve the brethren and churches in -America.'"[506] About two years before the death of Oliver Cromwell, -Captain Gookin, a home official in New England, wrote to Thurloe, -telling him that "the generality of the godly in all the country did -cordially resent his Highness's goodwill, favour, and love," and did -"unfeignedly bear upon their hearts before the Lord, him, his work, and -helpers." The zealous officer added that he had ground for thinking -so. "All the English Colonies"--these are his words--"will see cause, -in particular letters of thanks, to manifest their duty and special -respects to his Highness."[507] - -[Sidenote: _Rhode Island._] - -The Colony of Rhode Island chose a path of its own, not having been -admitted to the New England Confederation, because of its refusal -to acknowledge the jurisdiction of New Plymouth. The eccentric but -noble-minded founder of the Colony was Roger Williams, who had been -banished from Massachusetts for his very broad ecclesiastical and -political opinions. He proceeded in a canoe with five other persons -down the Seekonk River, in quest of a spot where he could carry out his -independent and democratical principles; and tradition reports, that, -as he approached a point now called _Whatcheer_ Cove, he met with a -party of Indians, who greeted him with a friendly salutation in the -very words which gave the cove its well-known name, "_What cheer?_" -Rather Utopian in his ideas, and impracticable in his disposition--not -fitted to work well in a colony already established, and not promising -much stability, even in one which he established himself--Roger -Williams nevertheless commands very great respect for his intellectual -ability, his literary attainments, his spirit of self-sacrifice, -and his intense abhorrence of all persecution. There were numerous -religious differences, and, consequently, plenty of confusion in -the island home of this remarkable individual and his sympathetic -companions; but within its shores no penalties whatever were inflicted -upon any class of religious professors. And notwithstanding his -enthusiasm in the cause of freedom, he did not become blind to the -necessities of government in the maintenance of social order. He -ingeniously argued, that a ship at sea, carrying on board several -hundred souls who were bound together by the interests of a common weal -and woe, presented a just illustration of a commonwealth; and that as -Papists and Protestants, Jews and Turks, sailing in a vessel, ought not -to be forced to join in the captain's prayers, so people ought not to -be coerced into national forms of religion; but, at the same time, as -the captain ought to command the ship's course, and maintain justice, -peace, and sobriety amongst the crew, so ought the magistrate to judge -and punish such people as injured their neighbours by resisting the -civil government of the State.[508] - -Williams came to London, in the year 1643, to seek the favour and -protection of Parliament. Conscious weakness induced him then to do -that which his old companions in New England afterwards declined in -consequence of conscious strength. The "printed Indian labours" of this -indefatigable person,--the like whereof respecting anyone in America, -it is said, was not extant--and his singular merits as a Christian -missionary, induced "both Houses of Parliament to grant unto him and -friends with him a free and absolute charter of Civil Government -for those parts of his abode;" and hence they became a legalized -corporation on the shores of Narragansett Bay, invested with full -authority to rule themselves.[509] Williams visited England, a second -time, upon Colonial business, and then, as before, received special -assistance from Vane--assistance acknowledged in a Colonial address, -(1654), which summed up the history of this free little Republic. "From -the first beginning of the Providence Colony," it was said, "you have -been a noble and true friend to an outcast and despised people; we -have ever reaped the sweet fruits of your constant loving-kindness and -favour. We have long been free from the iron yoke of wolfish bishops; -we have sitten dry from the streams of blood spilt by the wars in our -native country. We have not felt the new chains of the Presbyterian -tyrants, nor in this Colony have we been consumed by the over zealous -fire of the so-called godly Christian magistrates. We have not known -what an excise means, we have almost forgotten what tithes are. We have -long drunk of the cup of as great liberties as any people, that we can -hear of under the whole heaven. When we are gone, our posterity and -children after us shall read, in our town records, your loving-kindness -to us, and our real endeavour after peace and righteousness."[510] - -[Sidenote: _Barbadoes._] - -Upon the abolition of Royalty in England, certain of the Colonies -became refractory. Parliament heard, on the 5th of October, 1650, -that, inasmuch as many well-affected persons had been driven -away from Barbadoes, the Council of State was of opinion that -the island should be reduced, and a fleet sent thither for that -purpose.[511] Whereupon an Act was passed prohibiting trade with -the plantation there, and with the sister States, who were sharers -in the disaffection--including Virginia, Bermudas, and Antigua--and -empowering the Council to bring them all into speedy subjection to -the authority of the Commonwealth.[512] Sir George Ayscue, commander -of a ship called the _Rainbow_, conducted a fleet into the Western -seas, taking with him as brother Commissioners, Daniel Searle and -Captain Michael Pack, whose instructions were, to insist upon the -submission of the inhabitants of Barbadoes, to enforce there the Acts -of Parliament against Kingship, the House of Lords, and the use of the -Book of Common Prayer, and to require every person in the Colonies to -take the Engagement.[513] A summons to surrender to the Commonwealth -reached Lord Willoughby, the Governor of Barbadoes, accompanied by an -assurance that the Commissioners wished by "amicable ways" to bring -the Colony to obedience, without bloodshed, or the destruction of -"their long laboured for estates."[514] But the representative body -in the State expressed indignation at this endeavour to persuade the -ignorant, that the Government now set up in England by miseries, -bloodsheds, rapines, and other oppressions, was any better than that -under which their ancestors had lived for hundreds of years; and -further they declared how they despised all "menaces to drive them -from their loyalty," to which their souls were as firmly united as -they were to their bodies.[515] Abundance of parleying succeeded, and -once, when Ayscue's men were invited on shore, "with a white flag," -they were fired upon; in revenge for which act of treachery they burnt -the houses of their assailants--a proceeding in positive opposition -to Sir George's explicit orders.[516] At last, in midwinter, after -three months had been spent in fruitless negotiation, proposals of -peace from Lord Willoughby reached Ayscue on board the _Rainbow_, -which was now anchored in Carlisle Bay. Articles specifying the terms -of an acceptable surrender were returned to Willoughby, conceding -to the Colonists indemnity for their past resistance, and, for -the future, the right of taxation, and other important political -privileges. With respect to higher interests, the articles distinctly -stated that no oaths, covenants, or engagements, should be imposed -upon the inhabitants against their convictions, and that liberty of -conscience should be allowed to all--"excepting to such whose tenets -are inconsistent to a civil government."[517] But, strange to say, -in another and corrected paper, sent a few days afterwards, the -articles relating to oaths and to liberty of conscience are altogether -omitted; yet, still more strange, after this, Willoughby replied to -Ayscue, that the articles in this latter were the same in effect as -had been previously received. At last the latter agreed to the first -propositions made by the former--namely, that the Government should -remain as already established--that all Acts passed in the Colony -previously to the year 1638, and not being repugnant to the present -laws of England, should continue in force, and that those concerning -present differences should be repealed. In the final arrangement -between the Governor and the Commissioner no stipulation appears to -have been made touching matters of religion. Such matters were left -to shape themselves according to circumstances. The use of the Prayer -Book was neither expressly forbidden nor expressly allowed. Liberty of -conscience was neither secured nor denied in distinct terms. Nothing -was agreed upon which could interfere with the subsequent legislation -of the Colony in relation to ecclesiastical matters, except a general -implication that all enactments in the future, as well as those in the -past, would be utterly invalid if they were found at all repugnant to -the laws of the mother empire.[518] We find eighteen months afterwards, -the next Governor, Colonel Daniel Searle, complaining of "unsatisfied" -and "restless spirits" who, not content with the Constitution of -England, would model "this little limb of the Commonwealth into a free -state." He further informed the Council that in consequence of "some -lately brought under the ordinance of baptism in a Church society"--by -which expression, doubtless, Baptists are intended--having forwarded to -England a remonstrance concerning the Colonial Assembly, that Assembly -had desired that these remonstrants might be dismissed from public -employment in the island; but Governor Searle gave reasons in detail -why he could not comply with any such desire.[519] - -[Sidenote: _Virginia._] - -As Ayscue steered towards Barbadoes, Captain Robert Dennis sailed to -Virginia, for the reduction of the plantations in Chesapeake Bay.[520] -No sooner did his ship, the _Guinea_ frigate, heave in sight, than -the Virginians abandoned all thoughts of resistance, and instantly -came to terms. Like the Commissioners to the royalist colony of -Barbadoes, Captain Dennis and his colleagues were charged by written -instructions--amongst other things, to publish in Virginia the Acts -of Parliament against Kingship, the House of Lords, and the Book -of Common Prayer. But it would appear that, upon submission by the -Colonists to the powers at St. Stephen's and Whitehall, the execution -of the Act in reference to religion came to be waived in America, as -it had been waived in the West Indies. Indeed, in this case, Episcopal -worship was expressly allowed for one year, on condition of all public -allusions to monarchy being omitted in prayer. The clergy remained -undisturbed, and were entitled to their accustomed dues for that space -of time. Nor was there to be any censure for loyal supplications and -speeches which might be uttered in private houses. Indeed, during the -whole term of the Protectorate, Episcopal rites seem to have been -continued in Virginia;[521] and the Home Government does not appear to -have stained its character by any acts of persecution in that Colony, -or in Barbadoes. It is curious to add that, as tobacco was the chief -produce and the main staple of Virginia, it became used in the payment -of taxes, of penalties, and of privileges. All titheable parishioners, -"in the vacancy of their minister," were notwithstanding, to pay, per -head, fifteen pounds of tobacco towards a church-building "and glebe" -fund; Sabbath breakers and drunkards incurred a fine of one hundred -pounds of tobacco; persons introducing ministers into the Colony at -their own charge, were to receive, for so doing, the sum of twenty -pounds sterling by bill of exchange, or two thousand pounds weight of -tobacco.[522] - -The Bermudas became an asylum for Royalists at the end of the Civil -Wars. A patent had been granted by King James for a Company there, -so early as the year 1615; and, until 1653, this Company and the -Colonial Council appointed by it were permitted to continue. But in -the midst of the troubles at home, the Company neglected to consult -the Council; the Colony suffered great distress; and "turbulent -spirits," by their reports to the Home Authorities, prejudiced them -against the Local Administration. Report reached head quarters that -the Governor of Bermudas wished to "invite Charles Stuart to take -possession" of the territory; and, therefore, in the year 1653, -certain trustworthy Commonwealth's men received a commission to govern -affairs in the islands with the same powers and privileges as the -Old Company had enjoyed. But, in the year 1656, Colonel Owen Rowe -wrote home, complaining that the former Government, standing upon the -foundation of James the First's patent, had refused to acknowledge the -New Commission. It had gone so far as to declare Charles' execution -"bloody, traitorous, and rebellious;" to proclaim his son as Charles -II.; and to avow a determination to be ruled only by laws which were -sanctioned by the Crown. These bold Royalists enforced the oath of -supremacy, imprisoned such as refused it, and banished Independents -who sympathized with the regicides. The Council of State, however, -persevered in efforts to secure subjugation, feeling the importance of -the islands to the Commonwealth, and fearing lest the Spaniards might -endeavour to get a footing in them. Captain Wilkinson, commander of -the chief castle in the Colony, was strongly urged to attend to his -duties, and to keep a watchful eye upon the malignant party. Petitions -from the inhabitants to the Lord Protector arrived a few months before -his decease, stating that "the people were naked for want of clothing, -naked to their enemies for want of ammunition, and further destitute -for want of godly teachers"--ministers having received no salary -for years past. Only a few days after Cromwell had expired another -petition appeared, complaining of the disaffection of Deputy-Governor -Sayle, and describing him as a Royalist, as one who condemned the late -King's execution, and as an intimate friend of Colonial rebels, and of -scandalous ministers.[523] - -[Sidenote: _West Indies._] - -Cromwell, in his ill-fated expedition against the Spanish West Indies, -was influenced by religious, perhaps, even more than by political and -commercial considerations. He remembered the Protestant martyrs whom -the Spaniards had put to death, and the poor innocent Indians whom they -had barbarously murdered, and he thought that infinite good would arise -to the honour of God by maiming the Colonial power of these enemies -to the welfare of reformed Christendom. Spain, losing America, would -have the sword wrested from her right hand, and then Europe would -be relieved from cruel wars, and from the disquietude and misery -produced by perpetual attempts to extirpate true religion and to set -up the idolatries and abominations of Popery. So Cromwell reasoned, in -a State Paper delivered to the Dutch ambassador in the year 1653; in -which also he proposed that England and Holland should send teachers -gifted with Christian knowledge "unto all people and nations, to -inform and enlarge the Gospel and the ways of Jesus Christ."[524] -This design on Hispaniola proved altogether a very bad business, and -was grievously laid to heart by the brave man, who, as a Protestant -prince, wished to stand in the shoes of Gustavus Adolphus. Jamaica, -however, fell into Cromwell's hands as soon as his soldiers approached -the island. In the capital--St. Jago de la Vega--there stood an abbey -and two Roman Catholic churches called the Red and the White Cross, -which the Puritan soldiers immediately stripped of their superstitious -ornaments. The country abounded in waste land, and lacked population. -Cromwell aimed at making it a centre of Protestant influence, as much -as of British dominion; and this being known, it was suggested to -him by a French Protestant that he should gather there a number of -foreigners professing the Reformed religion, who might constitute a -sort of evangelical propaganda to "negative the designs of the Jesuits -in those parts."[525] Plenty of room for work might be found in the -uncultivated acres of that wild region for young Irish people, both -men and women, and for "Scotch vagabonds," male and female.[526] The -Council of State consequently resolved that such people should be sent -over; but Cromwell desired above all to see godly New Englanders -settling upon the island. It was, he said, a chief end of his design, -to enlighten those parts by means of such as knew and feared the Lord; -and he thought that some who had been driven for conscience' sake into -a barren wilderness, might now remove to a land of plenty.[527] He had -confidence in the pilgrims of New Plymouth, and in the Puritans of -Massachusetts, and he fondly hoped that many of them would emigrate -to his new West Indian dominions, and there sow the fields with the -"good seed of the kingdom." But disappointment followed his hopes. The -American Colonists would not remove. Some of the best agents sent over -to superintend the plantation died, chief amongst whom were Governors -Fortescue, Sedgwick, and Brayne. - -Earnest piety, dashed with eccentricities of Puritan expression, -conspicuously appears in the letters and in the conduct of these -Colonial Governors under the Commonwealth.[528] They were men of -religious zeal, and of political sagacity, and they certainly -deserve honourable remembrance, although their enterprise proved -unsuccessful; a circumstance, indeed, which arose not from any fault -of theirs, but entirely from the unconquerable difficulties connected -with their position. The letters of D'Oyley, who succeeded these -earlier governors--himself a highly respectable officer with Royalist -tendencies--bear witness to their discouragements and to his own also. -Brayne followed D'Oyley in office, and died a victim to the fatal -climate.[529] - -[Sidenote: _Maryland._] - -The history of Maryland, under the Commonwealth, is full of the -records of strife for lordship. The Commission of 1651 for reducing -disaffected Colonial dependencies did not specify that maritime -State; but the Commissioners managed to include it within the range -of their instructions, by unwarrantably stretching the expression, -"all the plantations within the Bay of Chesapeake." The agents and -friends of Lord Baltimore at first resisted this intrusion, but they -were at last obliged to submit to a compromise. Afterwards, rallying -their strength, they re-asserted their earlier rights, and displaced -the new authorities; but these again, in their turn, overcame the -old government, and reinstated themselves in their former position. -Religious animosities were at the bottom of this quarrel; the Puritans -not being able to endure having a Roman Catholic at the head of the -community, and the Roman Catholics trembling at the idea of being left -to the mercy of Puritans.[530] After the Colony, under Lord Baltimore, -had enjoyed an amount of toleration unparalleled in those days of -intense party feeling, it becomes a question of great interest, what -was the course pursued by his opponents, when for a while they held -the reins of government which they had snatched out of his hands? The -answer is, that they made a law denying to such as exercised the Popish -form of worship all civil protection, they also proscribed all Prelacy -and Antinomianism, and resolved that, besides such as professed the -Presbyterian religion, which had been established in England, none -should be protected except those who avowed faith in God by Jesus -Christ, and did not abuse their freedom by injuring others. Such a -law can be rightly understood only when it is studied in the light of -previous history. Enough has been said in former pages of this work -to shew how deeply the Puritans feared lest they should be deprived of -their civil rights by the restoration of Roman despotism--a fear which -if not justified may be excused by the old maxim, "that a burnt child -dreads the fire." The toleration, indeed, vouchsafed in Maryland ought -to have taught another lesson, but the idea remained unconquerable that -such toleration as had been there conceded only served the purpose of -protecting Popery for a time, in order that it might in the end throw -off its cunning mask, and devour those very liberties to which it had -been indebted for existence.[531] - -[Sidenote: _Maryland._] - -Uncertainty was felt or pretended as to the wishes of the Protector -in reference to the subject so keenly agitated in the State of -Maryland. But upon his hearing a report to that effect, and upon -his being informed that it was said he wished a stop to be put to -the proceedings of the Commissioners who were authorized to settle -the _civil_ government, he distinctly stated that such was not his -intention. Of their interference with the secular business of the -colony he fully approved, but of their interference with spiritual -matters, it would appear that he had formed a different judgment; for -in an earlier communication to the same Commissioners he had commanded -them to confine their attention to temporal affairs, and "not to busy -themselves about religion."[532] In this instance, as in others, -Cromwell shewed a disposition to leave people to themselves in what -concerned their consciences, provided only that they remained loyal -to his political rule. We have said that the Prayer Book continued to -be used in Virginia; and so long as Maryland remained quiet under the -Protectorate, his Highness was not anxious to disturb either Prelatist -or Papist. Whilst careful not to displease his own political partizans, -he at the same time indicated no sympathy with the opposition which -was made to Lord Baltimore; and, although he was strongly urged to -annul altogether the patent and privileges of that excellent nobleman, -he still allowed him to persevere in pressing his claims, and even -permitted him to appoint his own Lieutenant.[533] - -[Sidenote: _The East._] - -Beyond these particulars relative to religion in the Western Colonies, -space remains only for a word respecting the other hemisphere. The -first East Indian charter had been granted by Queen Elizabeth, and -soon after the date of that charter the first English factory had been -established at Surat. In the year 1649, Edward Terry--who had attended -Sir Thomas Roe, as chaplain, on his embassy to the Mogul--preached -what might be called a missionary sermon in the church of St. Andrew -Undershaft, before the Governor and Company of the Merchant Traders -to India; and in that sermon he strongly urged them to commend -Christianity by a holy life; and he took care also faithfully to rebuke -the gross inconsistencies of English Christians in Oriental countries, -which, as he observed, often provoked natives to exclaim, "Christian -religion, devil religion--Christian much drunk--much rogue--much -naught." Dr. Edward Reynolds also preached in the same church, before -the same company, in the year 1657, taking for his text Nehemiah xiii. -31; shewing, as Evelyn notices in his "Diary,"[534] "by the example of -Nehemiah, all the perfections of a trusty person in public affairs, -with many good precepts, apposite to the occasion, ending with a prayer -for God's blessing on the Company and the undertaking." - -Another body of traders, called the Levant Company, were certainly -left free to pursue their own course with respect to religion.[535] -Through the endeavours of Pocock, and other Episcopalian clergymen, -the Company had aimed to extend Christianity in the countries where -they trafficked; and in the year 1654 they sent Robert Frampton--a -distinguished Episcopal minister--to Aleppo, who remained for -sixteen years in charge of the spiritual welfare of the factory in -that place. On his return to England he became first Dean, and then -Bishop of Gloucester, and he is found amongst the non-jurors at the -period of the Revolution. On the other hand a Presbyterian minister, -who had been appointed chaplain at Smyrna, found no favour with the -merchants of that ancient port; in vain he produced his bale of -Westminster catechisms, and he fruitlessly endeavoured to establish -amongst the English residents the Westminster Confession Directory and -Discipline.[536] - -This review of ecclesiastical affairs proves very clearly the large -measure of independence which in that respect was conceded to the -Colonies, under the government of Cromwell. The prohibition of the -use of the Book of Common Prayer emanated from the home authorities -before he became seated in the Protectoral chair, and there is no -evidence of any zeal on his part in enforcing the ordinance, or of -any disposition to adopt a persecuting policy towards his Colonial -subjects. On the contrary, his connivance at Episcopalian worship -in Virginia, and his conduct with reference to Maryland and Lord -Baltimore, indicate a spirit of toleration and a breadth of view with -regard to religious liberty,--where the stability and civil order of -society were not placed in jeopardy--such as are in harmony with his -habitual professions and his well-known character, and such also as -probably would have been more fully exemplified in England, had not -the exemplification been prevented by the political disaffection of -religious parties. - - [Illustration] - - - - - CHAPTER XVII. - - -Leaving the Colonies, the reader's attention will now be directed -to other relations of a religious nature--relations which the Lord -Protector entered into with some of the Churches on the Continent, and -which, in reference to those Churches, he sustained towards different -European powers. - -In approaching the subject we meet with a singular individual, whose -activity prepared for negotiations respecting spiritual matters -which were carried on with foreign States through the Commonwealth -ambassadors. A few notices of his early history are necessary for a -clear understanding of what he did in connection with the events about -to be described. - -[Sidenote: _Durie and Laud._] - -John Durie was a Scotch Presbyterian, whose father--banished for -opposing King James the Sixth of Scotland and his Bishops--went over -to the city of Leyden, and there laboured as pastor of a Church -consisting of British refugees. The son, who had been educated at -Oxford, settled for a while at Elbing, in Prussia, just after Gustavus -Adolphus had won that city from the Poles; and it happened that -whilst he was residing there, he received from Casper Godeman, the -Swedish Jurist, suggestions respecting a scheme of Protestant union, -to which he devoted the greatest part of his life. As early as the -month of April, 1633, we find him writing from Frankfort to Sir Thomas -Roe--a distinguished person who was sent as ambassador to several -Courts--informing him that the Swedish Chancellor, Oxenstiern, was -strongly in favour of a close union between the Lutheran and Reformed -Churches; and, at the same period, we discover Roe, who was then in -London, corresponding with Oxenstiern, and commending such an union as -of the highest importance to the interests of Germany. Hope, however, -soon began to waver in the breast of the Scotch minister with regard -to the Chancellor's steady pursuit of the object; on account, as he -said, of "political ends and respects." Yet, in the winter of 1633, -the former rejoiced in the favourable impression which his great -project had produced upon the mind of Secretary Coke, and in the -expectation which had been awakened of his obtaining assistance even -from so influential a personage as Archbishop Laud, through Secretary -Windebank. Durie succeeded in gaining access to the Prelate, and had -also correspondence with him upon the subject of a Protestant union. -Although it appeared that political interests came in the way of -the full success which this warm advocate so much desired, yet he -expressed it as his decided opinion, that his Grace of Canterbury was -well affected towards the cause.[537] Like other penniless men, John -Durie laboured in his self-chosen vocation at a great disadvantage, -and was constrained to mix up petitions for personal assistance with -appeals on behalf of his cause; but it ought to be remembered that his -whole life proved the latter to be dearer to him far than any pecuniary -interest whatever. The young Ambassador Oxenstiern, son of the great -Chancellor, on his reaching London in March, 1634, encouraged Durie -to return to Germany, where he would find that the state of affairs -promised more than ever a favourable issue; at the same time assuring -him also, that his father had no greater desire than to see this work -of Christian charity and brotherhood perfectly accomplished. There can -be no doubt that Durie's own desires were more sincere and earnest -than the Chancellor's; of this he gave proof in the honest enthusiasm -with which he declared to Sir Thomas Roe, that if not prohibited he -would persevere; and, to use his own words, where he could not ride he -would go afoot, and when he could not walk he would creep on all fours -rather than not proceed. It was so grievous, he added, to see such an -enterprise as his so little cherished, and he was led to suspect that -a main hindrance to a prosperous result would be the complication of -spiritual with political affairs.[538] - -Strange as it may appear to some readers, Laud himself wrote to Roe -upon the subject, and told him that he had prepared letters to both -Lutherans and Calvinists, so far as it was in "any ways fit;" and that -he wished Durie's labours might be crowned with a happy success. If a -public act, he proceeded to observe, could be gained at the Frankfort -meeting, for a reconciliation between the Churches, he thought that a -footing might be thereby secured for further proceedings; but until -that preliminary was accomplished he could not discern much hope. -He also informed him, that although the King highly approved of the -object, his Majesty could not publicly take part in the negotiations; -that, as to himself, he could assure him that though he was at Court, -yet he was almost as far from being able to render assistance, as was -Sir Thomas Roe--inasmuch as business of this description was handled by -a foreign committee, of which he did not happen to be a member.[539] - -Elizabeth, Queen of Bohemia, took an interest in this "treaty of the -ecclesiastical peace," as Sir Thomas Roe termed it; and, in a letter -to that illustrious lady, he spoke of Durie as an excellent man, whom -God had "raised up to be an instrument of the greatest treaty of the -age." Roe felt persuaded he should see the purpose accomplished, if, as -he remarks, "it fall not by us who should most affect both the benefit -and honour." Whilst Roe was writing to the Queen, Durie was writing -to Roe, full of anxiety as to whether he could start equipped with -such authority as he sought from princes and prelates, or "proceed in -a private way;" also as to the manner in which the Hollanders, "the -stiffest of all," were likely to behave; and further as to the mode in -which he should proceed with the Churches of the Low Countries, because -the business trenched upon their domestic controversies. The French -and Swiss, he believed, were well disposed, and if he himself could -but subsist in ever so mean a way, but for a year or two, his heart -told him that the seed which he was sowing would spring up, although -no sunshine should fall, nor any shower from England should rain upon -it.[540] - -Episcopal patronage and the diplomacy of statesmen effected nothing -for this sanguine Apostle of union. He was left single-handed to plead -the cause, as best he could, at the Evangelical Congress of Frankfort, -in the year 1634, having been allowed by Sir Robert Anstruther to -travel thither with him in his coach--Durie's man being "shifted -sometimes in the baggage waggons, and sometimes afoot, and sometimes -in the second coach." As lodgings were dear during the Diet, the good -man's chamber cost him nine shillings a week, and he had "to put -himself in some fashion for clothes."[541] - -In the same year, Durie published his "_Aliquot Theologorum Galliæ, et -trium ecclesiæ Anglicanæ Episcoporum, sententia de pacis rationibus -inter Evangelicos usurpandis_." Davenant, Morton, and Hale, were the -three Bishops referred to in the book. Other Latin treatises, on the -same absorbing theme, from the same pen, followed, but without effect. -The Churches of Transylvania, indeed, sent their advice and counsel; -and the Divines of Sweden and Denmark listened to what the Scotchman -had to say; but after all this correspondence, and after a consultation -with Universities to boot, this indefatigable minister, was as far -from realizing his dreams of union when Oliver Cromwell became Lord -Protector, as when he waited at the doors of Lambeth Palace upon -Archbishop Laud. - -[Sidenote: _Protestant Alliance._] - -A sweeping method of promoting the Protestant Alliance was recommended -by a correspondent of John Milton--which there can be no doubt would -have been found quite as inoperative for the accomplishment of the -end in view as the official position and influence at which it -ill-naturedly sneers. "Mr. Durie," said the writer, "has bestowed about -thirty years' time in travel, conference, and writings, to reconcile -Calvinists and Lutherans, and that with little or no success. But -the shortest way were--take away ecclesiastical dignities, honours, -and preferments on both sides, and all would soon be hushed; the -ecclesiastics would be quiet, and then the people would come forth into -truth and liberty."[542] - -[Sidenote: _Protestant Alliance._] - -Civil establishments of Christianity have doubtless greatly complicated -such difficulties as exist in the way both of international and -domestic religious union; but the deepest and most lasting source -of difficulty is to be found lower down than any ecclesiastical -organizations, even in human nature itself, in its blended good and -evil--on the one hand, in its mistaken but honest conscientiousness, -and on the other, in its selfishness, prejudice, and pride. When much -ecclesiastical wealth had been confiscated, and all ecclesiastical -dignities had disappeared in England, the great Protestant Alliance, -floating before Durie's imagination, approached no nearer its -realization than it had done before. Real Christian union can never -be reached through any diplomacy of that kind, nor even through -persistent endeavours such as those of the zealous individual whom we -have described. It must come as the unforced result amongst sects and -parties of a divine temper, such as we have never yet seen, and which -we find it not in human power to command. We can but intercede that God -would inspire it through His own good Spirit. - -Cromwell was, perhaps, as desirous of active fellowship between -Protestant Churches as was Durie; and the latter, with such a powerful -person to countenance his mission, might well imagine himself within -sight of the port towards which he had been steering for so many -years. Thurloe, Secretary of State, and Dr. John Pell, who was the -Protector's minister abroad, entered largely into the plans of this -enthusiastic individual, the latter of the two being engaged in -performing important missions to foreign Protestants, especially the -Swiss.[543] - -After repeated discouragements the ecclesiastical diplomatist returned -to England, and found, to his great joy, the Protector most gracious, -and the Parliament most friendly. He forwarded to Pell a resolution of -the House, that his Highness "would be pleased to encourage Christian -endeavours for assisting the Protestant Churches abroad"--a few kind -words which Durie fondly hoped would "open a door for action." His -hands might appear to be strengthened by this vote; yet he still went -on spending his strength for naught. It is needless to follow him any -further through his fruitless negotiations, except to state, that -without "bating one jot of heart or hope," he still pressed onward; -and when Cromwell's death, and the Restoration of Charles had left him -without any aid from the English Government, this man of unquenchable -ardour published another book on his favourite theme. Fourteen more -years of Sisyphus-like labour did, indeed, dishearten him in the -attempt to draw together the Lutheran and the Reformed Churches, -only however, to inspire him with the resolve to attempt union upon -a still larger scale; and at the same time he sought, amidst his -disappointments, consolation in the study of the Apocalypse, a part -of Scripture which, in his view, satisfactorily explained his want of -success, its cause and its remedy. This singular person, so generous -in purpose, and so persistent in toil, ended his days in Germany.[544] - -[Sidenote: _Persecution of the Vaudios._] - -John Durie's name is further connected with the earliest intelligence -conveyed to England, respecting the persecutions of the Piedmontese -Protestants by the Duke of Savoy. On the 24th of February, 1655, he -wrote from the pleasantly-situated town of Aarau, in Switzerland, to -Mr. Pell, informing him that the Lords of Zurich had been entreating -help on behalf of their brethren in Piedmont, who were now commanded -either to go to mass, or to leave their native hills.[545] Just one -month before this letter was written, an edict had been issued to that -effect, in consequence of tumults which had disturbed the peaceful -valleys, and which had arisen out of the propagandist labours of -certain Capuchin friars. The zeal of the proselyting Roman Catholic -had come into collision with the zeal of the primitive Vaudois. -Assassinations and abductions had been added to arguments on the one -side; natural indignation against such violence had arisen on the -other. Savoyard troops troubled and oppressed the peasantry; the -peasantry resisted the Savoyard troops; war was blazing in the green -glens under the snowy hills. Then came the edict of expatriation, -terrible as death to those mountaineers, who clung to the land of their -fathers' sepulchres as fondly and closely as the pine trees cling -to the rocks on which they grow. Totally unprepared for travelling, -the peasantry received orders to depart from their native country -within the space of twenty days. They were now obliged to desert -their village homesteads, and make rude encampments upon heights in -the neighbourhood. On the 21st of April, the sufferers wrote to the -French ambassador, declaring that they were, at last, forced to take up -arms in self-defence, against enemies who came to burn their houses; -that never had they entertained an idea of rebelling against their -royal master, the Duke of Savoy; nay, that they were ready to change -their weapons "into mattocks" if he would but place them in their -former condition. They referred to Roman Catholics in the vicinity -as witnesses of their wrongs. They challenged investigation. They -begged for mediators. They would leave all in their hands.[546] On the -very day these brave and pious people thus appealed to France, Pell, -in the city of Geneva, was watching the movements of Savoy, and he -intimated to Secretary Thurloe that a massacre was in the wind--that -the Duke took counsel from those who, under the pretence of propagating -Christian faith, minded nothing so much as the advancement of the -Pope's interest. Before he sealed his letter, the diplomatist added, -that the Canton of Berne had sent to the Lords of Zurich, to signify -that the Duke with his army was certainly descending upon the poor -Protestants, so that it would be a wonder if they were not utterly -destroyed before any one could come to their help. Direct intelligence -of the horrid cruelties perpetrated upon the Vaudois was dispatched -by Pell to Thurloe the last day of April; and upon the 8th of May -following, Thurloe thus wrote to Pell:--"I do assure you it is a matter -which his Highness lays very much to heart, and will rejoice to hear -that other Protestants do think themselves concerned in it also. And -I do not doubt but you and Mr. Durie will also contribute your utmost -endeavours to make the Protestants in those parts sensible of this -horrid action, and to get a true measure of their intentions about it, -and to certify them hither by the first opportunity."[547] - -The lion was roused; and from Cromwell's Council Chamber there went -forth in that month of May such letters to foreign powers as have -been rarely read--being filled with Cromwell's decision and Milton's -eloquence, and with the Protestant anger which was fiercely burning -in the hearts of both. Religion, and hatred of the hellish wrongs -committed in its name, then stirred the government of England, -and lifted her foreign diplomacy into a region far loftier than -that which comes within the range of vulgar and selfish politics. -Despatches--which, for their spirit, argument, and language an -Englishman may be proud to read--were sent to Louis XIV., to the Duke -of Savoy, to the Prince of Transylvania, to Gustavus Adolphus, to the -United States of Holland, to the evangelic cities of Switzerland, -to the King of Denmark, and to the Consul and Senators of Geneva. -All these letters may be found in Milton's prose works; and let not -the unmistakeable threat of something beyond words of indignation be -overlooked in these missives. The threat did more than anything else to -stop the bloodshed, and prevent its recurrence; only the wily power of -France played its part of mediatorship so quickly and so cunningly, as -to settle the business upon terms far less just than the Lord Protector -would have exacted, had the winding up of the affair fallen into his -vigorous hands. - -[Sidenote: _Cromwell's Interference._] - -Cromwell dispatched Sir Samuel Morland as ambassador to the Duke of -Savoy, and put in his possession the following speech, prepared by -the same pen as that which wrote those magnificent letters:--"My -most serene master, Oliver, Protector of the Commonwealth of England, -Scotland, and Ireland, has sent me to your Royal Highness, to whom -he bids all health, life, and a long and prosperous reign, which he -trusts you may enjoy, amid the greetings and good wishes of a hearty -and well-affected people. He is encouraged to hope this by merits of -your own--regarding the noble disposition of your Royal Highness--your -birth, the high expectation formed of you, no less than the old -historical amity existing between the old Kings of this realm and the -House of Savoy, which he calls to mind. My most serene and good master -it has pleased, to send me on a mission of importance, though I am but -a youth, unripe and unpractised, yet devoted to your Royal Highness, -and a hearty friend to the interests of Italy. King Crœsus, -according to the old story, had a son who was born dumb, yet he, the -moment he saw a soldier aiming a wound at his father, recovered his -tongue. Even so it is with me. My tongue this day is unloosed by those -cruel wounds dealt at our mother, the Church--unloosed to plead a cause -on which the safety and all the hopes of many turn, trusting, as they -do, by loyalty, obedience, and lowliest prayers, to pacify the heart -of your Royal Highness, now turned against them. In the cause of these -distressed people--if even pity may improve their plight--his Highness, -the Protector of England, comes forward as a suitor, and earnestly -prays and beseeches your Royal Highness to vouchsafe to grant mercy to -these poor and exiled subjects, who, dwelling at the roots of the Alps, -in certain vales under your rule, have given their name to the religion -of Protestants. He has heard a fact--no one will dare to say it was -done by consent of your Royal Highness--that these wretched people -have been, some of them, cruelly slaughtered by your troops--some -of them driven out by force, thrust out from their dwelling-place -and country, homeless, houseless, penniless, utterly destitute, have -gone over rough and inhospitable tracts, over hills heaped high with -snow--gone as vagrants with their wives and children. If there be any -truth in the report everywhere heard--would, indeed, it were a false -report!--what deed of horror was not done, or unattempted in those -days. Everywhere was the sight of smoking houses, mutilated limbs, and -the earth reeking with blood, nay, maidens expired in wretched agony, -after being atrociously violated--even the aged and the sick were burnt -with fire, infants were dashed on the rocks, and the brains of others -cooked and eaten,--horrible wickedness, and unheard of before cruelty. -O good God! such as the heroes of all times and ages, if they were to -come to life this very day, would have been ashamed of, seeing that -they had never invented aught so inhuman. Nay, even angels shudder, -mortals are amazed, the very heaven itself seems astonished at these -outcries, and the earth blushes at the blood of so many innocent -persons overspreading it. Do not thou, O God, Most High!--do not thou -require the vengeance due to this deed! Wash out, O Christ! with Thy -blood this stain. Nay, I will not tell them in order, nor dwell longer -on these details; and what my serene master asks, you will better learn -from his letters."[548] - -Several ministers of the City of London waited upon the Protector to -solicit his sympathy and assistance on behalf of the sufferers, for -which request he thanked them, and declared that he was extremely -shocked at the tidings which he had received. He afterwards assured -the Dutch ambassador that he was moved to his very soul by all he had -heard--that he was ready to venture his all for the protection of -Protestantism--that in this cause he would swim or perish--and that the -example of Ireland was fresh in his memory, where he said 200,000 souls -had been inhumanly massacred.[549] - -[Sidenote: _Collections for the Sufferers._] - -By the end of June, 1655, collections were on foot throughout England; -and even the French ambassador was not exempted from contributing -to the fund, although, he says, he had as much need of charity as -the Piedmontese. A few days later, the same gentleman wrote home -declaring, that the gatherings amounted to a vast sum, for everybody -gave something, to seem charitable, and the ministers "played their -parts to some purpose to stir the people up to assist their persecuted -brethren."[550] How the clergy in Genevan cloaks, with hour-glasses by -their side, thundered forth anathemas against Rome, and appealed to the -hearts and purses of their crowded congregations in those summer weeks, -can be readily imagined; and that the appeals were followed by great -success the Dutch ambassador indicates when, writing to the States -General on the 16th of July, he says: "Several persons have assured me -that the collection doth amount to above £100,000."[551] - -[Sidenote: _Proceedings of the Committee._] - -A committee was formed by order of his Highness and the Council, to -superintend the business involved in this enterprise of beneficence, -and the members of that committee appear to have diligently discharged -their duties; for they collected information respecting the whole -subject, they corresponded with the sufferers, they consulted as to the -best methods of relief, and they bestowed much time and thought upon -the appropriation of the money, minute accounts of it being kept, and -carefully audited from time to time.[552] In the month of June we find -them resolving to prepare a narrative of events, to be accompanied by -letters patent for making collections through the medium of ministers -and churchwardens, both publicly and from house to house,--each -contributor being requested to write down his name with the amount -of his donation, and each parish to return an accurate schedule of -subscriptions. When some of the money had been distributed to meet -immediate necessities, the committee further resolved in the following -January to request his Highness to take into consideration how the poor -Piedmontese Protestants were to be provided for in the future--because -the residue of the money raised would be in time exhausted, and then -they would be left in a lingering condition, if their security and -their subsistence were not provided for in some other way. A paper, -laid before them by Morland the same month, suggested--forasmuch as -letters from Geneva and other places recently received, had informed -them of the roads to the valleys being stopped up by an abundance -of snow, and as, in all probability, the inhabitants were in great -extremities, and the remittances last sent were exhausted--that his -Highness and the Council would be graciously pleased to consider what -sum should be forwarded for their relief. In a letter from Geneva, -dated the 14th of February, 1657, it is related--"our poor people -are in extreme necessity, the greatest part of our families being -destitute of houses, movables, cattle, or anything else whereby to -subsist. For although there was lately a considerable distribution -made, yet the greatest part of our people were more indebted than their -portion amounted to, for bread and other sustenance, which they had -been forced to take upon trust before, to preserve themselves from -perishing with hunger. If you did but know, sirs, the greatness of our -miseries, you would certainly have compassion on us, and pity our sad -condition. God is now in good earnest chastising us for our sins and -iniquities, to which we most willingly submit, kissing the rod, and -confessing that He is still just and righteous." - -Under date June the 5th, 1657, there exists a document signed by the -Protector (with a trembling hand) recommending that the widow of one -of the Vaudois, who had been put to death in the massacre, should -receive an exhibition of £100, and such further sum as "will release -her son out of prison and be a little help to her present support." -Probably to the same year belongs another paper, in which war is -anticipated between the Protestant cantons and their Popish enemies. It -contains proposals to aid the belligerents by means of the remainder -of the funds which had been collected two years before. "This just and -seasonable way of the disposal of these moneys will yet more fully -appear if it be considered, that a good part thereof hath been already -sent for the relief of the present necessities of the Waldenses, and -that the portion intended for the succour of the Protestant cantons -is only to be lent to them upon very good security, to be repaid, for -the use of those to whom it was given--there being likewise a very -considerable sum still remaining in readiness for them, as their urgent -pressures shall require, and they be able to receive it. To all which -we may add the necessity of this proceeding in regard to that sum, the -late collection--such great alterations have happened both by the wars -amongst the cantons, and that unhappy compliance of the Waldenses with -the Duke of Savoy (formerly related), as that a great part of the money -collected will otherwise be as a dead stock in Guildhall; the loan of -which for a little time may, by God's blessing, be a means to preserve -both the Protestant cantons and also the distressed Waldenses for whom -the collection was made."[553] - -The pacification which had taken place in the month of August, 1655, -putting a stop to the outrages upon the Protestants, was, as to its -terms, considered by Morland, the envoy, very unsatisfactory; for -which terms he greatly blamed the Swiss ambassadors. He looked on -such a peace as worse than the continuance of war, and mourned over -the scandal that the sufferers should have been forced to confess -themselves guilty of rebellion. Thurloe, representing the Government -at home, sent out instructions to the minister to complain to the -Bernese of the unfair conditions which they had sanctioned; to let -them know it was everywhere amongst Protestants "laid to heart;" to -attempt arresting the ratification of the treaty; and to "prosecute its -amendment." Allusion occurs to "the sixty thousand pounds voluntarily -gathered in England for the relief of these people;" and then the -instructions end with the clause--"that the treaty between his Highness -and the King of France is agreed, but that his Highness will not sign -it until he have satisfaction in this business of Piedmont--and that as -he hath caused a large contribution to be made for them, so that he -cannot nor will not desert them."[554] To write thus, however, was at -that time too late, the Swiss States, through fear of France, having -already agreed to the ratification. - -[Sidenote: _Cromwell and Louis XIV._] - -Three years afterwards, Cromwell, upon learning that the treaty had -been violated, and apprehending the occurrence of fresh massacres, -wrote once more to Louis XIV. In a letter dated May, 1658:--"New -Levies," he said, "are privately preparing against 'em, and all that -embrace the _Protestant Religion_ are commanded to depart by a prefix'd -day; so that all things seem to threaten the utter extermination of -those deplorable wretches whom the former massacre spar'd. Which I -most earnestly beseech and conjure ye, _most Christian King_, by -_that_ RIGHT HAND _which sign'd the League_ and Friendship -between us, by _that same goodly ornament of your Title_ of MOST -CHRISTIAN, by no means to suffer, nor to permit such liberty -of Rage and Fury, uncontroul'd we will not say, in any Prince (for -certainly such barbarous severity could never enter the breast of any -Prince, much less so tender in years, nor into the female Thoughts of -his mother), but in those sanctify'd cut-throats who, professing -themselves to be the Servants and Disciples of our Saviour Christ, -who came into this World to save Sinners, abuse His meek and peaceful -name and precepts to the most cruel slaughter of the Innocent. Rescue, -you that are able in your tow'ring Station, worthy to be able, rescue -so many Suppliants prostrate at your feet, from the hands of Ruffians -who, lately drunk with Blood, again thirst after it, and think it -their safest way to throw the Odium of their Cruelty upon Princes. But -as for you, great Prince, suffer not, while you reign, your Titles, -nor the Confines of your Kingdom, to be contaminated with this same -Heaven-offering Scandal, nor the peaceful Gospel of Christ to be -defil'd with such abominable Cruelty."[555] - -[Sidenote: 1658.] - -Whether prevented by Cromwell's remonstrance or not, the horrors -anticipated did not occur; although, after the Protector's death, and -the restoration of Charles II., the unhappy Vaudois were again plunged -into the miseries of war. The letter just quoted ends Milton's immortal -correspondence on the subject--a correspondence which moves with -admiration the depth of one's soul: whenever since that time has the -Protestantism of England burnt with such a vivid and steady light in -the midst of her foreign diplomacy? - -[Sidenote: _Other Persecuted Protestants._] - -Nor were the Piedmontese the only foreign Protestants who excited -sympathy in the breast of the Protector, and amongst the reformed -Churches of England. Brethren in Poland and Silesia had suffered exile -for their faith; and, on their behalf, as in the case of the Vaudois, -collections were promptly ordered to be made. The same thing was -effected in the case of the persecuted Bohemians. A committee was -appointed in this instance, as in the former one, and a declaration was -drawn up touching the condition of the Polish Protestants. "If a cup -of cold water," says that document, "given to one disciple as such, -shall not lose its reward, how much more when a bountiful relief is -given to more than five thousand disciples; which we should be the more -forward to advance, because they acknowledge they have received much -confirmation in the religion for which they suffer by light received -from our countryman, John Wicklif, that famous witness of Christ -against Antichrist, even in the darkest times of Popery." A letter, -by John Durie, begged an extension of charity to other suffering -Protestants in Germany; and another letter, by Morland, stated:--"There -are above five thousand left whom God hath snatched out of their cruel -rage, wandering miserable, naked, and, indeed, reduced unto plain -beggary. There remains no refuge for them but in God, and those who in -God's stead do watch for the good of the Church." - -Upon its being represented that the Papists had burned Bibles printed -in the Bohemian and Polonese languages, and that the exiled Protestants -were in great want of the Scriptures, it was ordered that out of the -fund collected for the relief of the sufferers, the sum of £1,000 -should be paid to procure for them copies of the Word of God. In -another document amongst the papers of the Committee, it is said:--"The -poor exiled Churches are in great want of this spiritual food, as of -their daily bread, and desire rather to take something from their -mouths to supply the necessity of their souls." The Committee was -resolved that the cause of these sufferers should be commended to the -King of Sweden, to be remembered in any treaty of peace between him -and the King of Poland.[556] - -[Sidenote: 1658.] - -The French Protestants were indebted to Cromwell for effectual -protection when they were exposed to imminent danger. Some of them, who -were citizens of Nismes in Languedoc, had, amidst the excitement of a -municipal election, been betrayed into acts of very great violence, -and had even assailed their opponents with a volley of musket shot, -upon which the French Government despatched a party of troops to take -vengeance upon the offenders. The successors of the Huguenots in that -ancient city, justly fearing, that as chastisement had been entrusted -to the hands of the soldiers, the innocent would be liable to suffer -with the guilty, despatched a representative to Cromwell to request -his intercession on their behalf. The Protector gave him an audience -immediately upon his arrival, and invited him to "refresh himself after -so long a journey, and he would take such care of his business that -by the time he came to Paris he should find it despatched." That very -night he sent a messenger to his ambassador Lockhart, with a despatch -commanding him to secure mercy on behalf of the Protestant citizens of -Nismes, or take his departure from the French Court. Mazarin complained -of this as being too imperious, but confessed that he could not help -himself in the matter; and orders were forthwith sent to arrest the -march of the troops. "So that nobody," remarks Clarendon who relates -this incident, can wonder that Cromwell's "memory remains still in -those parts, and with those people, in great veneration." In other ways -also the Protector made the Cardinal feel and acknowledge his great -power. For, as his Eminence told Madame Turenne, "he knew not how to -behave himself; if he advised the King to punish and suppress" the -insolence of the Protestants, Cromwell "threatened him to join with the -Spaniards, and if he shewed any favour to them, at Rome they accounted -him a heretic."[557] - -[Sidenote: _Cromwell's Foreign Policy._] - -Nothing could surpass the zeal of Cromwell in the support of the -Protestant interest at home and abroad. Burnet, on the authority -of Stoupe,[558] informs us that he contemplated a sort of -anti-propagandist society, to be conducted by seven councillors and -four secretaries for four provinces. France, Switzerland, and the -Valleys were to be the first; the Palatinate and other Calvinistic -countries the second; Germany, the North, and Turkey, the third; and -the East and West Indies the fourth. The secretaries were to maintain -a correspondence throughout the world so as to watch and promote the -spread of Protestantism everywhere. They were to be paid salaries of -£500 a year each, and to have at their disposal a fund of £10,000 for -ordinary contingencies. Chelsea College, then an old and decayed -building, was constituted the head quarters of this mission; and thus, -as it was said, those premises were restored to something like the very -purpose in reference to which Laud had nicknamed the place "Controversy -College"--whilst "the Papists, in derision, gave it the name of an -alehouse."[559] - -[Sidenote: _Treatment of the Jews._] - -The condition of the Jews received attention from the Protector -principally with regard to their social status in England. Cromwell -wished to concede to them liberty of trade and of worship, and to -grant them both synagogues and cemeteries; but prejudice against the -people of Israel, which had been nursed throughout the middle ages, -and had not yet expired, proved too strong even for the iron will of -England's ruler to overcome. The inveterate intolerance which down -to our day excluded them from a full share in political rights, then -resisted even their moderate claims to a home, a house of prayer, -and a grave on British soil. Not only the narrow-minded Mr. Prynne, -but even Durie--with all his zeal for union amongst Protestants, as -fellow-religionists--contended earnestly against the participation of -the Jews in the social rights which were enjoyed by Christians. Men of -that class contended that to tolerate Israelites was a sin; that they -would seduce the English people; that their possession of religious -freedom would be a scandal to Christian Churches; that their customs -were unlawful; and that association with them would prove injurious to -morals and mischievous to trade. It was all in vain to answer, as did -certain Divines--who were themselves by no means free from popular -prejudice--that no civil or ecclesiastical authority was intended to be -conferred upon the Jews; that they would not be allowed to defame the -Christian religion, or work on the Christian Sabbath, or have Christian -servants; that they would not be allowed to discourage efforts for -their conversion; and that penalties would be inflicted on any -person who might apostatize from Christianity to Judaism. The ground -of defence thus laid for the scanty toleration which was proposed -indicates what erroneous ideas existed, even under the Commonwealth, -as to the fundamental principles of civil and religious liberty.[560] -But Cromwell, though not perceiving all which the subsequent teaching -of Divine Providence has made known to us, saw much further than many -of his contemporaries who in theological matters were more learned than -himself. Guided by the instinct of genius, and moved by the impulse of -charity, he was prepared to allow, even to the hated sons of Jacob, -the rights of industry and worship; and doing so, this great man -aroused unfair suspicions on the part of people who ought to have known -better.[561] A feeling of interest respecting the children of Israel -appeared in other quarters, and certain individuals, with no mere -proselyting zeal, watched the movements of God's ancient nation, and -longed to witness its conversion to the faith of Jesus Christ.[562] - - [Illustration] - - - - - CHAPTER XVIII. - - -The History which we are tracing in these pages resolves itself into -a grand epic without any literary skill on the part of the historian. -Commencing, as it does, with the opening of the Long Parliament, and -ending with the death of Oliver Cromwell--it exhibits the Episcopal -Church of England in the midst of its ancient grandeur on the very -eve of its downfall; it indicates the causes of that catastrophe; it -describes a new ecclesiastical system, which was immediately contrived -to occupy the place of its predecessor; and it then unfolds another and -a very simple scheme of religious instruction which was established, -and superseded, in fact, the elaborate theory of the Westminster -Divines. Soon after the opening of our story one character appeared, -destined before long to be the commanding figure on the stage of -events. Although Cromwell had only taken part with many others in -effecting the overthrow of the Anglican Establishment, he, perhaps, of -all the actors in those stirring times, most effectually contributed to -prevent the full practical development of the Presbyterian polity in -England; and most certainly to his genius and determination we must -attribute the origin and defence of that unique ecclesiastical system -which, during the Protectorate, constituted the Church of England.[563] -Really the moral offspring of a revolution which overthrew despotic -power, and asserted the right of man to freedom, Oliver was the most -absolute ruler which this country ever saw; and in this respect it is -obvious and easy to run a parallel between him and the first, if not -the second, Napoleon. The cause of such a political phenomenon has been -indicated. It is no strange thing. The world has witnessed it over and -over again. But, in Cromwell's case, there was what in the case of -the first Napoleon there was not;--what alas! amongst the masters of -mankind has ever been too rare--a deep, strong, invincible faith in the -Gospel of Jesus Christ. Not from policy, not as a piece of statecraft, -but from a spiritual insight, and as a Christian duty--from love to -the souls of men, and with a desire to advance the glory of God--did -the Protector watch and foster, protect and promote, the interests of -religion. As he was really the temporal head of that new Church, if -such it may be termed; as he was the Defender of its Faith, as its -existence was bound up with his authority, and as when he died its -fate was sealed--the circumstances connected with the close of his -eventful life, and the religious character of his last days, require to -be related, in order that something approaching to completeness may be -given to this imperfect work. With the death of Cromwell we wind up -our history for the present. - -[Sidenote: _Cromwell at Hampton Court._] - -Hampton Court--which, with its manifold memories, has within the -last few years become more familiar than ever to the people of this -country--was the residence of his Highness in the month of July, 1658. -In one of the chambers of Wolsey's Palace--of which palace three -of the noblest courts were afterwards pulled down to make room for -the buildings erected by William III.--the Lady Elizabeth Claypole, -Cromwell's daughter, lay on her death-bed. As the rays of the summer -sun, and the fragrance of the summer flowers, and the music of the -summer birds entered the open window, Oliver watched with tender -assiduity the declining health of his beloved child. For a fortnight -he scarcely attended to public business; but day after day he sat -bending over her dying pillow, engaged in earnest conversation with the -sufferer, "though nobody was near enough to hear the particulars."[564] -She expired on the 6th of August. Her father had himself been unwell -for some days: although he enjoyed a strong constitution, the wear and -tear of war and toil had left their impression, and amidst the suspense -and anxiety of parental love--and only those who have actually, like -Cromwell, passed through such circumstances, can fully understand their -effect upon mind and body--some seeds of disease, already sown, began -to appear. He had an attack of gout, and, being impatient of restraint, -he requested his physicians to subdue the local affection. Disease -soon appeared in other parts of the system, and for some days the -Protector's illness assumed an alarming appearance.[565] - -[Sidenote: _Cromwell at Hampton Court._] - -Whilst remaining at Hampton Court, and only a few days after his -daughter's death, "he called for his Bible,[566] and desired an -honourable and godly person there (with others) present to read to -him Philippians iv. 11-13:--'Not that I speak in respect of want, for -I have learned, in whatsoever state I am, therewith to be content. -I know both how to be abased, and I know how to abound. Everywhere -and in all things I am instructed, both to be full and to be hungry, -both to abound and to suffer need. I can do all things, through -Christ which strengtheneth me.' Which read, said he, to use his own -words:[567]--'This Scripture did once save my life; when my eldest son -died, which went as a dagger to my heart, indeed it did.' And then, -repeating the words of the text himself, declared his then thoughts -to this purpose, reading the tenth and eleventh verses of Paul's -contentation, and submission to the will of God in all conditions -(said he), 'Tis true, Paul, _you_ have learned this, and attained to -this measure of grace; but what shall _I_ do? Ah, poor creature, it -is a hard lesson for me to take out! I find it so!' But reading on to -the thirteenth verse, where Paul saith, 'I can do all things through -Christ that strengtheneth me'--then faith began to work, and his heart -to find support and comfort, and he said thus to himself: 'He that was -Paul's Christ is my Christ too,' and so drew waters out of the wells of -salvation, Christ in the Covenant of Grace." - -[Sidenote: 1658.] - -It was about this time that the famous interview between Oliver -Cromwell and George Fox took place. The Quaker had shortly before -sent a letter to Lady Claypole, written in a very characteristic -manner, and beautifully exhorting her to "stillness, staidness, and -quietness,"--that she might "know the shadow of the Almighty, and sit -under it, in all tempests and storms and heats," and that she might -feel the power of an endless life, which brings the immortal soul up to -the immortal God.[568] And now one day, Fox, taking boat on the Thames -at Westminster, was rowed up to Kingston, and from thence he went to -Hampton Court, to speak with the Protector touching the sufferings -of Friends. "I met him," says the journalist, "riding into Hampton -Court Park, and before I came to him, as he rode at the head of his -Life Guard, I saw and felt a waft (or apparition) of death go forth -against him, and when I came to him, he looked like a dead man. After -I had laid the sufferings of Friends before him, and had warned him, -according as I was moved to speak to him, he bid me come to his house. -So I returned to Kingston, and the next day went up to Hampton Court -to speak further with him. But when I came he was sick, and Harvey, -who was one that waited on him, told me the doctors were not willing I -should speak with him. So I passed away, and never saw him more."[569] - -[Sidenote: _Last Days in Whitehall._] - -Cromwell was unwilling to leave the old country palace, with its -pleasant park and gardens, but on the day of Lady Claypole's funeral -at Westminster Abbey--the 10th of August--he came to Whitehall, only, -however, to return speedily to his favourite retreat. On the 21st he -was seized with a severe fit of ague, after which, as Hampton Court -Palace was, in the judgment of the physicians, too near the river for -the recovery of their patient; he, following their advice, returned to -the palace at Whitehall, intending to take up his abode at St. James's, -that regal residence of the Stuarts being at a greater distance from -the water. - -No dangerous symptoms appeared for a week, but Secretary Thurloe -felt much apprehension respecting the condition of his Highness, and -observed, in a letter to the Lord Deputy of Ireland: "It cannot but -greatly affect us all towards God, and make us deeply sensible how much -our dependence is upon Him, in whose hands is the life and breath of -this His old servant; and if He should take him away from amongst us, -how terrible a blow it would be to all the good people of the land; and -that, therefore, we should be careful how we walk towards God, lest we -provoke Him to depart from us, and bring upon us this great evil. The -people of God here pray much for his recovery, and I hope those in -Ireland will do the same, and to have his life spared and his strength -restored by prayer, is a great addition to the mercy."[570] - -[Sidenote: 1658.] - -Cromwell did not believe himself in danger; and even after he took to -his bed, he said to his wife: "I shall not die this bout, I am sure -of it." "Do not think," addressing the physicians, "I am mad, I speak -the words of truth upon surer grounds than Galen or Hippocrates. God -Almighty has given me that answer, not only to my prayers but to those -who have closer intimacy with Him than I. Proceed cheerfully, banishing -all sadness, and dealing with me as you would with a serving man. You -may have skill in the things of nature, but nature can do more than -physicians can, and God is above even nature itself."[571] - -The Protector's hopes of recovery were unfounded. His enthusiastic -idea of particular faith in prayer misled him; but a better faith, -happily, mingled itself with his characteristic infirmity. He had no -fear of death;[572] and there is no reason to believe that his mind had -undergone any change respecting spiritual confidence in Christ, since -he wrote the following lines, in the year 1652, to his son-in-law, -General Fleetwood:-- - -"Salute your dear wife from me. Bid her beware of a bondage spirit. -Fear is the natural issue of such a spirit--the antidote is love. The -voice of fear is: If I had done this, if I had avoided that, how well -it had been with me! I know this hath been her vain reasoning; 'poor -Biddy!' - -"Love argueth in this wise: What a Christ have I; what a Father in -and through Him! What a name hath my Father: _Merciful, gracious, -long-suffering, abundant in goodness and truth; forgiving iniquity, -transgression, and sin_. What a nature hath my Father: _He is love_; -free in it, unchangeable, infinite! What a covenant between Him and -Christ--for all the seed, for every one; wherein He undertakes all, and -the poor soul nothing. The new covenant is grace--to or upon the soul; -to which it, 'the soul,' is passive and receptive: _I'll do away their -sins; I'll write my law_, &c.; _I'll put it in their hearts: they shall -never depart from me_, &c. - -"This commends the love of God: it's Christ dying for men _without_ -strength, for men whilst sinners, whilst enemies. And shall we seek for -the root of our comforts within us--what God hath done, what He is to -us in Christ, 'this' is the root of our comfort: in this is stability; -in us is weakness. Acts of obedience are not perfect, and therefore -yield not perfect grace. Faith, as an act, yields it not; but 'only' as -it carries us into Him, who is our perfect rest and peace; in whom we -are accounted of, and received by, the Father--even as Christ Himself! -This is our high calling. Rest we here, and here only." - -[Sidenote: _Habit of Prayer._] - -Cromwell's habit of prayer was continued throughout his life; and upon -this subject strong testimony is borne by the person to whom we are -indebted for the only authentic narrative of his last days. "Indeed, -prayer, (as one calls it,) was his daily exercise, which he never -neglected, notwithstanding all his weighty affairs; yea, the more -weighty and urgent they were, the more he buckled to it, and sometimes -with such fervour of spirit that he could not contain himself, but -with great breakings of heart send up strong cries with tears unto -God, heard when he hath not known any to be near him; so that it may -be truly said of him, that, as he was a man (Abraham-like) strong in -faith, so (like Jacob) mighty in prayer, and as a prince prevailing -with God; such as, indeed, in all respects, this nation was never blest -with to sit on the throne; however he was judged, and censured, and -lightly set by, by many who were not sensible of our and their mercy, -and who yet in time may be sensible (if God prevent not) of his remove, -where his prayers are turned into everlasting praises." - -[Sidenote: 1658.] - -Before Cromwell's illness, arrangements had been made for summoning, -by State authority, an assembly in London of Congregational Elders. -Scobell, clerk of the Council of State, issued a notice, in the month -of June, to such Elders as were resident in the metropolis, to meet -at the Charter House; and both his name and the name of Griffith, -who acted as minister of that charitable foundation, appear in a -correspondence upon the subject of the conference carried on with -ministers of several Churches in England and Wales.[573] A political -sanction was thus given to the assembly; indeed it was convened by the -authority of the Government: and the result appeared in a published -Declaration of Faith and Order by the convention of delegates, who -met in the palace of the Savoy after the death of the Protector. That -convention, and the important document which it produced, come not -within the space of time presented by this volume, but the preparations -for it do: and those preparations, upon which very much obscurity -rests, are connected with the final days and the last cares of Oliver's -life. The desire for the meeting originated with the Independents, -not with the Protector. He had shewn no favour towards a previous -committee for defining theological boundaries of toleration; and he -seems to have regarded with nothing like complacency, this new proposal -for an authorized Synod of Congregational Divines to declare the -principles of their faith and polity. Also there were persons about -the Court who disliked it, from a fear lest it should separate more -broadly than before, the Independents from the Presbyterians. His -Highness, however, conceded the request for the sake of peace; and if -he had lived to witness the issue, he would have found nothing in the -Declaration, published by the ministers at the Savoy, to clash with -those sentiments of catholic charity which were so dear to his heart. -There might, however, be political intrigues in the background of this -movement, for which the pastors of Churches were in no way responsible; -and these might occasion anxiety to the dying ruler of England, who is -reported to have said just before his death, to some who were opposed -to the meeting and wished to prevent it, that its projectors must be -satisfied,--"they must be satisfied, or we shall all run back into -blood again."[574] - -[Sidenote: _Chaplains._] - -John Howe remained at Whitehall until after Cromwell's death, and his -name appears amongst the chaplains who attended his funeral. No record, -however, appears of his having been called to the bedside of the dying -man--an omission which we lament, because the combined wisdom and -tenderness of that eminent Divine and Pastor, in case of his having -had an opportunity of performing his Christian ministrations in those -solemn moments, would have afforded a guarantee for faithfulness -and affection, in any counsels which he might have offered. Stories -are told to the discredit of the chaplains who were known to be in -attendance. It is said that one of them, when asked by Cromwell, "if -it were possible to fall from grace," replied, "it is not possible." -"Then," said the sufferer, "I am safe, for I know that I was once in -grace." To leave any one in the last hours of life open to such a -delusion, as the bald reply attributed to this spiritual adviser might -seem to encourage, would be without excuse; but the story rests on no -sufficient foundation.[575] - -[Sidenote: 1658.] - -Whatever common rumour might relate, the domestic letters and the dying -words of Cromwell attest the _sincerity_ of his spiritual experience. -It seems impossible that any human being could so successfully have -worn the mask of hypocrisy in the privacies of life and in the moment -of death. Of all hypotheses for explaining his character, the most -monstrous is to set him down as playing the part of a wilful deceiver -in his professions of religion. As if anticipating the uncharitable -judgments of posterity, he had written to Fleetwood, in the year -1653: "I am in my temptation ready to say, 'Oh, that I had wings like -a dove, then would I flee away and be at rest;' but this I fear is -my 'haste.' I bless the Lord I have somewhat keeps me alive--some -sparks of the light of His countenance; _and some sincerity above -man's judgment_."[576] Nobody who has studied human nature can believe -this passage to be a piece of clever affectation; he will rather -pronounce it the unfeigned utterance of a thoughtful soul. And if ever -an experience of the real Puritan type was luminously and honestly -uttered, it was in the words which Oliver employed on his death-bed, -according to a testimony on which we can rely.[577] - -[Sidenote: _Last Words._] - -"The Covenants," said the dying man, "they were two--two, but put into -one before the foundation of the world." "It is holy and true, it is -holy and true, it is holy and true! Who made it holy and true? Who -kept it holy and true? The Mediator of the Covenant." "The Covenant is -but one. Faith in the Covenant is my only support, yet if I believe -not, He abides faithful." Enquiries and ejaculations were caught up at -intervals, "Is there none that will come and praise God." "Whatsoever -sins thou hast, doest, or shalt commit, if you lay hold upon free -grace, you are safe, but if you put yourself under a Covenant of works, -you bring yourself under the law, and so under the curse--then you -are gone."[578] "Is there none that says, Who will deliver me from -the peril?" "Man can do nothing, but God can do what He will." "Lord, -Thou knowest, if I desire to live, it is to shew forth Thy praise, -and declare Thy works. It is a fearful thing to fall into the hands -of the living God." This was spoken three times, his repetitions -usually being very weighty, and with great vehemency of spirit. "All -the promises of God are in Him yea, and in Him, Amen; to the glory of -God by us, by _us_ in Jesus Christ." "The Lord hath filled me with as -much assurance of His pardon, and His love, as my soul can hold." "I -think I am the poorest wretch that lives; but I love God, or rather, -am beloved of God." "Herein is love, not that we love God, but that -he loved us, and sent his Son to be the propitiation for our sins." -"I am a conqueror, and more than a conqueror, through Christ that -strengthened me." "Nay, in all these things we are more than conquerors -through him that loved us." "My little children, these things write -I unto you, that ye sin not. And if any man sin, we have an advocate -with the Father, Jesus Christ the righteous." "Love not the world, -neither the things that are in the world. If any man love the world, -the love of the Father is not in him. For all that is in the world, the -lust of the flesh, and the lust of the eyes, and the pride of life, is -not of the Father, but is of the world. And the world passeth away, -and the lust thereof: but he that doeth the will of God abideth for -ever." "And now, little children, abide in him; that, when he shall -appear, we may have confidence, and not be ashamed before him at -his coming. If ye know that he is righteous, ye know that every one -that doeth righteousness is born of him." "Little children, let no man -deceive you, he that doeth righteousness is righteous, even as he is -righteous." "My little children, let us not love in word, neither in -tongue; but in deed and in truth." "Little children, keep yourselves -from idols." "Love not the world, I say unto you it is not good that -you should love the world."[579] "Children, live like Christians, and -I leave you the Covenant to feed upon." "Truly God is good; indeed He -is, He will not--" There his speech failed him, but as I apprehended -it was: "He will not leave me." This saying that God was good, he -frequently used all along, and would speak it with much cheerfulness -and fervour of spirit in the midst of his pains. Again, he said: "I -would be willing to live to be further serviceable to God and His -people; but my work is done. Yet God will be with His people." He was -very restless most part of the night, speaking often to himself. And -there being something to drink offered him, he was desired to take -the same, and endeavour to sleep, unto which he answered: "It is not -my design to drink or sleep; but my design is, to make what haste I -can to be gone."[580] Afterwards, towards morning using divers holy -expressions, implying much inward consolation and peace; among the rest -he spake some exceeding self-debasing words, annihilating and judging -himself. And truly it was observed, that a public spirit to God's cause -did breathe in him (as in his life time) so now to the very last, -which will further appear by that prayer he put up to God two or three -days before his end, which was as followeth: "Lord, although I am a -miserable and wretched creature, I am in covenant with Thee through -grace, and I may, I will, come to Thee, for Thy people. Thou hast made -me (though very unworthy) a mean instrument to do them some good, and -Thee service; and many of them have set too high a value upon me, -though others wish and would be glad of my death; but, Lord, however -Thou dost dispose of me, continue and go on to do good for them. Give -them consistency of judgment, one heart, and mutual love: and go on -to deliver them, and with the work of reformation; and make the name -of Christ glorious in the world. Teach those who look too much upon -Thy instruments, to depend more upon Thyself. Pardon such as desire to -trample upon the dust of a poor worm, for they are Thy people too. And -pardon the folly of this short prayer. Even for Jesus Christ's sake. -And give us a good night, if it be Thy pleasure. Amen."[581] - -[Sidenote: _Death._] - -Oliver died on the 3rd of September, "it having been to him," says -the Court Newspaper announcing his death, "a day of triumphs and -thanksgiving for the memorable victories of Dunbar and Worcester; -a day which after so many strange revolutions of Providence, high -contradictions, and wicked conspiracies of unreasonable men, he lived -once again to see, and then to die, with great assurances and -serenity of mind, peaceably in his bed. Thus it hath proved to him to -be a day of triumph indeed, there being much of Providence in it, that -after so glorious crowns of victory placed on his head by God on this -day, having neglected an earthly crown, he should now go to receive the -crown of everlasting life."[582] - -The passages we have cited have an interest beyond their bearing upon -the Protector's character. They are specimens of the domestic and -social piety of the age. Letters like his in tone and spirit, varying -in intellectual conception and style of language, passed in those -days by thousands over the rough roads of broad England in the pocket -of some friendly traveller or in the postman's bag. So fathers and -mothers, and parents and children, and brothers and sisters, wrote -to one another, feeling every word they wrote--living under a deep -apprehension of those higher bonds which unite souls to souls, families -to families, Churches to Churches, and all to God and Christ. Hopes and -fears, and joys and sorrows, such as the Protector expressed, although -utterly unreal to multitudes of their neighbours, were experienced by -many a man and woman in those times, and were to them as real as the -everlasting hills or the unchanging stars. - -[Sidenote: 1658.] - -The ruler, in mortal agony,[583] by his faith and prayers, presents -a luminous contrast to another death-scene at Whitehall, a few years -afterwards, when a different spirit passed away amidst symbols of -popish superstition, the accessories of an abandoned Court, and the -memories of a sensual life. But, beyond that contrast, and apart from -all circumstances of royal splendour; dismissing from our minds images -of the quaint magnificence of the sick chamber in Whitehall, with its, -perhaps, tapestried walls and bed of damask hangings, and the figures -of generals, chaplains, and state servants, clustering round the form -wasted by disease, and the countenance growing pale in death; putting -aside, also, the memory of the marvellous career of the departing -soldier and statesman of the Commonwealth--we meet in Cromwell's -last words with an expression of the inmost soul of many a Puritan -in such dark nights, doing battle with the last enemy. Nor, perhaps -in the sorrows of his beloved family, and the sympathies of brother -generals, and the intercessions of attached chaplains, was there more -of religious affection than gathered about other pilgrims at that era, -whilst at last they were laying down all life's heavy burdens at once -and for ever. Such sentiments were often heard, such consolations were -often imparted, and such prayers, whatever of infirmity there might be -clinging to them, often went up to the throne of grace: but on account -of Oliver's high position, and the vast interests which depended on his -life, there would be in his case additional grounds for earnestness -and the inspiration of a much wider sympathy. Thurloe wrote to the -Protector's son Henry, when all was over, "that never was there any -man so prayed for as he was during sickness; solemn assemblies meeting -every day to beseech the Lord for the continuance of his life, so that -he is gone to heaven embalmed with the tears of his people and upon -the wings of the prayers of the saints."[584] And in these impassioned -supplications we can see even now the reflection of a devout temper -then very common; and in the parish congregations, and the church -gatherings of that day, may be recognized the interest felt in the life -of one who was the pillar of their strength, and the shield of their -freedom. - - [Illustration] - - - - - APPENDIX. - - - I.--VOL. I. 137. - - _Passages from Letters in the State Paper Office Respecting the Trial - of the Earl of Strafford._ - - - N. TOMKYNS. APRIL 12th, 1641. - -"On Saturday morning the Earl of Strafford being come to Westminster -Hall, and both Houses sitting in the presence of the King, the Commons -desired they might enlarge their charge upon the 23rd Article, -whereupon the Earl also desired he might enlarge his answer upon the -2nd, and 21st, and 23rd Articles;[585] the Lords retiring to their own -House returned with this resolution, that they held it equal if the -Commons added anything _de novo_, that the Earl should also have the -like liberty. The Commons, not satisfied therewith, much pressed that -they had formerly had a saving granted them, but the Earl had none. -The Earl said he had humbly besought the Lords, (his judges,) that he -might have the like saving, and he hoped it would be held reasonable, -that if new objections were made, he should have permission to make -new answers to them, being for his life. Hereupon the Lords met -again to consult in their own House with the judges, and after half -an hour's stay returned, and the Earl Marshal delivered their opinion -to be the same that before it was; that if the Commons should enforce -their charge in any point or bring any new matter (though for the King) -the Earl should have the like freedom to plead for himself; which so -soon as the Commons heard a great number of the precise part cried, -'Withdraw, withdraw,' and the Lords immediately thereupon cried, -'Adjourn, adjourn,' and so both Houses went in little better than [a] -tumultuous manner from the Hall to their several houses, where they did -little, but agreed only to meet in the afternoon. The King laughed, -(as my author says) and the Earl of Strafford was so well pleased -therewith, that he could not hide his joy, being now _sine die_ for any -further proceeding. - -In the Commons' House after dinner, after much debate what course they -should take for the punishment of so great an incendiary, Sir Arthur -Haselrigge drew out of his pocket a Bill, (supposed to have been -prepared before that day), for the Earl's attainder, and punishment by -death, (hanging, drawing, and quartering,) which Bill was, with much -ado, kept from being read again the same afternoon--now the secret of -their taking this way is conceived to be to prevent the hearing of the -Earl's lawyers, who give out that there is no law yet in force whereby -he can be condemned to die for ought that hath been yet objected -against him, and therefore their intent is by this Bill to supply the -defect of the laws therein. And to make him more odious, a paper was -that afternoon produced and read in the Commons' House, which young Sir -H. Vane is said to have found casually in his father's study (as notes -of passages at the council table) wherein strange speeches of the said -Earl were quoted, touching the curbing of the people, and introducing -an arbitrary government, and also of the Lord Cottington's, and some -others tending to the same end--about which paper both their majesties -are said to be much offended with Mr. Secretary Vane." - - - N. TOMKYNS, APRIL 26th, 1641. - -"There is a difference at present between the two Houses of Parliament, -the Commons desire (now that the Bill against the Earl of Strafford -is presented) to sit at the hearing of his counsel, as co-judges with -the Lords, with their hats on, to which the Lords not assenting, -the Commons are now content to sit as they did in Westminster Hall, -uncovered, so be that the Lords will please to come as a Committee -without their robes, to which the Lords having not yet yielded the -controversy is not yet ended. Besides, Sir H. Vane's deposition -touching the Earl of Strafford is lost by the Clerk of the Higher -House, who cannot give any account how it went out of his hands; and in -a copy thereof, since found, great difference is found in the same by -the altering, or rather by the adding of one letter, (t) for whereas -it was in the original that the Earl should say his Majesty might by -the army reduce the kingdom _here_ it is _there_ in this copy, and so -refers to Ireland only. - -Another paper touching Sir H. Vane also is lost by the Select Committee -of the Lower House, it lying upon Mr. Pym's table, whereas five -others were present, viz., Lord Digby, Sir Walter Erle, Sir John -Clotworthy, Mr. Hampden, and Mr. Maynard, which occasioned a variance -and reproaching one another publicly, each one making their personal -protestations of being guiltless therein. The suspicion fell most on -the Lord Digby, who was last in the chamber, and had said to some of -them that Mr. Pym should do well to have more care of his papers, -than to let them lie so loose. The Lord protested his own innocence, -and said it must be some unworthy man, who had his eye upon place and -preferment; wherein he was supposed to allude to Mr. Pym himself, who -hath been with the King twice of late, and since the Lord Cottington -laid his office at the King's feet, is designed by the voice of the -people to be his successor in the Chancellorship of the Exchequer." - -It is curious to observe, in the first of these letters, that the -account of the effect produced by the confusion, is different from the -impression conveyed by Nalson, ii. 102, as well as by Baillie, i. 346. -The letter is inconsistent with Rushworth's statement, that the Bill of -Attainder was twice read on the 10th of April.--_Strafford's Trial_, 45. - - * * * * * - -Verney, in his "Notes of Proceedings in the Long Parliament," p. 37, -reports in detail the account given by Mr. Coggin and Sir H. Vane the -younger, of the way in which the famous paper was "casually" found. - -Clarendon charges the father with having given the principal -information for the "whole prosecution," _Hist._ 92; and, perhaps, the -words in Tomkins' first letter about the King's displeasure towards him -points to a suspicion of that kind. - - - II.--VOL. I. 152. - - PLAN OF CHURCH REFORM PRESENTED TO THE HOUSE OF COMMONS. - -JUNE 11th, 1641.--The Commons, in a Grand Committee, of whom -Mr. Hyde, Member for Saltash, was chairman, resumed the consideration -of the Bill against Episcopacy; when the following scheme of -Alterations in the government of the Church was proposed to the House:-- - - I.--"That every several Shire of England and Wales be a - several Circuit or Diocese for the Ecclesiastic Jurisdiction, - excepting Yorkshire, which is to be divided into three. - - II.--"A constant Presbytery of twelve choice Divines, to be - selected in every Shire or Diocese. - - III.--"A constant President to be established as a Bishop over - this Presbytery. - - IV.--"The Bishop in each Diocese to ordain, suspend, deprive, - degrade, and excommunicate, by and with the consent and - assistance of seven Divines of his Presbytery, then present, - and not else. - - V.--"The times of Ordination throughout the land to be four - times in the year, viz., the 1st of _May_, 1st of _August_, - 1st of _November_, and the 1st of _February_. - - VI.--"Every Bishop constantly to reside within his diocese, in - some one chief city or town within his diocese. - - VII.--"Every Bishop to have one special particular - congregation, to be chosen out of the most convenient place - for distance from his chief residence, and the richest in - value that may be had; where he shall duly preach, unless he - be lawfully hindered, and then shall take care his cure be - well supplied by another. - - VIII.--"No Bishop shall remove or be translated from the - Bishopric which he shall first undertake. - - IX.--"Upon every death or other avoidance of a Bishopric, the - King to grant a _congé d'élire_ to all the clergy of the whole - diocese, they to present three of the Presbytery aforesaid, - and the King to choose and nominate whom he pleaseth of them. - - X.--"The first Presbytery of every Shire to be named by - Parliament; and afterwards upon the death or other avoidance - of any Presbyter, the remaining Presbyters to choose one other - out of the parish ministers of that Shire, and this to be done - within one month next after such death or avoidance. - - XI.--"No Bishop or clergyman to exercise or have any temporal - office, or secular employment; but only for the present, to - hold and keep the Probate of Wills, until the Parliament shall - otherwise resolve. - - XII.--"The Bishop once a year, at Midsummer, to summon a - diocesan synod: there to hear, and by general vote, to - determine all such matters of scandal in life and doctrine - amongst clergymen, as shall be presented unto them. - - XIII.--"Every three years a national synod to be held, - which shall consist of all the Bishops in the land; of two - Presbyters, to be chosen by the rest out of each Presbytery; - and of two clerks, to be chosen out of every diocese by the - Clergy thereof. - - XIV.--"This national synod to make and ordain Canons for the - government of the Church, but they not to bind until they be - confirmed by Parliament. - - XV.--"Every Bishop to have over and above the benefice - aforesaid, a certain constant rent allowed to be allotted - proportional to the diocese wherein he is to officiate. - - XVI.--"Every Presbyter to have a constant yearly profit above - his benefice. 'As for the revenue of the Bishops, Deans, and - Chapters, &c., a strict survey to be taken of all their rents - and profits; and the same to be represented at the beginning - of the next convention; and in the mean time no lease to be - renewed nor timber to be felled.'" - - - III.--VOL. I. 280. - - THE ARTICLES OF THE CHURCH OF ARTICLES OF THE CHURCH OF - ENGLAND. ENGLAND, REVISED AND ALTERED - BY THE ASSEMBLY OF DIVINES - AT WESTMINSTER, IN THE YEAR - 1643. - - - ARTICLE I. ARTICLE I. - - _Of Faith in the Holy Trinity._ _Of Faith in the Holy Trinity._ - - "There is but one living and true "There is but one living and true - God, everlasting, without body, God, everlasting, without body, - parts, or passions; of infinite parts, or passions; of infinite - power, wisdom, and goodness, the power, wisdom, and goodness, the - maker and preserver of all things maker and preserver of all things - both visible and invisible. And both visible and invisible. And - in unity of this Godhead there be in unity of this Godhead there be - three persons of one substance, three persons of one substance, - power, and eternity, the Father, power, and eternity, the Father, - the Son, and the Holy Ghost. the Son, and the Holy Ghost. - - - II. II. - - _Of the Word, or Son of God, _Of the Word, or Son of God, - which was made very Man._ which was made very Man._ - - The Son, which is the Word of The Son, which is the Word of - the Father, begotten from the Father, begotten from - everlasting of the Father, the everlasting of the Father, the - very and eternal God, of one very and eternal God, of one - substance with the Father, took substance with the Father, took - man's nature in the womb of the man's nature in the womb of the - blessed Virgin, of her substance; blessed so that Virgin, of her - two whole and perfect natures, substance: so that two whole and - that is to say the Godhead and perfect natures, that is to say - manhood, were joined together in the Godhead and the manhood, were - one person, never to be divided, joined together in one person, - whereof is one Christ, very God never to be divided, whereof is - and very man, who truly suffered, one Christ very God and very man, - was crucified, dead and buried, who for our sakes truly suffered - to reconcile His Father to us, most grievous torments in His - and to be a sacrifice not only soul from God, was crucified, - for original guilt but also for dead, and buried, to reconcile - all actual sins of men. His Father to us, and to be a - sacrifice, not only for original - guilt, but also for actual sins - of men. - - - III. III. - - _Of the going down of Christ As Christ died for us, and was - into Hell._ buried, so it is to be believed - that He continued in the state of - As Christ died for us, and was the dead, and under the power and - buried, so also is it to be dominion of death, from the time - believed that He went down into of His death and burial until His - hell. resurrection, which hath been - otherwise expressed thus: He went - down into hell. - - - IV. IV. - - _Of the Resurrection of Christ._ _Of the Resurrection of Christ._ - - Christ did truly rise again from Christ did truly rise again from - death, and took again His body, death, and took again His body, - with flesh, bones, and all things with flesh, bones, and all things - appertaining to the perfection of appertaining to the perfection of - man's nature, wherewith He man's nature, wherewith He - ascended into heaven and there ascended into heaven, and there - sitteth, until He return to judge sitteth, until He return to judge - all men at the last day. all men at the general - resurrection of the body at the - last day. - - - V. V. - - _Of the Holy Ghost._ _Of the Holy Ghost._ - - The Holy Ghost, proceeding The Holy Ghost is very and - from the Father and the Son, is eternal God, of one substance, - of one substance, majesty, and majesty, and glory with the - glory with the Father and the Father and the Son, proceeding - Son, very and eternal God. from the Father and the Son. - - - VI. VI. - - _Of the Sufficiency of the Holy _Of the Sufficiency of the Holy - Scriptures for Salvation._ Scriptures for Salvation._ - - Holy Scripture containeth all Holy Scripture containeth all - things necessary to salvation; so things necessary to salvation, so - that whatsoever is not read that whatsoever is not read - therein, nor may be proved therein, nor may be proved - thereby, is not to be required of thereby, is not to be believed as - any man, that it should be an article of faith, or necessary - believed as an article of the to salvation. - faith, to be thought requisite or - necessary to salvation. In the By the name of holy Scripture - name of the holy Scripture we do we understand all the canonical - understand those canonical Books Books of the Old and New - of the Old and New Testament, of Testament which follow. _Of the - whose authority was never any Old Testament_--Genesis, Exodus, - doubt in the Church. &c. _Of the New Testament_--The - Gospel of St. Matthew, &c. All - Of the names and number of which Books, as they are commonly - the canonical Books, Genesis, received, we do receive, and - Exodus, Leviticus, Numbers, &c. acknowledge them to be given by - And the other books (as Hierome the inspiration of God, and in - saith) the Church doth read for that regard to be of most certain - example of life and instruction credit, and highest authority. - of manners; but yet doth it not - apply them to establish any - doctrine: Such are these - following:--Third of Esdras, - Fourth of Esdras, Book of Tobias, - Judith, &c. All the Books of the - New Testament, as they are - commonly received, we do receive, - and account them for canonical. - - - VII. VII. - - _Of the Old Testament._ _Of the Old Testament._ - - The Old Testament is not contrary The Old Testament is not contrary - to the New; for both in the to the New, in the doctrine - Old and New Testament everlasting contained in them, for both in the - life is offered to mankind by Old and New Testament everlasting - Christ, who is the only mediator life is offered to mankind by - between God and man, being both Christ, who is the only mediator - God and man. Wherefore they are between God and man, being both - not to be heard which fain that God and man. Wherefore they are - the old Fathers did look only for not to be heard which feign that - transitory promises. Although the the old Fathers did look only for - law given from God by Moses, as temporary promises. Although the - touching ceremonies and rites, do law given from God by Moses, as - not bind Christian men, nor the touching ceremonies and rites, do - civil precepts thereof ought of not bind Christians; nor the - necessity to be received in any civil precepts given by Moses, - Commonwealth; yet, such as were peculiarly fitted to - notwithstanding, no Christian the Commonwealth of the Jews, are - man whatsoever is free from the of necessity to be received in - obedience of the Commandments any Commonwealth; yet, - which are called moral. notwithstanding, no Christian man - whatsoever is free from the - obedience of the Commandments - which are called moral. By the - moral law we understand all the - Ten Commandments, taken in their - full extent. - - - VIII. - - _Of the Three Creeds._ - - The Three Creeds, Nice Creed, - Athanasius' Creed, and that which - is commonly called the Apostles' - Creed, ought throughly to be - received and believed; for they - may be proved by most certain - warrants of holy Scripture. - - - IX. IX. - - _Of Original or Birth Sin._ _Of Original or Birth Sin._ - - Original sin standeth not in the Original sin standeth not in the - following of Adam (as the following of Adam, as the - Pelagians do vainly talk), but it Pelagians do vainly talk; but - is the fault and corruption of together with his first sin - the nature of every man, that imputed, it is the fault and - naturally is engendered of the corruption of the nature of every - offspring of Adam, whereby man is man, that naturally is propagated - very far gone from original from Adam; whereby man is wholly - righteousness, and is of his own deprived of original - nature inclined to evil, so that righteousness, and is of his own - the flesh lusteth always contrary nature inclined only to evil, so - to the Spirit, and therefore in that the lust of the flesh, - every person born into this world, called in Greek Φρόνημα σαρκὸς, - it deserveth God's wrath and which some do expound the wisdom, - damnation. And this infection of some sensuality, some the - nature doth remain, yea in them affection, some the desire of the - that are regenerated, whereby the flesh, is not subject to the law - lust of the flesh, called in of God, and therefore in every - Greek Φρόνημα σαρκὸς, which some person born into this world it - do expound the wisdom, some deserveth God's wrath and - sensuality, some the affection, damnation. And this infection of - some the desire of the flesh, is nature doth remain, yea in them - not subject to the law of God. And that are regenerate, whereby the - although there is no condemnation flesh lusteth always contrary to - for them that believe and are the Spirit. And although there is - baptized, yet the Apostle doth no condemnation for them that are - confess that concupiscence and regenerate, and do believe, yet - lust hath of itself the nature of the apostle doth confess that - sin. concupiscence and lust is truly - and properly sin. - - - X. X. - - _Of Free Will._ _Of Free Will._ - - The condition of man after the The condition of man after the - fall of Adam is such, that he fall of Adam is such that he - cannot turn and prepare himself by cannot turn or prepare himself, - his own natural strength and good by his own natural strength and - works to faith and calling upon good works, to faith and calling - God. Wherefore we have no power upon God, wherefore we have no - to do good works, pleasant and power to do good works pleasing - acceptable to God, without the and acceptable to God, without - grace of God by Christ preventing the grace of God by Christ, both - us, that we may have a good will, preventing us, that we may have a - and working with us, when we have good will, and working so - that goodwill. effectually in us, as that it - determineth our will to that - which is good, and also working - with us when we have that will - unto good. - - - XI. XI. - - _Of the Justification of Man._ _Of the Justification of Man - before God._ - We are accounted righteous - before God, only for the merit of We are justified, that is, we are - our Lord and Saviour Jesus Christ, accounted righteous before God, - by faith, and not for our own and have remission of sins, not - works or deservings. Wherefore, for, nor by our own works or - that we are justified by faith deservings, but freely by His - only is a most wholesome doctrine, grace, only for our Lord and - and very full of comfort, as more Saviour Jesus Christ's sake, His - largely is expressed in the whole obedience and satisfaction - homily of justification. being by God imputed unto us, and - Christ with His righteousness - being apprehended and rested on - by faith only. The doctrine of - justification by faith only is an - wholesome doctrine, and very full - of comfort, notwithstanding God - doth not forgive them that are - impenitent, and go on still in - their trespasses. - - - XII. XII. - - _Of Good Works._ _Of Good Works._ - - Albeit that good works, which Good works, which are the fruits - are the fruits of faith, and of faith, and follow after - follow after justification, justification, cannot put away - cannot put away our sins, and our sins, and endure the severity - endure the severity of God's of God's judgment; yet are they, - judgment, yet are they pleasing notwithstanding their - and acceptable to God in Christ, imperfections, in the sight of - and do spring out necessarily of God pleasing and acceptable unto - a true and lively faith, insomuch Him in and for Christ, and do - that by them a lively faith may spring out necessarily of a true - be as evidently known as a tree and lively faith, insomuch that - discerned by the fruit. by them a lively faith may be - evidently known, as a tree - discerned by the fruits. - - - XIII. XIII. - - _Of Works before Justification._ _Of Works before Justification._ - - Works done before the grace of Works done before justification - Christ, and the inspiration of by Christ, and regeneration by - His Spirit, are not pleasant to His Spirit, are not pleasing unto - God, forasmuch as they spring not God, forasmuch as they spring not - of faith in Jesus Christ, neither of faith in Jesus Christ; neither - do they make men meet to receive do they make men meet to receive - grace, or (as the school authors grace, or (as the school authors - say) deserve grace of congruity; say) deserve grace of congruity; - yea, rather, for that they are yea rather, for that they are not - not done as God hath willed and done as God hath willed and - commanded them to be done, we commanded them to be done, they - doubt not but they have the are sinful. - nature of sin. - - - XIV. XIV. - - _Of the Works of Supererogation._ _Of Works of Supererogation._ - - Voluntary works besides, over Voluntary works, besides, over - and above God's commandments, and above God's commandments, - which they call works of which they call _works of - supererogation, cannot be taught supererogation_, cannot be taught - withoutarrogancy and impiety. For without arrogancy and impiety; - by them men do declare that they for by them men do declare that - do not only render unto God as they do not only render unto God - much as they are bound to do, but as much as they are bound to do, - that they do more for His sake but that they do more for His - than of bounden duty is required; sake than of bounden duty is - whereas Christ saith plainly, required; whereas Christ saith - When ye have done all that are plainly, When you have done all - commanded to you, say, we be those things that are commanded - unprofitable servants. you, say, we are unprofitable - servants, we have done that which - was our duty to do. - - - XV. XV. - - _Of Christ alone without Sin._ _Of Christ alone without Sin._ - - Christ, in the truth of our Christ in the truth of our - nature, was made like unto us in nature was made like unto us in - all things (sin only except) from all things, sin only excepted, - which He was clearly void, both from which He was clearly void - in His flesh and in His spirit. both in His flesh and in His - He came to be a lamb without spirit. He came to be the lamb - spot, who by sacrifice of Himself without spot, who by sacrifice - once made, should take away the of Himself once made, should take - sins of the world; and sin (as away the sins of the world, and - St. John saith) was not in Him. sin (as St. John saith) was not - But all we the rest (although in Him. But all we the rest, - baptized, and born again in although baptized and regenerate, - Christ) yet offend in many yet offend in many things, and if - things; and if we say we have no we say we have no sin, we deceive - sin we deceive ourselves, and the ourselves, and the truth is not - truth is not in us. in us. - - CHARLES HERLE, Prolocutor. - HENRY ROBROUGH, Scriba. - ADONIRAM BYFIELD, Scriba. - -N.B.--The Assembly proceeded no further in the revisal."--_Neal_, iii. -555-563. - - - IV.--VOL. I. 294. - - COPY OF THE SOLEMN LEAGUE AND COVENANT. - -We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers -of the Gospel, and Commons of all sorts in the kingdoms of _England_, -_Scotland_, and _Ireland_, by the Providence of God living under one -King, and being of one reformed religion, having before our eyes the -glory of God, and the advancement of the kingdom of our Lord and -Saviour Jesus Christ, the honour and happiness of the King's majesty -and his posterity, and the true public liberty, safety, and peace -of the kingdoms, wherein every one's private condition is included, -and calling to mind the treacherous and bloody plots, conspiracies, -attempts, and practices of the enemies of God against the true religion -and professors thereof in all places, especially in these three -kingdoms, ever since the reformation of religion, and how much their -rage, power, and presumption are of late, and at this time increased -and exercised, whereof the deplorable estate of the Church and kingdom -of _Ireland_, the distressed estate of the Church and kingdom of -_England_, and the dangerous estate of the Church and kingdom of -_Scotland_, are present and public testimonies, we have (now at last) -after other means of supplication, remonstrance, protestations, and -sufferings, for the preservation of ourselves and our religion from -utter ruin and destruction, according to the commendable practice of -these kingdoms in former times, and the example of God's people in -other nations, after mature deliberation, resolved and determined to -enter into a mutual and solemn League and Covenant, wherein we all -subscribe, and each one of us for himself, with our hands lifted up to -the most high God, do swear:-- - - I.--That we shall sincerely, really, and constantly, thro' the - grace of God, endeavour in our several places and callings, - the preservation of the reformed religion in the Church of - Scotland, in doctrine, worship, discipline, and government, - against our common enemies; the reformation of religion in - the kingdoms of England and Ireland, in doctrine, worship, - discipline, and government, according to the Word of God, - and the example of the best reformed churches; and we shall - endeavour to bring the Churches of God in the three kingdoms - to the nearest conjunction and uniformity in religion, - confessing of faith, form of Church government, Directory for - worship and catechising, that we, and our posterity after us, - may, as brethren, live in faith and love, and the Lord may - delight to dwell in the midst of us. - - II.--That we shall in like manner, without respect of persons, - endeavour the extirpation of Popery, Prelacy, (that is, - Church-government by Archbishops, Bishops, their Chancellors - and Commissaries, Deans, Deans and Chapters, Archdeacons, - and all other ecclesiastical officers, depending on that - hierarchy), superstition, heresy, schism, profaneness, and - whatsoever shall be found to be contrary to sound doctrine and - the power of godliness, lest we partake in other men's sins, - and thereby be in danger to receive of their plagues, and that - the Lord may be one, and His Name one in the three kingdoms. - - III.--We shall with the same sincerity, reality, and - constancy, in our several vocations, endeavour with our - estates and lives mutually to preserve the rights and - privileges of the Parliaments, and the liberties of the - kingdoms, and to preserve and defend the King's Majesty's - person and authority, in the preservation and defence of the - true religion and liberties of the kingdoms, that the world - may bear witness with our consciences of our loyalty, and that - we have no thoughts or intentions to diminish his Majesty's - just power and greatness. - - IV.--We shall also with all faithfulness endeavour the - discovery of all such as have been or shall be incendiaries, - malignants, or evil instruments, by hindering the reformation - of religion, dividing the King from his people, or one of - the kingdoms from another, or making any faction or parties - amongst the people, contrary to the League and Covenant, that - they may be brought to public trial, and receive condign - punishment, as the degree of their offences shall require - or deserve, or the supreme judicatories of both kingdoms - respectively, or others having power from them for that - effect, shall judge convenient. - - V.--And whereas the happiness of a blessed peace between these - kingdoms, denied in former times to our progenitors, is by the - good providence of God granted unto us, and hath been lately - concluded and settled by both Parliaments, we shall each - one of us, according to our places and interest, endeavour - that they may remain conjoined in a firm peace and union to - all posterity, and that justice may be done upon the wilful - opposers thereof in manner expressed in the precedent articles. - - VI.--We shall also, according to our places and callings, - in this common cause of religion, liberty, and peace of the - kingdom, assist and defend all those that enter into this - League and Covenant, in the maintaining and pursuing thereof, - and shall not suffer ourselves directly or indirectly, by - whatsoever combination, persuasion, or terror, to be divided - and withdrawn from this blessed union and conjunction, whether - to make defection to the contrary part, or give ourselves to - a detestable indifferency or neutrality in this cause, which - so much concerneth the glory of God, the good of the kingdoms, - and the honour of the King; but shall all the days of our - lives zealously and constantly continue therein, against - all opposition, and promote the same according to our power - against all lets and impediments whatsoever; and what we are - not able ourselves to suppress or overcome we shall reveal and - make known, that it may be timely prevented or removed; all - which we shall do as in the sight of God. - - And because these kingdoms are guilty of many sins, and - provocations against God, and His Son Jesus Christ, as is too - manifest by our present distresses and dangers, the fruits - thereof, we profess and declare before God and the world our - unfeigned desire to be humbled for our sins, and for the sins - of these kingdoms, especially that we have not, as we ought, - valued the inestimable benefit of the Gospel, that we have - not laboured for the purity and power thereof, and that we - have not endeavoured to receive Christ in our hearts, nor - to walk worthy of Him in our lives, which are the causes of - other sins and transgressions so much abounding amongst us; - and our true and unfeigned purpose, desire, and endeavour for - ourselves, and all others under our power and charge, both in - public and in private, in all duties we owe to God and man, - to amend our lives, and each one to go before another in the - example of a real reformation, that the Lord may turn away His - wrath and heavy indignation, and establish these Churches and - kingdoms in truth and peace; and this covenant we make in the - presence of Almighty God, the searcher of all hearts, with a - true intention to perform the same, as we shall answer at that - great day, when the secrets of all hearts shall be disclosed, - most humbly beseeching the Lord to strengthen us by His Holy - Spirit for this end, and to bless our desires and proceedings - with such success as may be a deliverance and safety to His - people, and encouragement to the Christian Churches groaning - under, or in danger of the yoke of anti-Christian tyranny, - to join in the same or like association and Covenant, to the - glory of God, the enlargement of the kingdom of Jesus Christ, - and the peace and tranquillity of Christian kingdoms and - commonwealths.--_Rushworth_ v. 478. - - - V.--VOL. I. 329. - - RESPECTING THE MINUTES OF THE WESTMINSTER ASSEMBLY. - -The question has often been asked, "What became of the minutes of the -Assembly kept by the scribes?" It has been said by some, they were -burnt in the fire of London; by others, that they were destroyed (1834) -in the fire which burnt down the House of Commons ("Hetherington's -Hist. of the Westminster Assembly," preface v.) Whether it be the -case that some MS. records of the proceedings were so consumed I have -no means of ascertaining. But certainly there exist in Dr. Williams' -library, minutes of the Assembly's business, in the handwriting of -Adoniram Byfield, one of the scribes. As so many incorrect accounts -of these MSS. have been given, I am glad to be able to present the -following description of them, drawn up from the carefully-prepared but -unprinted catalogue of Dr. Williams' MSS. by Mr. Black, and from my own -examination of the papers. They consist of three volumes, and contain -minutes of the sessions of the Assembly of Divines from August the 4th, -1643, to April the 24th, 1652, and what are, apparently, the rough -notes of proceedings, debates, and orders of the Assembly, taken for -the most part by Adoniram Byfield, one of the scribes. - -On the fly-leaf of the first volume is a list of members, amongst whom -the sum of £100 had been distributed in sums of £5 each, according to -the decision of a Committee (Sept. 8th, 1643) "appointed to dispose -of the £100, allotted by the order of Parliament, to such persons as -they shall find to have most need thereof, for supply of their present -necessities."--Vol. i. 24. - -This volume contains heads and particulars, in many cases very brief, -of speeches delivered in the Assembly, with the names of speakers -appended in the margin, as well as lists of resolutions passed, and -various other memoranda. The proceedings of sessions thus reported -extend from August the 4th, 1643, to April the 11th, 1644. - -The second volume embraces similar minutes from the 12th of April to -the 15th of August, 1644, with a list of members prefixed. Some of -the notes are written in shorthand by a different scribe; but however -unintelligible the shorthand may be, it is not much more so than Mr. -Byfield's longhand in some places. - -Vol. iii. gives further minutes from November the 18th, 1644, to -March the 25th, 1652. The late ones are briefly, but more distinctly -recorded, in the handwriting of better scribes than Byfield. - -"The latest sessions relate almost exclusively to examinations for -ordinations for livings, in relation to which an original paper was -found loose in the book, now inserted in its proper place, where the -name occurs--viz.: testimonial from R. Robinson in favour of Mr. -Gilson, M.A., and fellow of C.C.C., Oxon., 14th March, 1650-51." - -Some of the papers in this volume are carelessly arranged, but they -contain only trivial memoranda. - -There are bound up in this volume Minutes of Provincial Assemblies -holden at Sion College, and elsewhere in London, from the 27th of -November, 1650, to the 9th of April, 1655. - -"It does not appear when these volumes were deposited in this library. -They came most probably with Morrice's MSS." - -Mention has often been made of there being in Dr. Williams' library -fourteen or fifteen small volumes of the Assembly's transactions, by -Dr. Thomas Goodwin. No manuscript notes by Goodwin can there be found. -The three volumes just described contain a number of distinct thin -MSS. bound up together. Do not they after all contain the fourteen or -fifteen small (thin?) MSS. incorrectly ascribed to Dr. Goodwin? - -In the Advocate's library, Edinburgh, there are two volumes of -manuscript notes, by Gillespie, which--according to Dr. Hetherington, -who inspected them--"corroborate the printed accounts of Lightfoot and -Baillie." - - - VI.--VOL. I. 434. - - NUMBER OF THE EJECTED CLERGY. - -The number of clergymen ejected during the Civil Wars and under the -Commonwealth is a question commonly discussed in a party spirit. -The Churchman is anxious to swell the number, and the Nonconformist -labours to reduce it; each thinking his ecclesiastical principles at -stake in the controversy. Yet it is curious that the former should -not see, that the more sequestrations there might be, the more open -to censure must have been the conduct of the clergy; the more likely -must be the charges of immorality brought against them; and the more -completely must they have alienated from themselves the sympathies of -the nation--otherwise how can we account for their being swept out -of the Church in such swarms? For it is incredible that the enormous -number imagined by some could have been expelled on political or -ecclesiastical grounds alone, without any demerit on the score of -irreligion or uselessness. It is equally curious that the Nonconformist -should regard his own cause as helped, and the opposite side as -damaged, by making the sequestrations under Puritan ascendancy appear -to have been few; for, if few, then either the clergy of that age could -not be so bad as they have been represented, or the Puritans allowed -clergymen to remain in the Church notwithstanding their immorality. -The interests of Church or of dissent are really not at all involved -in this enquiry. Even if it were to the interest of the one that the -Puritans should be represented as bad as possible, and to the interest -of the other that they should be represented as good as possible, still -the proper subject of investigation would be found, not in numerical -statistics, but in the rules laid down to regulate the sequestrations, -and in the spirit of equity, or otherwise, in which they were carried -out. Of those rules we have spoken already. - -Walker hazards the statement, that if we add "such as _would have_ -suffered had not death prevented," it would "in all probability -make the total nothing short of ten thousand."[586] To pass over -the absurdity of including those _who might_ have suffered, but -were prevented by death, it is enough to remark that he entirely -invalidates his own calculations by candidly confessing that he -possessed no satisfactory data on which to proceed. He apologizes for -the defectiveness of his lists, and endeavours to give colour to his -conjectures by quoting broad royalist assertions, in which "thousands" -are dealt with in the loosest way: and a report is cited, that the -party in power "destroyed all the principal ministers throughout the -kingdom, and of ten thousand scarce left one thousand of the old -clergy." If nine thousand were ejected, the question naturally occurs, -what became of them all? Making allowance for mere curates, and for -unusual mortality owing to hardship, and for those who went abroad, and -for those who, having betaken themselves to other means of livelihood, -did not care to seek their old cures, how came it about that so small -a proportion re-entered the Church upon the re-establishment of -Episcopacy?[587] If, on Walker's reckoning, all survivors (with such -exceptions as were just now indicated) had been reinstated, then, to -make room for them all, many more ejectments, between the Restoration -and Bartholomew's-day, must have occurred than can be reconciled with -the facts of history. - -Nor do I see my way to the opposite extreme. It has been argued that -although two thousand episcopal clergymen might altogether first and -last suffer ejectment during the period, half were allowed to return -before its expiration. To establish the point that one-half the ejected -Episcopalians were re-admitted by Presbyterians or Independents under -the Commonwealth, requires positive statistical evidence such as I -cannot discover. - -General references to the preaching of malignant ministers may be met -with in Commonwealth tracts, but they are not sufficient to decide the -matter.[588] Moreover, it must be remembered that if some individuals, -ejected during the wars, were replaced when the wars were over, -others who had escaped under the Presbyterians were turned out by the -Independents. - -Walker mentions White's assertion that 8,000 of the clergy "were -unworthy and scandalous, and deserved to be cast out;" and the -addition made to this by Mr. Stephens, that "he (White) and his -committee have come little short of that number." Sir Henry Yelverton -too is quoted as saying: "If I mistake not there were 8,000 forsook -all for the Covenant." Walker afterwards insists on Dr. Gauden's -calculation of 6,000 or 7,000 persons expelled. With respect to -which Coleridge says: "I presume that no party will regard any -assertion of Gauden's as other than ==O--nay, nay, this is saying too -little. It is==evidence in the same sense as debts are algebraically -designated==capital.--'Southey's Life of Wesley.'" This is too severe, -yet Gauden's testimony in the matter does not prove anything. The -reports quoted by Walker will appear to every impartial reader of his -"Sufferings" quite insufficient to sustain his conclusions. He makes -out a list of 1,339 names of the several persons mentioned in the -cathedrals, collegiate churches, chapels, and the two universities. -He also gives, without numbering, lists of _some_ of the loyal and -Episcopal clergy of London and of the provinces. All these lists he -acknowledges are imperfect, and he admits that some names may be given -more than once, and that many of the cathedral clergy held parochial -benefices. Nothing can be determined on such grounds. It may be further -stated that he and Anthony Wood do not agree. Walker says that about -400 were ejected from Oxford (part ii. 139). Wood states that 334 (see -Neal, iii. 455) did not submit, but they were not immediately expelled. -Walker, p. 138, represents Wood as meaning 334 at one time, besides -more at other times, but I cannot trace his references. - -Now let us turn to data supplied from other sources. - -Baillie, in his "Letters" (vol. ii. 224), August 28th, 1644, speaks as -if many churches were at the time unsupplied, for he says, that after -all which can be done by a pure ordination, and what more Scotland -"can afford of good youths for the ministry here, are provided; it is -thought _some thousands of churches_ must vaik (be vacant) for fault of -men." - -There is a tract in the "Harleian Miscel." (vii. 181), giving a total -list of 115 London clergy expelled. "In the ninety-seven parishes -within the walls, besides St. Paul's, outed eighty-five, and dead, -sixteen." Out of sixteen without the walls, fourteen expelled, two -dead. Out of eleven out parishes, nine expelled, two dead. Adjacent -towns, besides those of the Abbey Church and Islington, seven expelled, -two dead. This list differs somewhat from "Walker's" (p. ii. 164-180). -There is a list of sequestrations in Essex (Add. MSS. Brit. Museum. -15,669, &c.), amounting to 153, out of the 415 parishes in that county. - -Withers, of Exeter--a Nonconformist--computed that in Suffolk, Norfolk, -and Cambridge, out of 1,398 parishes, there were 253 sequestrations, -and in his own county of Devon, out of 394 parishes there were 139 -ejected, thirty-nine were deducted for pluralities ("Neal," iii. 134). -Pluralists must be allowed for throughout the country, so also must -cathedral dignitaries and members of the universities, not holding -parochial benefices. But what was done in the Eastern counties, where -the Puritan party had great power, is no rule for judging of what was -done in other counties where the Puritan party had little power. - -After repeatedly pondering what has been said on all sides, it appears -to me impossible to come to a definite conclusion; but computing the -clergy at about ten thousand, and reckoning from the loose data just -given, I venture to suggest that perhaps about one fifth of the whole -might be ejected. I see no ground for believing that less than 2,000 or -more than 2,500 were expelled from the Establishment. - - - VII.--VOL. II. 150. - - DRAFT OF A BILL FOR REVISING THE ENGLISH TRANSLATION OF THE - SCRIPTURES. - -Since the account given p. 150 was printed, the following document in -the State Paper Office, (_Domestic Interreg._, Bundle 662, f. 12.,) has -been pointed out to me:-- - -"Whereas by the reverend, godly, and learned Dr. Hill, it was publicly -declared in his sermon before an honourable assembly,[589] and by -himself since that time published in print, that when the Bible had -been translated by the translators appointed, the New Testament was -looked over by some Prelates (that he could name) to bring it to speak -the prelatical language, and he was informed by one that lived then, a -great observer of those times, fourteen places in the New Testament, -whereof he instanceth these in five or six places by them corrupted. - -The like testimony of those Prelates so wronging that new and best -translation being given by some other ancient and godly preachers also, -who lived in those times. - -And some appearance hereof may yet be seen in part of that very copy of -those translators. - -And whereas in the original text of the Holy Scriptures there is so -great a depth, that only by degrees there is a progress of light -towards the attaining of perfection of the knowledge in the bettering -of the translation thereof; and hence the most learned translators -have found cause again and again of reviving and still rectifying and -amending within a few years of what they themselves had translated and -published. And this hath been the commendable practice even of some -Papists,[590] and of sundry of the reformed religion.[591] - -And it being now above forty years since our new translation was -finished,[592] divers of the heads of colleges and many other learned -persons (that coming later have the advantage to stand as on the heads -of the former) in their public sermons (and in print also) have often -held out to their hearers and readers that the Hebrew or Greek may -better be rendered, as they mention, than as it is in our newest and -best translation: some of the places seeming to be very material, and -crying aloud for the rectifying of them, if the truth be as it is so -affirmed, and published by them, and here in some MSS. presented to us. - -And forasmuch as the translation by Mr. H. Ainsworth of Moses and -the Psalms, and Song of Solomon, is greatly commended by many of the -learned as far more agreeable to the Hebrew than ours; and it is said -that there are MSS. of his translations of some other Scriptures -both of the Old and New Testament. And also in other parts of the -Holy Scriptures, some have translated verses and some chapters; and -we hear that some have translated the New Testament, if not the Old -also, and would have them printed and published in our nation. Which -if it should be done on their own heads, without due care for the -supervising thereof by learned persons sound in the fundamentals of -the Christian religion, might be a precedent of dangerous consequence, -emboldening other to do the like, and might tend at last to bring in -other Scriptures or another Gospel instead of the oracles of God and -the Gospel of our Lord Jesus Christ. - -For the reforming, rectifying, and repairing of the former injury to -the new translation, and for preventing of so great inconveniences of -such dangerous consequence, and for the furtherance (what in us lieth) -and the benefit and edification of many, Be it [enacted,] that no -person or persons whatsoever within the dominions of England, Scotland, -and Ireland, without the approbation of persons hereafter named or -to be named by authority, shall presume to print or publish any such -translation of the Bible or of the New Testament. - -And that these persons, viz: Dr. John Owen,[593] Dr. Ralph Cudworth, -Mr. Jenkins, Mr. William Greenhill, Mr. Samuel Slater, Mr. William -Cowper, Mr. Henry Jessey, Mr. Ralph Venninge, and Mr. John Row, -Hebrew professor in Aberdeen, in Scotland, shall be and hereby -are constituted, appointed, and authorized in and about all these -particulars following to be performed by them in the fear of the Lord, -for the good of His people, namely:-- - -That these or any three or more of them may search and observe wherein -that last translation appears to be wronged by the Prelates, or -printers, or others; that in all such places, as far as in them is, it -may be rectified and amended therein, and the evident and most material -failings that do in a special manner call for reformation, (some -particulars whereof to us have been presented for consideration;) and -that this may be performed with all speed before there be any further -printing of the Bible. - -And further, because it is our duty to endeavour to have the Bible -translated in all places as accurately and as perfectly agreeing -with the original Hebrew and Greek as we can attain unto, to remove -(whatever in us lieth) the stumbling-blocks and offence of the weak, or -the cavils of others when they hear in sermons preached or printed, or -in other treatises, that the original bears it better thus and thus. -Be it [enacted] that the persons beforesaid may seriously consider -the translation of Mr. H. Ainsworth, and of any other translations, -annotations, or observations made or that may be made by any of -themselves, or of any others that they know of, or may confer withal -(who are desired to add unto them their best assistance for the -general good of all), and consider of the marginal readings in Bibles, -whether any of them should rather be in the line. And what they, after -serious looking up to the Lord for His gracious assistance in so -weighty a work, and advising together amongst themselves, shall judge -to be nearest to the text, and to the mind of the Lord, they may give -thereunto their approbation, and this with all speed that conveniently -they are able. - -And be it further [enacted], that Dr. Thomas Goodwin, Dr. Tuckney, and -Mr. Joseph Caryl, are hereby appointed and authorized to be supervisors -of what is so approved, and that what those persons shall so approve -of, shall accordingly be printed and published for the general -edification and benefit of the whole nation, to be read both privately -and in the public congregations." - - - VOL. II. 207. - - _Anno Domini, 1655._ - -For the following extract from the Records of the Church at Bury St. -Edmund's, dating from 1646, I am indebted to the Rev. Alfred Tyler, the -present minister. - -"Thos. Taylor, sometimes a member of the Church of Christ which is -at Norwich, and, afterwards, by dismission from them, a foundation -member of the Church which is at Godwick and Stanfield, in the county -of Norfolk, being a publick preacher and dispenser of the Gospell, -approved therein by both those Churches, was called by the Church to -preach and dispense the Gospell of Christ unto them in the year 1653, -and after neare two yeares experience and tryall, his dismission -being first obtained from the Church of Godwick and Stanfield, was by -commendation from the said Church and brethren at Godwick, and also by -giving in a relation of the dealings of God with his soul, of the work -of grace upon his heart, received into fellowship as a brother upon the -18th day of the 9th month, 16--." (The other figures are worn off.) - -After this follows a somewhat lengthy confession of faith, and then:-- - -"Upon the 3rd day of the eleventh month, commonly called January, the -Church did, by election and holding up of hands, and by fasting and -prayer, ordain Thomas Taylor, a publick preacher and member of the -Church, after neare two yeares tryall and experience, unto the office -of a pastor, and John Hayward, a member of the same Church, unto the -office of a Deacon, at a very solemn and publick meeting, where were -present the messengers sent from nine generall Churches, viz.: 1, -Coggeshall, in the county of Essex; 2, Sudbury, that whereof Saml. -Crossman is pastor; 3, two Churches in Ipswich, meeting at St. Peters -(?) and Hellens; 4,----ham (?); 5, Weston; 6, Rattlesden; 7, Pulham; -8, H----en, both in the county of Norfolk; in which meeting the Church -did also make a publick profession of their faith according to the -foregoing copy, and had the unanimous, clear, and full concurrence of -the spirits, judgments, and approbation of all the messengers, both -as to their confession of faith, church-state, and order, not one -dissenting; and did, at the same meeting, receive the right hand of -fellowship from the Churches of Rattlesden, Weston, and Coggeshall: -and the messengers from H----en and Pulham declared that the Church -had formerly received the right hand of fellowship from them, at or -soone after their first sitting down together in fellowship; and the -messengers from ----ham, Sudbury, and Hellens, in Ipswich, promised, on -the behalf of those Churches, that they would make report of our faith -and order unto the Churches to whom they did belong, and to give us the -right hand of fellowship at some convenient time, but could not then -doe it because they had received no such power from the Church." - - - ADDITIONAL NOTE ON RITUALISM. - -The whole of this work was prepared and much of it printed before -the present controversy on Ritualism arose. This will account for -the omission in the early part of the first volume of any comparison -between the Ritualism of Anglo-Catholics under the Stuarts, and -the Ritualism of Anglo-Catholics at the present day. Judging from -ceremonial worship now performed in certain quarters, and from the -publications of persons who represent the party, we may say that -Archbishop Laud never attempted to go so far in the adoption of Roman -Catholic rites and vestments as his modern successors have done. - - [Illustration] - - - - - INDEX. - - - Abbot, Archbishop of Canterbury, i. 359; ii. 234 - - Act of Uniformity, First of Elizabeth, i. 5 - At the Restoration, 47 - - Akehurst, ii. 271 - - Alcock, i. 433 - - Alleine, Joseph, ii. 220 - - Alphery, i. 433 - - Alvey, i. 433 - - Ames, Dr. William, i. 460 - - Andrewes, Bishop, i. 9, 50, 53, 129 - - Andrews, Mrs. Margaret, ii. 426 - - Anglo-Catholics under Elizabeth, i. 4 - Under James I. and Charles I., 6, 29 - Changes in their Doctrine and Policy, 7 - Under Laud, 31 - Adhere to Resolutions issued by the Lords concerning - Innovations, 172 - - Annesley, Dr. Samuel, His Loyalty to the King, ii. 44 - His Sermon at St. Paul's, 437 - - Arminianism in time of Stuarts, i. 17, 45, 52 - - Arrowsmith, Dr. John, Master of St. John's, ii. 274 - - Ash, Simeon, Chaplain to Lord Brooke, i. 241 - Preaches to the Soldiers, 250 - Attended Love on the Scaffold, ii. 48 - Died in 1646, 187 - - Ash, Edward, i. 529 - - Ashmole, Elias, at Oxford, ii. 257 - - Assembly of Divines, Ordinance for convening it, i. 271 - Members, 272 - Appointed by Secular Authority, 273 - Controlled by Parliament, 274 - Their First Meeting, 275 - Assemble again, 278 - Present a Petition to the Two Houses, 287 - Appoint Deputation to accompany Commissioners to Scotland, 289 - Follow Pym to the Grave, 302 - Invited to the City Banquet, 308 - Advise Destruction of Popish Relics, 313 - Their Exhortation respecting the Solemn League and Covenant, 320 - They meet in Jerusalem Chamber, 326 - Baillie's Description of Assembly, 327 - Propose Committee for Ordination, 391 - Debate the subject of a Directory, 405 - Debates on Ordination, 417 - On Presbyterian Discipline, 418 - Touching "The Power of the Keys," 439 - Toleration, 443 - Divine Right of Presbyterianism, 446 - On the _Jus Divinum_, 447 - Assembly threatened with a _Præmunire_, 448 - They submit to Parliament, 448 - Conclusion of their History, 448 - Their Confession of Faith, 449 - Catechisms, 450 - Revision of Psalmody, 451 - The Assembly not treated with Justice, 452 - Talents and Attainments of the Divines, 453 - - Astley, Sir Jacob, i. 254 - - Atkins, Robert, ii. 228 - - Ayscue, Sir George, ii. 469-472 - - - Bacon, Sir Nicholas, i. 351 - - Bagshawe, i. 85, 103, 113 - - Baillie, Visits London, i. 107 - Present at City Banquet, 311 - At the Hague, ii. 23 - His Speech to Charles, 24 - See also i. 264, 269, 289, 298, 327, 418, 437 - - Baines, Captain, ii. 147 - - Baltimore, Lord, Governor of Maryland, ii. 450, 478, 482 - - Bampfield, ii. 150, 363 - - Bancroft, i. 6, 17, 42 - - Baptists, ii. 121 - In Elizabeth's Reign, 230 - Their Publications, 232 - Imprisoned, 234 - Arminian and Calvinistic Baptists, 235 - Their Controversy with Calamy, 236 - Their Polity and Discipline, 238 - Ministers, 238 - Baptists in Wales, 243 - In Ireland and Scotland, 244 - - Barksdale, ii. 296 - - Barlow, ii. 258 - - Barnardston, Sir Nathaniel, ii. 422 - - Barrow, Isaac, ii. 267 - - Barrowe, Henry, i. 353 - - Barrowists, Bill against them, i. 355 - - Barton, i. 451; ii. 393 - - Barwick, John, i. 384 - - Basire, Isaac, ii. 321 - - Bastwick, i. 26, 79 - - Bates, William, ii. 185 - - Battles. Edge Hill, i. 253 - Newbury, 296 - Long Marston Moor, 425 - Naseby, 428 - Dunbar, ii. 37 - Worcester, 43 - - Baxter, Richard, at Alcester, i. 254 - His Dislike to Covenant, 325 - With the Army, 456 - Draws up an Agreement, ii. 187 - At Kidderminster, 189 - Preaches before Oliver Cromwell, 194 - His Correspondence with Howe, 223 - See also i. 315, 452; ii. 48, 100, 312, 366, 385 - - Beal, Thomas, i. 221 - - Bedell, Bishop of Kilmore, i. 216 - - Bedford, Samuel, ii. 133 - - Behmen, Jacob, ii. 367 - - Bere, Sidney, his Letters, i. 149, 167, 183, 198, 229 - - Berry, Major-General, i. 464; ii. 115, 119 - - Berry, Daniel, i. 434 - - Bibles, Misprinted, ii. 150 - - Biddle, ii. 102, 367 - - Bishops, i. 76 - Attempts to Remove them from the Peerage, 126 - Thirteen impeached, 163 - Bishops Promoted, 186 - Insulted, 199 - Protest of Twelve Bishops, 203 - Impeached, 205 - Unpopularity, 205 - Bishops who died before 1650, 209 - Irish Bishops, 216 - Bishops with the King at Oxford, 378 - Those who were Deprived, ii. 302 - Those who Survived the Return of Charles II., 308 - - Blair, i. 107 - - Blake, Robert, i. 430, 437; ii. 215 - - Bodurda, ii. 146 - - Bolton, i. 53 - - Book of Sports, i. 13, 52, 93 - - Booth, Sir George, his Insurrection, ii. 168 - - Boteler, Major-General, ii. 114 - - Bramhall, Bishop of Derry, his account of Irish Church, i. 216 - His flight from Ireland, ii. 309 - Extracts from his Works, 311 - - Brayne, ii. 477 - - Brent, Sir Nathaniel, i. 68, 121, 386, 484 - - Bridge, William, i. 332, 371; ii. 219 - - Briscoe, Colonel, ii. 147, 149 - - Broghill, Lord, ii. 117, 226 - - Brooke, Lord, i. 77, 246 - Enlists Volunteers, 240 - Exhortation to Londoners, 255 - His Death, 280 - - Brooke, Basil, i. 304 - - Brooks, Thomas, ii. 219 - - Browne, Robert, i. 349, 351 - In Scotland, ii. 225 - - Brownism, i. 177, 351 - - Brownists, i. 255, 343, 355, 365; ii. 226 - - Brownrigg, Bishop of Exeter, i. 186; ii. 277 - Member of Assembly, i. 272, 278 - Remainder of his days, ii. 307 - - Bulkeley, i. 409 - - Bull, George, ii. 294, 436 - - Bunyan, i. 428; ii. 241 - - Burdett, i. 50 - - Burgess, Dr. Cornelius, i. 91, 102, 143, 170, 292, 312, 328; ii. 229 - Chaplain to Earl of Essex, i. 241 - Appointed Assessor to Assembly, 279 - - Burleigh, Lord, i. 349, 351 - - Burnet, ii. 276, 279, 503 - - Burroughs, Jeremiah, i. 332, 333, 422 - - Burroughs, Edward, ii. 359 - - Burton, i. 26, 79, 369 - - Busby, Richard, ii. 292 - - Busher, Leonard, i. 346; ii. 231 - - Butler, ii. 147 - - Button, Ralph, ii. 254 - - Byfield, i. 278, 328 - - - Cabot, ii. 443 - - Calamy, Edmund, Presbyterian Preacher, i. 259 - His Popularity, 260 - See also i. 329; ii. 48, 139, 175, 182, 236 - - Calvin, i. 99 - - Calvinism, i. 17, 46 - - Cambridge University--Opposition to Parliament, i. 490 - Commissioners, 491 - Revival of Puritanism, 493 - Engagement enforced, ii. 265 - Military Visitors, 268 - Evelyn's Visit, 273 - Studies at Cambridge, 281 - Compared with Oxford, 284 - - Canne, John, ii. 234, 245 - - Carbery, Lady--Sketch of her Character, ii. 423 - - Cartwright, i. 43, 100 - - Cary, Lucius, Viscount Falkland, i. 72, 113, 127, 185, 267 - His Character and Policy, 225 - Created Secretary of State, 231 - Killed at Newbury, 296 - - Caryl, Joseph, i. 527; ii. 216 - - Cathedrals, those that suffered from Destruction of Popish - Relics, i. 316 - - Cawdry, i. 329 - - Cawton, a Presbyterian Minister, ii. 12 - - Charles I. opens Long Parliament, i. 1 - Attached to Episcopacy, 76 - Attempts to Establish it in Scotland, 104 - Summons both Houses to Whitehall, 111 - Assents to Bill rendering Parliament Indissoluble, 135 - His Perplexity when sanctioning the Death of Strafford, 139 - Assents to Scotch Treaty, Starts for Scotland, 166 - Attempts to conciliate Scotch, 169 - His Return and Reception in London, 187 - Grand Remonstrance presented to him, 191 - His Answer, 192 - Attempts to seize the Five Members, 193 - His Flight from London, 229 - Attempts at Mediation between him and Parliament, 231 - Parliamentary Propositions, 236 - His Answer, 236 - Denied Entrance to Hull, 246 - Sets up his Standard, 247 - On his way to London, 254 - Quarrel between King and City, 256 - Scotch Commissioners treat with him, 264 - Parliament sends an Embassy, 265 - Success of his Army, 283 - His Duplicity, 300 - Intrigues with Independents, 306 - His Mock Parliament, 330 - At Oxford, 372 - Accused of Popish Tendencies, 374 - Agrees to Truce with Ireland, 376 - Treaty at Uxbridge, 412 - His Double-dealing, 415 - His Debate with Henderson, 469 - Joins Scotch Camp at Newark, 469 - His Letters to the Queen, 470, 474 - Parliament Propositions to him, 472 - His Dislike of Presbyterianism, 473 - His Intrigues with Independents and Papists, 475 - In hands of Parliamentary Commissioners, 513 - Taken from Holdenby by Independents, 519 - Newport Treaty, 526 - His Removal from Carisbrook to Hurst Castle, 529 - On the Scaffold, 531 - His Burial, 535 - Regarded as a Martyr, ii. 20 - - Charles II. in Holland, ii. 21 - Scotch Commissioners sent to treat with him, 23 - His Policy, 25 - Papers disclosing secrets, 25 - Signs Covenant and goes to Scotland, 31 - Crowned in Scotland, 39 - His Life there, 40 - Comes to England, 42 - His Treachery, 43 - Defeated at Worcester, 43 - - Charnock, ii. 227 - - Cheynell, Francis, i. 286; ii. 100 - His Connection with Chillingworth, i. 381 - - Chidley, Catherine, ii. 392 - - Chillingworth, William, i. 286, 335 - At Oxford, 380, 381 - His Death, 382 - - Cholmeley, Sir Hugh, i. 489 - - Christina of Sweden, her Conversation with Whitelocke, i. 466 - - Clarke, Samuel, ii. 185 - - Clarkson, David, i. 284 - - Clotworthy, Sir John, i. 212, 401 - - Cogan, his Letters, i. 212, 222 - - Coke, George, Bishop of Hereford, i. 210 - - Coke, Secretary, ii. 484 - - Coleman, Thomas, i. 330 - - Colfe, Abraham, ii. 204 - - Collinge, Dr., ii. 427 - - Collins, Dr., i. 495 - - Colonies, State of Religion before the Commonwealth, ii. 443 - Virginia, 446 - Bermudas, 449 - Maryland, 450 - Pilgrim Fathers, 451 - Massachusetts, 452 - During Civil Wars, 459 - Barbadoes, 460 - Maryland, 461 - United Colonies of New England, 462 - During the Commonwealth, 463 - Society for Propagation of Gospel in New England, 464 - Rhode Island, 467 - Barbadoes, 469 - Virginia, 472 - Bermudas, 474 - West Indies, 475 - Maryland, 477 - East Indies, 480 - - Commons, Petitions, i. 79 - Debates on Religion, 83 - Appoint Committee to prepare Remonstrance, 86 - Committee to draw up charges against Strafford, 89 - Petitions, 108 - Debate on Root and Branch Petition, 112 - Resolution for Reforming Pluralities, 126 - Bill for removal of Star Chamber and High Commission Courts, 127 - Solemn Vow and Protestation, 133 - Bill rendering Parliament indissoluble, 135 - Deans and Chapters, 142 - Bill for Restraining Bishops, 144 - Bill for Abolition of Bishops, 147 - Sabbath Legislation, 151 - Abolition of Cathedral Chapters, 154 - Petition the King to delay his journey to Scotland, 166 - Send Commissioners after him, 166 - Press Church Reforms, 170 - New Bill for Excluding Bishops, 176 - Grand Remonstrance Debated, 179 - Arrest of the five Members, 193 - Impeach twelve Bishops, 204 - Return of the five Members, 229 - Bill for Abolition of Episcopacy, 262 - Corporation Banquet, 307 - Ordinances for Destruction of Popish Relics, 313 - Endorse Directory, 406 - Fresh Members in the House, 437 - Debates on the _Jus Divinum_, 447 - Decide that Rouse's Psalms should be sung, 451 - Ordinance against Heresies and Blasphemies, 523 - Newport Treaty, 526 - Pride's Purge, 531 - - Conant, Dr. John, ii. 256 - - Convocation, i. 95, 98, 108, 274 - - Corbet, Edward, i. 386, 529 - - Cosin, Dr., i. 493, 495; ii. 318 - - Courten, Lady Catherine, her Christian Character, ii. 426 - - Crisp, Dr., ii. 368 - - Cromwell, Oliver, i. 63, 70, 115, 149, 185, 231 - Member for Cambridge, 64 - His Ironsides, 241 - Governor of Ely, 319 - Suggests Committee of Accommodation, 421 - At Marston Moor, 425 - His Letter about Naseby, 429 - His Jealousy of Presbyterian Power, 436 - Preaches to Soldiers, 464 - His desire for Toleration, 520 - Aims at Reconciling Presbyterians and Independents, 520 - Anecdote of him, 520 - His Character and Religion, ii. 3, 5 - Goes to Scotland, 35 - Victories at Dunbar, 37, - and Worcester, 43 - Dissolves Long Parliament, 50 - His Speech at opening of Little Parliament, 53 - Members resign their powers into his hands, 65 - Made Lord Protector, 73 - His Portrait, 73 - His National Church, 79 - His Ecclesiastical Policy, 80 - State Recognition, 81 - State Control, 83 - State Support, 88 - State Protection, 89 - State Penalties, 90 - Originality of his Policy, 92 - His Establishment not a Church, 93 - His First Protectorate Parliament, 96 - His Speech at the Opening, 97 - Speech on Dissolving Parliament, 103 - His dislike to Episcopal Royalists, 110 - Major-Generals, 113 - His Second Parliament, 128 - His Speech, 131 - His Letters, 134 - Refusal of the Crown, 139 - Accepts Petition and Advice, 141 - His Speech, 141 - Religious Toleration under him, 144 - His Second Installation, 153 - His Speech at Re-assembling of Parliament, 157 - Last Speeches, 160 - His Order Book, 162 - His Broad Church, 165 - His Interview with Baxter, 194 - Makes Howe Court Chaplain, 221 - His Liberality to those who Differed from him, 222 - Receives Academic Honours at Oxford, 247 - Visits Cambridge, 265 - His Ordinance for another Collegiate Establishment, 286 - His Establishment, 294 - Anecdotes of him and Ussher, 304 - His Interview with Fox, 358 - Character of his Court, 400 - His Chaplains, 402 - His interference on behalf of the Piedmontese, 492 - Writes to Louis XIV., 499 - His Foreign Policy, 503 - His Treatment of the Jews, 504 - At Hampton Court, 508 - Death of his Daughter, 508 - His last Interview with Fox, 510 - His Last Days, 511 - Last Words, 517 - Death, 520 - - Cromwell, Henry, ii. 121 - - Cromwell, Richard, ii. 155 - - Cudworth, Dr. Ralph, i. 339; ii. 275 - - Culpeper, i. 85, 97, 148 - - Curie, Walter, Bishop of Winchester, i. 210 - - - Dalston, Sir George, ii. 413 - - Davenant, Bishop of Salisbury, i. 163 - - Deans and Chapters, i. 142 - Their History, 155 - Surveys of their Possessions, ii. 9 - Abolition and sale of Possessions, 9 - - Dell, William, ii. 269 - - Denn, ii. 297 - - Dering, Sir Edward, i. 74, 157, 178, 181, 191, 270; ii. 159 - Presents Bill for Abolition of Bishops, i. 146 - His Conduct, 149 - A Seceder from Popular Party, 224 - - Desborough, Major-General, ii. 55, 134, 149 - - Digby, Lord, i. 63, 75, 85, 97, 112 - - Directory, Established, i. 404 - Debated in Assembly, 405 - Sent to Scotland, 406 - Ordinance for its Establishment, 406 - Penalties for Refusing it, 407 - Its Fate in Ireland, 409 - - Donne, Dr., i. 9, 46, 53 - - Dorset, Earl of, i. 365 - - Douglas, ii. 39 - - Downings, William, i. 315 - - Duncan, Dr., i. 495 - - Duppa, Bryan, Translated from Chichester to Salisbury, i. 186 - With the King at Oxford, 378 - Endeavours to Revive Episcopal Church, ii. 309 - - Durie, John, ii. 490 - his Labours for Protestant Union, 484-489 - - - Eaton, i. 360, 364 - - Edwards, ii. 365 - - Eliot, Sir John, i. 28, 36, 67 - - Eliot, John, ii. 464 - - Elizabeth, i. 6, 41, 45, 214; ii. 4, 230 - - Episcopacy, i. 99 - Rooted out of Scotland, 104 - Charles I. Attempts to Restore it, 104 - Defended in the House, 114 - Its Divine Right, 116 - Plans for its Reformation, 124 - Controversy Concerning it, 128 - Bill for Restraining Bishops, 144 - Bills for the Abolition of Episcopacy, 147, 176, 262 - Petitions Concerning it, 197 - No Bishop Riots, 199 - Bill for Exclusion from Upper House, 208 - Its Opponents, 227 - Sequestration of Property, 385 - New Bill Relative to it, 480 - - Episcopalians--How they regarded Solemn Vow and Protestation, i. 134 - Blame Twelve Protesting Bishops, 205 - Not excluded from Westminster Assembly, 272 - Exasperated by League and Covenant, 325 - Their views of the Assembly, 452 - At Norwich, 505 - Their Dislike to the Scotch, ii. 33 - Commissioners for approbation of godly preachers, 104 - For ejecting scandalous ones, 107 - Persecution of their clergy, 111 - Those who continued to use the Common Prayer, 294 - Those who held Livings without using it, 298 - Those who did not Conform, 301 - Their Sufferings, 311 - Prayers read by them during Commonwealth, 340 - Their Patriotism, Loyalty, and Sufferings, 342 - - Erastians, i. 330, 439, 447 - Theses by Erastus, 331 - - Erbery, ii. 271 - - Erle, Sir Walter, i. 135 - - Essex, Earl of, i. 77 - Commander of Parliamentary Army, 241 - At Edge Hill, 254 - Raises Siege of Gloucester, 287 - At Newbury, 296 - Capitulates to the King, 426 - His Death, 517 - - Evelyn, John, ii. 258, 273, 337, 418 - - Ewes D', Sir Symonds, i. 114, 148, 152, 184, 529 - - Ewins, Thomas, ii. 240 - - - Fairclough, Richard, ii. 420 - - Fairfax, in Yorkshire, i. 283 - At Somerset, 430 - Punishes Disorderly Soldiers, 455 - Receives Academic Honours, ii. 247 - - Falkland, (see Cary) - - Farindon, ii. 299, 436 - - Feake, ii. 65, 70, 183 - - Featley, Dr., i. 25 - - Fell, Vice-Chancellor of Oxford, i. 498; ii. 249, 253 - - Ferrendail, Orthro, ii. 225 - - Fielding, Lady Barbara, i. 12 - - Fiennes, Nathaniel, i. 62, 70, 75, 112; ii. 156, 159 - - Fifth Monarchy Men, ii. 61, 63, 65, 70, 91, 120 - - Finch, Lord Keeper, i. 2 - - Fitz, Richard, i. 348 - - Flavel, John, ii. 220 - - Fleetwood, i. 522; ii. 512 - - Fortescue, ii. 477 - - Fox, George, His Early Life, ii. 350 - Character, 351 - His Mysticism, 352 - Mighty in Prayer, 354 - His Peculiarities, 355 - His Interview with Cromwell, 358 - His Followers, 359 - His Last Interview with Cromwell, 510 - - Frampton, Robert, ii. 481 - - Frewen, Dr., Accepted, i. 209 - - Fuller, Thomas, i. 48, 277, 326, 376; ii. 202-204 - Chaplain to Lord Hopton, i. 380 - His Piety, ii. 412 - - - Gale, Theophilus, ii. 255 - - Garroway, Alderman, i. 257, 409 - - Gataker, ii. 199 - - Gauden, Dr. John, ii. 201 - - Geddes, Jenny, i. 105 - - Gilbert, Sir Humphrey, ii. 445 - - Giles, Dr., i. 281 - - Gillespie, i. 329, 406; ii. 226 - - Gilpin, Bernard and Richard, ii. 288 - - Glynne, i. 60, 330 - - Godeman, Casper, ii. 483 - - Goffe, Major-General, ii. 116 - - Goodman, Godfrey, ii. 302 - - Goodwin, Thomas, i. 332, 343, 418; ii. 97, 100, 255, 284 - - Gookin, Captain, ii. 466 - - Gouge, Dr., i. 295 - - Gourney, Alderman, i. 188 - - Grand Remonstrance debated by Commons, i. 179, 180 - Discussion about Printing, 183 - Presented to the King, 191 - - Greenhill, i. 217, 375 - - Greenwood, Congregational Pastor, i. 353-355 - - Greenwood, Dr. Daniel, ii. 256 - - Grenville, Sir B., ii. 416 - - Greville, i. 77 - - Grimston, Sir Harbottle, i. 82, 85, 97, 113, 529 - - Grindal, i. 21, 41, 42, 319 - - Grotius, Hugh, i. 401 - - Gunning, Peter, ii. 297 - - - Hacket, Dr. John, i. 142 - Forbidden to use Prayer Book, ii. 296 - - Hale, Edward, ii. 121 - - Hales, John, i. 336; ii. 300 - - Hall, Joseph, i. 322 - His Tract on Episcopacy, 128 - His Speech, 144 - Translated from Exeter to Norwich, 186 - His Account of Riots, 203 - Remainder of his Life, ii. 305 - - Hall, Thomas, ii. 197 - - Hammond, i. 519, 527 - His Friendship for Sanderson, ii. 324 - His Letters, 330 - His Death, 333 - His Piety, 411, 436 - - Hampden, John, i. 63, 66, 68, 72, 75, 82, 152, 184, 221, 241, 455; - ii. 159 - Raises Volunteers, i. 240 - Wounded, 281 - His Last Moments, 281 - Burial, 282, 283 - - Hardy, Dr. Nathaniel, ii. 301 - - Harley, Sir Robert, i. 152 - - Harley, Lady, ii. 424 - - Harrington, Sir James, Attends the King at Holdenby, i. 515 - - Harris, Dr. Robert, i. 329; ii. 256 - - Harrison, Major-General, i. 464; ii. 55, 58, 62, 70, 98 - - Harrison, Dr. Thomas, ii. 226 - - Hartford, Marquis of, i. 203 - - Hartlib, ii. 162, 289 - - Haselrig, Sir Arthur, i. 65, 146, 149, 241, 521; ii. 1, 98, 131, - 159, 288 - - Haynes, Major-General, ii. 114 - - Helme, ii. 296 - - Henderson, Alexander, visits London, i. 107, 118 - In Scotland, 167 - One of the Commissioners sent to treat with the King, 264 - Declaration written by Him, 293 - His Controversies with the King, 470 - - Henrietta Maria, Queen of Charles I., i. 136, 187 - - Henry, Matthew, i. 533 - - Henry, Philip, i. 533; ii. 255, 260 - - Herbert, George, i. 10 - His Dying Confession, ii. 409 - His Hymns, 410 - - Herle, Charles, i. 329 - - Herrick, ii. 168 - - Hide, David, i. 199 - - Hill, Dr. Thomas, ii. 274 - - Hill, Joseph, ii. 288 - - Hitch, i. 319 - - Hobart, i. 82 - - Hobart, Lady Frances, her Christian Character, ii. 427 - - Holland, Lord, i. 76 - - Holland, Sir John, i. 85 - - Holles, Denzil, i. 60, 82, 115, 134, 148, 330 - A Leader in Parliamentary Army, 240 - Declares Petition from Army Seditious, 516 - - Hollister, Dennis, ii. 52 - - Hook, William, ii. 402 - - Hooker, i. 43, 129 - - Hopton, Sir Ralph, afterwards Lord, i. 191, 192, 380 - - Hotham, Sir John, i. 246 - - Houghton, Lady Mary, her Piety, ii. 426 - - Howe, John, ii. 93, 185, 218, 220 - Cromwell's Court Chaplain, 221 - His faithful Preaching, 222 - His Correspondence with Baxter, 223 - His Life at Court, 402 - - Howell, Francis, ii. 222 - - Howell, Thomas, i. 209, 210 - - Hoyle, Dr., ii. 256 - - Hunt, Robert, ii. 446 - - Hunton, Philip, ii. 287 - - Hutchinson, Colonel, i. 315, 437, 534 - His Wife, i. 322, 461, 534 - - Hyde, Lord Clarendon, i. 62, 69, 77, 79, 126, 148, 153, 157, 183, - 185, 226, 239, 267, 285, 374, 516, 518; ii. 503 - - - Independents, i. 101 - In the Westminster Assembly, 273 - Court Party Intrigues with them, 305 - How they regarded the Covenant, 323 - Their Discussion with Presbyterians, 334 - Principles of Toleration, 342 - Early Churches, 348 - Method of Worship, 364 - Term first applied, 365 - Two Classes of them, 367 - "In-churching," 370 - Favour Toleration, 419 - Debates in Assembly, 439 - Their view of the Assembly, 452 - Contention with Presbyterians, 504 - The King in their hands, 519 - Cromwell aims at their Reconciliation with Presbyterians, 520 - As Religious Sect not to Blame for Death of Charles, 534 - Political Independents assume Supremacy in State, ii. 1 - Spread of Independents, 51 - Their Churches, 207 - Connection with State, 209 - Ministers, 216 - In Scotland, 225 - In Ireland, 226 - Occupy Cathedrals, 228 - At Oxford, 275 - Manner of Receiving Lord's Supper, 392 - - Ireson, Sir Bryan, i. 249 - - Ireton, i. 437, 519; ii. 7 - - Irish, Insurrection, i. 212 - Covenant Imposed on them, 323 - The King agrees to a Truce with them, 376 - - - Jackson, i. 38 - - Jacob, Henry, i. 357 - - James I., i. 13, 46; ii. 474 - - Jenkyn, William, ii. 45, 183 - - Jermyn, Sir Robert, i. 350 - - Jessy, Henry, ii. 239 - - Jews, ii. 504 - - Johnson, i. 353, 357 - - Joyce, Cornet, i. 519 - - Juxon, Bishop of London, i. 3, 527 - With Charles I. at his Execution, 531 - At Burial of the King, 535 - Retires to Little Compton till the Restoration, ii. 308 - - - Kiffin, William, ii. 235 - - Killaloe, Bishop of, i. 409 - - King, i. 186; ii. 308 - - Knightley, Sir Richard, i. 75 - - Knollys, Hanserd, ii. 245 - - Knox, i. 99, 104 - - - Lambert, Major-General, ii. 55, 134 - - Lambeth MSS., ii. 9 - - Lamot, John, ii. 421 - - Lane, Thomas, ii. 457 - - Lapthorne, i. 50 - - Lathrop, i. 258, 364 - - Laud, Archbishop of Canterbury, i. 3, 27, 30, 80, 313 - His Dream, 32 - His Activity, 33 - Impeached, 91 - The Et cetera Oath, 97 - His Address to the Clergy, 98 - Visits Scotland, 104 - What he thought of Committee on Innovations, 121 - Articles against him, 160 - Sent to the Tower, 161 - Effects of his Policy, 223 - His Trial, 395 - His Defence, 397 - Bill of Attainder Passed, 399 - Question as to Justice of Sentence, 400 - Advised to Escape, 401 - On the Scaffold, 401 - His Character, 402 - When Chancellor of Oxford, 496 - His Colonial Policy, ii. 455 - His Correspondence with Durie and Sir Thomas Roe, 484 - - Laurence, Dr., his friendship for Walton, i. 499 - - Laurence, Lord President, ii. 133 - - Law, William, ii. 285 - - Leighton, i. 26, 80 - - Lenthall, i. 2, 59, 505; ii. 11 - - Leslie, Leader of Scotch Army, i. 243 - At Marston Moor, 425 - At Dunbar, ii. 37 - At Worcester, 43 - - Levellers, ii. 11 - - Lightfoot, Dr., An Erastian, i. 331; ii. 275-277 - - Lilburne, i. 80; ii. 244 - - Locke, John, ii. 255, 260 - Advocates Toleration, i. 346 - - Lockier, Protector's Chaplain, ii. 73, 154, 292, 402 - - London, Apprentices, i. 136, 197, 201 - Church Politics in London, 257 - Citizens Support Presbyterianism, 259 - Excitement in London, 288 - Corporation Banquet, 307, 311 - Bonfire of Papistical Trinkets, 312 - Corporation's Remonstrance to Parliament, 509 - They Petition for the Covenant, 510 - - Long, i. 82 - - Lords, House of, i. 90 - Complaints of Puritans, 118 - Committee of Innovations, 119 - Star Chamber Bill, 127 - Solemn Vow and Protestation Taken by them, 133 - Object to its Universal Enforcement, 134 - Bill Rendering Parliament Indissoluble, 135 - Bill for Restraining Bishops, 144 - Bill for Abolition of Episcopacy, 148 - Conference between the Two Houses, 150 - Articles Against Laud, 160 - Articles of Impeachment against the Thirteen Bishops, 163 - Disagree with Commons concerning Innovations, 171 - The Bishops' Protestation, 203 - Bishops Summoned, 205 - Excluded from the House, 207 - Bill for Abolition of Episcopacy Passed, 262 - Bill against Pluralities, 263 - Debate on Answer to Scotch Petition, 267 - Propositions for Peace, 288 - Present at City Banquet, 308 - Pass Bill of Attainder against Laud, 399 - Direct the Assembly to Prepare a Form for Ordination, 417 - - Loudon, Earl of, i. 264 - - Louis XIII. offers his services as Mediator, i. 232 - - Louis XIV., Cromwell's Despatches to him, ii. 492, 499 - - Love, Christopher, i. 413 - Imprisoned, ii. 45 - His Trial, 46 - His Execution, 48 - - Lucy, Lady, of Charlcot, ii. 426 - - Ludlow, i. 62, 437, 520 - - Lunsford, Colonel, i. 198 - - - Maitland, Lord, i. 311 - - Mandeville, Viscount, i. 77 - - Manton, ii. 48, 154 - - Manwaring, Dr. i. 29; ii. 308 - - Marshall, Stephen, i. 91, 152, 170, 250, 259, 289, 303, 308, 329, - 472, 488, 527 - - Marten, Henry, i. 68, 71; ii. 1-6, 18, 159 - - Marten, Sir Henry, i. 361 - - Martin, i. 495 - - Martindale, Adam, ii. 171 - - Massey, i. 330, 437 - - Mather, Samuel, ii. 226 - - Maxwell, i. 90 - - Maydstone, ii. 231 - - Maynard, i. 60, 262, 330, 395 - - Mazarin, ii. 135 - - Mead, Matthew, ii. 218 - - Milletiere, M. de la, ii. 314 - - Milton, i. 341 - Joins in Controversy on Episcopacy, 128, 129 - His Character compared with Owen's, ii. 431 - His Letters on behalf of the Piedmontese, 493 - - Minshall, Dr., ii. 275 - - Monmouth, Earl of, i. 207 - - Montague, Bishop, i. 162, 223 - - Montague, Lord, ii. 416 - - Montrose, i. 166; ii. 33 - - More, Dr. Henry, i. 340; ii. 279 - - Morland, Dr. Samuel, ii. 492, 496, 498, 501 - - Morley, Dr., i. 449, 519; ii. 319 - - Morton, Bishop of Durham, ii. 306 - - Moulin, Lewis de, ii. 256 - - Muggleton, ii. 369 - - Murcot, John, ii. 227 - - - Naylor, James, ii. 363, 365 - His Trial, 133 - - Nelson, ii. 295 - - Newark, Lord, i. 145 - - Newcastle, Earl of, i. 284 - - Newcome, Henry, ii. 173 - - Nicholas, Sir Edward, i. 188, 230, 414 - - Northumberland, Earl of, i. 264 - - Nye, Philip, i. 273, 289, 292, 295, 305, 332, 420, 489; ii. 100, - 217, 224, 392 - - - Ogle, Sergeant Major, i. 305-307 - - Omens, Supernatural, i. 238 - - Orange, Prince of, i. 131; ii. 22, 71 - - Order of the Garter Disappears, ii. 290 - - Osbolston, Lambert, i. 488 - - Owen, John, i. 459, 496, 534; ii. 96, 284 - One of Committee for Toleration, 100 - Preaches at Opening of Cromwell's Second Parliament, 131 - Vice-Chancellor of Oxford, 249 - His Interview with Cromwell, 249 - His Speeches, 251 - His Criticism of Walton's Polyglott, 264 - His Character compared with Milton's, 431 - His Impression of the Religion of the Times, 438 - - Owen, John, Bishop of St. Asaph, ii. 308 - - Owen, Morgan, Bishop of Llandaff, i. 210 - - Oxenstiern, ii. 485 - - Oxford University, i. 373, 496 - Defiance of Parliament, 497 - Military Occupation, 497 - Parliamentary Commissioners, 498 - Opposition to them, 500 - Owen Vice-Chancellor, ii. 249 - University Costume, 253 - Celebrities, 254 - Loyalty to Protector, 260 - Compared with Cambridge, 284 - - Oyley D', ii. 477 - - - Pack, Captain Michael, ii. 470 - - Pagitt, ii. 365 - - Palmer, Jeffrey, i. 183 - - Palmer, Thomas, Army Chaplain, i. 461 - - Palmer, Thomas, ii. 212 - - Parker, i. 7, 42 - - Parliament. Long Parliament Opened, i. 1 - Members, 59 - Debate on the Canons, 95 - Et Cetera Oath, 97 - Vow and Protestation, 134 - Innovations, 171 - The Militia, 232 - Reformation of the Church, 235 - Parliamentary Declaration, 255 - Answer to Scotch Assembly, 261 - Ecclesiastical Propositions, 265 - Enforcement of Covenant, 320, 516 - Bill Against Barrowists and Brownists, 355 - Control of Church Property, 385 - Establish the Directory and Prohibit Prayer Book, 404 - Commissioners at Uxbridge, 412 - Their Propositions, 414 - Further Propositions for Peace, 471 - Committee for Determining Cases of Scandal, 478 - Quarrel with the Army, 528 - Acts for Spoliation of the Church, ii. 9 - For Maintenance of Ministers, 10 - Against Licentiousness of the Press, 11 - Enforce Engagement, 14 - Moral Legislation, 15 - Dissolution of Long Parliament, 50 - - Little Parliament Convened, ii. 51 - Marriage Law, 56 - Tithes, 57 - Members Resign their Power into Cromwell's hands, 65 - Character of Little Parliament, 76 - - First Protectorate Parliament Summoned, ii. 96 - Dissolved, 103 - Second Protectorate Parliament, ii. 131 - Humble Petition and Advice, 138 - Approbation of Public Preachers, 146 - Ordinance for Ejecting Ministers, 146 - Administration of Oaths to Recusants, 147 - Tithes, 147 - Catechising, 149 - Sabbath Observance, 151 - Re-assembling of Parliament, 156 - Dissolution, 162 - - Parliamentary Army, its Character, i. 241, 374 - Re-modelled, 427, 455 - Its Success, 429 - Disorderly Soldiers, 455 - Chaplains, 456 - Petitions Parliament, 516 - Quarrels with Parliament, 528 - Anxious for Extreme Ecclesiastical Measures, ii. 8 - Discontented with New Rulers, 11 - - Parson, ii. 298 - - Patrick, Simon, ii. 279 - - Pell, John, ii. 489, 491 - - Pennington, i. 93, 103, 109, 114; ii. 511 - - Penry, i. 356; ii. 225 - - Peters, Hugh, i. 460, 532; ii. 402 - - Peterson, Dean of Exeter, ii. 324 - - Petty, Sir William, ii. 289 - - Piedmontese, Persecution of the Protestants by the Duke of Savoy, - ii. 490 - Cromwell's Interference on their Behalf, 494 - Collections for them in England, 495 - - Pilkington, Bishop of Durham, i. 42 - - Pleydell, i. 114, 148 - - Pocock, Dr. Edward, ii. 109, 256, 264, 481 - - Popery, i. 49, 55, 133, 136, 162, 177, 180, 212, 236, 293, 374 - - Powell, Vavasour, ii. 68, 70, 115, 243 - - Prayer Book, i. 124, 197, 258, 404 - MS. ii. 340 - - Presbyterians, Clergy, i. 163 - Numerous in London, 228 - Majority in Assembly, 273, 329 - Attachment to League and Covenant, 321 - Controversy with Independents, 334, 505 - Their dependence on Scotch Army, 437 - Negotiate with the King, 473 - Presbyterians at Norwich, 505 - Difficulty with the Army, 515 - Loyalty to the King, 529 - Not to Blame for Execution of Charles, 534 - Denounce New Rulers, ii. 12 - Intrigue with Prince Charles, 25 - In Cromwell's First Parliament, 96 - Their Form of Church Government, 165 - Presbyterians in Lancashire, 167 - In London, 174, 182 - Occupy Cathedrals, 228 - At Cambridge, 274 - Manner of receiving the Lord's Supper, 392 - - Prideaux, Dr., i. 211, 251, 272 - - Pride's Purge, i. 531 - - Prynne, i. 26, 80, 330, 369, 395, 400, 444, 529; ii. 504 - - Puritanism, its Antiquity, i. 39 - Under Elizabeth, 41, 45 - Doctrinal and Ecclesiastical, 46 - A Reaction against Anglicanism, 52 - Its Onesidedness, 56 - - Puritans, their Conscientious Scruples, i. 48 - Imprisoned and Exiled, 50 - Petition against Popery, 231 - Desire a Free Synod, 270 - Sufferings of their Clergy, 431 - Their Inner Church life, and Home Retirement, ii. 371, _et seq._ - - Pury, Alderman, i. 155 - - Pym, John.i. 65, 75, 78, 87, 113, 115, 132, 152, 257; ii. 159 - His Speech against Popery, 83 - Accuses Strafford of Treason, 89 - Supports Bill against Bishops, 179 - A Member of the Assembly, 272 - His Death, 301 - Funeral, 302 - - - Quakers, Rise of Quakerism, ii. 349 - Formed into a Sect, 359 - Preachers, 359 - Suspicions against Quakerism, 360 - Persecuted, 362 - - Quarles, ii. 415 - - Quin, i. 235 - - - Radcliffe, ii. 34 - - Rallingson, Richard, i. 372 - - Rawlinson, MSS., i. 26, 80, 359 - - Reeve, ii. 369 - - Reynolds, Sir John, ii. 146 - - Reynolds, Dr., i. 449, 496; ii. 249, 481 - - Rich, Earl of Warwick, i. 77 - - Rich, Earl of Holland, i. 77 - - Rippon, Roger, i. 356 - - Rives, Dr. Thomas, i. 362 - - Roberts, Lord, i. 133 - - Robins, John, ii. 369 - - Roborough, Henry, i. 278 - - Roe, Sir Thomas, ii. 480, 486 - - Rogers, John, ii. 227 - - Roman Catholics, in Ireland, i. 212, 218, 231, 376 - In the Army, 242 - Charles I. Intrigues with them, 475 - Their Intrigues with Prince Charles, ii. 27 - Deprived of Religious Freedom, 90, 479 - Excluded from Parliament, 98 - Lawyers and Priests, 122 - Intrigues, 315 - - Roundhead, Origin of Title, i. 199 - - Rouse, i. 330 - His Version of the Psalms, 451; ii. 393 - Speaker of Little Parliament, 54 - His Death, 291 - - Rowe, Colonel Owen, ii. 474 - - Royalists, their Army, i. 242 - Their Lawlessness, 253 - At Brentford, 255 - At Bradford, 283 - At Gloucester, 284 - At Bristol, 288 - At Oxford, 373 - At Leicester, 427 - Sufferings of Royalist Clergy, 431 - Royalist Plots, ii. 110 - Persecution of their Clergy, 111 - In Bermudas, 474 - - Rudyard, i. 60, 85, 113, 155, 272, 330 - - Rupert, Prince, i. 247 - At Harborough, 250 - At Chalgrove Field, 281 - At Oxford, 373 - At Marston Moor, 425 - At Naseby, 428 - - Russel, Sir William, i. 252 - - Rutherford, i. 329 - - - St. John, Oliver, i. 64, 149, 179, 272, 330; ii. 1 - - Saltmarsh, John, i. 462 - - Sancroft, i. 492; ii. 266 - - Sanderson, i. 519; ii. 436 - His Friendship for Hammond, ii. 324 - - Savoy, Duke of, ii. 490 - - Say and Sele, Lord, i. 75, 77, 145 - Leader in Parliamentary Army, 241 - His Exhortation to the Citizens, 254 - Proposes Dissolution of Assembly, 444 - - Sayle, ii. 475 - - Scotch, i. 166, 400, 406, 408; ii. 32, 225 - Their Army, i. 105 - Commissioners, 107, 308 - Desire for Unity of Religion, 165 - Treaty, 166 - Promote Presbyterianism in England, 228 - Offer to be Mediators between the King and his Subjects, 232 - Commissioners at Windsor, 232 - Anxiety for Abolition of Episcopacy, 261 - Desire for Union between the Two Countries, 263 - Send Commissioners to Treat with the King, 264 - Their Failure, 268 - League and Covenant, 291 - Treaty with the English, 297 - Army in England, 424 - Its Unpopularity, 438 - Negotiations, 513 - Proclaim Prince Charles King, ii. 21 - Send Commissioners to the Hague, 23 - Controversy as to whether they should Fight against Cromwell, 38 - Crown Prince Charles, 39 - Remonstrators and Resolutionists, 41, 117 - Army with Charles in England, 42 - - Seaman, Dr. Lazarus, i. 329, 527; ii. 274 - - Searle, Colonel Daniel, ii. 470, 472 - - Sects, i. 190 - Their Increase, 188 - and Activity, 228 - Numbers Exaggerated, ii. 365 - - Sedgwick, Obadiah, i. 250; ii. 229 - - Sedgwick, John, i. 250 - - Selden, John, i. 69, 82, 272, 330 - - Shelden, i. 519 - - Sherlock, Dr. Richard, ii. 301 - - Sherman, ii. 115 - - Sibbs, i. 53 - - Sibthorpe, i. 29 - - Sideserfe, i. 252 - - Sidney, Algernon, i. 437 - - Simpson, Sydrach, i. 332, 334; ii. 100, 269, 275 - - Sindercombe's Plot, ii. 137 - - Sion College, ii. 175-179 - - Skinner, i. 186; ii. 308 - - Skippon, i. 255, 437 - - Slingsby, His Letters, i. 189, 193, 195, 200, 205 - - Smith, i. 178 - - Smith, John, ii. 279 - - Smith, Captain John, ii. 446 - - South, Robert, ii. 255, 261 - - Southampton, Earl of, i. 133 - - Spang, i. 298; ii. 22 - - Spinage, William, ii. 287 - - Sprigg, Joshua, i. 428, 456, 459; ii. 365 - - Spurstow, Dr., i. 241, 281; ii. 277 - - Stapleton, i. 330 - - Staunton, Dr. Edmund, ii. 256 - - Sterne, i. 495 - - Sterry, Cromwell's Chaplain, ii. 402, 516, 520 - - Stoughton, Dr., ii. 456 - - Stoupe, ii. 503 - - Strafford, i. 27, 29 - His Thorough Policy, 36, 78 - Arrives in London, 86 - Impeached, 89 - Goes to the House, 90 - How his Attainder may be Regarded, 137 - His Execution, 141 - - Strange, Lord, i. 243 - - Strangways, Sir John, i. 115 - - Strickland, Sir William, ii. 148 - - Strode, Sir Richard and Sir John, i. 26 - - Stubbe, Henry, ii. 257 - - Stukely, Lewis, ii. 228 - - Suffolk, Countess of, ii. 424 - - Sutton, Dr., i. 39 - - - Tawney, ii. 369 - - Taylor, Jeremy, i. 56, 337, 379; ii. 322 - - Terry, Edward, ii. 480 - - Thomas, William, i. 154 - - Thorndike, Herbert, ii. 335 - - Thurloe, Secretary of State, ii. 117-122, 489, 491, 498, 511, 512 - - Tillinghurst, ii. 62 - - Tithes, i. 367, 389 - Rights of Tithe Property, 486 - Government Refuse to Abolish Tithes, ii. 8 - Parliament considers Question of Tithes, 50 - Report of Tithe Committee, 59 - - Toleration--Principles of Independent and Episcopalian Toleration - compared, i. 335 - Episcopalian Writers on the Subject, 335-340 - Independent Writers on Toleration, 341-345 - Limits of Toleration, ii. 100 - Toleration in England, under Cromwell, 143 - - Tombes, John, ii. 238 - - Tomlinson, ii. 55 - - Towers, John, i. 210 - - Travers, i. 43, 100 - - Trelawne, ii. 416 - - Tuckney, Dr., ii. 275 - - Twiss, Dr., i. 275, 292, 311, 328 - - - Ussher, i. 125, 128, 140, 186, 376, 378, 527, 532; ii. 303, 304 - - - Vane, Sir Henry (commonly called Sir Harry), i. 61, 66, 71, 75, - 149, 321, 340, 529; ii. 131, 159, 288 - Advocates Abolition of Episcopacy, 153 - Member of the Westminster Assembly, 272 - Member of the New Council of State, ii. 1 - His Character, Religion, and Politics, 5 - His Power declines, 18 - Retires to Raby Castle, 1, 123 - Imprisoned, 127 - - Vane, Sir Henry (the elder), i. 61 - - Vaudois, _see_ Piedmontese - - Venn, Captain, i. 258 - - Venner, ii. 62 - - Verney, Sir Edward, i. 226 - - Vicars, his Chronicle, i. 312 - - Vines, i. 517, 527; ii. 269 - - Vink, Peter, ii. 187 - - - Wales, ii. 14, 118, 243 - - Waller, the Poet, i. 154; ii. 522 - - Wallis, ii. 256 - - Walton, Isaak, i. 16, 424, 499 - - Walton, his Polyglott, ii. 261, 335 - - Walton, Valentine, i. 499 - - Ward, Seth, ii. 222, 256 - - Wariston, Lord, i. 290 - - Warner, Bishop of Rochester, ii. 308 - - Warr, Lord de la, ii. 447 - - Warwick, Sir Philip, i. 63, 70, 184 - - Webster, ii. 271 - - Wesleys, i. 159 - John Wesley, 490 - Educated at Oxford, ii. 285 - - Westfield, i. 186, 209, 272, 277 - - Whalley, Major-General, ii. 114, 116, 151 - - Wharton, Baron, i. 77, 444 - - Wharton, a Soldier, i. 248-252 - - Whitchcot, Governor of Windsor Castle, i. 535 - - White, John, i. 103, 159, 279 - - White, Jeremiah, ii. 401 - - Whitefield, Educated at Oxford, ii. 285 - - Whitelocke, Bulstrode, i. 18, 253, 264, 272, 408, 412; ii. 292 - His Conversation with Queen Christina, i. 466 - and with the Bishop of Upsala, ii. 144 - - Whitgift, i. 6, 17, 42 - - Widdrington, Sir Thomas, i. 161; ii. 288 - - Wilkins, Dr. John, ii. 256 - - Wilkinson, Henry, ii. 256 - - Wilkinson, Captain, ii. 475 - - Williams, Bishop of Lincoln, i. 3, 140, 145, 170 - Presides over Committee for Innovations, 119 - Created Archbishop of York, 186 - His share in the Westminster Riots, 199 - Joins in a Protest, 203 - Close of his Life, 211 - Effect of his Protest, 223 - - Williams, Sir Charles, i. 148 - - Williams, Roger, ii. 467 - - Willoughby, Sir Hugh, ii. 443, 470 - - Wills, Registration of, i. 483; ii. 83 - - Wilson, John, ii. 339 - - Wilson, Thomas, ii. 196 - - Windebank, i. 16; ii. 484 - - Winniffe, Thomas, ii. 307 - - Winter, Dr. Samuel, ii. 226 - - Winthrop, ii. 453 - - Wiseman, Sir Richard, i. 200 - - Wiseman, Thomas, his Letters, i. 165, 172, 189-191, 212-214 - - Witchcot, Dr., i. 492; ii. 275 - - Witchcraft, Belief in, ii. 383-387 - - Wood, Anthony, i. 272, 462; ii. 253 - - Worsley, ii. 122 - - Worthington, ii. 282 - - Wray, Sir John, i. 95, 132, 136 - - Wren, i. 131, 161; ii. 308 - - Wright, i. 351 - - Wyatt, Sir Francis, ii. 448 - - Wylde, i. 163, 395 - - Wyndham, Justice, ii. 212 - - - Yelverton, Sir Christopher, ii. 306 - - - Zanchy, Proctor, ii. 248 - - Zouch, ii. 260 - - - UNWIN BROTHERS, PRINTERS, BUCKLERSBURY, LONDON, E.C. - - - - - WORKS PUBLISHED BY - - JACKSON, WALFORD, & HODDER, - - _27, PATERNOSTER ROW, LONDON, E.C._ - - [Illustration] - - -Micah the Priest Maker. A Hand-Book on Ritualism. By T. BINNEY. In post -8vo., price 5s., cloth. - - "In the long course of a brilliant career, the celebrated - minister of the King's Weigh House Chapel has seldom employed - his powers upon a subject intrinsically so unworthy of them - as the new vagaries of sacerdotal folly; but never have his - abilities, or the admirable properties of his judgment, been - more honourably displayed."--_Morning Star._ - -Ritualism in the English Church, in its relation to Scripture, Piety, -and Law. By ROBERT VAUGHAN, D.D., Author of "Revolutions in English -History," &c., &c. In post 8vo., price 4s. 6d., cloth. - - "Dr. Vaughan's publication is well-timed, and will be welcomed - by those who appreciate searching criticism conducted in a - fair, gentlemanly spirit."--_Daily News._ - - "The book is a model of Christian controversy. It abounds in - wealth of thought."--_Nonconformist._ - -The Pulpit Analyst. Designed for Preachers, Students, and Teachers. -Edited by JOSEPH PARKER, D.D. The First Volume is now ready, price 7s. -6d., cloth extra. - - "A very valuable auxiliary to ministers in their pulpit - preparations. Dr. Parker has done his work as editor with - great ability and success."--_Patriot._ - -Jesus Christ: his Times, Life, and Work. By E. DE PRESSENSÉ, D.D. In -8vo., price 14s., cloth. - - "M. De Pressensé's work is characterised by the learning, - patience, brilliance, and insight which have given him so high - a place among the literary men of Europe."--_British Quarterly - Review._ - - "A truly admirable book, the plan of which is singularly - philosophical and comprehensive, and the execution most - thorough and effective."--_Journal of Sacred Literature._ - -Our Hymns: their Authors and Origin, being Biographical Sketches of -nearly Two Hundred of the principal Psalm and Hymn Writers, with Notes -on their Psalms and Hymns. By JOSIAH MILLER, M.A. In crown 8vo., price -6s. 6d., cloth. - - "I find it full of interesting information."--_Archbishop - Trench._ - - "A work of very great research, of skilful composition, of - valuable information, and of exceeding biographical and - religious interest."--_British Quarterly Review._ - -Discourses delivered on Special Occasions. By R. W. DALE, M.A. In crown -8vo., price 6s., cloth. - - "In Mr. Dale's 'Discourses on Special Occasions' we have some - of the finest specimens of modern preaching."--_Contemporary - Review._ - - "It is long since we read sermons more full of stimulating - thought, of Catholic sympathies, of manly and noble - eloquence."--_British Quarterly Review._ - - - _By the same Author._ - -The Jewish Temple and the Christian Church. A Series of Discourses on -the Epistle to the Hebrews. In crown 8vo., 7s. 6d., cloth. - - "The style is clear, captivating, and popular. It is - impossible for Mr. Dale to write without teaching many things - beside the chief lesson which he has in hand. His mind is most - fertile, and his remarkable faculty for explanation makes him - more than usually interesting."--_Christian Spectator._ - -Twelve Months with Fredrika Bremer in Sweden. By MARGARET HOWITT. In 2 -vols., crown 8vo., with Portraits and Illustrations, price 21s., cloth. - - "This is a charming book, charming alike in style, tone, and - subject-matter. Never was a pleasanter picture than that which - Miss Howitt has painted for us."--_Literary Churchman._ - - "Two volumes which give us, not only a good view of Miss - Bremer in her private life, but, also, a most interesting - description of the Swedes themselves."--_Reader._ - -The Lacemakers: Sketches of Irish Character. With some account of the -effort to establish Lacemaking in Ireland. By MRS. MEREDITH. In crown -8vo., 7s. 6d., cloth. - - "The stories contain much amusing illustration of Irish - character and habits."--_Spectator._ - - "Mrs. Meredith brings to a labour of love a true Catholic - spirit, which cannot fail to enlist the sympathies of all who - seek to alleviate the condition of the very poor of Ireland by - legitimate means."--_Reader._ - - - _By the same Author._ - -The Sixth Work. In crown 8vo., 3s. 6d., cloth. - - "Mrs. Meredith finds six duties prescribed in the Sermon on - the Mount, and the sixth of them is that of visiting the - prisoner, and making an effort towards bringing about his or - her reformation."--_Spectator._ - - "A very valuable little book, full of earnest purpose, and - discriminating suggestion."--_British Quarterly Review._ - - - WORKS BY THE REV. CHARLES STANFORD. - -"One of the sincerest, manliest, and clearest writers we -have."--_Christian Work._ - - - I. - -Symbols of Christ. Crown 8vo., 7s., cloth. - - "Cherished and familiar truths are presented in a great - variety of aspects and with much richness of colouring, and - the old words seem to glow with fresh life."--_Evangelical - Christendom._ - - - II. - -Central Truths. Second Edition, in small crown 8vo., price 3s. 6d., -cloth. - - "Its pages are replenished with wisely simple and unassumingly - graceful utterances."--_Christian Spectator._ - - - III. - -Power in Weakness: Memorials of the Rev. WILLIAM RHODES. Cheap Edition, -in fcap. 8vo., price 2s. - - "Mr. Rhodes's life was one of singular trial and affliction, - and the remarkable development of mental power which he - exhibited in the midst of great physical weakness forms the - leading idea of the book."--_Record._ - - - IV. - -Joseph Alleine: His Companions and Times. Second Thousand, in crown -8vo., price 4s. 6d. - - "A very interesting volume."--_London Review._ - - - V. - -Instrumental Strength: Thoughts for Students and Pastors. Crown 8vo., -price 1s., cloth limp. - - "The discourse is one from which every minister and student - will learn something."--_Christian Work._ - - - WORKS BY THE REV. J. BALDWIN BROWN, B.A. - - - I. - -The Divine Life in Man. Fourteen Discourses. Second Edition, crown -8vo., 7s. 6d., cloth. - - - II. - -The Divine Treatment of Sin. Crown 8vo., 5s., cloth. - - "This most beautiful book. It abounds in revealing touches, - in sentences which are poems, paragraphs which are speaking - pictures. We scarcely know where to quote, the pages are about - so equal in excellence and beauty."--_Eclectic Review._ - - - III. - -The Divine Mystery of Peace. Crown 8vo., 3s., cloth. - - "Will gratify alike both the thoughtful and the - devout."--_Patriot._ - - - IV. - -The Doctrine of the Divine Fatherhood in Relation to the Atonement. -Cloth limp, 1s. 6d. - - * * * * * - -Thoughts at Seventy-nine. By the Author of "Thoughts on Devotion," &c., -&c. In fcap. 8vo., 4s. 6d., cloth extra. - - "The reader will find much to stimulate both thought - and devotion in Mr. Sheppard's graceful, instructive - pages."--_London Quarterly Review._ - -A Book of Public Prayer. Containing Liturgical Services for four -Sundays. In Royal 32mo., cloth extra, 2s. - - "To those who think Nonconformist worship might be improved - by some change of this kind, and to those who have doubts on - the subject, we commend a dispassionate consideration of this - judicious compilation."--_British Quarterly Review._ - - "This little and handsome volume is a cheering sign - of the drawing together of men's hearts, and the - acknowledgment of the kindred wants of Conformists and - Nonconformists."--_Churchman._ - -Memoirs of the Life and Ministry of Rev. THOMAS RAFFLES, D.D., LL.D. -By THOMAS STAMFORD RAFFLES, Esq., B.A., Stipendiary Magistrate for the -Borough of Liverpool. Cheap Edition, in crown 8vo., with Portrait, 7s. -6d., cloth. - - "The volume is excellently written."--_Saturday Review._ - -John Leifchild, D.D., his Public Labours, Private Usefulness, and -Personal Characteristics. Founded upon an Autobiography. By J. R. -LEIFCHILD, A.M. 8vo., 10s. 6d., cloth, with Portrait. - - "Mr. Leifchild's volume is a most interesting record of a - remarkable man."--_Patriot._ - -Pietas Privata: Prayers and Meditations. With an Introductory Essay on -Prayer, chiefly from the Writings of HANNAH MORE. 39th Thousand, 32mo., -1s. 6d., cloth; 2s., roan, gilt edges. - -Dark Sayings on a Harp; and other Sermons on some of the Dark Questions -of Human Life. Preached in Queen Square Chapel, Brighton, by the Rev. -E. PAXTON HOOD. In crown 8vo., price 6s., cloth. - - "There is remarkable originality throughout the volume, and - great freshness and brilliancy of thought."--_Evangelical - Magazine._ - -Money: a Popular Exposition in Rough Notes. With Remarks on Stewardship -and Systematic Beneficence. By Rev. THOMAS BINNEY. Third Edition, crown -8vo., 5s., cloth. - - "Mr. Binney has here dealt with a great practical subject, and - has treated it in his usual clear, masterly, and suggestive - style."--_British Quarterly Review._ - -Notes on Epidemics: for the Use of the Public. By FRANCIS E. ANSTIE, -M.D., F.R.C.P., Author of "Stimulants and Narcotics." Fcap. 8vo., price -4s., cloth. - - "An important work, useful alike to the public and - the practitioner, accurate in its facts, clear in its - descriptions, and logical in its inferences, up to the most - recent advance of medical science."--_Popular Science Review._ - -The Improvement of Time. An Essay. With other Literary Remains. By JOHN -FOSTER, Author of "Essays on Decision of Character," &c. Edited by J. -E. RYLAND, M.A. Crown 8vo., 6s., cloth. - - "A really valuable production--it is fully worthy of - Foster."--_Record._ - -The Rise and Progress of Religious Life in England. By S. R. PATTISON, -F.G.S. Post 8vo., 7s., cloth. - - "Mr. Pattison is the first who has aspired to present to - the world a complete narrative of the spread and growth of - Christianity in England, from the time of its first planting - until the end of the eighteenth century.... He has given us - a book which will be read with unflagging interest by the - members of every denomination."--_Freeman._ - - "Comprises a rich store of historic information of a very - valuable kind."--_Homilist._ - - * * * * * - - WORKS BY THE LATE ISAAC TAYLOR. - - - I. - -The History of the Transmission of Ancient Books to Modern Times. -Together with the Process of Historical Proof. Post 8vo., 7s. 6d., -cloth. New Edition. - - - II. - -The World of Mind. An Elementary Book. Post 8vo., 7s. 6d., cloth. - - - III. - -Considerations on the Pentateuch. Addressed to the Laity. Third -Edition, 8vo., 2s. 6d., sewed. - - * * * * * - -First Lines of Christian Theology, in the form of a Syllabus, prepared -for the use of the Students in the Old College, Homerton; with -subsequent Additions and Elucidations. By JOHN PYE SMITH, D.D., LL.D., -&c. Edited by WILLIAM FARRER, LL.B. Second Edition, 8vo., 15s., cloth. - - "To ministers of the Gospel, and to students preparing for - the ministry, this volume is the completest and safest guide - in theological study to be found, as far as we know, in any - language."--_Eclectic Review._ - - * * * * * - - - London: JACKSON, WALFORD, & HODDER, 27, Paternoster Row. - - -FOOTNOTES: - -[1] Sir Henry Vane retired to Raby Castle after Pride's purge, of which -he thoroughly disapproved, and took no part in public affairs until -February, 1649, when the execution of Charles had taken place. Mr. -Forster remarks: "It is a profound proof of Vane's political sagacity, -that he disapproved the policy of that great act. Upon the question -of its abstract justice, he never delivered an opinion."--_British -Statesmen_, iii. 125. - -[2] Neither Cromwell nor Elizabeth in this respect must be measured -by the standard of judgment respecting political morality which is -commonly recognized in our day. The fable of Reynard the Fox, the Life -of Louis XI., by Comines, and the writings of Machiavel, are proofs -of the high repute in which dissimulation was held in the middle ages -and after the Reformation, as a quality essential to the government of -mankind. See also _Bacon's Essays_. - -[3] _Parl. Hist._, iii. 1009, 1010. - -[4] On the 9th of March, the Duke of Hamilton, the Earl of Holland, and -Lord Capel, were executed on Tower Hill in consequence of the decision -of the preceding year that all who took up arms in the second war were -traitors, and should suffer the penalties of treason. - -[5] _Parl. Hist._, iii. 1303. - -[6] _Parl. Hist._, iii., 1267, 1276. - -[7] _The Essex Watchmen to the Inhabitants of the said County._ London, -1649. This publication, referring to the clause in the agreement, "so -it be not compulsory," declared that "this one little parenthesis -was the fly in the box of ointment," which made it "an abhorring in -the nostrils of every one who is knowingly judicious and pious." The -ministers lamented that, in consequence of those five fatal words, -heads of families would be prevented from obliging their children and -servants to attend public worship; and thus, they said, an inlet was -opened for domestic profanity. In their estimation, not to compel -people to be religious was to grant them "liberty to apostatize, -and cast off the profession of Christianity;" and before concluding -their testimony, they denounced toleration as a satanic engine "for -demolishing the beauty, yea, the being of religion." - -[8] The Act for the abolition and sale is printed in _Scobell_, p. -16. Date, April 30, 1649. There were surveys and valuations made -accordingly, of which some records are preserved in the Lambeth -Library. As these surveys are often referred to, the following -description of them is given from the _Catalogue of the Lambeth MSS._:-- - -"Surveys of the possessions of bishops, deans, and chapters, and other -benefices, were made in pursuance of various ordinances of Parliament -during the Commonwealth, by surveyors appointed for that purpose, -acting on oath, under instructions given to them, as may be seen in -_Scobell's Acts and Ordinances_, A.D. 1649, p. 19, &c. The original -surveys were returned to a registrar appointed by the ordinances, and -duplicates or transcripts of them were transferred to the trustees or -commissioners nominated for the sale of the possessions, who held their -meetings in a house in Broad Street, in the City, where these documents -remained until after the Restoration." It was afterwards ordered that -these records should be delivered to Juxon, Archbishop of Canterbury, -to take care of the same, and by him they were deposited in the Lambeth -Library. "Some of them were afterwards sent by his Grace to the bishops -and deans and chapters to which they belonged, so that the collection -in the Lambeth Library is not complete. What remain are bound up in -twenty-one large folio volumes, in alphabetical order, of the different -dioceses or counties to which they relate. A minute index to the -whole, in one folio volume, exhibits the name of every place surveyed. -Besides the above, there are surveys of the possessions of the see of -Canterbury kept separate from the possession of the other sees, deans -and chapters, &c., with indexes in alphabetical order, which are bound -in three volumes; of these the second contains original surveys, as far -as folio 73, from thence to the end are copies." - -Several interesting extracts from the survey are contained in _Lyson's -Environs_. Take the following as illustrative of the religious affairs -of the parish of Walthamstow:-- - -"The commissioners appointed to enquire into the state of -ecclesiastical benefices, in 1650, found by their inquest that the -vicarage of Walthamstow was worth £40 per annum, including the tithes -and glebe. John Wood was then vicar; he had been put in by the -committee of plundered ministers; 'but (says the inquest) he is now -questioned for his abilities; and certain articles have been exhibited -against him to the committee, and he is disliked by the greater part of -the inhabitants, who will not come to church to hear him; whereby there -is great distraction in the parish.' The jurors report that it was not -known in whom the patronage of the vicarage was vested, it having been -long in suit, and then as yet undetermined."--_Lyson_, iv. 221. - -[9] See _Bentham's Ely Cathedral_, sect. vi. - -[10] In the powers for sale of Deans and Chapter lands (passed -July 31st, 1649), "rectories, parsonages, and vicarages" are -excepted.--_Scobell_, 69. In connexion with this, however, may be -mentioned "an Act" passed, April the 26th, "for settling the rectory -or parsonage-house of Burford, Oxon., and some of the glebe land on W. -Lenthall, Esq., now Speaker, and his heirs."--_Parry_, 504. - -[11] _Scobell_, 40. One hundred pounds a year at that time was a large -salary. It must have been as good as five hundred now, seeing that Sir -Henry Slingsby kept an establishment of thirty servants on £500 per -annum.--_Brodie's British Empire_, iv. 245. - -[12] _Cromwell's Letters and Speeches_, i. 435. _Whitelocke_, 399. - -[13] _Parl. Hist._, iii. 1305. - -[14] _Parl. Hist._, iii. 1323, _et seq._ - -[15] _Scobell_, 104. - -[16] _Ibid._, 111. - -[17] April 5, 1650. _Scobell_, 111. - -[18] _Ibid._, 119. - -[19] _Scobell_, 123. In the Windsor churchwardens' accounts for 1652-3 -there are several entries of persons fined for swearing.--_Annals of -Windsor_, ii. 268. - -[20] _Scobell_, 124. Milton praises this Act in his Treatise of Civil -Power in Ecclesiastical Causes.--_Political Works_, i. 548. - -[21] _Scobell_, 121. May 10, 1650. The _Parliamentary History_, vol. -iii. 1347, states that on the 7th of June a bill was ordered to be read -on the Friday evening ensuing against the vice of painting, the wearing -of black patches, and the immodest dresses of women. But no mention is -made of it in the Journal of that day nor in _Scobell's Acts_. - -[22] _Scobell_, 131. - -[23] From the same register may be added a few extracts illustrative of -collections made at church in those times:-- - -"Divers ministers, and other distressed families, driven into the -straitened garrison of Pembroke, and several imprisonments, most of -them under the Earl of Carbery first, and now at last undergone the -loss of all that they had by General Gerrard, only escaping with their -lives, 1645. (Collected 8s. 10d.) - -"Poor Protestants driven out of Ireland. 1647. (Collected on the -thanksgiving-day for God's great blessing upon the Parliament's forces -in Munster, under Lord Inchiquin, 5s.) - -"John Cheynell, late minister of Beedon, Bucks, who had been -continually plundered by both armies, 'and had lost two sons, gracious -young men, cruelly murdered, himself having been sequestered by false -information,' 1652. (Collected 15s. 8½d.) - -"Mr. Philip Dandelo, a Turk by nation, by profession a Mahometan by -God's gracious providence and mercy converted to the Christian faith, -by the endeavours of Dr. Wild, Dr. Warmester, Mr. Christopher, and Dr. -Gunning, 1661. (Collected 5s. 8d.)"--_Lyson's Environs_, iv. 285. - -[24] _Letters and Journals_, iii. 66. - -[25] _Baillie_, iii. 69, 74, 79. - -[26] _Letters and Journals_, iii. 84-88. - -"Dr. Bramble, of Derry, has printed the other day, at Delf, a wicked -pamphlet against our Church. We have no time, nor do we think it fit -to print an answer." The pamphlet was written by Bramhall, Bishop -of Derry, entitled "A Fair Warning to take heed of the Scottish -Discipline," and may be seen in his _Works_, iii. 237. Notwithstanding -the remark just quoted, a reply appeared, entitled: "A Review of Doctor -Bramble, late Bishop of Londonderry; his Fair Warning against the -Scotch Discipline," by R. B. G., printed at Delf, 1649. - -The following letter preserved amongst the _State Papers_ -(Commonwealth, _Dom._) is worth introducing here:-- - -Most dear brother--We have not any news concerning Rupert the Devil, -unless what comes out in print. No man receives any letter from you. -My brother, the Prince Elector, is now here, and cares no more for -those cursed people in England, for he hath done his duty to the King, -which otherwise he might have avoided by reason of the affairs which -required him at Cleare. Here, also, are the Scotch Commissioners, who -every day bring some new proposal to the King, full of impertinency, -for they would not that the King should keep about him any honest man, -for which they are in great favour with the Princess of Orange, who -declares herself much for the Presbyterians, and says that Percy is -the honestest man the King has about him. But I believe you care not -much to know the intricacies here, for which cause I shall not trouble -you further, besides that you have other business to do than reading -letters, only I entreat you to take notice.--I remain your affectionate -sister and servant, - -Sophia. - -A Mons. le Prince Rupert, April 13th, 1649. - -[27] _State Papers, Dom., Commonwealth._ 5th of March, 1649-50. Certain -names are mentioned in the paper as desirable to be added to the King's -Council. - -[28] In the paper it is stated that arms and ammunition were already -forwarded to the Scilly Isles for the purpose proposed. - -There is a letter amongst the State Papers connected with this document -and interlined with sympathetic ink, which interlining speaks of -submitting to the engagement as necessary for his Majesty's service. It -contains a request that his pleasure might be privately intimated with -respect to religious parties generally. - -[29] Erroneously placed under the month of May. The day is obliterated. - -[30] _State Papers Dom. Interreg._ The last portion within brackets has -been added by a later hand. - -[31] To Sir E. Nicholas, from Mr. Nicholson, 1650, June 2, -Jersey.--_State Papers Dom., Interreg._ - -[32] _State Papers_, under date, _Dom., Interreg._ - -[33] _Cromwell's Letters and Speeches, by Carlyle_, 20, 28. - -[34] _Carlyle_, ii. 58, 64. - -[35] _Letters and Journals_, iii. 112. - -[36] An account of the coronation is given in _Baillie's Letters and -Journals_, iii. 128. - -[37] See _Cunningham's History of the Church of Scotland_, ii. 167, 168. - -The following passages from Sir J. Turner's _Memoirs_ throw light on -the hypocrisy of this period:-- - -"Glasgow, being a considerable town, was most refractory to this -Parliament; for Mr. Dick, whom they looked upon as a patriarch, Mr. -Baillie, Mr. Gillespie, and Mr. Durhame, all mighty members of the -Kirk of Scotland, had preached them to a perfect disobedience of all -civil power, except such as was authorized by the General Assembly and -Commission of the Kirk: and so, indeed, was the whole west of Scotland, -who cried up King Christ and the kingdom of Jesus Christ, thereby -meaning the uncontrollable and unlimited dominion of the then Kirk -of Scotland, to whom they thought our Saviour had delivered over His -sceptre, to govern His militant Church as they thought fit." (Page 53.) - -"About this time, the monstrous Remonstrance was hatched; and if -Lambert had not, by good fortune to us all, beaten Colonel Ker at -Hamilton, I believe the King had been just as safe at St. Johnston as -his father was at Westminster. The desperate condition of affairs moved -some of the best natured of the Presbyterian clergy to think of some -means to bring as many hands to fight against the public enemy as was -possible; and therefore, notwithstanding all their acts of Assemblies -and Commissions of the Kirk to the contrary, they declared all capable -of charge in state or militia who would satisfy the Church by a public -acknowledgment of their repentance for their accession to that sinful -and unlawful engagement. The King commanded all who had a mind to -serve him to follow the Church's direction in this point. Hereupon, -Duke Hamilton, the Earls of Crawford and Lauderdale, with many others, -were admitted to Court, and numbers of officers re-assured and put -in charge, and entrusted with new levies. My guilt in affronting the -ministry (as they called it), in the person of Mr. Dick, at Glasgow, -and my other command in the west, retarded my admission very long; -but at length I am absolved, and made Adjutant-General of the Foot, -and, after the unfortunate encounter at Inverkeithing, had once more -Lieutenant-General Holburn's regiment given me by his Majesty's -command. Behold a fearful sin! The ministers of the Gospel regard all -our repentances as unfeigned, though they knew well enough they were -but counterfeit; and we, on the other hand, made no scruple to declare -that Engagement to be unlawful and sinful, deceitfully speaking against -the dictates of our own consciences and judgments. If this was not to -mock the all-knowing and all-seeing God to His face, then I declare -myself not to know what a fearful sin hypocrisy is." (Page 94.) - -[38] _Clarendon's History of the Rebellion_, 759. - -[39] The loyal Lancashire Presbyterians refused to join the Earl -of Derby, because he would not take the Covenant and dismiss all -Papists.--_Hibbert's Manchester_, i. 400. - -[40] _State Papers, Dom., Chas. II., Calendar by Mrs. Green_, -1660-1661, Preface, xiii. These are Annesley's own words. It is -difficult, however, to reconcile all he says with his sermon before -the House of Commons in 1648; but then it was very difficult to be -consistent in those days. - -[41] The following entries appear in the Council Book:-- - -"7th May.--That it be referred to the Committee appointed for the -examining of the London ministers to send for Mr. Jenkins according as -they shall have occasion, and to examine him upon such matter as they -shall have before them; the Council being satisfied, upon a certificate -of the physicians, that he may be brought without prejudice to his -health; and they are likewise to send for such other persons as they -shall find concerned in that business, and examine them concerning the -same, and report the state of the whole matter to the Council. - -"10th May.--That Mr. W. Jenkins be committed close prisoner to the -Tower, for high treason, &c." (This was William Jenkyn, lecturer at -Blackfriars, and author of _An Exposition on the Epistle of Jude_.) -"That he may speak to Dr. Dwight, Dr. Guarden, or Dr. Pagett, all or -any of them, concerning his health, if he shall think fit. - -"That Mr. Massey be committed close prisoner to the Tower of London, -for high treason, in keeping correspondence with the enemies of the -Commonwealth, and endeavouring to subvert the Government thereof, and -in order to his further examination and trial, according to law. - -"That Mr. Christopher Love be also committed prisoner to the Tower, in -like manner, for the like crime. - -"That Mrs. Jenkins, Mrs. Case, Mrs. Love, and Mrs. Drake, be permitted -to come and abide with their husbands, now prisoners in the Tower, -notwithstanding their close imprisonment. - -"12th May.--That they shall have liberty to visit their husbands, -provided they speak not to them but only in the presence and within the -hearing of the Lieutenant of the Tower, or such, by his appointment, as -he will answer for. - -"10th June, 1651.--That it be referred to the Committee for -Examinations to send for, in safe custody, and at such time as they -shall think fit, the persons hereafter named, viz.: Mr. Jackson, Mr. -Nolton, Mr. Robinson, Mr. Cawton, Mr. Blackmore, Mr. Herrick, Mr. -Haviland, Mr. Watson, Mr. Crauford, Col. Souton, Lieut.-Col. Jackson, -Mr. Cawdry, and to examine them concerning their having had a hand -in the London conspiracy, and to report to the Council their several -examinations, when they shall be taken." - -Baxter, at this time, refused to keep the humiliation and thanksgiving -days appointed by Government, and preached so as plainly to shew he -disapproved of their proceedings. This brought him into suspension. -He says: "My own hearers were all satisfied with my doctrine, but the -Committee-men look sour; but let me alone. And the soldiers said I -was so like to Love that I would not be right till I was shorter by -the head. Yet none of them ever meddled with me further than by the -tongue." He adds that he was never forbidden to preach but once, and -that was an assize sermon.--_Life and Times_, i. 67. - -[42] The letter is dated "from the Tower of London, August 22nd, 1651, -the day of my glorification," and is preserved, with others from which -we have quoted, in _Love's Name lives_. London, 1651. - -Eachard tells a story of Cromwell having written to the Parliament, -recommending Love's reprieve on security for good behaviour, and of the -letter being stolen by some cavaliers.--_Hist. of England_, ii. 706. - -[43] After the dissolution of the Long Parliament, Cromwell was supreme. - -The following extract is curious, as indicating that when he had all -power in his own hands, he must have connived at the revival of old -church customs: "Living here, in the churchyard of St. Margaret's, in -Westminster, which was the church proper to the Parliament, for here -they kept their thanksgivings, their humiliations, and all other their -solemnities; whereas in their time the font was pulled down, and so -continued demolished and in ruins, it is now set up again in a most -decent and comely manner; and I hope it will be an example for other -churches to follow; so likewise they had a very solemn perambulation -in Rogation week, according to the old manner, which had been omitted -during the sitting of Parliament; and holidays begin to be kept."--From -the _Dedication to Goodman's Two Great Mysteries_. June 4th, 1653. - -[44] Quoted in _Forster's English Statesmen_, v. 139. - -Thurloe gives one of the replies, dated 13th May, 1653. The Dutch -deputies say, in a letter of the 12th of August, 1653, that "the -Independent party" are spread through all England under the name of -gathered churches. The word "Independent" was often used in a very wide -and general sense.--_Thurloe's State Papers_, i. 395. - -[45] _The Broadmead Records_, 43. A strong feeling against Cromwell -and his policy is manifest throughout. The writer was evidently a -prejudiced sort of person. - -[46] Whitelocke observes that "it was much wondered at by some that -these gentlemen, many of them being persons of fortune and knowledge, -would, at this summons, and from these hands, take upon them the -supreme authority of the nation." _Memorials_, 559. - -[47] _Carlyle_, 187-217. _Foster_, v. 148-164. - -[48] _Exact Relation. Somers' Tracts._ - -[49] Notices of these persons may be found in _Noble's Lives of the -Regicides_--not, however, a trustworthy book. The account of Tomlinson -is very meagre. - -[50] The Act was passed August 24th, 1653.--_Scobell_, 236. Mr. -Forster, in his _Statesmen_, v. 195, informs us on the authority of the -compilers of the _Parliamentary History_, that in the debates on this -marriage law, it was proposed but not passed, "That if any person then -married or to be married according to this Act, should make proof by -one or more credible witness upon oath, that either the husband or wife -had committed the detestable sin of adultery during such marriage, then -the said parties might be divorced by the sentence of three justices of -the peace." In _Cobbett's Parliamentary History_, iii. 1413, however, -no notice is taken of this circumstance. - -[51] Baxter mentions that Mr. Tallents, of Shrewsbury, and other -clergymen, married persons in the presence of a magistrate, the -magistrate only declaring that it was a legal union.--_Calamy's Life of -Baxter_, 67. - -[52] See _Commons' Journals_, under dates. - -There is, under date 26th of August, 1653, in the _Council Order Book_, -the following entry:--"That the draft of the Act for the abolishing of -all rural prebends, which was in the hands of F. Chas. Wolseley to be -reported to the Parliament, be humbly reported to the Parliament by Mr. -Laurence." No such Act appears in _Scobell_. - -[53] See _Exact Relation_ and _New Narrative of the Dissolution_, and -_Forster's Statesmen of the Commonwealth_, v. 218. - -_Thurloe's State Papers_ furnish illustrations of the difference of -opinion in the Short Parliament, i. 368, 386, 387, 393. - -[54] _Commons' Journal_, December 2, 1653. - -[55] _Exact Relation._ - -[56] We have endeavoured impartially to set down such facts as can be -ascertained in reference to these important proceedings. What was done -by the Little Parliament, or any other Parliament, in no wise affects -the question as to the Scriptural mode of supporting religion. Many -readers will have reached their own conclusions on that point. Some may -believe the Bible favours the civil establishment of the Church; others -that an establishment of this kind is inconsistent with the teaching -and spirit of primitive Christianity. The author does not scruple to -say that the latter is his opinion, though he has jealously watched -lest the fact should prejudice any of his statements. - -The above narrative points to the difficulties surrounding the -controversy, when lifted out of the sphere of abstract truth, as -studied by divines and philosophers in their closets, into the arena -of political and financial debate; where practical men have to deal -not only with first principles, or even with statute laws and long -established usages; but also with a large amount of property which for -generations the State has held in trust for religious uses. - -[57] See Clarendon's statements in his _Hist. of Rebellion_, 795, and -those of Baxter, in his _Life and Times_, i. 70. The question with -regard to a Commission of Triers is thus unfairly represented by the -latter: "It was put to the vote whether all the parish ministers of -England should at once be put down or no. And it was but accidentally -carried in the negative by two voices." Clarendon goes so far as to -say: "They resolved the function itself to be antichristian, and the -persons to be burdensome to the people." - -[58] It was mooted at Norwich "whether it be fit to draw a petition to -the Parliament that the cathedral may be given to the city for a stock -for the poor."--_Corporation Records_, date 19th March, 1650. - -From an extract of a petition in _Manship's History of Yarmouth_, p. -394, it appears that the townspeople "begged such a part of the lead -and other useful material of that vast and altogether useless cathedral -in Norwich, towards building a workhouse, to employ our starving poor, -and repairing our piers." - -[59] See _Thurloe_, i. 519, 523. We must leave the political historian -to describe how far Cromwell influenced the resignation. - -[60] Sterry was one of Cromwell's chaplains. - -[61] _Thurloe_, i. 621. - -[62] _Cunningham's Handbook of London._ - -[63] _State Papers, Dom., Interreg._, Dec., 1653. - -[64] _Thurloe_, i. 641. It is added in a postscript: "I am just now -assured, and from one that you may believe, that Harrison, Vavasour -Powell, and Mr. Feake, have been all this day before his highness and -council; and that Powell and Feake are this evening sent to prison, and -Harrison hath his commission taken from him." - -[65] _Thurloe_, i. 442.--Allowance must be made for the prejudices of -the reporter, and consequently some abatement from the violent charge. -From the _Council Order Books_, (State Paper Office) we extract the -following minutes:-- - -"Dec. 21st. 1653.--That Mr. Feake and Mr. V. Powell be sent for, in -custody, to appear before the Council, at four of the clock, in the -afternoon of this day, to answer such matters as shall be objected -against them, and that warrants be issued and signed by the Lord -President, for authorising Sergeant Dendy to take them into custody -accordingly. - -"That it be referred to Mr. Scobell and Scoutmaster General Downing to -peruse the paper now read, of words spoken by Mr. Feake and Mr. Powell, -and to extract and divide into heads the material passages therein; as -also to take in writing the examinations of such witnesses to the same -purport as shall be produced before them. - -"23rd.--That Mr. Feake and Mr. Powell be kept severally in custody by -the Serjeant-at-arms, and brought to the Council to-morrow morning. - -"22nd of December.--The Lord Protector present.--Mr. Vavasour Powell -and Mr. Feake brought before Council. - -"That Mr. Feake and Mr. Powell be continued in the custody of the -Serjeant-at-arms apart, as formerly, until to-morrow morning; that the -Council give further order, and that no person be permitted to come to -them but for their necessary provisions." - -We have not noticed any further entries on the subject. - -[66] _Lingard's History of England_, xi. 14. - -Hugh Peters was an earnest advocate for peace with the Dutch. - -"Mr. Peters prays and preacheth for peace, and exhorteth them to -peace. On the last thanksgiving-day he told them, that God Almighty -had punished them long enough for their sins, and especially for -their pride, covetousness, ambition, discord, ingratitude, and -unmercifulness, and hardheartedness to the poor, which are sins that do -reign to some purpose in this nation."--_From an intercepted letter in -Dutch. Thurloe_, i. 330. - -Peters had become an important political personage. One of the Dutch -deputies in treaty with England, observes, in a letter, November, -1653: "Mr. Peters hath writ a letter to the Queen (of Sweden) by the -Lord Whitelocke, wherein he relates the reasons why they put the King -to death, and dissolved this last Parliament; and withal sends to her -Majesty a great English dog and a cheese, for a present."--_Thurloe_, -i. 583. - -[67] They are printed in the _Parl. Hist._, iii. 1417. They bear this -simple title: "The GOVERNMENT of the COMMONWEALTH of England, Scotland, -and Ireland, and the dominions thereunto belonging." - -[68] _Carlyle_, ii. 227. - -[69] _Whitelocke_, 571. - -[70] The Acts and Resolves of Parliament for taking the Engagement were -repealed the 19th of January, 1653-4, and the repeal was confirmed in -1656.--_Scobell_, 277. - -The following letter is an example of the way in which Presbyterian -ministers availed themselves of this change to recover benefices -forfeited by refusing the Engagement:-- - -"Mr. Sympson, - -"If the order (by colour of which you invaded my church) did give you -(which I confess I could never understand) any power to do so, the -late revolution hath made it void and null; and the Lord Protector -having taken to his sword a sceptre, and consented and sworn to govern -according to law, and not otherwise, I conceive it to be my duty -to ... let you hereby know that ... I am legal incumbent of the place; -in pursuance whereof, I am resolved to return on lord's Day afternoon, -at the usual hour of public worship, to my own church, and therefore -desire you to cease your future pains in that place, and signify -so much to your friends, that we may have no disturbance: and if -you conceive you have any right in the place, commence your action; -you shall receive in any court of judicature a plea from him who is -resolved to defend his own just privilege, and give an account of his -reasons to the world. - -"Zach. Crofton. - -"The next lord's Day, being the 2nd of August, I intend to preach at -my own church between one and two of the clock, afternoon."--_State -Papers._ - -Amongst petitions and other papers in the Record Office, _Dom. -Interreg._, vol. 677, 371, is the following from the Earl of Worcester, -shewing the style in which the Protector was addressed:-- - -"May it please your Excellency, - -"The obstacle which hindered many your Excellency's just and laudable -intentions for the common welfare being now by God's providence and -your Excellency's unparalleled endeavours removed, I make these my -most humble addresses to your Excellency (to whose ears were my -condition rightly made known), not doubting of redress, and in deed -and effectually to receive what the late Council of State put me in -daily hopes [of], which my humble petition will in part declare. For -I can aver that no subject in England hath been so hardly dealt with; -but having recourse to the fountain head of mercy and nobleness, whose -crystalline waters may now run without interruption, my heart is -elevated with hopes, not only to receive obligations thereunto, but -also an opportunity to make evident how much I am ambitious to appear -your Excellency's most humble and obliged servant, - -"Worcester." - -There are several other petitions from this Earl and his Countess. - -[71] I have honestly endeavoured to understand and describe this -crisis in the Commonwealth affairs, uninfluenced by any ecclesiastical -opinions of my own. But I must add that nothing said in these pages -is to be taken as inconsistent with a firm belief that the voluntary -support of religion is the Divine law of Christianity. - -[72] Article xxxv., _Parl. Hist._, iii. 1425. - -[73] "The clergy in Scotland refused to observe the fast day ordered by -the Protector, it being their principle, not to receive any directions -for the keeping fasts from the civil magistrates."--_Whitelocke_, 607. - -[74] Harris, in his _Life of Cromwell_, 432, on Clarendon's authority, -says that Cromwell, by a declaration, rendered all Cavaliers incapable -of being elected, or of giving a vote. - -[75] _Scobell_, 232, 288; _Cromwellian Diary_, i. cxviii., 17; ii. 253. - -Respecting the administration of wills during the Commonwealth, we -subjoin the following illustrations:-- - -In relation to a chasm in the Registry of Norwich between 1652 and -1660, the following passage is found in one of the indexes:--"Cætera -ab hoc anno desiderantur testamenta. Cæpit jam Cromwelli usurpatoris -istius ambitio rabide sævire; cujus sub vexillo grassabantur undique -seditio, violentia, rebellio, sacrilegium, et quod (horrendum dictu -est) regicidium. Huic sequuta sunt, confusio in ecclesia, in republica -militum insolentia, in parochiis factio, in familiis atheismus. Et -plebs miserrima cum maximo suo damno et detrimento (apud nescio quæ -tribunalia Londinensia) ad Cromwelli libitum, coacta est se sistere ad -testamenta proband."--_Nicolas's Notitia Hist._, 181. - -Extract from Council Books, 14th July, 1653:-- - -"That it be referred to the Judges for Probate of Wills to appoint such -persons as they shall think fit to be keeper of the records belonging -to that court. - -"That all those rooms formerly used for, or called the Star Chamber -rooms, be appointed for the keeping of records belonging to the late -Prerogative Court; and also for the records of the New Court for -Probate of Wills; and for the erecting and establishing of an office -there, and fitting places for the officers and clerks belonging -thereunto, in such manner as the said judges, or any of them, shall -direct." - -"_Patent Roll_, 1655, p. 3, No. 46.--Mainby. Salary as a Commissioner -for Probate of Wills." - -"_Patent Roll_, 1654, p. 4, No. 46.--Lucy." Similar entry. - -Amongst _Petitions and Reports Intereg._, W.Z. No. 246, there is a -paper respecting probates, dated 9th of January, 1655. - -[76] _Scobell_, 279. - -[77] Yet they were constantly subject to the control of the Protector -and Council of State; these without being formally constituted a court -of appeal, were so in fact. Take the following instance from the -council books:-- - -"October 5th, 1654.--Whereas, by a late ordinance of his Highness the -Lord Protector and the Council, passed the 2nd of December last, it is -ordained that the Commissioners for Approbation of Public Preachers -shall not give admission to any person formerly sequestered from any -ecclesiastical benefice, or promotion for delinquency, until, by -experience of conformity and submission to the present government, his -Highness and the Council shall receive satisfaction of his fitness -to be admitted to ecclesiastical promotion within the Commonwealth, -and the same shall be signified to the said Commissioners. Now, upon -reading and consideration of a report from Mr. Sterry and Mr. Nicholas -Lockier, made in pursuance of a reference to them from the Council -concerning Mr. Bridge, of Petworth, it is ordered and declared by -his Highness the Lord Protector and the Council, that they are so -far satisfied thereby concerning the said Mr. Bridge, his submission -and obedience to the said authority, that they do hereby refer it to -the said Commissioners, to proceed to the trial of his fitness for -preaching of the Gospel; and upon their satisfaction in that behalf, to -give him their approbation and admittance, the said bar or restraint -contained in the said ordinance notwithstanding." - -[78] By the ordinance of January the 19th, 1653-4, (see _Scobell_), the -Act for taking the Engagement was repealed. Some of the sequestered -ecclesiastical clergy took advantage of this, appeared before the -tribunal, secured their approval, and returned to their livings. But -by another ordinance of the 2nd of September, 1654, the Commissioners -were forbidden to admit any delinquents until they submitted to the -existing government, so as to satisfy his Highness and the Council. -The enforcement of subscription to the doctrines of Presbyterianism -by ministers of the Establishment was contemplated by some members of -Parliament in December, 1654. _Cromwellian Diary_, i. cxvii. - -[79] August the 28th--_Scobell_, 335-347. - -[80] _Scobell_, 347, 353. - -Besides support from tithes there were proposals that ministers should -be exempted from paying tenths and first-fruits, and one debate went -so far as to suggest the exemption of ministers from all taxation -whatever.--_Cromwellian Diary_, i. ciii.-cxxi. - -[81] _Scobell_, 139. This Act has been referred to, vol. i., p. 487. - -[82] _Ibid._, 353. - -[83] Articles xxxvi., xxxvii.--_Parl. Hist._, iii. 1425. - -[84] "Provided this liberty be not extended to Popery nor Prelacy, -nor to such as under the profession of Christ hold forth and practice -licentiousness."--_Art._ xxx. 61. - -Short observes in his _Sketch of the Church of England_, ii. 189: -"There was at one time a project for extending liberty of conscience to -the Roman Catholics, and consultations were held among the members of -the Government for the purpose of granting them security of person, and -of the remainder of their property after composition, as well as for -providing a safe living for a prelate who might execute his functions. -But the loyalty of the Roman Catholics was alarmed at the idea of -compounding with the usurper, and they communicated the circumstances -to the exiled court, where a stop was put to the whole." He refers to -_Butler's Roman Catholics_, 418, and _Thurloe's State Papers_, i. 740. - -[85] _Cromwellian Diary_, i. cxiv. Dec. 12th, 1654. - -[86] At an earlier period, it is remarked in a letter in the State -Paper Office, dated 10th of May, 1650: "I received notice of a meeting -of my Lord Beauchamp and Sir Arundell, and many others, at Salisbury, -upon pretence of being at a race, but purposely to treat of the King's -business." - -[87] The dates of these ordinances are March 31st, July 4th, June 29th, -1654.--See _Scobell_. - -[88] In these books there occurs an order for the enforcement of -arrears of rent due to Dr. Wyniffe, Bishop of Lincoln, before the 9th -of November, 1646;--and a reference of the petition of Mrs. Cosin, wife -of the Dean of Peterborough, respecting her claims upon the fifths of -the income of the rectory of Brancepeth, Durham, held by her husband, -to Sir George Vane and others, who, if possible, were to adjust this -dispute with the incumbent, Mr. Leaver. If not, they were to report to -the Council accordingly. - -There is an order on the 3rd of July, 1654 for exempting from excise -duty so much paper used in printing the Bible, in the original and -other learned languages, as "shall make up 7,000 pounds." - -It is remarkable what an unusual number of orders belong to the 2nd of -September, 1654, the day before Cromwell met his first Protectorate -Parliament. - -[89] _Newspaper_ (1654); _Cromwellian Diary_, i. p. xvii.; _Carlyle_, -ii. 254; _Whitelocke_, 599. - -On this second day of meeting the following resolutions were passed:-- - -"September 4th, 1654.--Resolved, that the governors of the school -and almshouse of Westminster do take care that such of the morning -lecturers as preacheth on the respective days, do attend, each morning -that they preach, to pray in this House. - -"Monday, 11th.--The House being met, and opportunity taken about -something that fell from the parson that prayed this morning, it was -moved that something should be done as to matter of religion. And in -order thereunto, it was resolved that the several members of each -county should present the name of one godly and able minister of the -Gospel for each county, to be approved of by the House, who should -meet together, and present their advice to the Parliament, in such -points only as the Parliament should propose to them; the names to be -presented upon Friday next."--_Cromwellian Diary_, i. p. xxvii. - -[90] _Godwin's Commonwealth_, iv. 129. - -[91] Article xvii. - -[92] _Cromwellian Diary_, i. p. xcviii. The drinking of healths, -however, it should be remembered, "seems now to have been chiefly, if -not entirely, confined to the convivial meetings of the Cavaliers, and -employed to express their disaffection" to the Commonwealth government. - -[93] November 27th, 1654, _Journals_. This resolution deprived Owen of -his seat. - -[94] November 17th, 1654. _Cromwellian Diary_, i. p. lxxix. - -[95] Baxter's account of this committee betrays his dislike to the -"over-orthodox Doctors Owen and Cheynell." He introduces a rather -triumphant description of his own hair-splitting as "one merry passage -which occasioned laughter." - -Some were, he says, for making it "a fundamental that he who alloweth -himself or others in a known sin cannot be saved." Baxter wagered he -would make them strike that out. "I told them that the Parliament took -the Independent way of separation to be a sin; and when this article -came before them, they would say, 'By our brethren's own judgment -we are all damned men, if we allow the Independents or any other -sectaries in their sin.' They gave me no answer, but left out the -fundamental."--_Life and Times_, ii. 197-9. - -[96] _Calamy's Abridgment_, 121. - -[97] _Neal_, iv. 98. Baxter says twenty propositions were printed, but -in Neal's copy, taken from Scobell, there are but sixteen. - -[98] _Cromwellian Diary_, i. p. cxix. - -After a careful consideration of what Baxter says, compared with -Goddard's Journal in _Cromwellian Diary_, vol. i. (Introduction), I -am brought to the conclusion above expressed, notwithstanding the -attempt of Mr. Orme in his _Life of Owen_, p. 115, to give a different -version of the affair. John Goodwin attacked the principle involved -in the measure in his _Thirty Queries modestly propounded in Order to -the Discovery of the Truth and Mind of God in that Question or Case of -Conscience, whether the Civil Magistrate stands bound by Way of Duty to -interpose his Power or Authority in Matters of Religion and Worship of -God_. 1653. - -[99] Soon after the rising of the first Protectorate Parliament, Biddle -was released, but getting again into trouble, after much suffering and -imprisonment in Newgate, the poor man became an exile for life. The -Protector allowed him a hundred crowns per annum for his subsistence, -and in 1658 permitted a writ of _habeas corpus_ in his favour. -Notwithstanding his errors, Biddle seems to have been an honest and -devout man, and certainly the treatment which he received was most -unrighteous. - -[100] _Walker's Sufferings of the Clergy_, part i. 176. - -In vol. xvii. of _Petitions and Reports_ (_State Papers_) are the -following memoranda:-- - -"Case tried at Worcester Assizes, 1656. Charge of defamation of -character by ejected clergyman, against the person who prosecuted him -before the Commissioners. Sued the person for damages. Judge Windham, -in charging the jury, did urge very much the increase of damages as -aforesaid, declaring that by such conduct as the defendant's honest -men came to be sequestered, to the discouragement of many then present -who had stated this to be the fact. The jury gave a verdict for the -plaintiff--£80 damages." - -[101] Some instances will occur in our account of the Episcopalians -under the Commonwealth. Others beside Episcopalians were objected -to before the Commissioners. In illustration of this, I subjoin the -following document amongst the State Papers:-- - -"To the most reverend the Commissioners for approbation of public -preachers. - -"Articles that will be proved and deposed to upon oath against James -Cockaine, of Tredsham, in the county of Chester. - -"That Mr. James Cockaine denies the ministry as an office. - -"That no Christian in these ages hath the Spirit of God in any measure. - -"That the image of God in us doth not consist in knowledge, -righteousness, and true holiness. - -"That Mr. Cockaine affirms in public, upon occasion, that the -sacraments were Popery. - -"That he disallows of catechising. - -"That syllogisms are of the devil. Denies the Sabbath; saith all days -are alike, and that it ought not to be called the lord's Day. - -"That several parishioners, eminent for religion and piety, have -withdrawn themselves from his ministry in the said parish. He humbly -prayed that as the witnesses are many who will ascertain these articles -upon oath, there may issue a commission to justices of the peace for -the said county, and ministers to examine the truth of the premises, -and to certify thereon." - -[102] So far as the law of the Triers were concerned, this is true; but -it is right to add that the complaints of non-payment in many cases had -a sufficient foundation. - -[103] Compare _Twell's Life of Pocock_, 151, 175, with _Thurloe_, iii. -281. Owen says in the letter there printed--"There are in Barkshire -some few men of mean quality and condition, rash, heady, enemies of -tithes, who are the Commissioners for ejecting of ministers." He then -refers to Pocock as a man of great learning and high character, as -liable to be cast out "on slight and trivial pretences." - -[104] These Royalists were religious men. Upon receiving sentence, -they exclaimed: "Now, farewell world! welcome heaven! Oh! what a happy -change shall we make from night to day! Oh! blessed Jesus and Saviour -of the world, how wonderful are Thy mercies! Thy love is unspeakable!" -This is reported in one of the newspapers of the day, dated April the -19th, 1655. - -In the _Perfect Proceedings_ of the 12th to the 19th of April, it is -reported from Hereford that the governor had secured Colonel Birch, who -affirmed that the plotters were not Cavaliers, but Ranters, Quakers, -and Anabaptists. - -[105] Letters from Secretary Thurloe and Mr. Pell in _Vaughan's -Protectorate of Cromwell_, i. 145 and 165. - -[106] _Harris's Cromwell_, 429. Cromwell attempted to vindicate himself -on the ground that the Episcopal clergy "meant to entail their quarrel, -and prevent the means to reconcile posterity" (435). - -Amongst the State Papers is a petition to the Protector from Dr. -Woolley, a schoolmaster, to be allowed to continue "his painful -employment." There is also a certificate by his friends to the -following effect:--"We, whose names are underwritten, do most humbly -certify that, upon our knowledge, Edward Woolley, of Hammersmith, in -the county of Middlesex, Doctor of Divinity, is a religious, learned, -and sober person, and hath most quietly submitted to this present -authority under his Highness's government, of whom he never speaks but -with great honour and reverence, and so inclineth his scholars under -his tuition. He hath a very excellent faculty in the education of youth -in the Latin, Greek, and French tongues, with many other commendable -exercises, beyond any whom we have seen besides in this nation.--Signed -by Thomas Coxe, Doctor of Physic; John Hexing, Minister at Bride's, -Fleet Street; and other persons." - -[107] Derby, November 17th, 1655.--_Thurloe_, iv. 211. - -[108] November 10th, 1655.--_Ibid._, 184. - -[109] December 1st.--_Thurloe_, iv. 274. - -[110] _Ibid._, 216. - -[111] _Thurloe_, iv. 228. - -[112] _Ibid._, 151. - -[113] _Thurloe_, iv. 273. - -[114] _Ibid._, 37. There is a curious letter from the same writer (p. -49) from which it appears that the policy of Cromwell's government in -Scotland was not to interfere with religious peculiarities if they did -not threaten any political disturbance. - -[115] _Thurloe_, iv. 56. - -[116] _Ibid._, 127, 128, 223, 250. - -[117] _Ibid._, 700. The following is worth notice:-- - -"The other day a minister in a country church prayed for all the exiles -and prisoners high, and low; and I being informed of it, caused the man -to be brought before the council here, who not denying the words, we -committed him, and afterwards he acknowledging his fault and promising -never to be guilty of the like again, or using any indirect terms, -which might keep up Charles Stuart in the memory of the people, we -dismissed him from his imprisonment and from ever preaching again in -that church."--Ibid. 558. - -[118] _History of Nonconformity in Wales, by T. Rees._ Appendix, 501. -This act is not given in _Scobell_. - -[119] _Thurloe_, iv. 334. - -[120] _Thurloe_, iv. 565. - -[121] _Ibid._, 380, 505. - -[122] _Thurloe_, iv. 314, 348. - -[123] _Ibid._, 450. - -[124] _Ibid._, 447. - -[125] _Forster's Statesmen of the Commonwealth_, iii. 365. - -[126] _State Papers, Dom. Interregnum_, August the 26th, 1656. - -We find the author of the _Christian Armour_ giving advice before the -election. - -_The Magistrates' Portraiture_: a Sermon at Stowmarket, in Suffolk, -upon August the 20th, 1656, before the election of Parliament-men for -the same county, on Is. i. 26: "And I will restore thy judges as at -first, and thy counsellors as at the beginning;" by William Gurnall, of -Lavenham. 1656. - -The preacher expresses a fear of the letting in of Popery through the -sects, Anabaptists, Seekers, Quakers, &c., and recommends his hearers -to seek out men faithful to the ministers of the Gospel. - -[127] _Carlyle's Cromwell_, ii. 416, _et seq._ - -The following document is in the State Paper Office, 17th of September, -1656:--"We whose names are subscribed, with others, being chosen and -accordingly returned to serve with you in this Parliament, and in -discharge of our trust offering to go into the House, were at the -lobby-door kept back by soldiers, which, lest we should be wanting -in our duty to you and to our country, we have thought expedient to -represent unto you to be communicated to the House, that we may be -admitted therein."--Subscribed by Sir Ralph Hare and 160 others. - -September 22.--Resolved, that the persons which have been returned -from the several counties to serve the Parliament, and have not been -approved, be referred to their application to the Council for their -approbation, and that the House do proceed with the great affairs of -the nation. - -The Committee's answer is, that they have refused none that to -them have appeared to be men of integrity, and according to the -qualification of the Instrument. And therefore his Highness and the -Council have given orders to the soldiers to keep those persons -out.--_State Papers Dom._ - -[128] This was Henry Laurence, Lord President of the Council, member -for Westmoreland in the Long Parliament, and for Colchester in the -Parliament of 1656. - -[129] Member for Bedfordshire in the Parliaments of 1654 and 1656. - -[130] This was Major-General Lambert, called _Lord_ Lambert, from his -being the first president of the Protector's Privy Council. He was -member for Yorkshire in 1654 and again in 1656. - -[131] Member for Somersetshire in 1654 and in 1656. - -For all these speeches see _Cromwellian Diary_, i. 62, 28, 33, 55. - -[132] _Ibid._, 158. - -[133] _Carlyle_, ii. 470. - -[134] _Carlyle_, ii. 473. - -[135] _Cromwellian Diary_, i. 359. - -Mr. Gillespie is no doubt intended. The editor says:--"Notes were -expressly prohibited by a direction in the Covenant." I do not find -this to have been the case. Nothing is said upon the subject in the -Directory. - -[136] The petition and advice was first presented to Cromwell, March -the 31st, 1657. It was accepted by him May the 25th. - -[137] It is related by Henry Neville, member for Reading, in Richard's -Parliament, and the author of _Plato Redivivus_--That "Cromwell, upon -this great occasion, sent for some of the chief city Divines, as if he -made it a matter of conscience to be determined by their advice. Among -these was the leading Mr. Calamy, who very boldly opposed the project -of Cromwell's single government, and offered to prove it both unlawful -and impracticable. Cromwell answered readily upon the first head of -unlawful, and appealed to the safety of the nation being the supreme -law. 'But,' says he, 'pray, Mr. Calamy, why impracticable?' Calamy -replied, 'Oh, 'tis against the voice of the nation; there will be nine -in ten against you.' 'Very well,' says Cromwell, 'but what if I should -disarm the nine, and put the sword in the tenth man's hand; would not -that do the business?'"--See _Critical Review of the Life of Oliver -Cromwell_, p. 149, note. _Cromwellian Diary_, ii. 321. - -[138] _Parl. Hist._, iii. 1508 and 1425. - -[139] _Carlyle_, ii. 567. - -[140] _Carlyle_, ii. 579-581. - -[141] _Ibid._, 497. - -[142] In 1651 "their High Mightinesses decreed that the sects should -be restrained, and not suffered to spread. _Sectas cohibendas et in -ordinem redigendas, neque permittendum ut in plura loca quam hodie sunt -diffundantur._"--_Bayle's Dict., Art. Anabaptists._ - -[143] Whitelocke, when Ambassador to the Court of Sweden, had the -following conversation with the Archbishop of Upsala. _Archbishop_: -"No one must vent his private fancies or new opinions contrary to -the doctrine of the Church. If he does, we severely punish it." -_Whitelocke_: "That is somewhat strict, and may be construed to a kind -of assumption of infallibility." _Archbishop_: "We take no such thing -upon us, but desire to preserve peace and unity in the Church and its -members." _Whitelocke_: "Those are good things, but I doubt hardly to -be settled in this world, where offences must come." _Archbishop_: -"But woe to those by whom they come." _Whitelocke_: "They may possibly -come by imposing too much on men's consciences as well as by new -opinions."--_Memoirs of Whitelocke_, 375. - -[144] April 28th. _Cromwellian Diary_, ii. 55, 58, 60., and _Journals -of the House of Commons_. - -[145] _Cromwellian Diary_, ii. 149-152. - -[146] _Faulkner's History of Brentford and Chiswick_.--The minutes of -the Commissioners are cited as authorities. - -[147] _Cromwellian Diary_, ii. 165, 166. - -[148] _Neal_, iv. 135. - -[149] _Cromwellian Diary_, ii. 202-206. - -[150] _Journals_, 11th of June, 1657.--In the report of the -Committee, it is stated, that in the said Bibles there are already -discovered these omissions and misprintings, _i.e._, "Know ye not -that the unrighteous shall inherit the kingdom of God," for "shall -_not_ inherit."--John ix. 21; these words wholly left out: "Or who -hath opened his eyes we know not."--Rom. vi. 13; "Neither yield -ye your members as instruments of righteousness unto sin," for -"unrighteousness." - -On the 16th of January this year, 1657, the Grand Committee for -Religion had ordered a sub-committee to advise with Drs. Walton, -Cudworth, and others, respecting translations and impressions of the -Bible. In consequence, there was a meeting at Whitelocke's house, at -Chelsea, upon the 6th of February following. The Committee often met, -"and had the most learned men in the Oriental tongues to consult with -in this great business, and divers excellent and learned observations -of some mistakes in the translations of the Bible in English, which -yet was agreed to be the best of any translation in the world." Great -pains were taken in it, "but it became fruitless by the Parliament's -dissolution."--_Whitelocke's Memorials_, 654. - -[151] _Cromwellian Diary_, ii. 261-269.--The following instance of -Parliamentary interference with the ministers of St. Margaret's church -occurs in the _Journals_ just after the debate on the Sabbath:-- - -"Tuesday, June 23rd, 1657.--Ordered, that the Lord Strickland and -Major-General Whalley do represent it unto his Highness the Lord -Protector, as the desire of the Parliament, that his Highness will be -pleased to remove from Margaret's, Westminster, the present preacher, -being a prisoner to the Upper Bench; and also one Warmstree, who is -employed as a lecturer there, being a notorious delinquent; and to -appoint some person of eminent godliness and abilities to be public -preacher there; which the Parliament doth apprehend to be a matter of -very great concernment to the good of this place." - -This probably was Thomas Warmestry, who, though a Puritan, retired to -Oxford during the Royal residence there. After the Restoration he was -made Dean of Worcester. - -[152] _Scobell_, 438. He places it under 1656. - -[153] "It was moved that the sword to be delivered by way of -investiture might not be left out. - -"Mr. Lister: His Highness has a sword already. I would have him -presented with a robe. - -"Some understood it a rope, and it caused _altum risum_. He said he -spoke as plain as he could--a robe. - -"You are making his Highness a great prince--a king indeed--so far as -he is Protector. - -"Ceremonies signify much of the substance in such cases, as a shell -preserves the kernel, or a casket a jewel. I would have him endowed -with a robe of honour."--_Cromwellian Diary_, ii. 303. - -At length it was "Resolved that there be a purple robe lined with -ermine, a Bible, a sceptre, and a sword, provided for the investiture -of the Lord Protector." Thursday, 25th June, 1657.--_Post-meridian -Journals._ - -[154] Mr. Lockyer, chaplain to his Highness, made an exhortation at the -Banqueting House, Whitehall, after the Westminster Hall solemnity. - -[155] _Parl. Hist._, iii. 1514-1518. - -The following story is told:--"When Cromwell took on him the -Protectorship, in the year 1653, the very morning the ceremony was to -be performed, a messenger came to Dr. Manton to acquaint him that he -must immediately come to Whitehall. The doctor asked him the occasion. -He told him he should know that when he came there. The Protector -himself, without any previous notice, told him what he was to do, -_i.e._, to pray upon that occasion. The doctor laboured all he could to -be excused, and told him it was a work of that nature which required -some time to consider and prepare for it. The Protector replied that -he knew he was not at a loss to perform the service he expected from -him, and opening his study-door, he put him in with his hand, and -bid him consider there--which was not above half an hour. The doctor -employed that time in looking over his books, which he said was a noble -collection."--_Harris's Life of Cromwell_, p. 4. - -If the story be true, the date is incorrect; and the ceremonial -of 1653, when Lockyer gave an exhortation at Whitehall Banqueting -House, is confounded with the ceremony of 1657, when Manton prayed -in Westminster Hall. It would look as if the devotional part of the -service had not been contemplated in the original arrangement, but was -afterwards introduced by the express desire of Cromwell. - -[156] A report of this speech is given in the _Journals of the -Commons_, under date January the 25th, 1657-8. - -[157] In connection with this notice of a godly ministry at the -re-opening of Parliament, it may not be irrelevant to mention that the -daily meetings of Cromwell's Parliament commenced with prayer; and that -whereas in the Little Parliament the members turned the legislative -assembly into a prayer-meeting--and "engaged" one after another in -devotional exercises--in the Parliaments which followed, no such -custom obtained; but some regular minister officiated each morning. -So scrupulous did the Commons become in confining the performance -of Divine worship to the Clergy, that in the last of Oliver's -Parliaments, the House on one occasion waited half an hour for the -minister, and because he did not make his appearance proceeded without -prayer.--_Cromwellian Diary_, i. xxvii., and _Parry_, 522. - -[158] The Republicans at first rejected had been now admitted. - -[159] "Il Signor Protettore col consenso del suo consilio di stato -ha questa settima banito per una sua proclamatione di Londra tutte -Cattollici e Roalisi alle lor proprie stanze di campagna, o al -luogo della lor nascita, prohibendo li sotto pena di incarceramento -di allontanarsi di detti luoghi più de cinque miglia, e questa -proclamatione commencia a essere in vigore li venti-dui di -Marzo, e dura fin alli otto di Maggio." Di Londra, 14mo. Marzo, -1658.--_Thurloe_, vi. 841. - -[160] _Carlyle's Cromwell_, ii. 634. - -[161] Carlyle, ii. 651. - -[162] The question of augmentations of livings had been brought before -the Council in the month of October, 1656: it was referred to the Lord -Deputy and others to speak with Dr. Owen and Mr. Nye upon the subject, -and to report their opinions to the Council. - -Some points respecting ministers in later entries were referred to Nye, -Caryl, and Peters. - -[163] The last three minutes belong respectively to May, 1658, June, -1658, and March, 1656. - -[164] The authorities for this sketch of Presbyterianism are the -Westminster form of Presbyterian government, Parliamentary ordinances, -and the account of the particular form under which Presbyterianism -appeared in Lancashire, as given by Hibbert, in his _History of the -Foundations of Manchester_. - -It should be borne in mind that, while the law, as it regarded -the civil enforcement of Presbyterian discipline, remained a dead -letter, there was nothing to prevent the carrying out of its purely -ecclesiastical arrangements. - -[165] In the eighth chapter of the _Second Book of Discipline_, it is -said of Deacons: "To them belongs the collection and distribution of -the ecclesiastical property; and in this they must be subject to the -presbytery, though they are not members of it." - -[166] Members liable to be brought before their several Presbyteries -adopted measures of retaliation. Accusations were preferred against -church officers. They were accused, for instance, of being present -at horse-races, or at ale-feasts, where there was fiddling, bowling, -or tippling going on; of neglecting to sing psalms in the family; of -entertaining Cavaliers; of affirming that the Parliament was a body -without a head; of appealing to the authority of Scripture in support -of the royal cause; and of never having publicly manifested any sorrow -for malignancy. These accusations were followed by recriminations on -the opposite side.--_Hist. of the Foundations of Manchester_, i. 276. - -[167] The following passage with respect to him occurs in the _Life of -Adam Martindale_, p. 61:-- - -"Mr. Heyrick was then up at London, and after his coming down, I heard -him, on a fast day, in a great congregation at Manchester, declare -himself (before the ministers of the classis then just setting up) -so perfect a latitudinarian as to affirm that the Episcopalians, -Presbyterians, and Independents, might all practice according to their -own judgments, yet each by Divine right. How his brethren liked this -I know not; but I am sure so he said, his text being: 'The government -shall be upon his shoulder' (Isaiah ix. 6). And Mr. Harrison did little -less than contradict him, following him upon that text (Zechariah iv. -9), making it his great business to reprove the Independents for not -laying a good foundation." - -[168] _Hist. of Manchester_, i. 238. - -[169] The _Diary_ and _the Autobiography of Newcome_, and the _Life of -Adam Martindale_, have been published by the Cheetham Society. - -[170] It may be seen in Sion College Library. I feel much pleasure in -here expressing my thanks to the librarian for the courteous aid he has -afforded me in my researches. - -[171] "In regard there was no more ministers present by reason of the -Act at Oxford, the further consideration was deferred." - -[172] _16th February, 1656._--"The question of the Fifth Monarchy being -propounded, it was debated whether there shall be a more glorious time -for the Church of Christ before the end of the world. Ordered that this -branch of the question be further debated the next meeting." - -[173] The title of Saint is carefully dropped. - -[174] Some portions of the minutes of meetings held at Sion College -are preserved in Dr. Williams's Library. From them we extract the -following:-- - -"_Die Lunæ, Dec. 30, 1650._ - -"Present, Mr. Bedford. The first proposition.--'The ministers that -undertook this not yet met.' - -"The second proposition.--'None met of this company.' - -"Present, Mr. Drake, Mr. Robinson, Mr. Watson. The third -proposition.--'Something prepared, but the company have not yet met.' - -"Present, Mr. Sheffield, Taylor, Blackwell, Wickens, Blackmer. The -fourth proposition papers delivered upon this question. - -"Present, Dr. Seaman, Mr. Jackson, Mr. Tawler, Mr. Poole. Fifth -proposition.--'One paper delivered about this question.' - -"Two papers brought in concerning the fourth proposition at this -meeting. - -"The paper delivered in about the fourth proposition was read." - -These notes seem to refer to heads of debate, prepared at a committee, -December the 4th, 1650. - -"1. That there is an office of the ministry instituted by Christ. - -"2. That this office is perpetual. - -"3. That Christ hath appointed in His word the way of separating men to -the office of the ministry. - -"4. That election and ordination is that way of Christ. - -"5. That this ordination----" - -Here the MS. abruptly breaks off. - -References to these propositions in subsequent minutes are of frequent -occurrence. - -[175] The county of Essex was formally divided into classes; and the -particular arrangement of them, with the names of the ministers as -approved by the Committee of Lords and Commons, still exists, but -beyond that, I am ignorant of what was done. - -The document entitled, _The Division of the County of Essex into -Several Classes, &c._, 1648, is printed at length, with numerous -curious annotations in _David's Annals of Evangelical Nonconformity in -the County of Essex_. - -[176] See _Johnson's English Canons_, Oxford Edit., ii. 325. - -[177] Coleridge's remark is worth remembering in connection with -the Presbyterian endeavours after discipline: "With regard to the -discipline _attempted_ by the Antiprelatic Episcopalian (?) clergy, let -it not be forgotten that the Church of England has solemnly expressed -and recorded her regret that the evil of the times had prevented its -establishment, and bequeaths the undertaking as a sacred trust to a -more gracious age.--_Notes on Southey's Life of Wesley_, i. 199. But is -discipline a possible thing in a State-established Church. - -Keble, in his _Life of Wilson, Bishop of Sodor and Man_, speaks of -the "nation's general hatred of ecclesiastical discipline;" and after -giving an account of the ecclesiastical courts in the Isle of Man, -says: It was a reality there "for years after it had come to be a -shadow in the whole Anglican Church elsewhere," p. 140. He justly -remarks that the Manx code implies faith on the part of the people. -Some of the laws are curious enough, (see i. 204), and present a -chapter in ecclesiastical history worth studying. The sanction and -enforcement of such a scheme by the civil power is utterly opposed to -the principle of toleration. - -[178] See accounts of this church in _Strype's Stow_, i. 583. Stow -mentions as hung up in the cloisters a gigantic shank-bone of a man. - -[179] _Account of the Ejected_, p. 5. - -[180] A copy of this is entered in the MS. volume of minutes of the -London Synod, Sion College Library. - -[181] _Strype's Stow_, i. 381. - -[182] _Howe's Works_, vi. 298. - -[183] _Clarke's Lives_, preface, p. 8. - -[184] See _Howe's Funeral Sermon_ (_Works_, vi. 349), in which he -speaks of Vink as endowed with singular parts. - -[185] All this and much more is said to his honour by Calamy in his -funeral sermon. - -[186] "In Worcestershire," says Baxter, "they attempted and agreed upon -an association, in which Episcopalians, Presbyterians, Independents, -and the disengaged, consented to terms of love and concord in the -practising so much of discipline in the parishes, as all the parties -were agreed in (which was drawn up) and forbearing each other in the -rest. Westmoreland, and Cumberland, and Essex, and Hampshire, and -Wiltshire, and Dorsetshire, quickly imitated them, and made the like -association, and it was going on, and likely to have been commonly -practised, till the return of the bishops after brake it." This is -taken from a paper among the _Baxter MSS._ (_Red Cross-street_), vol. -ii., No. 28. - -When Baxter became acquainted with Ussher, he treated with him about -terms of union "between Episcopalians and Presbyterians and other -Nonconformists." - -[187] "This magnificent structure, sharing the common calamity of -civil war, the west part thereof was converted into a stable, and the -stately new portico into shops for milliners and others, with rooms -over them for the convenience of lodging: at the erecting of which the -magnificent columns were piteously mangled, being obliged to make way -for the ends of beams which penetrated their centres."--_Maitland's -London_, vol. ii. 1165. - -[188] _Vain Religion of the Formal Hypocrite._--_Baxter's Works_, xvii. -80. - -The authorities for our account of Baxter are his _Life and Times_, and -the MSS. in Dr. Williams' Library. - -[189] _Swinnock's Life of Wilson._ - -[190] Gataker's remarkable book, _On the Nature and Use of Different -Kinds of Lots_, 1619 (in which he maintains that lots are regulated by -natural laws) abounds in out of the way learning. - -[191] _A Discourse Apologetical, wherein Lilies' Lies in his Merlin, or -Pasquil for 1654, are laid open._ - -[192] _Gataker's Discours Apologetical_, 33-49.--In this amusing -history he tells the following story: - -"A gentleman being missed at chapel by some of those that used there to -meet him, and coming late into the hall at dinner, and being thereupon -demanded by one of them where he had been straying abroad, 'I have -been,' quoth he, 'at Paul's Cross.' 'Thou wentest thither sure to hear -some news,' said the other. 'No, truly,' replied he, 'I went upon -another occasion, but I learned that indeed there, which I never heard -of before; how the ass came by his long ears. For the preacher there -told us a story out of a Jewish rabbin, that Adam, after he had named -the creatures, called them one day again before him to try whether they -remembered the names that he had given them; and having by name cited -the lion, the lion drew near to him, and the horse likewise; but then -calling to the ass in like manner, the ass having forgotten his name, -like an ass, stood still; whereupon Adam, having beckoned to him with -his hand, so soon as he came within his reach, caught him with both -hands by the ears, and plucked him by them so shrewdly, that for his -short wit he gave him a long pair of ears. Upon this story being told -them, one of them told him he was well enough served for his gadding -abroad; he might have heard better and more useful matter had he kept -himself at home." - -[193] This seems an imitation of the mediæval joke, "Although -Canterbury had the highest rack, yet Winchester had the better -manger."--_Hook's Archbishops of Canterbury_, iv. 198. - -[194] _Life and Times_, p. ii. 363. - -[195] This sermon contains a touching account of the character and -death of the young nobleman. - -Gauden, in 1659, published _The Tears, Sighs, Complaints, and Prayers -of the Church of England, setting forth her former Constitution, -compared with her present Condition; also the Visible Causes and -Probable Cures of her Distempers_. - -[196] _Memorials of Fuller, by Russell_, 220, 163. - -At the same time Fuller animadverts on the Presbyterians and the -Sectaries, 222. - -[197] The authority for this story is Calamy, in his _Life of Howe_. - -Fuller had a marvellous memory; and Pepys tells a story of his -dictating, in Latin, to four persons together, faster than they could -write.--_Diary_, 22nd January, 1660-1. - -[198] _Lyson's Environs_, iv. 530. - -[199] _Whitaker's Hist._, p. 7. - -[200] This notice of the appointment of a pastor is founded upon an -entry in the Church Book at Bury St. Edmunds, which, on account of -the rare occurrence of such a record, we shall give at length in the -Appendix. It should be remembered that this was not an ordination to -preach, but simply an ordination to the exercise of pastoral authority -in a particular Church. Ordinations and recognition services amongst -Independents are not conducted in the present day after the manner just -described. - -[201] There are letters and resolutions on this subject in the Norwich -and Yarmouth Church Books, but they are too long to be inserted here. - -[202] These illustrations are chiefly taken from the _Yarmouth Church -Book_. - -[203] In some cases loans were sought to meet expenses connected -with religious worship. In the _Corporation Books_ at Norwich, it is -ordered "that the mayor, sheriffs, and aldermen should every of them -lend forty shillings a man, and every of the common council twenty -shillings a man, for the building of the seats in the Dutch chapel for -the corporation and their wives." It is naïvely added--"If any man will -give half, rather than lend the whole, let it be accepted." - -[204] The use in some cases of parochial edifices for church-meetings -could hardly be considered an exception to this rule. In the -_Canterbury Church Book_ this passage occurs:--"The 5th day of the -fifth month, this day the Church did unanimously agree to break -bread in the Sermon-house, and ordered that henceforth it should be -there."--_Timpson's Church Hist. of Kent_, 307. - -The Sermon-house was in the crypt where Henry II. did penance after -the assassination of Thomas à Becket. It was granted to the French and -Flemish refugees by Elizabeth, in 1561. It is still used for French -worship. The long table is that at which the worshippers sit to receive -the Sacrament. - -[205] He had been minister of St. Laurence, Poultry, London, whence he -removed to Aston. He held religious meetings at Nottingham after the -Restoration, and was imprisoned for it. Mr. McAll, formerly pastor of -Castle Gate, Nottingham, in a sermon he preached on the Bicentenary -Celebration of the Church there, in 1862, distinguishes between this -Thomas Palmer and the Thomas Palmer at Nottingham, who is described as -a military chaplain by Lucy Hutchinson.--_Bicentenary of Castle Gate -Meeting_, p. 73. - -[206] His Lordship on another occasion, when on the Western Circuit, -remarked in a charge which he delivered to the jury:--"That in case -any ministers did not do the duties of their office, as particularly -to baptize their children, and to administer the Sacrament to all but -such as were ignorant and scandalous, they might refuse to pay them -their dues, and they should present such ministers, which was agreeable -to the law, and if they were by them presented, they should be dealt -withal." - -The same Judge also observed that the payment of tithes was in return -for the performance of religious service by the minister, and if he -did not perform his duty he could not claim his rights. The ministry, -he said, in many places now dealt worse with the people than did the -Popish priests. They gave the laity one element, but these would not -allow them bread or water. - -These documents are in the State Paper Office, _Dom. Interreg._, -petitions, &c., vol. xiv., p. 313. Connected with them is a petition to -Oliver Cromwell from several ministers, complaining that they had been -presented at the assizes for not administering the Lord's Supper, and -praying for protection. - -[207] The notice which some Congregational societies took of public -affairs under the Commonwealth, particularly on days of special -humiliation, appears from entries in their records. When, for example, -in the year 1652, Admiral Blake met with a defeat in the Downs, and Van -Tromp, with a broom at his topmast, vauntingly threatened to sweep the -seas of the British flag, the Independents at Yarmouth (who probably -had relatives on board Blake's ships, and who had often, on the sands, -watched the flotilla which just then was freighted with the hopes of -England, as it sailed through Yarmouth Roads)--agreed on the 7th of -December, that on the following Thursday, "at ten of the clock, the -Church should meet to seek God for the navy at sea." Again, on the 5th -of December, 1656, "being appointed by the Governors of this land for a -day of fasting and humiliation--to be humbled for the rebuke the Lord -gave this nation at Domingo, and that the Lord would discover the cause -of that stroke, that every one might find out the plague of his own -heart, and that the increase and kingdom of Christ might be promoted, -and that our Governors might be faithful in all that is committed to -them--the Church hereupon agreed to take the opportunity to seek the -Lord upon the forementioned grounds." Threatenings of the plague, -breaches and divisions in Churches, brought these earnest Independents -together for special intercession. - -[208] Poor Churches craved help from sister communities in better -circumstances, and did so with signal success. Whilst the spirit of -brotherly affection was seen in the bestowment of liberal contributions -to the necessitous, it was shewn also in the considerate manner of -dismissing members from one neighbourhood to another. We find the -following quaint record in the Yarmouth Church Book. - -Upon "Brother Staffe" desiring his dismission through "Brother -Gideney," "the brethren desired rather that he would come down, for -they had something to communicate unto him, and that our parting might -not _be with bare paper_." - -[209] _Commentary on Ezekiel_, p. xii. - -[210] _Works of Howe_, vi. 340. - -Thomas Brooks was a Divine, endowed richly with that quaint and curious -kind of learning which sparkles so brilliantly in the writings of -Jeremy Taylor; and though inferior to his great Church contemporary -in point of diction he surpassed him far in the sympathetic and -loving exhibition of those sentiments which are most distinctive of -the Gospel. After being minister of the parish of St. Thomas the -Apostle, he became Rector of St. Margaret's, Fish Street Hill; where, -according to Calamy, he gathered a Congregational Church, against -which proceeding some of his parishioners presented a petition. But it -appears that this is a mistake, and that he did not form an Independent -Society until after the Restoration.--_Brooks's Complete Works_, vol. -i.--_Memoir by Grosart._ - -[211] _Roger's Life of Howe_, 18. This interesting book is our -authority for what follows. - -[212] Lord Broghill, in a letter to the Protector, Edinburgh, Feb. the -26th, 1655, speaks of "putting no small confidence in Mr. Gillespie and -Mr. Levingstone."--_Thurloe_, iv. 558. - -[213] Caldewood, Spalding, Whitelocke, and Sewel.--_Orme's Life of -Owen_, 404-406. - -[214] Preface to _Death of Christ_. Dublin Castle, December 20th, 1649. - -"How is it that Jesus Christ is in Ireland only as a lion staining -all His garments with the blood of His enemies, and none to hold Him -forth as a Lamb sprinkled with His own blood for His friends?"--_Owen's -Sermon before Parliament_, February 28th, 1650. - -[215] Quoted in _Urwick's Independency in Dublin in the Olden Time_, 12. - -[216] Dr. Winter speaks of Murcot in strong terms as "an earthly -angel," and "a heavenly mortal," and his funeral shewed the estimation -in which he was held. "Great was the confluence of people who attended -the corpse to the grave. The Lord Deputy Fleetwood followed the body; -after him the Council, then the Lord Mayor, &c. Dr. Winter preached -his funeral sermon on Hebrews xiii. 7. Upon the face of the whole -congregation sat a black cloud of sorrow and disconsolation. The body -being brought unto the place of burial, the saddened spectators and -standers-by sighed him into his grave, and mingling his dust with their -tears, departed and left him in his bed of rest." Quoted from _Moses in -the Mount_.--_Urwick's Independency in Dublin_, 15. - -[217] _Orme's Life of Owen_, 403. - -[218] "I wish I could as truly tell you that the Independents are not -dissatisfied. It may be some of them thought they should ride, when -they had thrown the Anabaptist out of the saddle."--_Thurloe_, vii. -161, see also 199. - -[219] The following items are extracted from a minute book of -Commissioners preserved in Sion College:-- - -"March 12th, 1650-1. £200 to Mr. Lewis Stewkley, this day approved by -this Committee for his preaching in Exeter Cathedral. - -"Hereford Cathedral. £50 granted to three ministers out of the revenues -of the Dean and Chapter for their preaching in the cathedral. Mr. Ralph -London, approved by this committee upon a good testimony, ordered that -the sum be paid him, Mr. Smith, the same. - -"£200 was voted to the Divinity Lecturer in Canterbury Cathedral." - -July, 1656. There was a dispute about the use of Wells Cathedral. -It had been ordered that the cathedral should be used for public -worship by the inhabitants of the parish of St. Cuthbert, but this was -impeded by Dr. Cornelius Burgess, who had got himself into the actual -possession of the church, locking and barring the doors, so that no -entrance could be obtained; in consequence of which many gentlemen -had refused to pay subscriptions promised for the repair of the -cathedral.--_State Papers Dom. Interreg. Council Book._ - -[220] Arrangements made with regard to Westminster Abbey at an earlier -period appear in the first volume. There are entries in the minute -book of the Parliamentary Committee preserved in Sion College Library, -relating to the appointment of Obadiah Sedgwick, December, 1649, in the -room of Mr. Marshall; to the payment of arrears of salary to Nye as -Sunday morning Lecturer, Term Lecturer, and Weekly morning Lecturer, -and to Mr. Strong as minister of the abbey. It is to be remembered that -Owen, Goodwin, and Baxter preached on certain occasions in the same -edifice. - -[221] _Foxe._ - -[222] _Strype's Annals_, iii., part ii. 106. - -[223] _Ivimey's History of the Baptists_, i. 109. - -[224] _Tracts on Liberty of Conscience_, ii. 24, 51. - -[225] I have introduced this letter, and other particulars, from the -"Yarmouth Corporation Records," because, so far as I am aware, they -have never before been published. - -[226] Mr. Gould, in the introduction to his _Report of St. Mary's -Chapel Case_, supplies an interesting instance in his account of the -Church at Norwich. See p. xv. - -[227] Helwisse, (or Helwys), the author of this document, was at the -time living in Holland. Soon afterwards, Crosby tells us he and his -Church left Amsterdam, and removed to London.--_History of English -Baptists_, i. 272. They are believed to have constituted the first -Arminian or general Baptist Church in England.--_Evan's Early English -Baptists_, i. 225. These persons do not appear to have regarded -immersion as the proper and only mode of administering the ordinance. -_Robinson's Works_, iii. 461. Two sorts of Baptists are alluded to in -the _Mercurius Rusticus_, the _Aspersi_ and the _Immersi_.--_Evans_, -ii. 53. - -[228] Crosby, vol. i., appendix 7, gives 1646 as the date, but at p. 66 -he says it was published in 1644. A second edition appeared in 1646, -from which, probably, Crosby took his copy. - -[229] _The Scottish Dove_ (November, 1646), relates the commitment of -an Anabaptist at Coventry, for preaching up and down the country, and -dipping scores of men and women. - -[230] "Whereas, at the entreaty of Mr. Calamy and other ministers, -as it was represented unto me by certain citizens, I did lately give -an allowance to them to meet and dispute with certain Anabaptists; -and whence, I understand you, in pursuance of that allowance, there -is a public dispute intended on Wednesday next, December 3rd, in the -church of Aldermanbury, and there is likely to be an extraordinary -concourse of people from all parts of the city, and from other places; -and that in these times of distraction there may be hazard of the -disturbance of the public peace, I have therefore thought fit, upon -serious consideration, for prevention of the inconveniences that may -happen thereby, to forbid the same meeting upon Wednesday next, or at -any other time, in a public way before I shall receive the pleasure of -the honourable House of Parliament touching the same, which, with all -conveniency, I shall endeavour to know. - -"THOMAS ADAMS, - -"Dec. 1st, 1645. Lord Mayor." - -_Placard in the British Museum._ - -[231] _Bayle's Article on Anabaptists_ is worth reading. - -Bossuet remarks that Socinians and Anabaptists were the only persons -who disputed the right of the magistrate to punish men for religious -error.--_Variations Protestantes_, liv. x., c. 56. - -Socinus and Zuinglius, besides the Anabaptists, were the principal, -if not the only apostles of religious liberty, at the time of the -Reformation. - -[232] So he is described by Crosby and Palmer. We may presume -Allhallows Staining, Fenchurch Street, is meant. - -[233] _Crosby's History of the English Baptists_, i. 288, 289. - -[234] _Crosby_, i. 312-314. - -[235] The following is a list of Baptist ministers who were in -possession of livings at the Restoration of Charles II:-- - -Henry Jessey, A.M. - -Thomas Ewins. Bristol. - -Edward Bagshawe, A.M. Ambrosden, Oxfordshire. Died in prison, December -28th, 1671. - -John Tombes, B.D. Leominster, Herefordshire. - -George Fownes, A.M. High Wycombe, Bucks. Afterwards pastor of the -Church in Broadmead, Bristol. Died in Gloucester jail, November 25th, -1686. - -Jeremiah Marsden. Ardesley Chapel, near Wakefield, Yorkshire. - -Robert Browne. White-Lady Aston, Worcestershire. - -Daniel Dyke, A.M. Hadham Magna, Herts. He was one of the "Triers." In -1668 he became co-pastor, with the celebrated William Kiffin, of the -Church in Devonshire Square, London. He died in 1688. - -Richard Adams. Humberstone, Leicestershire. He succeeded Mr. Dyke at -Devonshire Square, and lived to a very great age, being disabled from -preaching for several years before his death, which took place in 1716. - -Thomas Quarrel. Some place in Shropshire. Died in 1709. - -William Dell, A.M. Yeldon, Bedfordshire, and Master of Gonville and -Caius College, Cambridge. - -Paul Hobson. Chaplain of Eton College. - -Thomas Jennings. Brimsfield, Gloucestershire. - -Paul Frewen. Kempley, Gloucestershire. - -Joshua Head. Some place in Gloucestershire. - -John Smith. Wanlip, Leicestershire. - -Thomas Ellis. Lopham, Norfolk. - -Thomas Evans. Maesmynys, Brecknockshire. - -Thomas Proud. Cheriton, Glamorganshire. - -John Miles. Ilston, Glamorganshire. - -Thomas Joseph. Llangyner, Glamorganshire. - -Morgan Jones. Llanmodock, Glamorganshire. - ----- Abbot, Abergavenny, Monmouthshire. - -William Woodward. Probably of Southwold, Suffolk. - -Gabriel Camelford. Stavely Chapel, Westmoreland. - -John Skinner. Weston, Herefordshire. - -John Donne. Pertenhall, Bedfordshire. He was a fellow-prisoner with -John Bunyan. - -John Gibbs. Newport Pagnell, Bucks. - -Walter Prossor, William Millman, Watkin Jones, Morgan Jones, Jenkin -Jones, Ellis Rowland, and Roderick Thomas, were ministers in various -parts of Wales. - -The following ministers, whose names are inserted by Mr. Ivimey in -his list of ejected Baptists (_History of Baptists_, i. 328), did not -become Baptists till after their ejectment; viz., Francis Bamfield, -A.M., John Gosnold, Thomas Hardcastle, Laurence Wise, and Thomas -Paxford.--_The Great Ejectment of 1662, by Dr. Cramp._ - -[236] Not exactly the same controversy as that about open and strict -_communion_. - -[237] These statements are made on the authority of a speech delivered -before the Master of the Rolls, in the important case reported in a -volume compiled by the Rev. George Gould, and entitled _Open Communion -and the Baptists of Norwich_. This book is full of curious information. - -[238] For a vindication of Vavasour Powell's religious character--who, -with all his extravagant opinions on prophecy, seems to have been a -most disinterested and zealous man--see _Rees' Nonconformity in Wales_, -and the authorities to which he refers, 114. - -[239] _Evan's Early English Baptists_, ii. 183. - -[240] _Burnet's Own Times_, i. 58. - -[241] _Perfect Diurnal._ Oct. 25th, 1652. - -[242] _Whitelocke._ A. D. 1652, p. 553. - -See _Evan's Early English Baptists_, ii. 215. - -[243] _Hanbury's Memorials_, iii. 475. - -The voluntary principle had been clearly laid down during the civil -wars, and in addition to proofs of this already adduced, we may add the -following:-- - -Henry Burton, in his _Vindication of the Independent Churches_, written -in 1644, observed:--"What serveth the magistrate and the laws of a -civil State for but to keep the peace? And as for parishes, will you -allow no churches but parishes? or are parishes originally any other -but of humane, politic, and civil constitution, and for civil ends? -Or can you say that so many as inhabit in every parish respectively -shall be a Church? Should such Churches and parishes then necessarily -be Churches of God's calling and gathering? Are they not congregations -of man's collection, constitution, and coaction merely? What Churches, -then? And as for tithes, what tithes, I pray you, had the Apostles? -Such as be faithful and painful ministers of Christ, He will certainly -provide for them; as when He sent forth His disciples without any -purse or provision, He asked them, 'Lacked you anything?' They said, -'Nothing.' Surely the labourer is worthy of his hire." And as for -ministers' maintenance by tithes, Robert Baillie stated in his account -of the Independents in 1646: - -"The ancient way of maintenance by tithes, or lands, or set stipends, -they do refuse, and require here the reduction to the apostolic -practice. They count it necessary that all the Church officers should -live upon the charge of the congregation,--the ruling elders and -deacons, as well as the pastors and doctors; but all they will have -them to receive is a mere alms, a voluntary contribution, laid down -as an offering at the deacon's feet every Lord's Day, and by him -distributed to all the officers and the poor of the congregation as -they have need." - -A series of propositions is contained in a document presented to the -Parliament in the year 1647 (_Hanbury_, iii. 247) and one of the -propositions is to the effect that the officers of the Church ought to -be maintained by the free contributions of the people. The same opinion -is expressed in Hooker and Cotton's _Survey of Church Discipline_, a -publication reprinted in London in the year 1648. Though, under the -Protectorate, times had changed, and the political relations of the -Independents and Baptists had changed too, it cannot be doubted that -many throughout the Commonwealth maintained the principle expressed in -the extracts just given. - -[244] From a MS. _Life of Owen_ in the possession of the late Dr. -Raffles. - -[245] The Oxford Vice-Chancellors, though they hold office for four -years, are re-elected each year of the four, and at each re-election -make an official speech. - -[246] _Oratio_ ii.--_Owen's Works_, xxi. 581. - -[247] _Oratio_ v.--_Owens Works_, xxi. 611. - -[248] _Cromwell's Speeches, Carlyle_, ii. 559. - -[249] See _Baxter's Life and Times_, i. 70. - -[250] _Oxoniana_, iv. 206. - -[251] With respect to regulations of this sort in 1650, before -Owen's Vice-Chancellorship, it is said, _Oxoniana_ iv. 210, "Gowns -also had now lost their usual fashion, by others introduced by the -Cantabrigians, especially that belonging to a bachelor of arts, the -sleeves of which were wider than those of surplices, and so continued -in fashion not only till the Restoration of Charles II., but the -Vice-Chancellorship of Dr. John Fell." - -[252] _Athen. Oxon._, ii. 738. - -[253] See _Grainger's Biographical History_, iii. 302. - -[254] Owen was the other. - -[255] Howe became minister of Torrington about the year 1650. Goodwin -was appointed President of Magdalen in the January of that year. We -know that Howe was a Fellow after Goodwin's appointment, from the -circumstance of his joining the religious society which the President -established in the College. At first Howe objected to unite, because he -thought too much stress was laid upon indifferent things. Afterwards he -joined upon "Catholic terms." - -[256] _Preface to De Divinia Justitia_, Works, ix., 339. It contains -a defence of what he called "his darling university." Burnet, in the -_History of his own Time_, (i. 192.) says, learning was then high at -Oxford, chiefly the study of the Oriental tongues, much raised by the -study of the Polyglott Bible. They read the Fathers; and mathematics, -and the new philosophy, were in great esteem. - -[257] _Ath. Ox._, ii. 562. - -[258] "July 11, 1654, Oxford:--After dinner I visited that miracle of a -youth, Mr. Christopher Wren."--_Evelyn's Diary_, i. 306. - -[259] "_Oxoniana_," edited by the Rev. John Walker, vol. i. 98. - -[260] For many particulars and sources of information on the subject of -Oxford University, I am indebted to Mr. Orme's _Memoir of Owen_, chap. -vii.; but Wood's _Athen. Oxon._ is the principal authority. - -[261] Thorndike, a Cambridge man, noticed in another part of this -volume, took an active part. - -[262] Twell's _Life of Pocock_, 209. - -"3rd July, 1654.--That the order of the late Council of State, dated -15th July, 1653, for freeing the paper which is to be used for printing -the Bible in the original and other learned languages, from the -payments of customs and excise, be confirmed, and that according Dr. -Bruno Ryves be permitted and suffered to import into this Commonwealth, -free from customs and excise, so many reams of paper for the use -aforesaid, as with that which is already imported and discharged of -duties, shall make up 7,000 pounds, being the total allowed by the said -former order to be so imported."--_State Papers Order Book of Council._ - -The handsomer copies were printed on Avergne paper, at that time -considered the best. - -[263] The price of one copy to a subscriber was £10; of six -copies, £50. To others the cost seems to have been from £15 to -£18.--_Thorndike's Works_, vi. 203, note. In Jacobson's edition of -_Sanderson's Works_, vol. vi. 375, is a list of subscriptions amounting -to £560. _Walton's Polyglott_ is said to be the first book published in -England by subscription. - -[264] _Owen's Works_, iv. 450. - -[265] The spirit in which Owen composed this treatise has often been -misrepresented. It is probable that some who have condemned have never -read it. The work on the _Divine Original Authority, Self-evidencing -Light and Power of the Scriptures_--to which the treatise is an -appendix--is also worth studying in connexion with theological -controversies at the present day. The third chapter is very remarkable, -and the last paragraph moves in a direction which Owen's disciples now -would be very unwilling to follow. It shews how the habits of thought -alter even in the same school, and should teach us all a lesson of -charity. - -[266] Thus, the editor of _Thorndike_, vol. vi. 170, speaks of -Cambridge between 1613 and 1646. It applies up to the year 1654, when -the regular post began. The first coach from Cambridge to London was -set up in 1653. It is scarcely needful to say that the well-known -carrier was Hobson, who died of the plague in 1630; but carriers -afterwards would convey letters. - -From _Antony Wood's Diary_, 1667, it appears that the Oxford coach took -two days to get to London. - -[267] _Carey's Memorials of the Civil Wars_, ii. 224. - -[268] _Life of Sancroft, by D'Oyley_, I. 57. _Cooper's History of -Cambridge._ - -[269] _Hamilton's Memoir of Barrow_, prefixed to his works, vol. i. xv. - -[270] _Cooper's Hist. of Cambridge._ - -[271] Dell is sometimes called a Baptist, but he appears from his -_Doctrine of Baptisms_ to have set aside water baptism, pp. 11, 16, 19. - -[272] Dell complains that men famous for preaching, on coming to -Cambridge, ceased from that sense of the Gospel which they once seemed -to have. "How suddenly have they been entangled and overcome with the -spirit of the enemy!" - -Samuel Hering made certain proposals in 1653, and amongst others that -two colleges should be set apart, in each University, to such as should -solely apply themselves to the attaining the spirit of Jesus, which -study needs few books; the works of Behmen, however, he mentions as a -furtherance thereto. Such colleges he suggested should have the power -of sending forth men to preach. "All teachers," he adds, "without God's -hammer are but, in the history of the letter, hammers for the belly and -ears, but not for the soul." - -He wished that churches should be painted black outside, to remind -people of the darkness within.--_Nickoll's Letters of State_, 99. - -[273] _Dell's Trial of Spirits_, noticed in _Godwin's Commonwealth_, -iv. 97. - -If we are to believe Carter, _History of University_, p. 232, Dell did -not practically carry out his liberal principles, for Carter says: -Moore, fellow of Caius, and keeper of the University Library, desired -to be buried in his own College-chapel; but being refused by Mr. Dell, -the master, the use of the Liturgy, which was his last request, he was -laid in St. Mary's church, under the stone he used to kneel on. Moore -spent seven years in making a catalogue of the library (see _Book -Rarities of Cambridge_, by Hartshorne, p. 16.) Work of that kind Dell -would not appreciate. - -[274] In this notice of Webster I have followed Godwin, -(_Commonwealth_, iv. 96-100) not having been able myself to look into -Webster's writings. It may be stated that Erbery denied original sin, -and was "an advocate for universal restoration, and that all men should -finally be made partakers of eternal felicity in heaven." - -[275] _Thurloe_, ii. 463. - -[276] _Thurloe_, ii. 464. - -This letter is subscribed "James Jollie, who heretofore presented thy -Excellency at the Cockpit with a paper to the Parliament of England." -Cambridge, July 17th, 1654. - -Who this Jollie was we cannot tell; perhaps a man like Akehurst, not -understood by many, and charged with being a mystic; but his letter -shews an insight into spiritual perplexities, and a fidelity to his -suffering friend, alike creditable to his head and his heart. - -[277] _Diary_, i. 318-320. - -The volume preserved in Sion College, which records the augmentation -of Oxford masterships, contains similar entries relative to Cambridge. -Two hundred pounds a year was settled on St. John's and Emanuel for -increasing the maintenance of the masters, a larger amount than we -have noticed in connexion with Oxford. Ninety pounds was the sum fixed -for Jesus College, and the trustees were directed to pay the same -accordingly out of the accruing rents and revenues vested in them, to -Mr. John Worthington, Master of the College, till they should receive -further notice from the Committee. - -[278] _Whitecote's Aphorisms, by Salter._ - -[279] _Burnet's History of his own Times_, i. 187. - -[280] Dr. Spurstow has been mentioned before as chaplain to Hampden's -regiment. He was one of the Assembly of Divines, and, after his -ejectment from Cambridge, enjoyed the vicarage of Stepney. - -[281] See list of his works, and also an article on Lightfoot, in -_Kitto's Cyclopædia_, edited by Dr. Alexander. - -I am indebted to the Dean of Westminster for some friendly suggestions -relative to the character of Witchcot and Lightfoot. - -[282] _Burnet's Hist. of his own Times_, i. 188. - -[283] The Greek studies at Cambridge in the first part of the -seventeenth century are noticed in the _Life of Thorndike_, appended to -his works vi. 167, 168. - -[284] I have seen a petition amongst the _State Papers_ belonging to -the year 1653, to the Protector from John Worthington, Master of Jesus -College, in Cambridge, complaining of some restraint upon the payment -of the augmentation annexed to the mastership of that college (as also -of the augmentations annexed to some other masterships.) - -[285] Pages xviii., xix. - -[286] See _Southey's Life of Wesley_, ii. 380, and _Stanley's Eastern -Churches_, Introduction, p. vii. - -[287] _Calamy's Account_, ii. 755. Wood (_Ath. Ox._, ii. 710) says -that the proposition in the book condemned by Convocation was that -the sovereignty of England is in three estates, King, Lords, and -Commons. This decree of Convocation was itself burnt in Palace -Yard, Westminster, by order of the House of Lords, March the 27th, -1710.--_Calamy's Cont._, 865. - -[288] _Calamy's Account_, 761, 81, 105. _Continuation_, 137. - -[289] Calamy gives an interesting account of Gilpin's preaching, which -must have been of a very effective kind. He mentions his delivering -sermons without the use of notes as something remarkable.--_Account_, -154. - -[290] It is printed in the _Cromwellian Diary_, ii. 531, from which -these particulars are gathered. - -[291] See _Surtee's History of Durham_, i. 106. Also MS. collections of -the Rev. T. Baker, quoted in notes to _Cromwellian Diary_, ii. 542. - -[292] "Since the installation of Prince Charles, in 1638, and until the -Restoration, the registration of the annals had been suspended; and -the order is solely indebted to the care and zeal of Edward Walker, -Garter King-at-arms, for the record of the exertions which were made -chiefly by the instrumentality of that faithful officer, and amidst -difficulties of every kind, to save the institution from absolute -decay."--_Beltz' Memorials of the Order_, cxii. - -[293] _Annals of Windsor_, ii. 185. - -[294] _Whitelocke's Memorials_, 665. - -[295] _Scobell_, 18. - -[296] In the summer of 1657, "a hot and sickly season," Busby and -some of the boys resided at Chiswick, where was a manor-house founded -for the use of the school in times of sickness by Goodman, Dean of -Westminster, 1570. The names of the Earl of Halifax, John Dryden, and -other pupils of Busby might be seen on the walls at the close of the -last century.--_Lyson's Environs_, ii. 191. - -[297] _Athen. Oxon._, ii. 491. - -In the memoir of South, prefixed to the vol. of his posthumous works, -8vo., 1717, p. 4 (it does not appear by whom this memoir was written), -it is stated that South "made himself remarkable" by reading the Latin -prayers in Westminster School on the day of the King's "martyrdom, and -praying for his Majesty by name." But what was there remarkable in -that? He, no doubt, read the ordinary prayers used in the school, and -as they contained a prayer for the King, he read it as of course. Had -he deviated from the prescribed form, Busby would have been down upon -him, not with a witness, but with his rod. - -[298] Dr. Rainbow, afterwards Bishop of Carlisle, is said to have -adopted a practice similar to that of Bull.--_Zouch Edit. of Walton's -Lives_, 461. _Thorndike's Works_, vi. 117. Note. - -[299] _Lyson's Environs_, i. 148. - -[300] _Disputation at Winchcomb_, 1653. _Commonwealth Pamphlets_, -British Museum. - -Barksdale expressed admiration of the "learned and pious Dr. Hammond," -which aroused the cry, "An Arminian! an Arminian!" - -[301] _Walker's Sufferings_, p. ii., 142. - -[302] On his tomb, in Ely Cathedral, it is said:--"_Exulans ab -Academiâ Ecclesiam Anglicanam inter schismaticorum furias, coram ipso -Cromwello concionibus disputationibus publice asseruit tantum non solus -sustinuit, vindicavit_." - -[303] _Wood's Ath. Ox._, vol. ii., _fasti_, 132. - -[304] _Farindon's Works_, i. _Memoir_, xlii. - -[305] These sermons are given in _Farindon's Works_, iii. 361. - -[306] See his _Sermons_, vol. iii. 399. - -[307] Abridged from the _Autobiography of Sir John Branston_, quoted in -the _Ecclesiastic_, October, 1853. - -[308] _Aubrey's Letters_, iii. 363. - -[309] _Wood's Ath. Ox._, ii. 465. - -[310] _Life_ prefixed to _Sherlock's Practical Christian_, p. 24, 25. - -[311] _Hand-Book to Western Cathedrals_, p. 56. - -[312] The letter, dated September 13th, 1634, (_State Papers_,) -published in _Laud's Works_, vii. 88, is a very curious one, and -expresses strong disapproval of Goodman's conduct. - -[313] See _Laud's Works_, iii. 287. - -[314] _Church Hist._, iii. 409. - -[315] _Nalson's Col._ i. 371, 372. - -There is an interesting account of Goodman in the _Ecclesiastic_, -November, 1852, with extracts from his writings. He wrote a book on the -_Two Great Mysteries, The Trinity and the Incarnation_, which, strange -to say, he dedicated to Oliver Cromwell,--"with flattery," observes -Echard "and a servile petition for hearing his cause and doing justice -to him." - -[316] _Elrington's Life of Archbishop Ussher_, 244. - -[317] "The poor orthodox clergy have passed one Sunday in silence. -The Bishop of Armagh hath been with Cromwell about them, it is feared -to little purpose, yet some Court holy water was bestowed on the old -man, besides a dinner and confirmation of Church leases to him in -Ireland."--_State Papers Dom._, 1655-56, 10th-20th January. - -[318] _Elrington's Life of Ussher_, 279. - -[319] When visiting it in 1864, I found the exterior, and one of the -apartments, in much the same state as when Hall lived there. - -[320] _Walker's Sufferings_, p. ii. 18. - -Mention is made of Morton's daily alms, his single meal, his straw bed -at eighty years of age, his hospitality, and his rising at four o'clock -in the morning.--_Biograph. Brit._ - -[321] _Worthies_, iii. 172. - -[322] "He was observed to run (with emulation without envy) in the race -of virtue even with any of his order, striving to exceed them by fair -industry, without offering proudly to justle their credit, much less -falsely to supplant their reputation."--_Fuller's Worthies_, i. 456. - -[323] Fuller says of Owen: "He was bred a fellow in Jesus College, in -Cambridge, where he commenced Doctor of Divinity, and was chaplain -to King Charles whilst he was a prince. A modest man, who would not -own the worth he had in himself, and therefore others are the more -engaged to give him his due esteem. In the vacancy of the bishopric -of St. Asaph, King Charles, being much troubled with two competitors, -advanced Doctor Owen (not thinking thereof) as an expedient to end the -contest. Indeed, his Majesty was mistaken in his birth, accounting -him a Welshman, but not in his worth, seeing he deserved a far better -preferment."--_Fuller's Worthies_, ii. 506. - -[324] _Tanner MSS._, vol. lii., 1653-8, 41. This letter is addressed to -Sheldon. There is another in the same volume from Dr. Ferne, lamenting -that churchmen "were wanting to see what those in power would do, as -if there could possibly be any expectation of advantage either from -them," or from "delay." Both letters are printed in the _Ecclesiastic_, -October, 1853. - -[325] _Life of Bramhall_, prefixed to his _Works_, i. x., xxii. - -[326] _Bramhall's Works_, i. 276, 277. - -Yet here it should be remembered that, under date May the 23rd, 1658, -Evelyn says: "There was now a collection for persecuted and sequestered -ministers of the Church of England, whereof divers are in prison. A sad -day! the Church now in dens and caves of the earth." - -Kennet in his _Historical Register_, 861, refers to the Lord -Scudamore's charity to the distressed clergy. - -[327] It was not published till after the author's death, when it -appeared with a violent and foolish preface by Dr. Samuel Parker. - -[328] _Bramhall's Works_, iii. 579.--The whole tract is worth reading -as an example of the way in which Episcopalians met the charge of -favouring Popery. It is an answer to Baxter, who had brought the charge -against Grotius and against Bramhall also. While Baxter accused Grotius -of helping the Papists, Owen accused him of Socinianism. Thorndike, in -the preface to his _Epilogue_, defends Grotius against both. - -[329] _Ibid._, 582. - -[330] For Milletiere's epistle and Bramhall's reply, see _Works_, vol. -i. cxxi. and 7. - -[331] The careful editor of _Bramhall's Works_ has appended a table, -with extensive notes, of Acts and dates relative to the admission into -their new sees of the bishops consecrated or confirmed in the second -and third years of the reign of Elizabeth.--Vol. iii. 216. - -[332] _Bramhall's Works_, i. xcv. - -[333] 25th of May, 1651.--Vol. i. 278.--A son of Cosin became a Roman -Catholic. A letter of his, in self-defence, to John Evelyn is given -in the _Diary and Correspondence of Evelyn_, iii. 58. The father was -greatly annoyed at his son's conduct, though he had himself, no doubt, -to thank for it. "His indignation," says the editor, "is very much -what Dr. Pusey may be supposed to have felt at Mr. Newman's departure -for Rome." In _Evelyn's Diary_, i. 282, is an account of the origin -of those "offices, which among the Puritans were wont to be called -_Cosin's cozening devotions_." - -Dr. Cosin, both in his letters and more solemnly in his last will, -laments over his lost and only son John. In a letter, January 22nd, -1661, he says: "Let him go, he is not worth the owning, nor any further -seeking after him. In the meanwhile they that have thus lured him and -conveyed him away are most unworthy persons."--_Surtees_, i. cxii. - -[334] _Evelyn's Diary_, i. 285. - -[335] _D'Oyley's Life of Sancroft_, i. 89. - -"At Paris our countrymen live peaceably and enjoy our religion -without disturbance. There is a place allowed them, with necessary -accommodations for the exercise of religion. Dr. Stewart did often -preach to them; and for their form of worship, it is the same that -was formerly in England, with the Book of Common Prayer, and the -rites therein used; and also they continue the innovations that were -practised by many of our clergy--as bowing at the name of Jesus -towards the altar, &c.--which I know giveth offence to the good French -Protestants, who, to me, did often condemn those innovations for Roman -superstitions. As for the French Papists, truly they are more civil to -them than was expected."--By Samuel Brett, there present, 1655.--_State -Papers._ - -[336] There were, besides Morley, the Bishop of Galloway, Stewart, Dean -of St. Paul's, Drs. Earle, Clare, Wolley, Lloyd, Duncan, and Messrs. -Crowder and Hamilton. - -We may add that Honywood, who, after the Restoration, became Dean of -Lincoln, remained abroad from 1643 to 1660. His pleasant portrait is -engraved in Dibdin's Decameron, and for his library, his learning, and -his love of books, he is worthy of a place there.--Vol. iii. 261. - -[337] _Ecclesiastic_, April, 1852. _Grainger's Biog. Hist._, iii. 236; -_Burnet's Hist. of his own Times_, i. 177. - -Baxter tells us "he was the chief speaker of all the Bishops, and the -greatest interrupter of us, vehemently going on with what he thought -serviceable to his end, and bearing down answers by the said fervour -and interruptions."--_Life and Times_, part ii. p. 363. Of course I -do not forget that in this quotation from Baxter we have the report -of an antagonist; but the readiness and candour with which he allows -moderation and other virtues where they existed on the part of any of -the Episcopalians, give weight to his estimates of character. - -[338] _Anderson's Colonial Church_, ii. 132. - -The following letter from Isaac Basire to Charles II., dated Alba -Julia, (synonyme for Weissenberg, in Transylvania, the same as is now -called Karlsburg,) Easter Tuesday, 1656, is in the State Paper Office. - -He says:--"When the whole nation was represented, and met here at their -diet, and it was noised that by reason of a public act, some months -since performed by one in this university, before the Prince, and with -his approbation, against both Independency and Presbytery (flown over -hither out of England), and for Episcopacy--that crew grew so incensed -against me, that they did then threaten to cite me before the National -Assembly, as now; and having missed that first plot, they pretend to -renew their persecution against me at their next general synod, now at -hand; where yet, by the better though not the bigger part, I am chosen -to preside, and undoubtedly do expect the shock, trusting with the -whole success God Almighty, who is thus pleased still to place me on -the militant side. (His holy will be done)." - -[339] _Life of Jeremy Taylor, by Willmott_, 129-154, 190. - -Dr. Peterson, Dean of Exeter, met with an adventure which ought to -be recorded as an illustration of that generosity to an enemy which -often cheeringly flashes up in such times, relieving the shadows of -persecution. Cromwell one day saw the doctor in the streets of London, -looking like a distressed cavalier. "There," he exclaimed, "goes a -Church of England man, who I will warrant you has courage enough to -die for his religion." That very day a stranger traced the Dean to his -lodgings, invited him to dinner, and presented to him a purse of money. -Help afterwards came again and again through the same channel, the -bounty of the magnanimous usurper being the source.--_Walker_, part ii. -24. - -[340] In a paper dated November 2nd, 1652 (printed in _Jacobson's -Edition of Sanderson's Works_), he describes fully his mode of -procedure; and the sort of verbal alterations he made in the forms -of Common Prayer may be seen in his "Confession," given by Walton -(_Lives_, 394). Thorndike observes: "I cannot approve it upon this -score that (besides his prayer before sermon, which custom and former -practice if not the canon itself, allowed as lawful) he hath several -parts of service of his own making; and, though mostly formed out -of the Common Prayer Book, yet certainly varied from thence, and so -directly against the negative command which prescribes this and no -other."--_Letter in the Bodleian Library, printed in Thorndike's -Works_, vi. 117. - -See page 340, in this vol. - -[341] _Fell's Life of Hammond_, 263, 173. - -[342] _Walton's Lives_, 396. - -[343] _Walton's Lives_ 405-408. - -[344] _Fell's Life of Hammond_, 241, 262, 203, 279. - -[345] Quoted in _Thorndike's Works_, vi. 212. - -[346] _Harl. MSS._, 6942, 77, British Museum. - -[347] _Harl. MSS._, 6942, 18. April 30, 1654. This I find, since I -copied it from the original, is printed in the _Ecclesiastic_, April, -1853. - -[348] _Harl. MSS._, 6942, 120. - -[349] Amongst the _State Papers_, is a Letter from Thorndike to Mr. -Joseph Wilkinson, April 21st, 1656, respecting _Walton's Polyglott_. -"You know," he says, "the government of the work is in Dr. Walton, -who set it on foot. Correctors of the press he hath, for the Hebrew -and Chaldee, Mr. Clarke; for the Syriac and Arabic, Mr. Castle; with -a third for the Greek and Latin. The purpose is to give what England -affords for the verifying of the several copies." - -[350] _Thorndike's Works_, vi. 125. - -He is to be ranked amongst the most able defenders of the great -catholic doctrines of the Divinity and Incarnation of our Lord Jesus. - -[351] Sanderson is said to have before found fault with Thorndike's -manner of conducting worship at Claybrook.--_Works_, vi. 181. - -[352] _Works_, vi. 118. - -[353] _Thorndike's Works_, vi. 125. - -See also _Letter concerning the Present State of Religion_. Vol. v. 5. - -[354] The following is another instance:-- - -"During the usurpation the Latin prayers were discontinued; but some of -the members, John Fell, John Dolben Allestree, and others, afterwards -men of eminence in the Church, performed the Common Prayer in the -lodgings of the celebrated Dr. Willis, in Canterbury Quadrangle, and -afterwards in his house, opposite Merton College Chapel, and the -practice continued until the Restoration. Dr. Willis's house afterwards -became an Independent meeting. In the museum of the Dolby family, in -Northamptonshire, is a fine painting, by Sir Peter Lely, grounded on -the above circumstance. A copy of this picture was presented to the -society, and placed in the hall."--_Chalmer's Oxford_, vol. ii. 311. - -[355] _Evelyn's Diary_, 1649, March 18th and 25th. 1652, December 25th. - -[356] January 30th, 1653. January 28th, 1655. It appears from -_Patrick's Autobiography_ that all through the troubles he received the -communion kneeling, p. 37. - -April 15th, 1655. "Dr. Wild preached at St. Gregory's, the -ruling powers conniving at the use of the Liturgy in that church -alone."--_Evelyn's Diary._ - -[357] Kennet says: "The prejudice Cromwell had against the Episcopal -party was more for their being Royalists than for being of the good old -Church," and the Bishop relates that the Protector said: "To disturb -them is contrary to that liberty of conscience which he and his friends -always acknowledged and defended."--_Kennet_, iii, 206. - -[358] Quoted in _Keble's Life of Wilson, Bishop of Sodor and Man_, 407. - -[359] I am indebted to Mr. Clarence Hopper, to whom the valuable -manuscript volume belongs, for permission to make extracts from its -pages. - -[360] I do not see that a second lesson is any where mentioned. Perhaps -the service is not complete. - -[361] These particulars occur in petitions to Charles II. after the -Restoration. They are all specified in Mrs. Green's _Calendar of State -Papers, Dom._, 1660, 1661. - -[362] Hallam observes: "It is somewhat bold in Anglican writers to -complain, as they now and then do, of the persecution they suffered at -this period, when we consider what had been the conduct of the Bishops -before, and what it was afterwards. I do not know that any member of -the Church of England was imprisoned under the Commonwealth, except for -some political reason; certain it is the jails were not filled with -them."--_Const. Hist._, ii. 14. - -Distinction must be made between the sufferings of the Episcopalians -during the Civil Wars and under the Protectorate. I am persuaded, after -a long and careful enquiry into the subject, that the suffering during -the latter of these periods has been immensely over-estimated. - -[363] Justice Bennet, of Derby, "was the first that called us Quakers, -because I bid them tremble at the word of the Lord. This was in the -year 1650."--_Fox's Journal_, i. 132. - -[364] See the very interesting _Memoirs of Stephen Grellet, by B. -Seebohn_. - -[365] See _Journal_, and _Sewel's History of Friends_. - -[366] He supplies numerous instances of this in his own Journal. - -[367] _Sewel's History of Friends_, i. 15. - -[368] _George Fox's Journal_, i. 104. - -[369] _Penn's Preface to Fox's Journal_, i. xl. - -[370] Penn states the doctrines of Quakerism in his preface, xiii. _et -seq._ - -[371] "They asked me if I had no sin? I answered, 'Christ my Saviour -has taken away my sin, and in Him there is no sin.'" "They pleaded -for imperfection, and to sin as long as they lived, but did not like -to hear of Christ's teaching His people Himself, and making people as -clear, whilst here upon the earth, as Adam and Eve were before they -fell."--_Journal_, i. 124, 288. - -[372] Fox had an intense aversion to all Gnosticism.--See _Journal_, i. -143. I do not ascribe mysticism to him in any bad sense of the word. - -[373] He describes himself as passing through strange states of extasy, -(_Journal_, i. 144) and even claims gifts of prophecy and miracle, -(i. 219.) He had a habit of comparing sinners to different sorts of -animals, _Journal_, i. 190, &c. A curious parallel to this is found -in _Athanasius_, who describes heretics in a similar way. Comp. -_Athan. Orat._ iii. _contra Arianos_. _Athanasius's Treatises against -Arianism_, p. ii. 484, _Oxf. Edit._ - -For authorities respecting Quakerism see a good note in _Mosheim's -Ecclesiastical History_, 846. - -[374] _Journal_, i. 151. - -[375] _A Collection of many select and Christian Epistles, written by -George Fox_, p. i. - -[376] See _Fox's Epistles_, p. 2. - -"There is an English ship come in here from Newfoundland. The master -hath been on board of us. There is not, they say, one person in the -ship, officer or mariner, but are all Quakers."--_Thurloe_, v. 422. - -There are references to the spread of Quakerism in the same collection, -iv. 333, 408, 757. - -[377] _Sewel's History of Friends_, i. 105. - -[378] _Journal_, i. 213. - -[379] Two striking cases, however, occurred in New England. See -_Besse's Sufferings_, 235. - -[380] _Sewel's History_, i. 112. - -[381] In a Diurnal, February 16, 1654-55, mention is made of letters -from several places, which speak of Quakers and Ranters, and others -that disturb ministers in their sermons in public churches, and the -meetings of ministers and other Christians in private, in several -places of England. The Quaker meetings are said to be receptacles for -Papists, and Popish priests and friars. - -In another Commonwealth newspaper it is said: "Some think this Fox is -a Popish priest, because of his tenets of salvation by works." Most -absurd and incredible stories are told of Fox and Mr. Fell. - -The monstrous things related in these newspapers defy belief. What -was thought of Quakers in high quarters may be seen in the Pell -correspondence.--_Vaughan's Protectorate_, ii. 309. - -[382] The difficulty in believing these stories does not arise from -what we know of the moral character of the Jesuits, but only from their -reputation for cleverness, and from what we know of the shrewdness -of the Quakers. The Quakers were not likely to be so deceived by the -Jesuits, and the Jesuits were not likely to adopt a scheme of action -which promised so little success. But the _Provincial Letters_ of -Pascal, written during the Protectorate, prove that Jesuit morality -placed no bar in the way of such dishonest intrigues. - -[383] _Abstract of the Sufferings of the People called Quakers_, i. -216, 222, 223. See also _Evelyn's Diary_, i. 332. - -The Quakers were often very violent. There is a very intemperate and -foolish pamphlet, entitled, _A True Testimony against the Pope's Ways, -in a Return to that Agreement of '42 of those who call themselves -Ministers of Christ (but are proved to be wrongers of Men and of -Christ), in the County of Worcester: by Richard Farnsworth, a Quaker_, -1656. Richard Baxter is first on the list of persons attacked.--See -also _Sussex Arch. Collections_, vol. xvi. The Quakers were assailed in -their turn most furiously. For example, there is a tract entitled, _The -Deceived and Deceiving Quakers discovered; their Damnable Heresies, -Horrid Blasphemies, &c., laid open, by Matthew Caffin, a Servant of the -Lord, related to the Church of Christ, near Worsham, in Sussex_, 1656. -This was answered by James Nayler, with like scurrility. It is curious -that Caffin denies the man of sin to be Popery, and maintains that he -is a person yet to appear. Nayler sets Caffin down as Antichrist. - -[384] _Quakers' Sufferings_, i. 70. - -[385] _Cromwellian Diary_, ii. 112. - -[386] _Sewel_, i. 158. - -[387] _Cromwellian Diary_, i. 46. His trial has been already mentioned -in this volume, p. 133. - -[388] His dying words place him in a much better light than that in -which he is commonly viewed.--See _Sewel's Hist._, i. 207. - -[389] _Cromwellian Diary_, i. 216. The petitioners were called in, to -the number of thirty, and Mr. Sprigg made a short speech, saying that -they did not countenance the wicked, and were no partakers of their -crime; but upon the common account of liberty, found it upon their -spirits to become petitioners in this thing, leaving it to God to -direct the House. - -See the beautiful apology for Nayler in _Lamb's Elia, Quakers' Meeting_. - -[390] p. 16. - -[391] Baxter says Sir H. Vane spoke against him in the House of -Commons; and he adds, "I confess my writing was a means to lessen his -reputation."--_Life and Times_, p. i. 76. - -[392] _Baxter's Life and Times_, p. i. 77. - -[393] _The Life of one Jacob Bœhmen, wherein is contained a perfect -Catalogue of his Workes._ London, 1644. - -[394] "I have seen myself," says Baxter, "letters written from -Abingdon, where among both soldiers and people, this contagion did then -prevail, full of horrid oaths and curses, and blasphemy, not fit to -be repeated by the tongue or pen of man; and this all uttered as the -effect of knowledge and a part of their religion, in a fanatic strain, -and fathered on the Spirit of God."--_Baxter's Life and Times_, p. i. -77. - -It must be remembered Baxter would make the most of all this. - -[395] Such things may be found by those who search after them. -Historically they are of little worth; in other respects worse than -worthless. - -[396] The following are titles of books by Muggleton: _The Answer to -William Penn, Quaker, his book, entitled The New Witnesses proved -Old Heretics, wherein he is proved to be an ignorant spatter-brained -Quaker_, &c. _Looking-Glass for George Fox, and other Quakers, wherein -they may see themselves to be right Devils_, &c. _The Neck of the -Quakers Broken_, &c. - -[397] Ministers in Edinburgh had a basin and ewer placed in a frame of -iron fastened to the pulpit, and there performed the ceremony.--See -_Travels by Sir W. Brereton_, p. 110, published by Cheetham Society. -Bishop Wren, in his injunctions, orders that "the _fonts_ at baptism be -filled with clean water, and no dishes, pails, nor basins, be used in -it, or instead of it."--_Cardwell_, ii. 204. - -[398] _Gillingwater's History of Lowestoft._ - -[399] _Hanbury's Memorials_, ii. 568, i. 536. - -[400] _Martindale's Autobiography_, quoted in _Hunter's Life of -Heywood_, 42. - -[401] _Hall's Works_, 555. - -[402] Dedication to his _Commentary on Ezekiel_. - -[403] As it is our object to afford glimpses of domestic life, it is -worth while to insert the following letters, trivial though they be, -preserved in the State Paper Office. They are from parents to their son -at school, and present an odd and amusing jumble of advice:-- - -"London, 16th Nov., 1641. - -"Son John, the Lord bless thee, and these are to let you know that, -thanks be to God, we are all now indifferent well. I have had a great -desire, this long time, to come into the country to see you; but I have -been very ill of a pleurisy, which hindered me, and now the ways are -deep and the days are short, and your mother and sisters long to see -you. Therefore I have desired your master in the enclosed to let you -come up to London upon Friday next, at the return of this carrier. You -may come up in the waggon, which if you do, your mother would have you -keep on your coat to keep you warm. I would have you the rather come -upon Friday next, because the next week we have a great feast at the -Hall, and your mother would have you there. When you come up, bring -with you both your coats and your two best suits of apparel, and your -mother would have you bring up your writing book, and the book wherein -you take the heads of your master's sermons in; and this is all I have -to say till I see you, which I expect will be on Friday night next. - -"Your loving Father, - -"GEORGE WILLINGHAM. - -(Addressed) "To his loving son John Willingham, at Mr. Herring's house, -in Duddinghurst, these." - -The following letter is written to the boy by his mother:-- - -"John, think it not strange that you have not received your clothes -before. The reason you may well know, which was the vexation you put -me and your father to at your departing, which lets us understand that -your heart is not reformed, notwithstanding all your good education. I -have sent you your clothes--a pair of stockings, a pair of gloves. I -would have you wear your fres jump (freize jacket) every day and your -waistcoat a'nights, and have a care of your clothes, that you keep -them in your trunk, and above all look to your heart in all the duties -that you perform, and improve the day of grace, which God yet affords -you, and improve your time, that you spend it not in play, and neglect -your learning, and labour to be a comfort to your parents and not a -grief. I have sent you some plums, of your brother's christening. Had -I sent them as you did your father's nuts they would come short to -you. You sent your father a pint of nuts which cost him eightpence. -Had you regarded your father, you would have tied and sealed them up. -Your brother Samuel and sister is well and remember them to you, and -remember me to your master Herring, and Mrs. Herring, and your old -Mistress and Mr. Chadley. Thus I rest praying to God, for I rest your -careful mother, - -"ANNA WILLINGHAM. - -"Your brother's name is Ebenezer. - -(Addressed) "To John Willingham, living at Mr. Herring's, at -Duddinghurst, deliver these." - -There are also letters, &c., endorsed, "Intercepted, 1641, to -Willingham." Probably it was suspected they were letters of political -significance. - -[404] As to Lancashire, Dr. Hibbert observes, in his _History of the -Collegiate Church of Manchester_, i. 272:--"The greatest discontent -was excited at the mode of solemnizing marriages, which was no longer -before the altar, or accompanied with the pledge of the ring, which -had been hitherto considered essential to the contract. This meanness -of ceremony was so ill relished, that many clandestine marriages were -celebrated by unauthorized persons, or ejected clergymen." The author -mentions the case of a woman who refused to submit to Presbyterian -rites, but asserted herself a "wife before God." - -[405] Many Independents, it should be remembered, treated marriage as a -civil contract, and had no religious service. - -[406] These particulars are gleaned from _Brand's Popular Antiquities_. - -[407] _Hunter's Life of Heywood_, 33. - -[408] _Autobiography of Joseph Lister._ - -[409] According to _Archbishop Islep's Constitutions_ (1362), the -observance of the Lord's Day was to begin at Saturday vespers, like the -feasts that have vigils.--_Johnson's English Canons_, ii. 426. - -Eustace, abbot of Flay (1201), went beyond the Puritans in his -Sabbatarianism, and sought to terrify people into a cessation of -labour from three o'clock on Saturday afternoon until Monday sunrise, -by relating all sorts of miracles. A woman, for weaving on Saturday -afternoon, was struck dead with palsy; another woman, who kept her -paste wrapped up in a cloth until Monday morning, found it then ready -baked.--_Johnson_, ii. 95. - -[410] _Baxter's Works_, xiii. 457. - -[411] Professor Kingsley, in his _Lectures on the Roman and the -Teuton_, ascribes the spread of witch-mania to the influence of the -Romish clergy (p. 293). - -[412] In an instructive article respecting _Witchcraft_, in _Charles -Knight's Cyclopædia_, it is remarked "that a large portion of the -witchcraft superstition was propagated by means of books, or through -the tuition of men of letters." - -[413] Enquiries about sorcerers, incantations, and witchcraft occur in -the _Visitation Articles of Laud_.--_Works_, v. 417, 432. - -[414] There are numerous stories of Lancashire witches in the _State -Papers_. See, for example, _Calendar Dom._, 1634-1635, p. 78. - -[415] _Gaule's Select Cases of Conscience touching Witches_, 1646. See -also _Hale's Tracts_, containing _Trial of the Witches at Bury St. -Edmunds_. - -[416] Widdrington, in a letter to Whitelocke (_Memorials_, 424), says: -"I met at Berwick with a discovery of witches by a Scotchman, who -professeth himself an artist that way. I know not whence he derives his -skill. His salary was twenty shillings for every witch. He got thirty -pounds after that rate." Of the burning or imprisonment of witches, -cases are mentioned by _Whitelocke_, in pp. 412, 423, 450, 570. - -[417] In the Assembly Books of the Corporation of Yarmouth is this -entry:--"August 15th, 1637. That the gentleman, Mr. Hopkins, employed -in the country for discovering and finding out witches be sent for to -town, to search for those wicked persons, if any may be, and have his -fee and allowance for his pains, as he hath in other places." - -[418] There is amongst the Baxter MSS. in Dr. Williams's Library, -a long letter respecting something of this kind, which I remember -noticing many years ago. - -[419] "During the few years of the Commonwealth, there is reason to -believe that more alleged witches perished in England than in the whole -period before and after."--_Lecky's Rise and Influence of Rationalism_, -116; _Hutchinson's Historical Account of Witchcraft_, p. 68. - -[420] This is stated on the authority of the article on _Witchcraft_ in -_Knight's Cyclopædia_. - -Hutchinson says, of the thousands of executions for witchcraft in -250 years, he had ascertained only about 140 cases in England. Other -writers placed the numbers higher. Some estimates appear absurdly -extravagant; for example, that in _Barrington's Observations on the -More Ancient Statutes_. - -[421] I do not profess to be learned in these matters, but I would -just add that caps fitting close to the head were not necessarily -badges of Puritanism; for, to mention no other instances, they may -be seen in the portraits of Andrewes and Taylor. Bands are said to -have been introduced in 1652, but I do not know on what authority the -statement rests. In the portrait of William Jenkyn, already noticed, -an indescribable piece of ornamentation appears in the front of his -dress. Caryl's portrait shews no gown at all, only a plain, tight -dress. I mention these trifles simply to indicate that there was a -variety of costume amongst the Puritans. They were firm in resisting -the use of Popish vestments; but they do not seem to have maintained -anything like uniformity amongst themselves. I may add that the authors -of the Seventy-fourth Canon could have had no such childish ideas -about clerical costume as many express in the present day, for they -distinctly declare: "In all which particulars concerning the apparel -here prescribed, our meaning is not to attribute any holiness or -special worthiness to the said garments, but for decency, gravity, and -order, as is before specified." - -[422] Weever, writing in 1631, complains of pews as a novelty. "They -are made high and easy, for parishioners to sit or sleep in, a fashion -of no long continuance, and worthy of reformation." - -In the Visitation Books of the Archdeacon of Norfolk there are -many presentments in the reigns of James I. and Charles I. against -high-backed pews as nuisances. In 1638, some of the parishioners of -Great St. Andrew's Church, Cambridge, were presented for not kneeling -at the Sacrament, and excused themselves by saying their seats were so -straight that, being filled, they could not kneel.--_Hist. of Yarmouth, -by C. J. Palmer_, 127. - -[423] The purchasing of hour-glasses is an item occurring in the -Windsor Churchwardens' accounts. In the same records are the following -curious entries for 1652-3:-- - -"Paid for fastening the paraphrase of Erasmus to the desk, viii. -d.; for nine pounds of candles, for the use of morning prayer, vs. -id." The charges for sack after preaching are numerous.--See _Annals -of Windsor_, ii. 266, _et. seq._ "For one pint of sack, given to a -merchant of Bristol who preached in the parish church, by William -Myelles, Mayor, his appointment, 8d." - -The church plate at Windsor was for safe custody deposited in the -Guildhall. It consisted of two silver flagons, two chalices, one silver -cover, and one bread-plate.--_Annals_, ii. 271. - -[424] It has been stated, but I do not know on what authority, that -Baxter read his sermons. Altogether, the advice given in the Directory, -under the head "Of the Preaching of the Word," is so admirable that it -deserves to be studied by every Christian minister. - -[425] _Oxoniana_, i. 64; _Peck's Desiderata Curiosa_, _lib._ xx.; -_Stanford's Life of Joseph Alleine_, 113. In some parts of Switzerland, -the practice of wearing hats at sermon time is still maintained. - -[426] _Perfect Occurrences_, June 22nd, 1644. - -[427] _Baillie_, ii. 149. - -[428] _Hanbury's Memorials_, ii. 105, 111. - -[429] The omission of singing in public worship was continued in the -Baptist church at Maze Pond, Southwark, until the year 1733.--_Ivimey's -Hist. of Baptists_, Sup., 432. - -[430] Sternhold's version was first published in 1548 or 1549, and was -dedicated to King Edward VI. Hopkins' additions appear in 1551. - -The following may be mentioned as of a Puritan character:-- - -_Dod's Psalms of David; with a Public Thanksgiving on the Fifth of -November, composed into Easie Meter, a Song meete for Young and Old._ -1620. - -_Psalms of David, by George Wither, 1632, printed in the Netherlands; -dedicated to the Princess Elizabeth of Bohemia._ - -_The Psalms, in prose and metre, by H. A., Amsterdam_, 1612. H. A. -means Henry Ainsworth, the Nonconformist. - -For a list of versions, see _Lownde's Bibliographers' Manual_ (Bohn's -edit.) - -[431] _Humble Advice; or, the Heads of those Things which were offered -to many honourable Members of Parliament, by Richard Baxter, at the End -of his Sermon, December 24th, at the Abbey in Westminster._ 1655. - -Baxter recommends the version "first approved of by the late -Assembly of Divines, and, after, very much corrected and bettered in -Scotland." This was Rouse's. Mr. Lathbury, to whom I am indebted for -the reference, incorrectly supposes it to be Barton's.--_Hist. of -Convocation_, 510. - -[432] _Weekly Account_, 1643, October the 4th. - -Substitutes for theatrical entertainments were ingeniously contrived -under the Protectorate, of which a curious example is afforded in a -description of a public amusement upon Friday, May the 23rd, 1656, -which I find amongst the _State Papers_. - -[433] The following extract is worth notice:-- - -May the 1st, 1654, _Moderate Intelligencer_. - -"This day was more observed by people's going a-maying than for divers -years past, and indeed much sin committed by wicked meetings, with -fighting, drunkenness, ribaldry, and the like. Great resort came to -Hyde Park; many hundred of rich coaches, and gallants in rich attire, -but most shameful powdered hair men, and painted and spotted women. - -[434] Macaulay says: "If the Puritans suppressed bull-baiting it was -not because it gave pain to the bull, but because it gave pleasure to -spectators." Is this a fair statement? I do not discover in _Scobell_ -any act or ordinance against bull-baiting at all. There is one against -cock-fighting, and the reason alleged for suppressing the practice is, -that it disturbed the public peace, and was connected with dissolute -practices to the dishonour of God. The prohibition of races, and the -grounds of the prohibition, have been already noticed. - -[435] _Scobell._ - -[436] The following is extracted from the biography of John -Bruen.--_Nonconformity in Cheshire_, 56:-- - -"Master Done being young and youthly, yet very tractable, could not -well away with the strict observation of the lord's Day, whereupon we -did all conspire to do him good, ten of my family speaking one after -another, and myself last, for the sanctifying of the lord's Day. -After which he did very cheerfully yield himself; blessed be -God." ... "I [John Bruen] coming once into his chamber and finding over -the mantel-piece a pair of new cards, nobody being there I opened them, -and took out the four knaves and burnt them, and so laid them together -again; and so for want of such knaves his gaming was marred, and never -did he play in my house, for aught I ever heard, any more." Puritans -played at billiards, bowls, and shuffle-board.--See _Newcome's Diary_. - -[437] A curious description of the prevalent fashions of the day is -found in _Fox's Journal_, i. 274:-- - -People "must be in the fashion of the world, else they are not in -esteem; else they shall not be respected, if they have not gold or -silver upon their backs, or if the hair be not powdered. But if he have -store of ribands hanging about his waist, and at his knees, and in his -hat, of divers colours, red, white, black, or yellow, and his hair be -powdered, then he is a brave man; then he is accepted, he is no Quaker, -because he hath ribands on his back, and belly, and knees, and his hair -powdered. This is the array of the world. But is not this from the lust -of the eye, the lust of the flesh, or the pride of life? Likewise the -women having their gold, their patches on their faces, noses, cheeks, -foreheads; having their rings on their fingers, wearing gold, having -their cuffs double, under and above, like unto a butcher with his white -sleeves; having their ribands tied about their hands, and three or -four gold laces about their clothes, this is no Quaker, say they. This -attire pleaseth the world; and if they cannot get these things, they -are discontented." - -[438] Bastwick, quoted in _Hanbury's Memorials_, iii. 81. - -[439] _Whitelocke's Memorials_, 628. - -[440] _Oldmixon's History of England_, 426. - -"I knew them both," he says, "and heard this story told when Mrs. White -was present, who did not contradict it, but owned there was something -in it." - -[441] _Rogers' Life of Howe_, 69, 72. - -[442] Mr. John Nelson, father of "the pious Robert Nelson," dying in -1657, having "a distaste" "for the intruding ministry of the time," -requested to be "privately buried by an orthodox minister in the -evening."--_Nelson's Life, by Secretan_, p. 2. - -[443] _Harl. MSS._, 5176, 15, quoted in _Lyson's Environs_, i. 42. - -[444] _Brook_, iii. 290. - -[445] _Baxter's Poetical Fragments._ - -[446] _Fell_, p. 230. - -[447] _Essays_, by Henry Rogers, 17. - -[448] _Taylor's Works_, vi. 564-566. - -[449] _Life of Quarles, in Sacred Poets, by Willmott._ - -[450] _Dixon's Life of the Earl of Manchester._ - -[451] _Memorials of John Hampden_, by Lord Nugent, 336. - -[452] _Evelyn's Diary_, i. 342. - -[453] _Howe's Works_, vi. 233. Fairclough was Rector of the parish of -Wells, in the county of Somerset. He was one of the ejected ministers; -he died July 4th, 1682, and is buried in Bunhill Fields. Howe gives an -account of his indefatigable diligence in the discharge of his ministry. - -[454] _Clark's Lives_, 103. - -[455] Samuel Fairclough. He held the living of Banardiston in Suffolk, -and afterwards became Rector of Keddington, in the same county. There -is a remarkable memoir of him in _Clark's Lives_. - -[456] _Clark's Lives_, 114. - -[457] _Works_, vi. 476. - -[458] _Memorable Women of the Puritan Times_, i. 105-116. - -[459] These notices are taken from _Dr. Gibbons Memoirs of Eminently -Pious Women_. We have purposely retained some forms of phraseology -which are employed in the original narrative. It would be easy to add -to these illustrations. Some interesting ones are given in _Pattison's -Rise and Progress of Religious Life in England_, chap. xii. See also -_Tomkin's Piety Promoted_. Even amongst the Fifth Monarchy men there -were instances of genuine piety; nor do we doubt that the persecuted -Roman Catholics furnished examples of devotion and beneficence. - -[460] Morley stated at the Savoy Conference "that some places had no -ministers at all through all those times of usurpation," and instanced -Aylesbury. Baxter told him: "I never knew any such; and therefore I -knew there were not many such in England." With regard to Aylesbury, -he says the story was false, as he ascertained there were usually in -that town two at a time.--_Life and Times_, part ii., 340. Some poor -parishes might, during a part of the period, be without ministers. - -[461] _Life and Times_, part i., 96. - -[462] Even what was said by the scoffers is worth noting:-- - -"Here's now no good action for a man to spend his time in; taverns -grow dead; ordinaries are blown up; plays are at a stand; houses -of hospitality at fall; not a feather waving, nor a spur jingling -anywhere. I'll away instantly."--_Eastward Ho!_ 228. - -This testifies to an extensive outward reformation. - -[463] _Works_, ii. 251. - -[464] _Communion with God_: two Sermons preached at St. Paul's, by -Saml. Annesley, LL.D., 1654-1655, minister of the Gospel at St. John -the Evangelist's, London. - -[465] _Owen's Works_, vol. vii. ccccxxxiv. - -[466] The one called Germany worse than Sodom, and the other declared -the waters of the Elbe would not suffice for tears to weep over those -dissensions.--_Hase's History of the Church_, 439. - -[467] For extract from Becon, see _Strype's Cranmer_, i. 417. - -[468] See _Strype's Parker_, i. 465. - -[469] These are expressions used in the Account of Twiss.--_Clark's -Lives_, 18. - -[470] See _Hase_, 485. - -[471] Bishop Burnet, in the _History of his own Times_, says of the -year 1680, (and his words are true of the times just before), "I was -indeed amazed at the labours and learning of the ministers among the -Reformed. They understood the Scriptures well in the original tongues, -they had all the points of controversy very ready, and did thoroughly -understand the whole body of divinity. In many places they preached -every day, and were almost constantly employed in visiting their -flock. But they performed their devotions but slightly, and read their -prayers, which were too long, with great precipitation and little zeal. -Their sermons were too long and too dry. And they were so strict, even -to jealousy, in the smallest points in which they put orthodoxy, that -one who could not go into all their notions, but was resolved not to -quarrel with them, could not converse much with them with any freedom." -In reference to the French refugees, he observes: "Even among them -there did not appear a spirit of piety and devotion suitable to their -condition, though persons who have willingly suffered the loss of all -things rather than sin against their consciences, must be believed to -have a deeper principle in them than can well be observed by others." - -Archbishop Trench has drawn an instructive and admonitory parallel -between this condition of things on the Continent, in the 17th -century, and the picture of the Church at Ephesus in the Book of -Revelation.--_Commentary on the Epistles to the Seven Churches_, 73. - -[472] Quoted in _Anderson's History of the Colonial Church_, i. 25-27. - -_Worthies of England, Derbyshire_, i. 373. - -[473] _Anderson_, i., 46-56. - -[474] _Advertisement for the Unexperienced Planters in New England, -&c._, p. 32, quoted in _Anderson's Colonial Church_, i. 180. - -[475] _Anderson's History of the Colonial Church_, i. 217, 231. - -[476] _Ibid._, i. 267. - -_Bancroft_, i. 178, 206. - -Even Mr. Anderson, who praises Virginia for its tolerance, -acknowledges, "that if the enactments concerning the Church had been -literally enforced, the Puritan would have found no resting-place -within its borders."--i. 270. - -[477] _Anderson_, i. 461-2. - -[478] See _Articles Subscribed by the Colonists_.--_Ibid._, i. 301. - -[479] _Anderson_, i. 308. This was a French translation of Edward the -Sixth's Prayer Book. Edward the Sixth's first Prayer Book (1549) was -translated into French for the use of the King's subjects in Calais and -the Channel Islands, by command of Sir Hugh Paulet, Governor of Calais. -This book was corrected, according to the revision of the second Prayer -Book, in 1532.--_Procter on the Book of Common Prayer_, 37. - -[480] _Anderson_, i. 488. - -[481] _Bancroft_, i. 248. Afterwards it was declared that "Holy Church" -should enjoy all her liberties and rights.--_Bacon's Laws of Maryland._ - -[482] _Ibid._, i. 272. - -[483] _Holme's American Annals_, i. 163. _Bancroft_, i. 305. - -[484] _Anderson_, i. 359. - -[485] A copy of the Charter may be found in the State Paper Office, -_Col. Series_, under date 1629, March 4th. An account of it is given in -_Bancroft_, i. 342. - -[486] _Cotton Mather's Magnalia_, i. 66. The distinct origin of the -Massachusetts colony has been overlooked by some historians. The -Pilgrim Fathers of New England have been confounded with the planters -of the neighbouring state. - -[487] _Baird's Religion of the United States_, 107, 108.--_Anderson_, -ii. 156, 157. - -[488] _Bancroft_, i. 349. - -The treatment of Roger Williams, who, with all his folly and rashness, -blended qualities of the noblest kind,--can never be justified. - -[489] _Heylyn's Life of Laud_, p. 369. - -[490] _Heylyn's Life of Laud_, 276. - -[491] _Hazard_, i. 344. _Anderson_, i. 412. - -[492] December, 1634. _State Papers, Colonial._ - -"The question about the lawfulness of the cross was warmly agitated -at the time, and the matter was finally settled by the magistrates -commanding that the cross be struck out of the colours for the trained -bands, but retained on the banners of the castle and of vessels in the -harbour."--_Elton's Life of Roger Williams_, 23. - -[493] 1634, No. 41, _State Papers, Colonial_; 1637, October 7th and -15th, _Ibid._; 1637, No. 73, _Ibid._ These are all described in _Mr. -Sainsbury's Calendar, Col. Series_, 1574-1660. - -[494] 1637, October 6th, _State Papers, Colonial_. - -[495] _Ibid._ - -[496] _Anderson_, ii. 18. - -The Council of State, 1649, were informed, by a petition of the -congregation of Nansamund, in Virginia, that their minister, Mr. -Harrison, an able man of unblameable conversation, had been banished -the Colony because he would not conform to the Prayer Book. The -Prayer Book being prohibited by Parliament, the Council directs that -Mr. Harrison be restored, unless there be a cause for his removal -satisfactory to Parliament.--_State Papers, Colonial_, October, 1649; -_Entry Book_, cxv. p. 482. - -In the Bermudas, or Somers Isles, Puritanism had become prevalent in -1642. Richard Norwood, a Puritan minister, writes thence, February -28th:--"We have seen an experiment here of that which very few, I -suppose, in England have seen, namely, of the superiority or government -of ministers, or an assembly of ministers esteeming the government to -be theirs, who have the most sway in it." He expects the Government -at home will receive complaints of arbitrary proceedings. The same -writer, May 14th, 1645, speaks of "diversity of opinions touching -ecclesiastical discipline." There were two parties, he says, one under -Mr. White, adhering to the Independent way; the other, and the larger -number, holding to the former discipline used there until Parliament -should order otherwise. - -Again, in May, 1647, he speaks of "bitter acrimony" between the two -Independents and two Presbyterian ministers. The reins of government -were slack.--_State Papers, Colonial_, under dates. - -[497] _Anderson_, i. 373. - -[498] _Anderson_, ii. 57-59. - -[499] This Act, passed in 1649, may be seen in _Bacon's Laws_. - -[500] _Bancroft_, i. 421. - -[501] _Ibid._, i. 432. - -[502] _Bancroft_, i. 448. - -[503] _Ibid._, 441. See also his preceding pages. - -[504] See _Scobell_, July the 27th, 1649, p. 66. - -[505] Some in New England held back from this kind of missionary -work,--_Anderson_, ii. 195. - -Just on the eve of the Restoration this entry occurs in the minutes of -the synod at Sion College, the 19th March, 1659-60. - -"There was then propounded by some of the Corporation for New England -that our help should be administered for the printing of the Bible in -the Indian languages. It was then ordered that the design propounded -was eminently acceptable, and that the ministers would engage that they -would promote the design to their utmost capacity." - -[506] _Bancroft_, i. 445. - -[507] _Thurloe_, v. 147. We can trace this Gookin in the Colonial -State Papers as admitted a patentee under a grant from the New England -Company (July the 5th, 1622); as praying Charles I. for a patent in the -capacity of planter and adventurer (March the 1st, 1631); as receiving -a warrant to export to New England powder and shot (July the 24th, -1650); as receiving £300 to defray charges of service (September the -21st, 1655); and as passing from Jamaica to New England on board the -_Fraternity_ (December the 19th, 1655). - -[508] _Life of Williams_, 111. - -[509] _Bancroft_, i. 425. - -[510] _Bancroft_, i. 428. - -[511] _Whitelocke_, 474. - -[512] _Scobell_, 1650, Oct. 3rd. - -[513] _State Papers. Colonial._ Feb. 1st, 1651. - -[514] _Ibid. Colonial._ Oct. 31st, 1651. - -[515] _State Papers. Colonial._ Nov. 13th, 1651. - -[516] _Ibid._, Dec. 14th, 1651. - -[517] _State Papers. Colonial._ Dec. 27th, 1651. - -[518] _State Papers. Colonial._ 1651, Dec. 26th: 1652, Jan. 9th. - -[519] _Ibid._ 1653, Aug. 28th, Sept. 19th. _Calendar_, 408. - -A large mass of correspondence respecting Barbadoes may be found in -the Record Office. Barbadoes had been a place of banishment for the -Irish taken at Drogheda, and thither were also sent the Royalists who -were made prisoners at Exeter and Ilchester. In a Royalist pamphlet -entitled, _England's Slavery, or Barbadoes Merchandize_, (1659,) a -melancholy account is given of the barbarous treatment of seventy-two -freeborn Englishmen who uncondemned had been sold into slavery. - -[520] _State Papers. Colonial._ Sept. 26th, 1651. _Thurloe_, i. 197. - -[521] _Anderson_, ii. 19-21. - -"In _Virginia's Cure_ the Colony is represented as bearing a great love -to the stated constitutions of the Church of England in her government -and public worship, which gave us (who went thither under the late -persecution of it) the advantage of liberty to use it constantly -amongst them, after the naval force had reduced the Colony under -the power (but never to the obedience) of the usurpers."--Quoted in -_Wilberforce's History of the American Church_, 38. - -[522] _Anderson_, ii. 20-23. - -Bancroft paints a glowing picture of Virginia under the -Commonwealth.--i. 224. - -[523] Mr. Anderson, in his _History of the Church of England in the -Colonies_, ii. 36, speaks of the paucity of his materials respecting -the Bermudas. The particulars given above are picked out of the _State -Papers, Colonial Series_ (see _Calendar_), 1652, Jan. 1st; 1653, June -25th; 1656, Oct. 7th, Nov. 18th; 1658, March 25th, Sept. 7th. It is -stated in the Report, 1656, Oct. 7th, that the islands for the most -part were naturally fortified or otherwise secured by four forts with -sixty guns and five companies; 1,500 men were able to bear aims. About -3,000 inhabitants were without a minister. The charges of Government -were £500 a year, and the tobacco duties amounted to £800. - -[524] _Thurloe_, ii. 126. - -[525] _State Papers. Colonial._ July 25th, 1657. - -[526] _Thurloe_, iii. 497. _Long's Hist. of Jamaica_, i. 239, quoted by -_Anderson_, ii. 75. - -[527] _State Papers. Colonial._ Sept. 26th, 1655. - -[528] _Thurloe_, iii. 650, iv. 4. - -[529] There are several letters by D'Oyley in _Thurloe_. - -[530] See papers in _Thurloe_, v. 482-487. - -Puritan emigrants from Virginia are charged with fomenting quarrels in -Maryland.--_Leah and Rachel_, quoted in _Anderson_, ii. 32. - -[531] The persecution of the Roman Catholics in England has been -noticed already. We may add, that in 1656-57, a new oath of adjuration -was prescribed for discovering Papists, and a penalty of £100 was to be -inflicted on any one who attended mass. The ordinance altogether was -very severe.--_Scobell_, 443. Butler, (_Rom. Cath._, ii. 407,) mentions -the execution of a priest for the exercise of his functions. - -[532] _Thurloe._, iv. 55. _Bancroft_, i. 261, on the authority of -Chalmers. - -[533] _Bancroft_, i. 263. - -In a pamphlet, entitled _Hammond versus Heamans_, preserved in the -State Paper Office, there is published what is said to be "His -Highness's absolute (though neglected) command to Richard Bennet, -late Governor of Virginia, and all others, not to disturb the Lord -Baltimore's plantation in Maryland."--1655, vol. xii. 59. - -[534] Vol. i. p. 340. - -[535] _Anderson_, ii. 272. - -[536] _Ibid._, 271. - -[537] Durie gives long and amusing accounts of his conversations with -Archbishop Laud. Laud promised to use his influence with the King to -procure him a living. He did so, and Durie went down into Devonshire, -where the living was situated, to take possession, but he found it -occupied by some one else. Laud paid Durie's travelling expenses. The -letters are given in Mr. Bruce's interesting preface to the _Cal. -Dom._, 1633-1634. - -[538] _Calendar Dom._, 1633-34, 525. - -[539] _Calendar, Dom._, 1633-34, p. 562. - -[540] _Ibid._, p. 565, 566. - -[541] _Calendar Dom._, 1634-35, p. 148. - -A number of other interesting letters from or respecting Durie are -condensed by Mr. Bruce in his Calendar.--See pp. 89, 96, 195, 204, 530. - -[542] _Harris's Cromwell_, 304. - -[543] See letters illustrative of Durie's efforts abroad in _Vaughan's -Protectorate of Cromwell_, i. 48, 104, 117. - -[544] Notices of Durie may be found in _Bayle's Dict._, in _Biog. -Brit._, in _Brook's Lives_, and in _Herzog's Encycl._ - -[545] _Vaughan's Protectorate_, i. 136. - -[546] _Thurloe_, iii. 362. - -[547] _Vaughan_, i. 169, 170, 175. - -[548] _Original Papers illustrative of the life and writings of John -Milton_, Camden Society; the translation is taken from the _Athenæum_, -Dec. 17th, 1859. - -[549] _Thurloe_, iii. 476. - -[550] _Ibid._, 558-568. - -[551] _Ibid._, 623. - -This, however, was an exaggeration. See page 498. - -[552] The names of the Committee are given, including Nye, Caryl, -Calamy, Jenkyn. Additions were afterwards made by order of his Highness -and the Council, including the names of Lockier and Sterry. - -[553] All the foregoing particulars on this subject are found in a -bundle of papers relative to the Vaudois, preserved in the State Paper -Office.--_Dom. Interreg._ - -[554] _Vaughan_, i. 260. - -Commissioners must content themselves to give "some means of -subsistence to feed and clothe them, with some small sum of money to -those whose houses have been burnt, to enable them to provide timber -against the spring time, that they may build them some small cottages -to shelter."--_Public Intelligencer_, October 13th, 1655. - -"The last letters out of Dauphine advise that there is a provincial -synod of them of the reformed religion, where, after they had taken -a view of their own particular affairs, it was resolved that they -would send a deputation to their brethren of the valleys of Piedmont, -consisting of four ministers, two of which are to be of the most -eminent, learned, and zealous men of that province, to be joined with -two younger, and two gentlemen of the country most noted for their -affection to the Protestant religion, and for purity of life and -conversation, who are to go as deputies to see to the distributing of -the moneys collected in this kingdom for relief of our poor brethren -according to the necessity of their conditions and families."--_Ibid._, -October 15th to 22nd. - -[555] _Milton's Prose Works_, ii. 220. - -In an Order Book (State Paper Office) there is, under date May 18th, -1658, an order for £3,000 to be paid to the suffering Vaudois. - -[556] Upon the 2nd of September, 1658, £3,700 was ordered to be paid -to the merchant adventurers at Hamburgh on behalf of the Polish -Protestants. - -A petition for assistance by Polish exiles appears under date November -18th, 1658, with the endorsement:--"I know this petition to be true, -and know the petitioners to be very deserving, learned, godly persons, -members of the Churches for whom the collection was made, as are also -some others living with us on our charity, in the same condition with -those petitioners. JOHN OWEN." - -The bundle in the State Paper Office, containing the documents from -which we have taken the foregoing particulars, is endorsed, _Papers -relative to the Protestant Exiles from Poland and Bohemia, &c._, 1657, -1658. - -[557] _Clarendon's Hist._, 863, and _Burnet's Hist. of his Own Times_, -i. 77. - -[558] _Ibid._ Stoupe was minister of the French Reformed Church in -London, and was sent to Geneva in 1654 to negotiate affairs relative -to Protestantism. There are several allusions to him in _Pell's -Correspondence_. In one letter he is spoken of as a man "with good -zeal, but little policy."--_Vaughan's Protectorate_, i. 48. - -[559] King James's College, at Chelsea, was founded by Dr. Matthew -Sutcliffe, Dean of Exeter, "to this intent, that learned men -might there have maintenance to answer all the adversaries of -religion."--_Alleyn's Life_, quoted in _Cunningham's Hand-Book of -London_. - -[560] The _Public Intelligencer_, of December 10th-17th, 1655, speaks -of "a conference held concerning the Jews in a withdrawing-room, in -the presence of his Highness, between the Committee of the Council and -the ministers and other persons approved by his Highness. Among these -present Mr. Bridge was one." There is a letter on the subject of the -Jews in _Thurloe_, iv. 321. - -[561] Even Burnet thought Cromwell meant to employ the Jews as spies. - -[562] Samuel Brett has left "a Narrative (dated 1655) of the -proceedings of a great council of Jews assembled in the plain of Ageda, -in Hungaria, about thirty leagues distant from Breda, to examine the -Scriptures concerning the Messiah." The narrative is in the British -Museum. - -[563] In addition to what has been stated before on this subject, -notice may be taken of a conversation which Cromwell had with a -minister named John Rogers (see _Brook's Lives_, iii. 328), who spoke -against a National Church--calling it anti-Christian--applying what -he said to the Commonwealth. Cromwell answered that the Commonwealth -Church was not a National Church, "for a National Church endeavoured to -force all into one form."--See also _Wood's Ath. Ox._, ii. 594. - -[564] Yet Bates, the physician, who says this, also says she often -mentioned the blood her father spilt. How did he know this, if nobody -was near enough to hear what was said? We cannot help thinking that -imagination has been very busy with the latter part of Cromwell's -life. Elizabeth Claypole has been represented as having pleaded with -her father to spare Dr. Hewit's life. However that might be, certainly -this very lady, in her own handwriting, within two months of her death, -expressed her satisfaction at the discovery of the plot, as of one -which, had it taken effect, would have ruined her family and the whole -nation.--_Thurloe_, vii. 173. - -[565] _Thurloe_, vii. 320; _Ludlow's Memoirs_, i. 609. - -[566] The account which follows is taken from "_A Collection of -Several Passages concerning his Late Highness Oliver Cromwell in the -Time of his Sickness_, written by one that was then groom of his -bedchamber." The gentlemen of the bedchamber were Mr. Charles Harvey -and Mr. Underwood. This pamphlet is in the British Museum. There is -also another copy of it, with a somewhat different title, as follows: -"_An Account of the Last Hours of the Late Renowned Oliver, Lord -Protector_--drawn up and published by one who was an eye and ear -witness of the most part of it." - -"_The Portraiture of his Royal Highness Oliver in his Life and Death_," -contains no information respecting his sickness. It has a curious -frontispiece, exhibiting Cromwell's effigy crowned, and clothed in -royal robes. - -[567] "As near as I can remember them," says the writer of the -_Collection_, &c. - -[568] _Fox's Journal_, i. 477. - -[569] _Journal_, 485. Fox says, immediately afterwards:--"From Kingston -I went to Isaac Pennington's, in Buckinghamshire, where I had appointed -a meeting, and the Lord's truth and power were preciously manifested -amongst us." This was the celebrated Isaac Pennington repeatedly -noticed in the first volume of this history. - -[570] _Thurloe_, vii. 354. - -[571] _Bates' Elenchi_, ii. 215. - -Fleetwood and Thurloe both speak of divine assurances of Cromwell's -restoration.--_Thurloe_, vii. 355, 364. - -[572] The Royalist historians abound in stories of Cromwell's terror -lest he should be assassinated, and of frightful remorse mixed with -that terror. Yet Clarendon, (_Hist._, p. 861,) most inconsistently -says: "He never made the least shew of remorse;" and Ludlow, the -republican, remarks: "He manifested little remorse."--_Memoirs_, ii. -612. - -[573] The letters are in _Peck's Desiderata Curiosa_, ii. - -[574] This is stated on the authority of Eachard. Neal adopts it, -(_Hist._ iv. 188.) I must confess I do not feel much confidence in such -a report of Cromwell's last sayings. - -[575] Neal mentions Goodwin as the person who said this, (_Hist._ iv. -197,) and in so doing he is followed by Godwin and others. But Goodwin -was not a chaplain of Cromwell's, nor was he likely to say what is thus -ascribed to him. Neal gives no authority for his story. Baxter makes no -mention of such an incident. Foster, in his _Life of Cromwell_, says -it was Sterry who answered Cromwell, and he refers generally to the -_Collection of Passages_; but in that collection Sterry's name does not -occur, nor is there one word about this conversation. Baxter states -that an Independent praying for Cromwell, said: "We ask not for his -life, for that we are sure of, but that he may serve Thee better than -ever he had done."--_Life and Times_, part i. 98. The author adds in -the margin, "as it is currently reported without any contradiction that -ever I heard of." There is no allusion to any such circumstance in the -_Collection of Passages_. Ludlow, (_Memoirs_, ii. 610,) ascribes the -prayer to Goodwin, but Ludlow was evidently prejudiced against both -Cromwell and Goodwin. Tillotson, according to Birch, (_Life_, 16,) and -also according to Burnet, (_Hist. of his own Times_, i. 82,) reported -that he heard Goodwin say, a week after Cromwell's death: "Thou hast -deceived us, and we were deceived." Tillotson also alluded to Goodwin's -pretended assurance in prayer, before Cromwell expired. Tillotson would -not fabricate the report, but might he not misunderstand what Goodwin -meant? Eachard and Kennet, in relating the story, do not supply any -corroboration of it. Tillotson is the only authority. - -[576] _Carlyle_, iii. 151. - -[577] _Collection of several Passages_, &c. - -[578] "He did not mean," says the author of the _Collection_, "that it -was safe to sin. No, the laying hold of the Covenant implies faith and -repentance, which the Gospel requires with new obedience."--p. 6. - -Throughout this paragraph we adhere to the words in the _Collection_. - -[579] P. 7. - -[580] P. 12. - -[581] "Some variation," says the writer of the _Collection of -Passages_, "there is of this prayer, as to the account divers give of -it, and something is here omitted. But this is certain, that these were -his requests, wherein his heart was so carried out for God and his -people, yea for them who had added no little sorrow to his grief and -afflictions, that at this time he seems to forget his own family and -nearest relations."--13. - -The statement that Sterry exclaimed after Cromwell's death, that he was -of great use to the people of God whilst he lived, and that he would be -much more so interceding for them at the right hand of Christ, rests -mainly on the authority of Ludlow (_Memoirs_, ii. 612) who was not -present, and in this instance could only repeat a rumour. He was as -prejudiced against Cromwell and his court as any Royalist could be. - -[582] _Commonwealth Mercury_, Sept. 2nd to Sept. 9th. The Protector's -funeral was very magnificent, of which a minute account is given by -the Rev. John Prestwich, of All Souls, Oxford, in a document preserved -amongst the Ashmolean MSS. It is printed in the _Cromwellian Diary_, -ii. 516. - -In the newspaper announcing Cromwell's death, there occurs this amusing -advertisement:--"That excellent, and by all physitians approved China -drink, called by the Chineans, Tcha, by other nations Tay, or Tee, is -sold at the Sultaness-Head, a cophee-house in Sweetings Rents, by the -Royal Exchange, London." - -[583] Clarendon (_Hist._, 862), says that the day of Cromwell's death -was memorable for a storm, which he describes as very violent. Heath -says it was reported that he was carried away in the storm _the day_ -before. (_Chronicle_, 408.) The fact is, that this storm, of which both -the friends and the enemies of Cromwell made so much, really occurred -on Monday, the 30th of August, _four days before his death_. Barwick, -in a letter to Charles II., mentions it as occurring on the 30th. -_Thurloe_, vii. 416. Ludlow, in his _Memoirs_, does the same, ii. 610. -In the title to Waller's poem on the Protector, it is said that it -alludes "to the storm that happened _about_ that time." - -[584] Particular notice is taken of the prayers offered for Oliver's -recovery in letters of the period.--See _Thurloe_, vii. 364-7. - -[585] _Art._ II. charged him with saying "that some of the Justices -were all for law, and nothing would please them but law; but they -should find that the King's little finger should be heavier than the -loins of the law." - -_Art._ XXI. charged him with counselling his Majesty to call a -Parliament in England with a design "to break the same, and by ways of -force and power to raise monies upon the subjects of this kingdom." - -_Art._ XXIII. charged him with saying "that his Majesty having -tried the affections of his people, he was loose and absolved from -all rules of Government, and was to do everything that power would -admit."--_Rushworth's Trial of Lord Strafford_, 62, 71, 72. - -[586] _Sufferings of the Clergy_, part i. 199-200. - -The subject of martyrology strongly tempts to exaggeration. Certain -writers on the catacombs are examples. A curious instance of the -tendency occurs in _Donne's Sermons_, i. 328. - -[587] Baxter, and the Presbyterian ministers at the Savoy, speak of -"many hundreds," "several hundreds," and "some hundreds." Hook, in -a letter in the State Paper Office (March 2nd, 1663) says: Of the -ejected Puritans, they were "about 1,500 or 1,600 in the nation, -_besides as near as many before upon the point of title_." All this is -indeterminate, and in Hook's statement there must be exaggeration. - -[588] _The Perfect Diurnal_, July, 1646, states that it was complained -of in the House of Commons, that sequestered malignant ministers in -London and other places were admitted to pulpits where they preached -sedition. - -On March the 1st, 1647, notice was given the Earl of Chesterfield -not to entertain malignant preachers, nor use the Book of Common -Prayer.--_Ibid._ - -[589] _Spittle Sermon_ on Eph. iv. 15.--"Speaking the truth in love," -p. 24-25. - -[590] _Pagninus et Arias Montanus._ - -[591] _Tromolius (Tremellius?) Junius, Beza, &c._ - -[592] First printed anno 1612. - -[593] The name of Dr. Thomas Goodwin is altered into that of John Owen; -Caryl's name is struck out. - - -Transcriber's Note: - -1. Original spelling has been retained. - -2. Obvious spelling, punctuation and typographical errors have been -silently corrected. - -3. Italics are shown as _xxx_. - -*** END OF THE PROJECT GUTENBERG EBOOK ECCLESIASTICAL HISTORY OF ENGLAND -FROM THE OPENING OF THE LONG PARLIAMENT TO THE DEATH OF OLIVER CROMWELL *** - -***** This file should be named 64226-0.txt or 64226-0.zip ***** -This and all associated files of various formats will be found in: - https://www.gutenberg.org/6/4/2/2/64226/ - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you will have to check the laws of the country where - you are located before using this eBook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that: - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg-tm trademark. Contact the Foundation as set -forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation's web site -and official page at www.gutenberg.org/contact - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without -widespread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. diff --git a/old/64226-0.zip b/old/64226-0.zip Binary files differdeleted file mode 100644 index 6871f58..0000000 --- a/old/64226-0.zip +++ /dev/null diff --git a/old/64226-h.zip b/old/64226-h.zip Binary files differdeleted file mode 100644 index d6fb275..0000000 --- a/old/64226-h.zip +++ /dev/null diff --git a/old/64226-h/64226-h.htm b/old/64226-h/64226-h.htm deleted file mode 100644 index 01467d0..0000000 --- a/old/64226-h/64226-h.htm +++ /dev/null @@ -1,25809 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> - <meta http-equiv="Content-Style-Type" content="text/css" /> - <title> - The Project Gutenberg eBook of Ecclesiastical History of England, Vol. II., by John Stoughton. - </title> - - <link rel="coverpage" href="images/cover.jpg" /> - - <style type="text/css"> - -body { - margin-left: 10%; - margin-right: 10%; -} - - h1,h2,h3,h4 { - text-align: center; /* all headings centered */ - clear: both; - font-weight: normal; -} - -p { - margin-top: .51em; - text-align: justify; - margin-bottom: .49em; - text-indent: 1.2em;} - -.p-left {text-indent: 0em; } - -.p0 {margin-top: 0em;} -.p1 {margin-top: 1em;} -.p2 {margin-top: 2em;} -.p4 {margin-top: 4em;} -.p6 {margin-top: 6em;} - -hr { - width: 33%; - margin-top: 2em; - margin-bottom: 2em; - margin-left: auto; - margin-right: auto; - clear: both; -} - -hr.tb {width: 15%; margin-right: 42.5%; margin-left: 42.5%;} -hr.chap {width: 65%; margin-right: 17.5%; margin-left: 17.5%;} -hr.r5 {width: 5%; margin-left: 47.5%; margin-right: 47.5%;} - - -ul { list-style-type: none; } -li.i1 {text-indent: 1em;} -li.i2 {text-indent: 2em;} -li.i3 {text-indent: 3em;} - -div.chapter { -page-break-before: always;} - -.nobreak {page-break-before: avoid;} - -.hangingindent { - padding-left: 2em ; - text-indent: -2em ;} - -.hangingindent1 { - padding-left: 2em ; - text-indent: -2em ; - margin-left: 1em;} - - -table { -margin: auto; -width:auto; -border: 0; -border-spacing: 0; -border-collapse: collapse; } - -table.bailiffs{ - width: auto; - margin-right: 0em; -} - -td { -padding: .05em .2em .2em 2.5em; -border: .1em none white; -text-align: left; -text-indent: -2em; } - -th.pag { -font-weight: normal; -font-size: x-small; -text-align: right; -padding-left: 6em; } - -td.header { -padding: 1.5em .2em .2em .2em; -text-align: center; -text-indent: 0em; -font-size: 125%; } - -td.header1 { -padding: .5em .2em .2em .2em; -text-align: center; -text-indent: 0em; -font-size: 125%; } - -td.chn { -text-align: right; -vertical-align: top; -padding-right: 1em; } - - -td.cht { -text-align: left; -vertical-align: top; -padding-left: 1em; -text-indent: -1em;} - - td.ctr { - text-align: center; - text-indent: 0em; - padding-top: 1.5em; - vertical-align: top; - width: 20em; } - -td.right { -text-align: left; -vertical-align: top; -padding-left: 4.5em; } - - -td.pag { -text-align: right; -vertical-align: bottom; -padding-left: 4em;} - - td.ctr { - text-align: center; - text-indent: 0em; - padding-top: 1em; - vertical-align: top; } - -td.brckt { -text-align: center; -vertical-align: top; -padding-right: .2em; -padding-left: 1em; -width: .5em; } - - -.pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - position: absolute; - left: 92%; - font-size: smaller; - text-align: right; -} /* page numbers */ - -.sidenote { - width: 20%; - padding-bottom: .5em; - padding-top: .5em; - padding-left: .5em; - padding-right: .5em; - margin-left: 1em; - float: right; - clear: right; - margin-top: 1em; - font-size: smaller; - color: black; - background: #eeeeee; - border: dashed 1px; -} - -@media handheld { .sidenote { float: right; } } - -.center {text-align: center;} - -.right {text-align: right;} - -.r1 {text-align: right; - margin-right: 1em;} - -.r2 {text-align: right; - margin-right: 2em;} - -.left1 {margin-left: 3em; } - -.smcap {font-variant: small-caps;} - -.xs { font-size: x-small;} - -.sm { font-size: small;} - -.xl { font-size: x-large;} - -.smaller {font-size: 90%; } - -.gesperrt -{ - letter-spacing: .5em; - margin-right: -.5em; -} - -em.gesperrt -{ - font-style: normal; -} - - -/* Images */ - -img {max-width: 100%; height: auto;} - -.figcenter { - margin: auto; - text-align: center; -} - - -/* Footnotes */ -.footnotes {border: dashed 1px;} - -.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} - -.footnote .label {position: absolute; right: 84%; text-align: right;} - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: - none; -} - -/* Poetry */ - -.poetry-container -{ -text-align: center; -font-size: 90%; -} - -.poetry -{ -display: inline-block; -text-align: left; -margin-left: 2.5em; -line-height: 100%; -} - -@media handheld -{ - .poetry - { - display: block; - margin-left: 1.5em; - } -} - -.poetry .stanza -{ -margin: 1em 0em 1em 1em; -} - -.poetry .ileft {margin-left: -.4em;} -.poetry .i1 {margin-left: 1em;} -.poetry .i2 {margin-left: 2em;} -.poetry .i3 {margin-left: 3em;} -.poetry .i8 {margin-left: 8em;} - - -/* Transcriber's notes */ -.transnote {background-color: #E6E6FA; - color: black; - font-size:smaller; - padding:0.5em; - margin-bottom:5em; - font-family:sans-serif, serif; } - </style> - </head> -<body> - -<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Ecclesiastical History of England from the Opening of the Long Parliament to the Death of Oliver Cromwell, by John Stoughton</div> - -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Ecclesiastical History of England from the Opening of the Long Parliament to the Death of Oliver Cromwell</div> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Volume 2--The Church of the Commonwealth</div> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: John Stoughton</div> - -<div style='display:block; margin:1em 0'>Release Date: January 06, 2021 [eBook #64226]</div> - -<div style='display:block; margin:1em 0'>Language: English</div> - -<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> - -<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Emmanuel Ackerman, Karin Spence and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</div> - -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK ECCLESIASTICAL HISTORY OF ENGLAND FROM THE OPENING OF THE LONG PARLIAMENT TO THE DEATH OF OLIVER CROMWELL ***</div> - - <div class="figcenter" id="i_001" > - <img - class="p0" - src="images/i_001.jpg" - alt="" /> - </div> - -<h1>Ecclesiastical<br /> - -HISTORY OF ENGLAND.</h1> - -<hr class="r5" /> - -<p class="center p-left sm">VOLUME II.</p> - -<div class="chapter"> - - <div class="figcenter" id="i_003" > - <img - class="p2" - src="images/i_003.jpg" - alt="" /> - </div></div> - -<p class="center p-left xl">Ecclesiastical<br /> - -HISTORY OF ENGLAND,</p> - -<p class="center p-left p2 sm">FROM THE OPENING OF THE LONG PARLIAMENT TO THE -DEATH OF OLIVER CROMWELL.</p> - -<p class="center p-left p4 xs">BY</p> - -<p class="center p-left gesperrt">JOHN STOUGHTON.</p> - -<p class="center p-left p4 sm">VOLUME II.</p> - -<p class="center p-left">THE CHURCH OF THE COMMONWEALTH.</p> - - <div class="figcenter" id="title2a" > - <img - class="p4" - src="images/title2a.jpg" - alt="" /> - </div> - - <div class="figcenter" id="title2b" > - <img - class="p2" - src="images/title2b.jpg" - alt="" /> - </div> - -<p class="center p-left">London:</p> - -<p class="center p-left">JACKSON, WALFORD, AND HODDER,</p> - -<p class="center p-left sm">27, PATERNOSTER ROW, E.C.</p> - -<p class="center p-left xs">MDCCCLXVII.</p> - -<div class="chapter"> - -<p class="center p-left p6 xs">UNWIN BROTHERS, GRESHAM STEAM PRESS, BUCKLERSBURY, LONDON, E.C.</p></div> - -<div class="chapter"> - - <div class="figcenter" id="i_005" > - <img - class="p2" - src="images/i_005.jpg" - alt="" /> - </div> -</div> - - - -<h2 class="nobreak">CONTENTS.</h2> - -<table summary="contents" class="smaller"> - <tr> - <td class="header1" colspan="2">CHAPTER I.</td> - </tr> - - <tr> - <th></th> - <th class="pag">PAGE.</th> - </tr> - - <tr> - <td class="cht">Cromwell, Vane, and Marten</td> - <td class="pag"><a href="#Page_1">1</a></td> - </tr> - - <tr> - <td class="cht">Spoliation of the Church</td> - <td class="pag"><a href="#Page_6">6</a></td> - </tr> - - <tr> - <td class="cht">Opposition to the New Government</td> - <td class="pag"><a href="#Page_11">11</a></td> - </tr> - - <tr> - <td class="cht">Religion in Wales and Ireland</td> - <td class="pag"><a href="#Page_14">14</a></td> - </tr> - - <tr> - <td class="cht">Ministerial Support</td> - <td class="pag"><a href="#Page_15">15</a></td> - </tr> - - <tr> - <td class="cht">Moral Legislation</td> - <td class="pag"><a href="#Page_16">16</a></td> - </tr> - - <tr> - <td class="cht">Decline of Marten's Influence</td> - <td class="pag"><a href="#Page_18">18</a></td> - </tr> - - <tr> - <td class="cht">Religious Policy of Parliament</td> - <td class="pag"><a href="#Page_19">19</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER II.</td> - </tr> - - <tr> - <td class="cht">Charles Stuart</td> - <td class="pag"><a href="#Page_20">20</a></td> - </tr> - - <tr> - <td class="cht">Scotch Treaty with Charles</td> - <td class="pag"><a href="#Page_21">21</a></td> - </tr> - - <tr> - <td class="cht">Royalist Intrigues</td> - <td class="pag"><a href="#Page_25">25</a></td> - </tr> - - <tr> - <td class="cht">Charles in Scotland</td> - <td class="pag"><a href="#Page_31">31</a></td> - </tr> - - <tr> - <td class="cht">Declaration of the Presbyterians</td> - <td class="pag"><a href="#Page_32">32</a></td> - </tr> - - <tr> - <td class="cht">Cromwell in Scotland</td> - <td class="pag"><a href="#Page_35">35</a></td> - </tr> - - <tr> - <td class="cht">Battle of Dunbar</td> - <td class="pag"><a href="#Page_37">37</a></td> - </tr> - - <tr> - <td class="cht">Coronation of Charles in Scotland</td> - <td class="pag"><a href="#Page_39">39</a></td> - </tr> - - <tr> - <td class="cht">Protesters and Resolutionists</td> - <td class="pag"><a href="#Page_41">41</a></td> - </tr> - - <tr> - <td class="cht">The Army and the King</td> - <td class="pag"><a href="#Page_42">42</a></td> - </tr> - - <tr> - <td class="cht">Battle of Worcester</td> - <td class="pag"><a href="#Page_43">43</a></td> - </tr> - - <tr> - <td class="cht">Christopher Love</td> - <td class="pag"><a href="#Page_44">44</a></td> - </tr> - - <tr> - <td class="cht">His Trial</td> - <td class="pag"><a href="#Page_46">46</a></td> - </tr> - - <tr> - <td class="cht">His Death</td> - <td class="pag"><a href="#Page_48">48</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER III.</td> - </tr> - - <tr> - <td class="cht">Little Parliament</td> - <td class="pag"><a href="#Page_51">51</a></td> - </tr> - - <tr> - <td class="cht">Francis Rouse, Speaker</td> - <td class="pag"><a href="#Page_54">54</a></td> - </tr> - - <tr> - <td class="cht">Harrison, Desborough, Lambert, and Tomlinson</td> - <td class="pag"><a href="#Page_55">55</a></td> - </tr> - - <tr> - <td class="cht">Alteration of the Marriage Law</td> - <td class="pag"><a href="#Page_56">56</a></td> - </tr> - - <tr> - <td class="cht">Report of the Tithe Committee</td> - <td class="pag"><a href="#Page_59">59</a></td> - </tr> - - <tr> - <td class="cht">Fifth Monarchy Men</td> - <td class="pag"><a href="#Page_61">61</a></td> - </tr> - - <tr> - <td class="cht">Feake at Blackfriars</td> - <td class="pag"><a href="#Page_65">65</a></td> - </tr> - - <tr> - <td class="cht">Feake and Powell</td> - <td class="pag"><a href="#Page_68">68</a></td> - </tr> - - <tr> - <td class="cht">Cromwell made Protector</td> - <td class="pag"><a href="#Page_72">72</a></td> - </tr> - - <tr> - <td class="cht">State Affairs at the Time</td> - <td class="pag"><a href="#Page_75">75</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Policy</td> - <td class="pag"><a href="#Page_79">79</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER IV.</td> - </tr> - - <tr> - <td class="sm ctr" colspan="2">CROMWELL'S ECCLESIASTICAL POLICY.</td> - </tr> - - <tr> - <td class="cht">State Recognition</td> - <td class="pag"><a href="#Page_81">81</a></td> - </tr> - - <tr> - <td class="cht">State Control</td> - <td class="pag"><a href="#Page_83">83</a></td> - </tr> - - <tr> - <td class="cht">State Support</td> - <td class="pag"><a href="#Page_88">88</a></td> - </tr> - - <tr> - <td class="cht">State Protection</td> - <td class="pag"><a href="#Page_89">89</a></td> - </tr> - - <tr> - <td class="cht">State Penalties</td> - <td class="pag"><a href="#Page_90">90</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Establishment not, properly speaking, a Church</td> - <td class="pag"><a href="#Page_93">93</a></td> - </tr> - - <tr> - <td class="cht">Moral Discipline</td> - <td class="pag"><a href="#Page_94">94</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER V.</td> - </tr> - - <tr> - <td class="cht">First Protectorate Parliament</td> - <td class="pag"><a href="#Page_96">96</a></td> - </tr> - - <tr> - <td class="cht">Strength of the Presbyterian Party</td> - <td class="pag"><a href="#Page_98">98</a></td> - </tr> - - <tr> - <td class="cht">Limits of Toleration</td> - <td class="pag"><a href="#Page_99">99</a></td> - </tr> - - <tr> - <td class="cht">Treatment of John Biddle</td> - <td class="pag"><a href="#Page_102">102</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER VI.</td> - </tr> - - <tr> - <td class="cht">Commissioners at Whitehall</td> - <td class="pag"><a href="#Page_104">104</a></td> - </tr> - - <tr> - <td class="cht">Ejection of Scandalous Ministers</td> - <td class="pag"><a href="#Page_107">107</a></td> - </tr> - - <tr> - <td class="cht">Dr. Edward Pocock</td> - <td class="pag"><a href="#Page_109">109</a></td> - </tr> - - <tr> - <td class="cht">Trouble with Episcopalian Royalists</td> - <td class="pag"><a href="#Page_110">110</a></td> - </tr> - - <tr> - <td class="cht">Proceedings against them</td> - <td class="pag"><a href="#Page_111">111</a></td> - </tr> - - <tr> - <td class="cht">Major-Generals</td> - <td class="pag"><a href="#Page_113">113</a></td> - </tr> - - <tr> - <td class="cht">Ecclesiastical Affairs in Scotland</td> - <td class="pag"><a href="#Page_117">117</a></td> - </tr> - - <tr> - <td class="cht">—— in Wales</td> - <td class="pag"><a href="#Page_118">118</a></td> - </tr> - - <tr> - <td class="cht">—— in Ireland</td> - <td class="pag"><a href="#Page_121">121</a></td> - </tr> - - <tr> - <td class="cht">Sir Henry Vane</td> - <td class="pag"><a href="#Page_123">123</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER VII.</td> - </tr> - - <tr> - <td class="cht">Second Protectorate Parliament</td> - <td class="pag"><a href="#Page_128">128</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Speech</td> - <td class="pag"><a href="#Page_131">131</a></td> - </tr> - - <tr> - <td class="cht">Case of James Naylor</td> - <td class="pag"><a href="#Page_133">133</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Letters</td> - <td class="pag"><a href="#Page_134">134</a></td> - </tr> - - <tr> - <td class="cht">Extempore Preaching</td> - <td class="pag"><a href="#Page_137">137</a></td> - </tr> - - <tr> - <td class="cht">The New Constitution</td> - <td class="pag"><a href="#Page_138">138</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Speech</td> - <td class="pag"><a href="#Page_141">141</a></td> - </tr> - - <tr> - <td class="cht">Comprehensiveness of his Views</td> - <td class="pag"><a href="#Page_143">143</a></td> - </tr> - - <tr> - <td class="cht">His Liberal Opinions</td> - <td class="pag"><a href="#Page_145">145</a></td> - </tr> - - <tr> - <td class="cht">Commissioners for Approbation of Public Preachers</td> - <td class="pag"><a href="#Page_146">146</a></td> - </tr> - - <tr> - <td class="cht">Tithes</td> - <td class="pag"><a href="#Page_147">147</a></td> - </tr> - - <tr> - <td class="cht">Catechising</td> - <td class="pag"><a href="#Page_149">149</a></td> - </tr> - - <tr> - <td class="cht">Debates on Sabbath Observance</td> - <td class="pag"><a href="#Page_150">150</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Second Installation</td> - <td class="pag"><a href="#Page_153">153</a></td> - </tr> - - <tr> - <td class="cht">Re-assembling of Parliament</td> - <td class="pag"><a href="#Page_156">156</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Opening Speech</td> - <td class="pag"><a href="#Page_157">157</a></td> - </tr> - - <tr> - <td class="cht">Debates</td> - <td class="pag"><a href="#Page_158">158</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Last Speeches</td> - <td class="pag"><a href="#Page_160">160</a></td> - </tr> - - <tr> - <td class="cht">Parliament dissolved</td> - <td class="pag"><a href="#Page_162">162</a></td> - </tr> - - <tr> - <td class="cht">Council of State</td> - <td class="pag"><a href="#Page_163">163</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER VIII.</td> - </tr> - - <tr> - <td class="cht">Presbyterian System</td> - <td class="pag"><a href="#Page_165">165</a></td> - </tr> - - <tr> - <td class="cht">Herrick at Manchester</td> - <td class="pag"><a href="#Page_168">168</a></td> - </tr> - - <tr> - <td class="cht">Martindale</td> - <td class="pag"><a href="#Page_171">171</a></td> - </tr> - - <tr> - <td class="cht">Newcome</td> - <td class="pag"><a href="#Page_173">173</a></td> - </tr> - - <tr> - <td class="cht">Sion College</td> - <td class="pag"><a href="#Page_174">174</a></td> - </tr> - - <tr> - <td class="cht">Meetings of the London Synod</td> - <td class="pag"><a href="#Page_175">175</a></td> - </tr> - - <tr> - <td class="cht">Presbyterianism in London</td> - <td class="pag"><a href="#Page_177">177</a></td> - </tr> - - <tr> - <td class="cht">Church Discipline</td> - <td class="pag"><a href="#Page_179">179</a></td> - </tr> - - <tr> - <td class="cht">Edmund Calamy</td> - <td class="pag"><a href="#Page_182">182</a></td> - </tr> - - <tr> - <td class="cht">William Jenkyn</td> - <td class="pag"><a href="#Page_183">183</a></td> - </tr> - - <tr> - <td class="cht">William Bates</td> - <td class="pag"><a href="#Page_185">185</a></td> - </tr> - - <tr> - <td class="cht">Samuel Clarke</td> - <td class="pag"><a href="#Page_185">185</a></td> - </tr> - - <tr> - <td class="cht">Peter Vink</td> - <td class="pag"><a href="#Page_187">187</a></td> - </tr> - - <tr> - <td class="cht">Richard Baxter</td> - <td class="pag"><a href="#Page_187">187</a></td> - </tr> - - <tr> - <td class="cht">Thomas Wilson</td> - <td class="pag"><a href="#Page_196">196</a></td> - </tr> - - <tr> - <td class="cht">Thomas Hall</td> - <td class="pag"><a href="#Page_197">197</a></td> - </tr> - - <tr> - <td class="cht">Thomas Gataker</td> - <td class="pag"><a href="#Page_198">198</a></td> - </tr> - - <tr> - <td class="cht">Dr. John Gauden</td> - <td class="pag"><a href="#Page_201">201</a></td> - </tr> - - <tr> - <td class="cht">Dr. Thomas Fuller</td> - <td class="pag"><a href="#Page_202">202</a></td> - </tr> - - <tr> - <td class="cht">Abraham Colfe</td> - <td class="pag"><a href="#Page_204">204</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER IX.</td> - </tr> - - <tr> - <td class="cht">Congregational Churches</td> - <td class="pag"><a href="#Page_207">207</a></td> - </tr> - - <tr> - <td class="cht">Congregationalism and the State</td> - <td class="pag"><a href="#Page_211">211</a></td> - </tr> - - <tr> - <td class="cht">Joseph Caryl</td> - <td class="pag"><a href="#Page_216">216</a></td> - </tr> - - <tr> - <td class="cht">Nye and Greenhill</td> - <td class="pag"><a href="#Page_217">217</a></td> - </tr> - - <tr> - <td class="cht">Matthew Mead</td> - <td class="pag"><a href="#Page_218">218</a></td> - </tr> - - <tr> - <td class="cht">William Bridge</td> - <td class="pag"><a href="#Page_219">219</a></td> - </tr> - - <tr> - <td class="cht">John Flavel</td> - <td class="pag"><a href="#Page_220">220</a></td> - </tr> - - <tr> - <td class="cht">John Howe</td> - <td class="pag"><a href="#Page_220">220</a></td> - </tr> - - <tr> - <td class="cht">Congregationalism in Scotland</td> - <td class="pag"><a href="#Page_225">225</a></td> - </tr> - - <tr> - <td class="cht">—— in Ireland</td> - <td class="pag"><a href="#Page_226">226</a></td> - </tr> - - <tr> - <td class="cht">Cathedral Worship</td> - <td class="pag"><a href="#Page_228">228</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER X.</td> - </tr> - - <tr> - <td class="cht">Early Baptists</td> - <td class="pag"><a href="#Page_230">230</a></td> - </tr> - - <tr> - <td class="cht">John Tombes</td> - <td class="pag"><a href="#Page_238">238</a></td> - </tr> - - <tr> - <td class="cht">Henry Jessy</td> - <td class="pag"><a href="#Page_239">239</a></td> - </tr> - - <tr> - <td class="cht">Thomas Ewins</td> - <td class="pag"><a href="#Page_240">240</a></td> - </tr> - - <tr> - <td class="cht">John Bunyan</td> - <td class="pag"><a href="#Page_241">241</a></td> - </tr> - - <tr> - <td class="cht">Baptists in Wales</td> - <td class="pag"><a href="#Page_243">243</a></td> - </tr> - - <tr> - <td class="cht">—— In Ireland and Scotland</td> - <td class="pag"><a href="#Page_244">244</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER XI.</td> - </tr> - - <tr> - <td class="cht">Oxford University</td> - <td class="pag"><a href="#Page_247">247</a></td> - </tr> - - <tr> - <td class="cht">Owen, Vice-Chancellor</td> - <td class="pag"><a href="#Page_249">249</a></td> - </tr> - - <tr> - <td class="cht">Academical Reforms</td> - <td class="pag"><a href="#Page_253">253</a></td> - </tr> - - <tr> - <td class="cht">University Costumes</td> - <td class="pag"><a href="#Page_253">253</a></td> - </tr> - - <tr> - <td class="cht">Oxford Celebrities</td> - <td class="pag"><a href="#Page_254">254</a></td> - </tr> - - <tr> - <td class="cht">Evelyn's Visit</td> - <td class="pag"><a href="#Page_258">258</a></td> - </tr> - - <tr> - <td class="cht">Loyalty of the University to Cromwell</td> - <td class="pag"><a href="#Page_260">260</a></td> - </tr> - - <tr> - <td class="cht">Walton's Polyglott</td> - <td class="pag"><a href="#Page_261">261</a></td> - </tr> - - <tr> - <td class="cht">Owen's Criticism</td> - <td class="pag"><a href="#Page_263">263</a></td> - </tr> - - <tr> - <td class="cht">Cambridge University</td> - <td class="pag"><a href="#Page_265">265</a></td> - </tr> - - <tr> - <td class="cht">Sydrach Simpson and William Dell</td> - <td class="pag"><a href="#Page_269">269</a></td> - </tr> - - <tr> - <td class="cht">Akehurst</td> - <td class="pag"><a href="#Page_271">271</a></td> - </tr> - - <tr> - <td class="cht">Evelyn at Cambridge</td> - <td class="pag"><a href="#Page_273">273</a></td> - </tr> - - <tr> - <td class="cht">Presbyterianism in the University</td> - <td class="pag"><a href="#Page_274">274</a></td> - </tr> - - <tr> - <td class="cht">Dr. Witchcot</td> - <td class="pag"><a href="#Page_276">276</a></td> - </tr> - - <tr> - <td class="cht">Dr. Lightfoot</td> - <td class="pag"><a href="#Page_277">277</a></td> - </tr> - - <tr> - <td class="cht">Dr. Cudworth</td> - <td class="pag"><a href="#Page_278">278</a></td> - </tr> - - <tr> - <td class="cht">Patrick—More—and Smith</td> - <td class="pag"><a href="#Page_279">279</a></td> - </tr> - - <tr> - <td class="cht">Cambridge Studies</td> - <td class="pag"><a href="#Page_281">281</a></td> - </tr> - - <tr> - <td class="cht">—— Theology</td> - <td class="pag"><a href="#Page_281">281</a></td> - </tr> - - <tr> - <td class="cht">Cambridge and Oxford compared</td> - <td class="pag"><a href="#Page_284">284</a></td> - </tr> - - <tr> - <td class="cht">University of Durham</td> - <td class="pag"><a href="#Page_286">286</a></td> - </tr> - - <tr> - <td class="cht">St. George's Chapel, Windsor</td> - <td class="pag"><a href="#Page_290">290</a></td> - </tr> - - <tr> - <td class="cht">Public Schools</td> - <td class="pag"><a href="#Page_291">291</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER XII.</td> - </tr> - - <tr> - <td class="cht">Episcopalians—George Bull</td> - <td class="pag"><a href="#Page_294">294</a></td> - </tr> - - <tr> - <td class="cht">John Hacket</td> - <td class="pag"><a href="#Page_296">296</a></td> - </tr> - - <tr> - <td class="cht">Barksdale</td> - <td class="pag"><a href="#Page_296">296</a></td> - </tr> - - <tr> - <td class="cht">Peter Gunning</td> - <td class="pag"><a href="#Page_297">297</a></td> - </tr> - - <tr> - <td class="cht">Parsons</td> - <td class="pag"><a href="#Page_298">298</a></td> - </tr> - - <tr> - <td class="cht">Farindon</td> - <td class="pag"><a href="#Page_298">298</a></td> - </tr> - - <tr> - <td class="cht">Nathaniel Hardy</td> - <td class="pag"><a href="#Page_301">301</a></td> - </tr> - - <tr> - <td class="cht">Godfrey Goodman</td> - <td class="pag"><a href="#Page_302">302</a></td> - </tr> - - <tr> - <td class="cht">Ussher</td> - <td class="pag"><a href="#Page_303">303</a></td> - </tr> - - <tr> - <td class="cht">Joseph Hall</td> - <td class="pag"><a href="#Page_305">305</a></td> - </tr> - - <tr> - <td class="cht">Morton and other Bishops</td> - <td class="pag"><a href="#Page_306">306</a></td> - </tr> - - <tr> - <td class="cht">Bishops who survived the Return of Charles II.</td> - <td class="pag"><a href="#Page_308">308</a></td> - </tr> - - <tr> - <td class="cht">Bramhall</td> - <td class="pag"><a href="#Page_309">309</a></td> - </tr> - - <tr> - <td class="cht">Cosin</td> - <td class="pag"><a href="#Page_318">318</a></td> - </tr> - - <tr> - <td class="cht">Morley</td> - <td class="pag"><a href="#Page_319">319</a></td> - </tr> - - <tr> - <td class="cht">Basire</td> - <td class="pag"><a href="#Page_321">321</a></td> - </tr> - - <tr> - <td class="cht">Jeremy Taylor</td> - <td class="pag"><a href="#Page_322">322</a></td> - </tr> - - <tr> - <td class="cht">Sanderson and Hammond</td> - <td class="pag"><a href="#Page_324">324</a></td> - </tr> - - <tr> - <td class="cht">Hammond's Letters and Death</td> - <td class="pag"><a href="#Page_330">330</a></td> - </tr> - - <tr> - <td class="cht">Thorndike</td> - <td class="pag"><a href="#Page_335">335</a></td> - </tr> - - <tr> - <td class="cht">Episcopalians</td> - <td class="pag"><a href="#Page_337">337</a></td> - </tr> - - <tr> - <td class="cht">Forms of Prayer used by them</td> - <td class="pag"><a href="#Page_340">340</a></td> - </tr> - - <tr> - <td class="cht">Episcopalian Loyalty</td> - <td class="pag"><a href="#Page_342">342</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER XIII.</td> - </tr> - - <tr> - <td class="cht">Mysticism</td> - <td class="pag"><a href="#Page_348">348</a></td> - </tr> - - <tr> - <td class="cht">Rise of Quakerism</td> - <td class="pag"><a href="#Page_349">349</a></td> - </tr> - - <tr> - <td class="cht">George Fox</td> - <td class="pag"><a href="#Page_349">349</a></td> - </tr> - - <tr> - <td class="cht">His Meeting with Cromwell</td> - <td class="pag"><a href="#Page_358">358</a></td> - </tr> - - <tr> - <td class="cht">His Disciples</td> - <td class="pag"><a href="#Page_359">359</a></td> - </tr> - - <tr> - <td class="cht">Persecution of Quakers</td> - <td class="pag"><a href="#Page_362">362</a></td> - </tr> - - <tr> - <td class="cht">James Naylor</td> - <td class="pag"><a href="#Page_363">363</a></td> - </tr> - - <tr> - <td class="cht">Number of Sects</td> - <td class="pag"><a href="#Page_365">365</a></td> - </tr> - - <tr> - <td class="cht">Floating Mysticism</td> - <td class="pag"><a href="#Page_369">369</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER XIV.</td> - </tr> - - <tr> - <td class="cht">Private and Social Life</td> - <td class="pag"><a href="#Page_371">371</a></td> - </tr> - - <tr> - <td class="cht">Baptism</td> - <td class="pag"><a href="#Page_371">371</a></td> - </tr> - - <tr> - <td class="cht">Education</td> - <td class="pag"><a href="#Page_374">374</a></td> - </tr> - - <tr> - <td class="cht">Marriage</td> - <td class="pag"><a href="#Page_376">376</a></td> - </tr> - - <tr> - <td class="cht">Puritan Women</td> - <td class="pag"><a href="#Page_378">378</a></td> - </tr> - - <tr> - <td class="cht">Family Worship</td> - <td class="pag"><a href="#Page_380">380</a></td> - </tr> - - <tr> - <td class="cht">Observance of the Lord's Day</td> - <td class="pag"><a href="#Page_381">381</a></td> - </tr> - - <tr> - <td class="cht">Belief in Witchcraft</td> - <td class="pag"><a href="#Page_383">383</a></td> - </tr> - - <tr> - <td class="cht">Clerical Costume</td> - <td class="pag"><a href="#Page_387">387</a></td> - </tr> - - <tr> - <td class="cht">Churches</td> - <td class="pag"><a href="#Page_388">388</a></td> - </tr> - - <tr> - <td class="cht">Public Worship</td> - <td class="pag"><a href="#Page_389">389</a></td> - </tr> - - <tr> - <td class="cht">The Lord's Supper</td> - <td class="pag"><a href="#Page_391">391</a></td> - </tr> - - <tr> - <td class="cht">Psalmody</td> - <td class="pag"><a href="#Page_393">393</a></td> - </tr> - - <tr> - <td class="cht">Seasons of National Humiliation</td> - <td class="pag"><a href="#Page_394">394</a></td> - </tr> - - <tr> - <td class="cht">Recreations</td> - <td class="pag"><a href="#Page_395">395</a></td> - </tr> - - <tr> - <td class="cht">Social Habits</td> - <td class="pag"><a href="#Page_399">399</a></td> - </tr> - - <tr> - <td class="cht">The Protector's Court</td> - <td class="pag"><a href="#Page_401">401</a></td> - </tr> - - <tr> - <td class="cht">Visitation of Sick and Burial Service</td> - <td class="pag"><a href="#Page_405">405</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER XV.</td> - </tr> - - <tr> - <td class="cht">Varieties of Spiritual Life</td> - <td class="pag"><a href="#Page_408">408</a></td> - </tr> - - <tr> - <td class="cht">George Herbert</td> - <td class="pag"><a href="#Page_409">409</a></td> - </tr> - - <tr> - <td class="cht">Hammond</td> - <td class="pag"><a href="#Page_411">411</a></td> - </tr> - - <tr> - <td class="cht">Fuller</td> - <td class="pag"><a href="#Page_412">412</a></td> - </tr> - - <tr> - <td class="cht">George Dalston</td> - <td class="pag"><a href="#Page_413">413</a></td> - </tr> - - <tr> - <td class="cht">Quarles</td> - <td class="pag"><a href="#Page_415">415</a></td> - </tr> - - <tr> - <td class="cht">Montague and Grenville</td> - <td class="pag"><a href="#Page_416">416</a></td> - </tr> - - <tr> - <td class="cht">Evelyn's Son</td> - <td class="pag"><a href="#Page_418">418</a></td> - </tr> - - <tr> - <td class="cht">Richard Fairclough</td> - <td class="pag"><a href="#Page_420">420</a></td> - </tr> - - <tr> - <td class="cht">John Lamot</td> - <td class="pag"><a href="#Page_421">421</a></td> - </tr> - - <tr> - <td class="cht">Sir Nathaniel Barnardston</td> - <td class="pag"><a href="#Page_422">422</a></td> - </tr> - - <tr> - <td class="cht">Christian Women</td> - <td class="pag"><a href="#Page_423">423</a></td> - </tr> - - <tr> - <td class="cht">Ages of Christendom</td> - <td class="pag"><a href="#Page_428">428</a></td> - </tr> - - <tr> - <td class="cht">Differences between Sects</td> - <td class="pag"><a href="#Page_430">430</a></td> - </tr> - - <tr> - <td class="cht">Idiosyncrasies of Individuals</td> - <td class="pag"><a href="#Page_431">431</a></td> - </tr> - - <tr> - <td class="cht">State of Religion</td> - <td class="pag"><a href="#Page_433">433</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER XVI.</td> - </tr> - - <tr> - <td class="cht">Early English Colonization</td> - <td class="pag"><a href="#Page_443">443</a></td> - </tr> - - <tr> - <td class="cht">Pilgrim Fathers</td> - <td class="pag"><a href="#Page_451">451</a></td> - </tr> - - <tr> - <td class="cht">Laud's Colonial Policy</td> - <td class="pag"><a href="#Page_455">455</a></td> - </tr> - - <tr> - <td class="cht">Colonies during the Civil Wars</td> - <td class="pag"><a href="#Page_459">459</a></td> - </tr> - - <tr> - <td class="cht">Colonies during the Protectorate</td> - <td class="pag"><a href="#Page_463">463</a></td> - </tr> - - <tr> - <td class="cht">New England</td> - <td class="pag"><a href="#Page_463">463</a></td> - </tr> - - <tr> - <td class="cht">Rhode Island</td> - <td class="pag"><a href="#Page_467">467</a></td> - </tr> - - <tr> - <td class="cht">Barbadoes</td> - <td class="pag"><a href="#Page_469">469</a></td> - </tr> - - <tr> - <td class="cht">Virginia</td> - <td class="pag"><a href="#Page_472">472</a></td> - </tr> - - <tr> - <td class="cht">West Indies</td> - <td class="pag"><a href="#Page_475">475</a></td> - </tr> - - <tr> - <td class="cht">Maryland</td> - <td class="pag"><a href="#Page_477">477</a></td> - </tr> - - <tr> - <td class="cht">East Indies and Levant</td> - <td class="pag"><a href="#Page_480">480</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER XVII.</td> - </tr> - - <tr> - <td class="cht">Continental Churches</td> - <td class="pag"><a href="#Page_483">483</a></td> - </tr> - - <tr> - <td class="cht">Durie and Laud</td> - <td class="pag"><a href="#Page_484">484</a></td> - </tr> - - <tr> - <td class="cht">Sir Thomas Roe</td> - <td class="pag"><a href="#Page_486">486</a></td> - </tr> - - <tr> - <td class="cht">Protestant Alliance</td> - <td class="pag"><a href="#Page_487">487</a></td> - </tr> - - <tr> - <td class="cht">Persecution of the Piedmontese</td> - <td class="pag"><a href="#Page_490">490</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Interference</td> - <td class="pag"><a href="#Page_492">492</a></td> - </tr> - - <tr> - <td class="cht">Collections for the Sufferers</td> - <td class="pag"><a href="#Page_495">495</a></td> - </tr> - - <tr> - <td class="cht">Cromwell and Louis XIV.</td> - <td class="pag"><a href="#Page_499">499</a></td> - </tr> - - <tr> - <td class="cht">Other Persecuted Protestants</td> - <td class="pag"><a href="#Page_500">500</a></td> - </tr> - - <tr> - <td class="cht">Cromwell's Foreign Policy</td> - <td class="pag"><a href="#Page_503">503</a></td> - </tr> - - <tr> - <td class="cht">Treatment of the Jews</td> - <td class="pag"><a href="#Page_504">504</a></td> - </tr> - - <tr> - <td class="header" colspan="2">CHAPTER XVIII.</td> - </tr> - - <tr> - <td class="cht">Cromwell at Hampton Court</td> - <td class="pag"><a href="#Page_508">508</a></td> - </tr> - - <tr> - <td class="cht">His Last Interview with Fox</td> - <td class="pag"><a href="#Page_510">510</a></td> - </tr> - - <tr> - <td class="cht">His Last Days</td> - <td class="pag"><a href="#Page_511">511</a></td> - </tr> - - <tr> - <td class="cht">His Last Words</td> - <td class="pag"><a href="#Page_517">517</a></td> - </tr> - - <tr> - <td class="cht">His Death</td> - <td class="pag"><a href="#Page_520">520</a></td> - </tr> -</table> - - -<table summary="appendix" class="smaller"> - - <tr> - <td class="header" colspan="3">APPENDIX.</td> - </tr> - - <tr> - <th></th> - <th></th> - <th class="pag">PAGE</th> - </tr> - - <tr> - <td class="chn">I.</td> - <td class="cht">Letters respecting the Trial of Strafford</td> - <td class="pag"><a href="#Page_524">524</a></td> - </tr> - - <tr> - <td class="chn">II.</td> - <td class="cht">Plan of Church Reform</td> - <td class="pag"><a href="#Page_526">526</a></td> - </tr> - - <tr> - <td class="chn">III.</td> - <td class="cht">Articles of the Church of England, with the alterations made by the Assembly</td> - <td class="pag"><a href="#Page_528">528</a></td> - </tr> - - <tr> - <td class="chn">IV.</td> - <td class="cht">Solemn League and Covenant</td> - <td class="pag"><a href="#Page_535">535</a></td> - </tr> - - <tr> - <td class="chn">V.</td> - <td class="cht">Minutes of the Westminster Assembly</td> - <td class="pag"><a href="#Page_538">538</a></td> - </tr> - - <tr> - <td class="chn">VI.</td> - <td class="cht">Number of the Ejected Clergy</td> - <td class="pag"><a href="#Page_539">539</a></td> - </tr> - - <tr> - <td class="chn">VII.</td> - <td class="cht">Draft of a Bill for Revising the English Translation of the Scriptures</td> - <td class="pag"><a href="#Page_543">543</a></td> - </tr> - - <tr> - <td class="chn">VIII.</td> - <td class="cht">Extract from the Records of the Church at Bury St. Edmund's</td> - <td class="pag"><a href="#Page_545">545</a></td> - </tr> - - <tr> - <td class="chn">IX.</td> - <td class="cht">Note on Ritualism</td> - <td class="pag"><a href="#Page_547">547</a></td> - </tr> -</table> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p></div> - - <div class="figcenter" id="i_015" > - <img - class="p0" - src="images/i_015.jpg" - alt="" /> - </div> - -<h2 class="nobreak">CHAPTER I.</h2> - - -<p>All ecclesiastical power in England having been long before snatched -from royal hands, the death of Charles I. produced no effect upon the -condition of the Church. The control of its political destinies had -from the year 1641 rested with the House of Commons; and with the -remnant of that assembly the control continued, when the kingdom became -a Commonwealth in name as well as in fact.</p> - -<div class="sidenote">1649, February.</div> - -<p>The Presbyterians, immediately after Pride's purge, lost their place in -the government of this country, upon which the political Independents -at once assumed supremacy in the State. Of the old ecclesiastical -reformers who belonged to that party, and had made themselves -conspicuous in the year 1641, the chief now remaining in power were -Oliver Cromwell, Sir Henry Vane,<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> Henry Marten, Oliver St. John, and -Sir Arthur Haselrig; and these remarkable men all took their seats<span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span> -at the table of the new Council of State, being installed as members -of it in the month of February, 1649. The other persons occupying -places beside them were nothing more than satellites. Neither St. -John nor Haselrig held any leading position. The former was more a -lawyer than a statesman, and his cold nature and reserved disposition -gave him neither influence with his equals nor popularity with his -inferiors. Haselrig was no less distinguished by his rashness. Having -been simply a follower of Pym, he had not, since his master's death, -acquired sufficient influence to make himself a leader; and his want of -judgment, though it did not exclude him from the council board, left -him without much weight in its deliberations.</p> - -<div class="sidenote"><i>Cromwell, Vane, and Marten.</i></div> - -<p>Vane, Cromwell, and Marten, therefore, were now the English -<i>triumvirate</i>. Vane and Marten were staunch republicans. Staunch -republicans they had been from the beginning. How far Cromwell was -really so—whether indeed he ever could be considered one at all—are -questions on which much may be said; but at any rate, the government -which he now joined was republican in fact, and to that government, -for the present, the majority of Englishmen felt compelled to submit. -The patriotism of the new rulers cannot be fairly questioned. The -vulgar notion of their selfish ambition appears, when we consider the -circumstances in which they were placed, little short of an absurdity; -yet there can be no doubt that the majority of the people did not -sympathize with them, but only tolerated for a season what they could -not altogether prevent.</p> - -<div class="sidenote">1649, February.</div> - -<p>Before recording what was done by the Council of State, it is fitting -to notice somewhat further the character and opinions of the men who -mainly guided its deliberations and plans. Marten, who was as distant -as<span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span> possible from being a Puritan, had little liking for the sermons -and prayers which at times would be forced upon him, and he most -enjoyed himself whilst entertaining friends in the Vale of the White -Horse, with hospitalities which must have appeared scandalous in the -eyes of his staid and sober compatriots. A man of the world, and, if -report speaks justly, a man of licentious habits, he was at the same -time honest and genial, and, like many shrewd folks of his class, knew -how to behave in the presence of religious people so as not to shock -their sensibilities. Cromwell and Vane—in this respect the opposite -of Marten—were sincerely religious. The question in reference to the -former has been set at rest by the publication of his speeches and -correspondence, all of which are plainly animated by a spirit of devout -earnestness. Not only on state occasions, when performing his part -before the world, not only in intercourse with men of strong puritan -feeling, from whom it might be supposed he had some point to gain, -but also in the most retired privacies of domestic life, Cromwell -expressed sentiments of evangelical piety. That hypocrisy should be -carried to such a length, that a man should be so cunning as always -to wear a veil of apparent religious sincerity in his most private -correspondence, without ever betraying himself, is simply incredible; -and besides, the incidental way in which religion is introduced into -his letters, shews that it was nothing patched upon a character of a -different kind, but something which was part of the very texture of his -whole being and his entire life. It is not our province to solve the -problem, how certain acts of the puritan general and certain habits -of the puritan statesman are to be reconciled with the possession of -sincere Christianity; yet we may be allowed, in passing, to observe -that such<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> an ugly fact as the Drogheda massacre would be less terrible -to Cromwell's contemporaries—to men familiar with the barbarities of -the Thirty Years' War and the exploits of Count Tilly—than it is to -us. Fanaticism, and what may be termed a fierce prudential policy, had, -doubtless, more to do with Cromwell's deeds in Ireland than cruelty -of disposition. "I am persuaded," he says, "that this is a righteous -judgment of God upon these barbarous wretches, who have imbrued their -hands in so much innocent blood, and that it will tend to prevent the -effusion of blood for the future." No one can help seeing in these -words a revengeful justice excited by the Popish massacres of 1641, -like that which would nerve the arm of an English officer when fighting -with Sepoys by the well of Cawnpore. There are some parts of Cromwell's -political conduct which we will not attempt to defend; we would not -avail ourselves for that purpose even of what is said by Lord Bacon on -"simulation and dissimulation;" but we do think that, whilst condemning -certain forms of statecraft in the policy of the great statesman of -the Commonwealth, we ought to allow him the benefit of a comparison -with preceding rulers. To mention only Queen Elizabeth, accounted -by the Puritans of Cromwell's day as one of the most illustrious -sovereigns that ever sat on the throne of England, it may be maintained -that her diplomacy, in its strategic cunning, went beyond anything -recorded in the life of Oliver Cromwell.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a></p> - -<p>Vane's sincerity cannot be questioned. He might<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> be an enthusiast. -His religious opinions might be visionary and wild. A cloudy mysticism -might belong to his theology, and enthusiasm might mingle with his -devotion; but as to the genuineness of his character, the transparency -of his ways, and the pure truthfulness which lived in the centre of his -soul, no one acquainted with his history can have any reasonable doubt.</p> - -<div class="sidenote"><i>Cromwell, Vane, and Marten.</i></div> - -<p>The religion of these two men, however, presented very different -aspects. A tinge of mysticism, indeed, is to be detected in the colour -of Cromwell's piety; but it is the predominant hue of Vane's whole -life. Vane could rise to heights of philosophical speculation, which -Cromwell had no power and no desire to reach. Nothing strikes us more -than the robust English common sense of Cromwell's mind, compared with -which that of Vane appears full of German transcendentalism. Vane, no -doubt, had a theory of church polity, as well as of secular government, -more complete, more consistent, and more accurately wrought out than -Cromwell ever held; but he had far less of that inward mysterious -force which, working outwardly, wins the mastery over others—far less -of that inexplicable secret which makes a man, in the judgment of -posterity, <i>a king of men</i>.</p> - -<div class="sidenote">1649, March.</div> - -<p>In ecclesiastical politics, Cromwell and Vane were agreed; and, so far -as they walked in that path, Marten accompanied them. All three were as -anti-presbyterian as they were anti-episcopal, and hated the spiritual -despotism of synods as much as they did the rule of Archbishop Laud. -They were pledged to toleration, and wished to give full play to the -activity of the sects, so far as was consistent with the stability -of the new government. Vane could well elaborate the philosophy of -religious freedom; but Marten, perhaps, advanced still further in -relation to its exercise. He reached practical con<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span>clusions which were -thought to imply religious indifference, though the same conclusions -are now firmly held by many, the earnestness of whose piety none would -question. In a petition presented to the House of Commons in 1648, and -generally attributed to his pen, these passages occur: "That you would -have exempted matters of religion and God's worship from the compulsive -or restrictive power of any authority upon earth, and reserved to the -supreme authority an uncompulsive power only of appointing a way for -the public, whereby abundance of misery, persecution, and heart-burning -would for ever be avoided." "That you would have removed the tedious -burden of tithes, satisfying all impropriations, and providing a more -equal way of maintenance for the public ministers." In the same tone -reference is made to the laws against blasphemy and heresies; men, it -is said, being easily mistaken, and Divine truths not needing human -support.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> - -<p>An extraordinary crisis had now arrived in ecclesiastical affairs. -The fate of the Church had become subject almost entirely to the will -of three men, one of whom was an utter worldling, another a spiritual -theorist, and the third an evangelical Independent, and at the same -time a man full of political sagacity.</p> - -<div class="sidenote"><i>Question of Toleration.</i></div> - -<p>A declaration of Parliament, stating the grounds of their late -proceedings, and the republican nature of the present government, -appeared in the month of March.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> The document entered fully into -a defence of the measures which had issued in this result; but the -authors<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> were exceedingly cautious in their ecclesiastical references. -They state that their design had been to deliver England from tyranny, -to prevent a new war, to establish a safe peace, and to provide for -the due worship of God according to His word, the advancement of the -true Protestant religion, the maintenance of godly ministers, and "a -just liberty for the consciences, persons, and estates of all men, -conformable to God's glory and their own peace."<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></p> - -<div class="sidenote">1649, April.</div> - -<p>These vague expressions are remarkable, especially when it is -remembered that the declaration, though published by Parliament, must -have emanated from the Council of State. In reference to the doctrine -of toleration, it lagged behind the "Agreement of the People of -England," a document which is ascribed to General Ireton, and which -was presented in the name of the army to the House of Commons in -January, a few days before the King's execution. For that political and -ecclesiastical manifesto, whilst it recognized the national profession -of Christianity and the duty of publicly instructing the people, adds -the significant words, "<i>so it be not compulsive</i>;" and also, whilst -it excluded Popery and Prelacy from toleration, and approved of the -maintenance of religious teachers out of the public treasury, it also -protested against perpetuating tithes, enforcing religion by penalties, -and the disturbing of those who "profess faith in God by Jesus Christ, -however differing in judgment from the doctrine, worship, or discipline -publicly held forth," provided they did not disturb the public peace.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> - -<div class="sidenote"><i>Spoliation of the Church.</i></div> - -<p>To such lengths Ireton and certain other officers wished to push the -new government; but extreme men in the army were not then, as is often -supposed, the rulers of<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> the country, either in religious or in secular -affairs. The statesmen possessed the supreme power, and of that power -Cromwell exercised the largest share, simply because he possessed -as much of the sagacity and wisdom required for the cabinet, as of -the valour and generalship needed in the field. And hence it was, -that although the army rushed forward towards extreme ecclesiastical -measures, the government paused, and declined to adopt any plan for -the abolition of tithes; and also maintained so much reticence in -expressing what was designed in relation to the extent of religious -liberty. The Presbyterians had become alarmed at the paper drawn up by -the army, and the ministers of the county of Essex had plainly declared -what were the evils which they apprehended in consequence.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> In their -worst apprehensions, many other clergymen throughout the country -deeply shared; and the new rulers were not so firmly seated on their -thrones that they could afford unnecessarily to provoke the anger of -such a number of influential persons. To expound fully at that moment -their ecclesiastical policy would inevitably have exasperated their -opponents; and therefore they maintained a prudent reserve, and acted -with extreme caution.</p> - -<p>What the Council said is recorded in their Declaration,<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> what they -did may be traced in the Acts of Parliament passed at that time. The -new financiers of the State, in order to meet the pressing necessities -of the Commonwealth, availed themselves of cathedral property. The -ordinance of 1646 for abolishing Bishops, and selling their lands, -had taken no notice of the titles and of the possessions of Deans -and Chapters. These possessions presented a rich quarry to the needy -masters of the realm; consequently, at the end of April, the House of -Commons was found at work upon this new spoil.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> An<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> Act was passed -for abolishing the offices of Deans and Prebendaries and Archdeacons, -and for investing the endowments of cathedral chapters in the hands -of trustees, for the supply of the necessities of the Commonwealth. -Other Acts followed for the purpose of removing obstructions to the -sale of these estates, and affording encouragement to purchasers. Yet, -we may add, that although the stalls of cathedrals were swept of their -occupants, with no legal authority remaining for the appointment of -successors, Bishop Wren continued the forms of presentation to prebends -at Ely, as he had done all along from the commencement of the civil -wars. His regular collations to preferments, as they fell vacant, -appear in the records of his see.<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a></p> - -<div class="sidenote">1649, June.</div> - -<p>Amidst this wholesale spoliation of the Church it must be remembered -the public support of religion was not neglected. An Act of the 8th -of June provided maintenance for preaching ministers and other pious -uses out of the appropriate tithes belonging to the late hierarchy. -No charge remained on cathedral estates for the service of religion. -Such property had undergone a thorough secularization;<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> but the -appropriate tithes pertaining to<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> the Bishops were reserved and placed -under trustees for the support of the Christian ministry. From that -source, according to the Act, salaries and augmentation of salaries -were to be supplied; so that every minister should eventually receive -£100 a year. The sum of £18,000 per annum was at once to be raised -for this purpose, and £2,000 per annum was added for increasing the -maintenance of the masterships of colleges.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a></p> - -<div class="sidenote"><i>Opposition to the New Government.</i></div> - -<p>The Council of State and the House of Commons found it hard work to -defend their authority. To silence groans of discontent, uttered in -divers publications, they had recourse to the common expedient of -revolutionary governments, and passed an Act against the licentiousness -of the press. The army discontents also rose alarmingly around the new -rulers. Levellers, with their wild schemes, were very busy. A trooper, -described as a religious man "of excellent parts and much beloved," -but tinctured strongly with fifth monarchy notions, had to be shot for -his share in a mutiny. Yet, such was the view taken of his case by the -people, that at his funeral, "the corpse was adorned with bundles of -rosemary one-half stained in blood." Sea green and black ribbons were -tied to the hats and breasts of the thousands who followed the coffin -rank and file; and many even of the better sort met the procession at -the churchyard.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> It was a serious sign of disaffection for so many -persons to shew sympathy with a leveller.</p> - -<div class="sidenote">1649.</div> - -<p>But the opposition made in the pulpit to the new<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> rulers constituted -a still more formidable difficulty. Presbyterian preachers, who at -the beginning of the war had defended the army, could not be silent, -now that the war had led to results so very different from what they -had contemplated. No wonder then that many of them denounced what had -been done at Westminster and Whitehall. They accused the usurpers of -blood-guiltiness, and regarded the High Court of Justice as "framing -iniquity by law." They held themselves bound, they said, in duty to -God, religion, the King, the Parliament, and the kingdom, to profess -before angels and men, that they verily believed the taking away the -life of Charles was opposed to the teaching of the Bible, and the -spirit of the Protestant religion. The whole business they declared -to be inconsistent with the oath of allegiance, and contrary to -the solemn League and Covenant. Accordingly, they prayed for the -Prince of Wales as Charles II. Mr. Cawton, a Presbyterian minister, -did so before the Lord Mayor of London. While all this is not to -be wondered at, and the men who so acted for conscience' sake are -commendable for their courage, it is no matter of surprise that the -new government, in self-defence, should strive to put an end to such -dangerous proceedings. Therefore, in March, an Act appeared, forbidding -ministers in their pulpits to meddle with affairs of State, or to -hold correspondence with foreign powers. They were ordered to apply -themselves simply to the preaching of the Gospel for the edification of -their hearers.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p> - -<div class="sidenote"><i>Declaration of Parliament.</i></div> - -<p>It became necessary for Parliament to vindicate its conduct. It -did so, and, in the declaration published with that view, passages -appear relating to religion, in<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> which is recapitulated what had been -accomplished in the way of reformation; and desires are avowed for -the furtherance of the same object. The rulers profess their wish to -suppress Popery, superstition, blasphemy, and profaneness; but they -also express their desire to remove such acts and ordinances as coerce -conscience, "which have been made use of for snares, burdens, and -vexations to the truly sincere-hearted people of God, that fear Him -and wait for the coming of His Son Jesus Christ." This last clause of -course would please the army. The sheets containing it, wet from the -press, would be despatched to the camp, and eagerly would soldiers -gather round some comrade sitting by his tent door, to read the new -proclamation. The millenarian leveller would take comfort from these -words, whether they were meant for him or not. But what would the -Presbyterians think? The next sentence seems intended to soothe their -fears—and, if it did so, it would rouse alarm in the minds of extreme -men, just elated by the tenor of the preceding paragraph. "And because -we are not ignorant how injuriously our proceedings herein are charged -upon us, as if we were setting up and countenancing <i>an universal -toleration</i>, when our true aim in the liberty we give is <i>only</i> the -necessary encouragement we conceive due to all that are lovers of God, -and the purity and power of religion, we can and do therefore declare, -in the sight of God and man, that by whomsoever we shall find this -liberty abused, we shall be most ready to testify our displeasure -and abhorrency thereof by a strict and effectual proceeding against -such offenders."<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> Here the countenance of the Presbyterian would -brighten, and that of the wild sectary would fall.</p> - -<p><span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span></p> - -<div class="sidenote">1650.</div> - -<p>As protestations and covenants had been the order of the day, a new -test of obedience was now contrived under the name of <i>an Engagement</i>. -The security of the State demanded something of the kind, for authority -cannot exist without allegiance. Reference to religion is indeed -avoided in the Engagement, and by the terms used in it no spiritual -supremacy whatever is claimed; Presbyterians nevertheless considered -the new oath to be inconsistent with their Covenant engagements; and, -taking this view, they gave a religious character to that which had -been carefully framed in order to prevent any such construction. The -new political test appeared to them a snare to catch consciences, and -a sword to wound them. Transformed into an anti-covenant pledge, it -kindled throughout England the fire of a fierce indignation.</p> - -<p>On the 22nd of February, 1649-50, the House passed a law for the better -propagation of the gospel in Wales, and on the 8th of March, another -for the better advancement of religion and learning in Ireland. The -latter provided for the maintenance of seminaries in and near the city -of Dublin. Archiepiscopal manors and lands were vested in trustees -for the use of Trinity College, and for the erection and maintenance -of a free-school; the appointment of governors and masters being -vested in the Lord Lieutenant; and the trustees, with his consent, -having authority given them to make rules and ordinances subject to -confirmation by Parliament.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> The same month saw a statute for the -more frequent preaching of the gospel, and for the better maintenance -of ministers in the city of Bristol.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></p> - -<div class="sidenote"><i>Religious Legislation.</i></div> - -<p>In the spring of 1650, Parliament resumed the question of ministerial -support, and a new Act was<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> passed for pious uses,<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> for the -augmentation of livings and for the payment of heads of houses in the -Universities; £80 per annum being specially provided for "the Margaret -Lecturer of Oxford."</p> - -<p>Other characteristic instances of religious and moral legislation -appear in the statute book for the year 1650. By virtue of an Act -passed the 19th of April, penalties were to be levied for the -desecration of the Sabbath, and for the non-observance of thanksgiving -and humiliation days. Seasons of both kinds were put on a level, which -was a position of things not at all consistent with puritan ideas of -the Divine authority of the Lord's Day, Goods carried in the streets at -such times were liable to seizure; travellers and waggoners, if they -performed a journey during the hours of holy rest, were to be fined ten -shillings. Writs and warrants executed on a Sunday were to lose their -effect, and persons serving them were exposed to the payment of a fine -of five pounds. Nobody was to use a boat, a horse, a coach, or a sedan, -except for going to church, upon pain of forfeiting ten shillings. The -like penalty was to fall on those who visited taverns and alehouses. -Authority was given to officers to search for offenders, and justices -and constables were made liable to penalties if they neglected their -duties. The Act was to be read in all the churches yearly upon the -first Lord's Day in the month of March.<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a></p> - -<div class="sidenote">1650.</div> - -<p>Profane cursing and swearing were prohibited by an Act passed the -28th of June, with a curiously graduated scale of penalties, arranged -according to the rank of the offender. A lord was to be fined thirty -shillings; a baronet or knight, twenty; an esquire, ten; a simple -gentleman was to pay six and eight-pence, and people of inferior<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> -quality, three and fourpence. A double fine followed a second offence; -and after a tenth instance of transgression the culprit was to give a -bond for good behaviour. The law made no distinction between men and -women, and gave charge to all constables vigilantly to hunt out all -offenders.<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> - -<p>There followed, on the 9th of August, a statute against certain -atheistical, blasphemous, and execrable opinions derogatory to the -honour of God, and destructive to human society, the enumeration -of which includes the most monstrous opinions, such even as the -following:—that a human being might proclaim himself to be God, to -be infinite, to be almighty; that the blasphemy of the Most High, -and other horrible acts are not in themselves shameful; that murder, -adultery, and the like, are in their own nature as righteous as the -duties of prayer; that happiness consists in sensual indulgence; that -there is no such thing as sin, or salvation, or damnation, or heaven, -or hell. Persons holding such opinions were to be punished by six -months' imprisonment, or, on a second conviction, by banishment out of -the Commonwealth. A return without licence incurred the consequences -attendant on felony.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a></p> - -<div class="sidenote"><i>Moral Legislation.</i></div> - -<p>We have given this specification of opinions as we find it in the -Act, because no general description of it could convey an idea of the -extraordinary vagaries of thought to which it points. Taken as they -nakedly appear in this unique schedule, they must have been of an -ultra-fanatical kind, such as we should suppose only madmen would<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> -entertain. But, upon a little reflection, it appears not unlikely -that some of the opinions pronounced execrable were, by those charged -with holding them, expressed in a different form of words from that -given in the Act, and that they really consisted only in those wild -pantheistic speculations to which transcendental thinkers of a certain -description have always been addicted. Amidst excitements which moved -human nature to the loftiest heights and the lowest depths, which -brought out conspicuously what was in man, both of good and evil, it -was not strange that the ignorant should bluntly say some of the same -absurd things which the learned have been wont to convey in specious -phrase and polished diction. At all events, there must have been a -large amount of very objectionable, and even monstrous teaching in -those days, to have called forth such minute notice and such terrible -denunciation.</p> - -<div class="sidenote">1650.</div> - -<p>Private morals likewise were scanned and marked by these vigilant -legislators.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> Their policy, as we have said before, was intended -to supply a defect consequent upon the abolition of the old Church -courts, proceeding as it did upon the idea handed down for ages, that -penal laws sufficed to extinguish individual vice, as well as to -suppress social crime—an idea now, after an uninterrupted continuance -of failures, almost universally regarded as utterly delusive. The -Long Parliament in these, its last days, threatened incest with death -without benefit of clergy; it marked adultery as felonious, and it -punished fornication with three months' imprisonment.<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> A common bawd -was to be whipped, set in the pillory, branded with a hot iron, and -committed to the House of Correction for three years: a repetition of -the offence was to be treated as a capital crime. Henry Marten, looking -at the subject from what was then the common point of view, justly -observed, in the course of the debate to which the measure gave rise, -that such severity only served to increase transgression, inasmuch as -merciful people would shrink from bringing offenders to justice, and -offenders escaping with impunity would be encouraged in sin.</p> - -<p>The laws which we have just enumerated were passed in the spring and -summer of 1650; and it was about that time, indeed shortly before the -speech just noticed, that the influence of Marten passed its zenith, -and he descended from the high position he had occupied in the rule -of the Commonwealth. The cause of that event, partly political and -partly personal, is to be found in his stern republicanism, and in his -disputes with Oliver Cromwell. An enquiry into that subject does not -come within the scope of our history, nor do the consequences of it -concern us further than this, that they indirectly touched the state -of ecclesiastical affairs: for Marten's exclusion from the Council of -State in February, 1650, and the inconsiderable part which he took in -public business after his re-admission, amounted, according to the view -which we have taken, to the dismissal or the withdrawal of one of the -memorable <i>triumvirate</i> who had wielded for a time supreme authority in -the Church as well as the State. Vane's power was of longer duration, -but his disappearance from the lofty sphere he had occupied is an event -which we shall speedily have to notice—an event which will be found to -have left the government of England in the hands of that one man, who, -as the greatest general and<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> statesman of his age, was alone competent -to rule his country in the hour of its peril, and the crisis of its -fate.</p> - -<div class="sidenote"><i>Moral Legislation.</i></div> - -<p>An Act of the 27th of September, 1650, places the religious policy -of Parliament in a very doubtful light.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> It repealed old acts of -uniformity. It professed to relieve the religious and the peaceable -from the rigour of previous intolerance. Yet this very law goes on to -say, that it does not interfere with existing acts and ordinances for -the due observance of the Lord's Day, and days of public thanksgiving -and humiliation; and it therefore requires that on all such days, every -person within the Commonwealth shall resort to some public place, where -the service and worship of God is exercised, or shall be present at -some other place, in the practice of religious duty. Latitude seems -to have been given to the mode of obedience, for people were not -tied up to any set form—so far they were released from the bonds of -Elizabeth's statute. Still religious worship of some kind continued -compulsory, and those who neglected religious duties altogether were to -be proceeded against as criminals. No penalty indeed is specified—it -is only declared that such as broke this law should be proceeded -against accordingly—and probably the statute proved a dead letter; but -such an enactment, although it might commend itself to the Puritan, was -utterly inconsistent with religious liberty, as expounded by Marten, -Vane, and others of the republican school.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span></p></div> - - <div class="figcenter" id="i_041" > - <img - class="p0" - src="images/i_041.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER II.</h2> - - -<p>Royalty was now a thing of the past; it had been abolished in England. -He who had perished on the scaffold came to be called plain Charles -Stuart. His son could be designated by no other name. Royal statues -were pulled down. Royal arms were no longer allowed in churches. But -loyalty, as a sentiment, arose in greater strength than ever after the -execution of the King. To Episcopalians, and to some Presbyterians -also, Charles appeared a martyr, the victim of a republican faction, -who were proceeding to destroy the Church after having already battered -down the throne. Both parties shuddered at the idea of being ruled by -men whose hands were red with royal blood. Recollections of the 30th of -January were indelible. What Ussher and Philip Henry had seen, burned -itself into their memories, and the tragedy, down to the minutest -particular, with superadded circumstances of brutality, would form a -staple of conversation in many a country walk, and by many an English -fireside, for months and years afterwards.</p> - -<div class="sidenote">1649, February.</div> - -<p>A touching expression of Royalist sympathy occurs in the parish -register of Woodford, in the county of Essex, where there is recorded -a collection for the benefit of<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> Charles' chaplains and servants, -about a year after his death. Their claims were urged in a petition -which stated that the King's domestics, to the number of forty, were -in great distress, and that their means of support out of his revenues -were still detained, so that they could in nowise maintain either -themselves, their wives, or their families, and therefore they sought -the charity of all good Christians.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a></p> - -<div class="sidenote"><i>Scotch Treaty with Charles.</i></div> - -<p>Charles Stuart was in Holland at the time of his father's execution. -The Scotch estates, as early as the 5th of February, shewed their -loyalty to the Stuarts by proclaiming the Prince of Wales to be their -King. Robert Baillie here again comes to our assistance, and we find -him writing in February, 1649, to his cousin Spang, then sojourning at -the Hague, in the following terms:—</p> - -<p>"We have sent the bearer (Sir Joseph Douglas), a worthy gentleman, -to signify so much to his Majesty, at the Hague; we purpose speedily -to send an honourable commission from all estates. The dangers and -difficulties<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> wherewith both his Majesty and all his kingdoms at this -time are involved are exceeding great and many. The first necessary -and prime one (as all here, without exception, conceive), doth put -his Majesty and his people both, in a hopeful proceeding, and his -Majesty's joining with us in the national Covenant, subscribed by his -grandfather King James, and the Solemn League and Covenant wherein all -the well-affected of the three kingdoms are entered, and must live and -die in, upon all hazards. If his Majesty may be moved to join with -us in this one point, he will have all Scotland ready to sacrifice -their lives for his service; if he refuse, or shift this duty, his -best and most useful friends, both here and elsewhere, will be cast -into inextricable labyrinths, we fear, for the ruin of us all."<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> In -these sentences of Baillie's letter, which crossed the winter's sea in -Sir Joseph Douglas' despatch box, side by side with a more important -document, we find the key-note struck of all the diplomacy then going -on between the King and the Scotch. Spang, soon after receiving the -letter, is found busy with endeavours to promote the accomplishment of -the object designed by his fellow-countrymen. Writing at once to his -cousin to express sympathy in his horror at Charles' execution—which -Dutch ministers bewailed in sermons from chosen texts—and to shew -his exultation at the thought of what his friends in Scotland had -accomplished, this resident at the Hague informs us that he had -obtained an interview with the Prince of Orange,—the young man, who, -it will be recollected, was married at Whitehall in 1641. The writer -represents him as concerned for the Protestant religion, and says -he heard him express the opinion that Charles might be brought to<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> -subscribe that Covenant which concerned Scotland alone, but he was not -up to the mark in reference to the other, betwixt Scotland and England. -Earnestly did the diplomatist argue the point, but with little avail. -When his Highness pressed home the question, whether Scotland, divided -herself, were really able to do anything of moment since the ruling -party in that country was too weak to suppress its enemies; Spang told -the Prince that the condition of the Presbyterians, in Great Britain -and Ireland, was not so mean but that the King, if he would cheerfully -join himself to them, as <i>caput et vindex fœderis</i>, would be sure of -success. At the close of the letter containing this report, the writer -added an earnest exhortation to his cousin to inform the reverend -brethren of his communion how much the fame of rigidity was likely -to endanger the fame of the kirk, and make Presbyterian government -hateful. He said plainly that there could be no safety, if the Scotch -did not pack up their quarrels among themselves.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a></p> - -<div class="sidenote">1649, March.</div> - -<p>On Thursday, the 22nd of March, "at night, the Lord brought" all the -commissioners "safe to Rotterdam." Baillie was one of them, being now -engaged in a very different business from that which took him to London -in the year 1640,—yet did he act herein in a way as true as ever to -his cause and to himself, being intent still upon the prosperity of -Presbyterianism, the enforcement of the Covenant, and the glory of God. -He and his brother commissioners proceeded to Delf, and whilst resting -there on the Sabbath, preached and conducted worship. After putting -their papers in order, they hastened to the Hague, and were in the -royal presence on the following day.</p> - -<p><span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span></p> - -<p>Baillie furnishes a copy of his speech to Charles, spoken in the King's -bedchamber, upon Tuesday, March the 27th, 1649, at three o'clock in -the afternoon. In the name of the Church of Scotland, the clerical -Commissioner expressed much grief for his Majesty's afflictions, and -great joy on his accession to the throne, together with deep sorrow for -the recent execrable parricide, which the great Judge of the world, -he was persuaded, would avenge. Prayers followed this address to the -new King, in which the minister fervently implored that the clouds of -present danger might fly away, and that more religion and piety might -be seen in his Majesty's days than in those of his most prosperous -ancestors. The deputation then handed to the sovereign a letter from -the Church of Scotland.</p> - -<div class="sidenote"><i>Royalist Intrigues.</i></div> - -<p>Charles, during this interview, made a favourable impression on -his visitors, as indeed he did on most people. "His Majesty," says -Baillie,<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> "is of a very sweet and courteous disposition. We hope -he is not so far rooted in any principles contrary to us, but that, -by God's blessing on our friends' labours, he may be gotten to do us -reason, whatsoever our fears be for the present. There is a very evil -generation both of English and Scotch here, who vomit out all their -evil humour against all our proceedings." Again the writer breaks -out in<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> terms of admiration respecting the King. "He is one of the -most gentle, innocent, well-inclined princes, so far as yet appears, -that lives in the world,—a trim person, and of a manly carriage, -understands pretty well, speaks not much—would to God he were amongst -us."</p> - -<p>When the Scotch had left Holland, the Hague became a centre of -intrigues for the overthrow of the English Commonwealth and the -restoration of the Stuarts. Except so far as they illustrate the state -of religious parties, we have here little to do with those intrigues.</p> - -<div class="sidenote">1650, March.</div> - -<p>Certain papers, still in existence, disclose some of the secrets of the -Court in Holland during the spring and summer of 1650. Charles then, as -ever, in his exile, pursued one line of policy, which was, by honest -or dishonest means to recover the crown of Great Britain. Without any -ambition like his father, to be in repute as a diplomatist, and wholly -lacking the caution and prudence requisite for such a character, he -nevertheless eagerly listened to whatever his councillors proposed in<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> -reference to his restoration, and at times aided their endeavours after -that object by his nimble wit and his unblushing falsehood.</p> - -<p>As he sat in his little cabinet with a very scantily attended Council -Board, a paper, dated the 5th of March, 1650, came before him, stating -what appeared to be the wishes and views of certain Presbyterians.</p> - -<p>"They desired that his Majesty would declare himself to his people, -that they might raise a satisfaction from it to their friends.</p> - -<p>"That his Majesty would please to send some encouragement to such of -their clergy friends, as yet, in pulpits and elsewhere, dared publicly -to hold up his Majesty's rights and titles.</p> - -<p>"To both which desires they seem satisfied, saving they conceive they -might have made an advantage of it too for that purpose, if his Majesty -had touched also, in particular, upon religion in his declaration.</p> - -<p>"That they will not press for the Covenant in England, and will -endeavour to moderate the Scots in their desires; beseeching withal, -that the King will go as far as he can for their satisfaction, that he -may have a greater service by their conjunction.</p> - -<p>"That they will rest satisfied with such a settlement in Church and -State as a future Parliament—together with such a synod as that -Parliament shall approve of—shall make.</p> - -<div class="sidenote"><i>Royalist Intrigues.</i></div> - -<p>"That though many particular persons of their party are clearly -satisfied with the King and his intentions, yet their single -endeavours, without taking more of their party along with them, will -signify little for his service; and therefore to bring them in, which -is their desire, the persons already satisfied are necessitated to -carry themselves more cautiously towards the rest; in compliance<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> with -them, for fear of losing them through factious insinuations, which -their party is not free from.</p> - -<p>"That amongst their party, divers (and especially in London) wealthy -persons hanker so much after the Scots, that the rest, not so much -Scotified, use to call them bigots or zealots, and labour to break off -that dependency as the greatest impediment to their ready conjunction -for his Majesty's service, in case the Scots continue unreasonable in -their desires.</p> - -<p>"That there is yet a fear amongst their party generally that the King's -party will not be reconciled to them; and till that fear can be removed -it concerns them, in order to their own security, to move with such -circumspection, and preserve such strength in themselves as may balance -with the King's party."<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a></p> - -<p>This paper exhibits the English Presbyterians as earnestly desiring -the accession of Charles. It indicates that there were differences of -opinions between the Scotch and themselves in relation to the Covenant, -and that amongst the latter a much higher degree of confidence was -entertained by some than by others respecting the prince's character -and intentions; whilst it also shews that sympathy with the Scotch was -cherished by the English in very unequal measures, and that those who -most nearly coincided in the views of their northern brethren were the -rich Presbyterians of the metropolis.</p> - -<p>A second paper of rough notes, endorsed as received on the 18th of -March, containing suggestions from Roman Catholics in England, came -under consideration.</p> - -<div class="sidenote">1650, April.</div> - -<p>Sir Nicholas Crispe and many other friends tendered their allegiance -and offered their services to his Majesty.<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> They approved of his -constancy to the Marquis of Montrose, and preferred a union to be -formed with him rather than with the contrary faction, if a division -of parties were inevitable. They proceeded to beseech his Majesty to -have great care in whom he placed confidence, inasmuch as they feared -he had some ministers about him who could not be trusted, although they -declined to name them. They said that all possible dispatch ought to be -used; and they referred to him the question what should be done with -his Majesty's Catholic subjects. "In their opinion," to use their own -words, "they conceive it very necessary that they have some private -assurance from him of a future liberty of conscience, if God shall -restore him, and the like to some Catholic prince in their behalf. -They proposed some connivance to have been allowed for taking the -engagement, but that will be now answered too late, the day being past, -as to the banishment, though the last day given be not till the 14th of -April—after which day all are outlawed who shall not take it. If the -King order any thing herein, then to give some assurance of it under -his hand for their better satisfaction who must necessarily take it for -their preservation in order to his service." It was proposed that there -should be a descent made on the Cornish coast; and after an assurance -from the "Lords Shrewsbury, Montague, and all other Catholic nobility -and gentry," that they faithfully retained their allegiance, there -follows an expression of desire for a mitigation of the severity of the -laws against them, should God restore him to the throne, for which they -were prepared to hazard fortune and life.</p> - -<div class="sidenote"><i>Royalist Intrigues.</i></div> - -<p>The notes of Charles' reply, dated the 8th of April, are also in -existence. Amongst other things he states, "As for the Catholics, all -care will be taken to give<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> them ease and liberty of conscience. As to -the engagement, what liberty their consciences shall give them to do, -to preserve themselves for the King's service, their continuing loyal -will render acceptable to the King, who will be sure to recompense -their merit."<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a></p> - -<p>Communications from Papists were evidently far more agreeable than any -which came from a Presbyterian quarter. They received a prompt reply, -and both his Majesty and his correspondents shewed themselves perfectly -willing to adopt jesuitical practices, which, from all we know of the -Presbyterians, we are perfectly sure they would have scorned; to take -the Engagement with the intention of breaking it was a course perfectly -approved by the Prince and his friends. The end sanctified the means.</p> - -<div class="sidenote">1650, May.</div> - -<p>A third paper, bearing date May the 10th, contains information -respecting the English Republicans, which had been gathered from gossip -during a journey in this country by Colonel Keynes. An informant, he -says, assured him that "a friend of his who dined on Saturday last -with Sir Harry Vane the younger, Mr. Bailey, and Judge Thorpe, and was -one who had formerly been theirs, though now converted, but did still -comply with them, so feigned as not to make himself suspected, told -him for certain, that after dinner, being all four alone, they fell -into discourse concerning their present condition; that Sir H. Vane -said that they were in a far worse estate than ever yet they had been; -that<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> all the world was and would be their enemies; that the Scots had -left them; their own army and generals were not to be trusted; that -the whole kingdom would rise and cut their throats upon the first good -occasion, and that they knew not any place to go unto to be safe."</p> - -<p>The whole of the report is written in a sanguine spirit, and shews -how the Royalists buoyed up the King's hopes. And although such -conversations as are here retailed are utterly untrustworthy, yet it -is quite possible that Vane, as he saw the cause of pure republicanism -was on the decline, might express himself to his friends in terms of -despondency, not unlike those which are here represented.</p> - -<p>There is also a fourth and earlier paper,<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> belonging to the month of -March, containing general suggestions submitted for the consideration -of Charles and his council.</p> - -<p>"As for England," he is told, "the Independents are possessed of all -the forts and towns, the navy and treasures. The Presbyterian yet -holdeth a silent power by means of the Divines, and the interest of -some gentry and nobility, and especially in London and the great towns. -Their fortunes are yet unshaken (though threatened). Besides (by former -use when they held the power), they continue an intelligence which the -King's party cannot do, which may make them considerable, when they -shall be fit for his Majesty's reception.</p> - -<div class="sidenote"><i>Charles in Scotland.</i></div> - -<p>"Some are rigid for the <i>jus Divinum</i> of Presbytery, but the greatest -part, weary of trouble and the rod that now hangeth over them, would -repent and serve his Majesty; some purely without fraud, others being -assured to be freed from their past facts, their livings and offices<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> -preserved to them, their moneys laid out in church lands, &c., repaid.</p> - -<p>"The principal heads look at Government, and manage all these under -people's interests to their own, which we conceive all that love his -Majesty should give way to, and laying aside all expectations of their -own, if these men may be able to do the work to let them receive the -thanks of it.</p> - -<p>"For his Majesty's party in England, it is so poor, so disjointed, so -severely watched by both the other factions, that it is impossible for -them to do anything upon their own single score; but if his Majesty -could find an expedient to beget a good understanding betwixt his -party and the Presbyterians they might under their shadow rise again; -otherwise nothing but a foreign force can begin the work and justify -the endeavours and affections of his friends."</p> - -<div class="sidenote">1650, August.</div> - -<p>These notes speak for themselves, and indicate the rumours, -expectations, and schemes which were reported to Charles, and the many -ways in which religion and politics had become mixed up together in -connexion with the efforts he was making to reach the throne of his -fathers.</p> - -<div class="sidenote"><i>Charles in Scotland.</i></div> - -<p>Charles at length decided upon throwing himself into the arms of the -Scotch. The demand to sign the Covenant, though it thoroughly disgusted -him in the first instance, obtained his consent after a year's delay. -Casting aside a last regard for truth, he passed through the form of -signing the document before he left the Dutch shores; that concession -having been persistently stipulated for by his new adherents. Having -reached Scotland on the 23rd of June, he was proclaimed King at the -High Cross of Edinburgh on the 11th of July following.</p> - -<p>Faithful to the religious cause which they had espoused,<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> the -Presbyterians shewed great care to separate it from the interests -of Royalism, whether considered by itself or in connexion with the -prelatical party, which had been the main defenders of the throne at -the beginning of the war. This appears from the following declaration, -dated West Kirk of Edinburgh, the 13th and 14th of August, 1650. "The -Commissioners of the General Assembly, considering that there may be -just ground of stumbling from the King's Majesty refusing to subscribe -and emit the declaration offered unto him by the Committee of Estate, -and Commissioners of the General Assembly—considering his former -carriage and resolution for the future in reference to the cause of -God, and the enemies and friends thereof, do therefore declare that -this kingdom does not own or espouse any malignant party, or quarrel, -or interest, but that they fight merely upon their former grounds and -principles, and in defence of the cause of God and the kingdom as they -have done these twelve years past; and therefore as they do disclaim -all the sin and guilt of the King, and of his house, so they will not -own him nor his interest, otherwise than with subordination to God, -and so far as he owns and prosecutes the cause of God, and disclaims -his and his father's opposition to the work of God and the Covenant, -and likewise all the enemies thereof; and that they will, with all -convenient speed, take in consideration the papers lately sent them -from Oliver Cromwell, and vindicate themselves from all the falsehoods -contained therein; especially in those things wherein the quarrel -betwixt us and that party is mis-stated, as if we owned the late King's -proceedings and were resolved to prosecute and maintain his present -Majesty's interest before and without acknowledgment of the sins of -his house and former ways, and satisfaction to God's people in both -kingdoms.</p> - -<p><span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span></p> - -<p>["The Committee of Estates having seen and considered the declaration -of the Commissioners of the General Assembly, anent the stating of the -quarrel whereupon the army is to fight, approved the same, and heartily -concurred therein.</p> - -<p class="smcap r2">"Thos. Henderson."]<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a></p> - -<p>The Episcopalian Royalists of England regarded the Scots with the -utmost aversion, and had just been shocked by their hanging the Marquis -of Montrose, who had taken up arms for Charles I. as early as the year -1643. Moreover, they entertained deceitful hopes respecting Irish -affairs. Hence, when they were told of what the prince had done, they -could not believe their own ears.</p> - -<p>"We are here in an amaze to understand that the King is gone for -Scotland, especially after that horrid murder of the Marquis of -Montrose, wherein the King's honour suffered as great a butchery as he -did: and my thoughts are the more troubled at his Majesty's adventure -thither because we have lately received so good news from Ireland, as -that all the Papists have submitted to my Lord of Ormond, and they -have lately given Sir C. Coote a great defeat in the north of Ireland, -and hope to master the whole kingdom by Michaelmas; which, methinks, -seems to upbraid the King's hasty counsellors, who having no patience -at all to rely on God's providence, and looking still upon mere human -strength, without any consideration of honour or conscience, are still -crying out, What else have we to do? when indeed there are times when -honest men must pray and do nothing else until God's providence open a -way fit for them to take. And now for aught appears to us they<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> have -thrust our master upon a course of so much danger that they themselves -shrink at the sight of it, when, had they been but masters of so much -Christian patience as to have staid awhile, things probably might have -been put into a fair and an hopeful way. These are sad considerations, -and they make me fear God's heavy hand is still upon us, who will -neither be persuaded, nor indeed knocked into any religion, and to -suffer that fond instance of Henry IV. of France to persuade more with -us than all the precepts of Christ's Gospel.</p> - -<div class="sidenote">1650, September.</div> - -<p>"I should give the poor Church for utterly lost, but that I believe -there is a good God in heaven; but, however it fare with her, some -I fear will one day sharply answer that they have preserved her no -better, and that to gain the speedier ease they have preferred rash and -wicked counsels before those that were pious and just, because they -seemed not to promise a more sudden way to prosperity."<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a></p> - -<div class="sidenote"><i>Trouble with the Presbyterians.</i></div> - -<p>Another Royalist letter in September reveals what was going on in -Scotland—the trouble the Presbyterians had with the King—and the -trouble he had with them.</p> - -<p>"Mr. Thomas Weston and Daniel O'Neile came from the King nine days -ago. Our glorious news of Cromwell's total defeat is nothing to that -we hoped, yet he hath had a knock, and may very probably be worsted -if the Scots do their best, that is, sit still. But the ministers -press their men to fight, contrary to their commander's opinion. If -they fight they hazard a beating. The ministers have lately purged -the army of 5,000 profane persons, and Lowden went about the camp to -tell them it was the cause of God, and not to be maintained by wicked<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> -men. Such they account all cavaliers, Montrosians, and such as engaged -with Hamilton, that is to say, their best soldiers. Whether this be -madness or treachery a little time may discover. The King must not go -to the army, for fear he may gain too much upon the soldier. He was -pressed to a declaration imputing the late bloodshed and miseries to -his mother's Popery and his father's following bad counsel and opposing -the Covenant. This the King refused to the death; whereupon instantly -the Kirk declare against him, and offer to treat with Cromwell. To -prevent the consequences whereof, the King sends to the Kirk again, by -Argyle's advice, and satisfies them, mollifying only some words in the -declaration. So, as he says in it now, that his father's ill counsel, -&c., was the occasion (not the cause) of the troubles. Argyle hath -given him great professions of his fidelity, seems to be overpowered by -the clergy, and says when the King comes into England he may be more -free, but for the present it is necessary to please these madmen. The -votes for removing from the King the company that came with him from -home, are fully confirmed by the Parliament. They make no laws which -are of force till the Assemblies of the Kirk allow them. This is the -substance of what I heard from Thomas Weston: you will have it more -fully from other hands. I write only to let you see how ready I should -be if I were able to express myself.</p> - -<p class="r2">"Your Honour's most humble servant,</p> - -<p class="smcap r1">"George Radcliffe."</p> - -<div class="sidenote">1650, September.</div> - -<p>This letter is dated from the Hague the 7th of September.<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a> Fairfax, -from Presbyterian scruples, having declined the office, Cromwell had -now gone to Scotland<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> as Generalissimo of the Commonwealth army, -to crush at once this Scotch attempt, which, by making Charles the -covenanted King of Scotland, prepared for making him the covenanted -King of England. Not to have endeavoured to put a stop to this -enterprise, would have been suicidal infatuation on the part of the -founder of the English Commonwealth. The great captain had crossed -the Tweed on the 22nd of July, with no such faith in the Covenant as -the Scotch brethren cherished; nay, looking on their faith in it as -superstitious, and saying even to the General Assembly: "There may -be, as well, a carnal confidence upon misunderstood and misapplied -precepts, which may be called spiritual drunkenness. There may be a -<i>Covenant</i> made with death and hell." Weston and O'Neile had left -the King on the 29th of August, and in some slowly-sailing smack -had reached Holland, bringing "glorious" news, which turned out in -the end to be very false, and was soon followed by other news very -disastrous. By Cromwell's "defeat"—the report of which, as related, -did not satisfy Mr. George Radcliffe—must have been meant the retreat -of the army from Edinburgh after a skirmish on the 27th, "Wherein," -says Cromwell, "we had near twenty killed and wounded, but not one -commission officer. The enemy, as we are informed, had about eighty -killed, and some considerable officers. Seeing they would keep their -ground, from which we could not remove them, and our bread being spent, -we were necessitated to go for a new supply, and so marched off about -ten or eleven o'clock on Wednesday morning."<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a></p> - -<div class="sidenote"><i>Battle of Dunbar.</i></div> - -<p>Four days before Radcliffe's letter was written, something had occurred -very different indeed from the royalist report.</p> - -<p><span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span></p> - -<p>Late in the blustering night of the 2nd of September, as the blasts -shook the tents at Dunbar, and the sleet cut the faces of the sentries, -Leslie on the Scotch side, and Cromwell on the English, were encamped -front to front, prepared for battle; the former sure of victory from -what he gathered as to the condition of the invaders. Cromwell intended -to begin the attack at daybreak, and, as the moon rode high, gleaming -through the rent clouds, and the first blush of dawn streaked the -horizon, he was ready; but the action hardly began before sunrise. -And yet, an hour later—when the September mist rolled off the German -ocean, and the sun broke all silvery on the waters, lighting up St. -Abb's Head, while the cry of the English commander was heard along the -line, "Let God arise, and let His enemies be scattered,"—his soldiers, -with a tornado rush, had swept down the foe. Thousands were slain, the -rest routed, and by nine o'clock Leslie rode into Edinburgh, a brave -but beaten soldier.</p> - -<div class="sidenote">1650, September.</div> - -<p>Cromwell, as he rode into the same city a conqueror, found the clergy -had left the churches. He sent a trumpet to the castle, to assure the -Governor that the clergy might return in peace, that he would not -hinder the preaching of the Gospel; only preachers must remember not -to rail at their superiors and "overtop the civil power." In reply to -the complaint that the pulpit had been opened to sectaries and laymen, -the victorious Independent put another question:—"Are you troubled -that Christ is preached? Is preaching so exclusively your function? -Doth it scandalize the reformed kirks and Scotland in particular? Is it -against the Covenant? Away with the Covenant if this be so! I thought -the Covenant and 'these professors of it' could have been willing -that any should speak good of the name of Christ;<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> if not, it is no -Covenant of God's approving; nor are these kirks you mention in so much -the spouse of Christ. Where do you find in the Scripture a ground to -warrant such an assertion, that preaching is exclusively your function? -Though an approbation from men hath order in it, and may do well, yet -he that hath no better warrant than that, hath none at all. I hope He -that ascended up on high may give His gifts to whom He pleases, and if -those gifts be the seal of mission, be not 'you' envious though Eldad -and Medad prophesy."<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> In this rather uncouth phraseology may be -discerned a certain soldierly instinct, not very different from what is -so noticeable in the despatches of a modern general of a far different -school. Cromwell, like Wellington, could use words, even as the -soldiers at Waterloo and in the civil wars could use swords, cleaving a -subject asunder down to the very heart, at a single stroke.</p> - -<div class="sidenote">1651, January.</div> - -<p>Presbyterian Scotland, honest to the core, stood faithful to what as -it believed was God's own cause. Shall our glorious Covenant—not of -earth, but of heaven—be crushed by this Independent captain, brave -though he be; shall it be buried on the field of this Dunbar fight? No, -no! Looking thus at the subject, the leaders, clerical as well as lay, -in spite of tormenting divisions in the nation and in the kirk, soon -busied themselves with preparations for another trial of arms. "All -of us in pulpit," writes Robert Baillie, "myself as much as others, -did promove the work. In a very short time three thousand five hundred -horse are gotten together, with hopes by volunteers, to make them above -five thousand."<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> But all went not on smoothly. Hopes were soon -blasted. Hot controversy arose as to whether the lawfulness of a war<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> -against Cromwell could be justified by the Covenant. Some went so far -as to say: "That the commission of the Kirk would approve nothing that -was right; that a hypocrite ought not to reign over us—that we ought -to treat with Cromwell, and give him security not to trouble England -with a king—and who marred this treaty, the blood of the slain in this -quarrel be on their head!"</p> - -<div class="sidenote"><i>Coronation of Charles.</i></div> - -<p>However, the ruling party in Kirk and Court continued staunch to the -Covenant, and to the King whom they had persuaded to entrust his -crown to their keeping. That crown with all solemnity they placed -upon the Prince's head on New Year's day, 1651. The ceremony took -place at Scone, whose ancient abbey had witnessed the coronation of so -many kings of Scotland, as they sat on "the stone of destiny"—still -preserved under Edward the Confessor's chair at Westminster. But -the solemnities on this occasion appeared shorn of all the splendid -ritualism which in other days had adorned the inauguration of a new -reign. Mr. Douglas preached upon the crowning of King Joash, "a very -pertinent, wise, and good sermon." Charles then swore, in the presence -of Almighty God, the searcher of hearts, that he would prosecute the -ends prescribed in the Covenant, and agree to all Acts of Parliament -for the establishment in his Scotch realm, of Presbyterian rule, of -the Directory, the confession and the catechism of the Kirk; and also -consent to Acts of Parliament enjoining the same throughout the rest -of his dominions. The Earl of Argyle brought forth the crown, and -lifted it on the head of the chosen King. Mr. Robert Douglas prayed; -and when the Chancellor had conducted the Prince to the throne of his -ancestors, the same minister addressed to him an exhortation, pressing -on him the duty of constancy to the Covenant, and reminding him how -his grandfather<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> James had broken his vow, the consequences of which -pursued his family—"God casting the King out of His lap"—and how -the plagues of heaven would fall on himself, if he failed to keep the -oath of his coronation day. The service closed "with a prayer, and the -twentieth psalm."<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a></p> - -<p>Charles was forced into a confession of his father's sin in marrying -an idolatress, of his own bad education, of the prejudices against -God's cause which he had imbibed in his boyhood, and of his manifold -transgressions. He also declared his detestation of Popery and Prelacy, -and his resolution, inasmuch as he had obtained mercy of the Lord, -to be on the Lord's side, to do nothing but with the advice of His -Kirk. After all this hypocrisy he felt now in his new position—even -as he deserved—that he had a very hard time of it. Tedious forms -were imposed upon him; six sermons at one sitting being preached in -his presence. Not a walk was allowed him on a Sunday. Mewed up, as -he considered it, he had to spend hours in distasteful religious -exercises, or in such society as his keepers pleased: and if he -ventured to dance, or play at cards—which was a great delight to -his frivolous nature—some ministers, who had caught Knox's mantle, -administered reproof in a tone like that of the bold Reformer to Mary -Stuart, whose levity, fascinating manners, and some other qualities, -had descended to her great grandson.</p> - -<div class="sidenote"><i>Protesters and Resolutionists.</i></div> - -<p>Honest fanaticism, apparent throughout the treatment which Charles -received, manifested itself in some other rather curious ways. -First, in excluding from the King's army all who had incurred the -taint of malignancy,<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> thereby cutting off from the cause of King and -Covenant half the resources at command; and, secondly, on a return -of common sense as to that matter, in proceeding to demand that old -malignants, now ready to fight the Lord's battles, should, before -they handled a pike or shouldered a musket, stand at the church door -and do penance. Accordingly, it is recorded, on Sunday, the 12th of -January, "This day Lieutenant-General Middleton was relaxed from his -excommunication, and did his penance in sackcloth in Dundee church; -and Colonel Archibald Strachan was excommunicated, and delivered to -the devil, in the church of Perth, by Mr. Alexander Rollock, the same -day." The Earl of Lauderdale, the Earl of Crawford, and other nobles, -expiated their malignancy after the same fashion. From these two lines -of policy originated the two parties known in Scotland as Protesters -and Resolutionists—the former remonstrating against the employment of -profane and ungodly men in the camp, or the court, or on the bench; -the latter resolving upon their admission, after submitting to Church -discipline.<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a></p> - -<div class="sidenote">1651, August.<br /> -<i>Battle of Worcester.</i></div> - -<p><span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span></p> - -<p>It is not for us to describe the tactics of the Scotch army. It is -enough to say that, in August, 1651, that army found itself in such -a position with regard to Cromwell's camp, that it was "much nearer -to England than he."<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a> It seemed safer to turn south than north. -Moreover, hopes grew up of large Presbyterian help on this side the -border. The army with the King therefore marched into Lancashire; -but the army and the King, once on English soil, soon shewed that -they were seeking different ends.<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a> The army cared little for the -King, and much for the Covenant. The King cared much for his crown, -and not at all for the Covenant—except to hate it. The Committee of -Ministers attending on the forces pre<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span>pared, unknown to his Majesty, a -declaration of their Presbyterian zeal, and of their purpose to receive -no recruits who would not subscribe the solemn League. This to Charles, -of course, appeared insanity, and he countermanded the publication; at -the same time ordering that civility should be shewn to any one who was -disposed to enter his service. When the Scotch design became known, it -tended to check the advances of episcopal Royalists; and, likewise, the -King's want of sympathy with the Covenant served to keep Presbyterians -away. Worse still, numbers of the Scots, now convinced of his -treachery, turned their backs and marched home, and those who continued -faithful fell into discord with their comrades. No cohesion could exist -between covenanted and anti-covenanting forces. Personal jealousies, -also, increased religious antipathies; for the Duke of Buckingham -wanted to snatch the command from the hands of General Leslie. By the -time the army reached Worcester—which the King had selected for his -last throw in the game of war—the army had fallen into a state of -perfect demoralization. Discord prevailed amongst the officers, and -confusion amongst the men. The image of iron and clay fell to pieces -at the first shock. Cromwell, who had followed the Royalists from -Scotland, dashed down upon them by the banks of the river Severn, ere -they were aware of his approach. The King suddenly, as he was dining -at noon, heard of a battle, and rushed out of the house, only to find -a body of his own horsemen already in retreat. They nearly rode over -his sacred person, and paid no attention whatever to his loud war cry. -The Ironsides swept all before them. Leslie reached Yorkshire with only -1,500 Covenanters; and the rest of the troops were scattered over the -country—blown about like the chaff of the summer threshing floor.</p> - -<p><span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span></p> - -<div class="sidenote">1651, May.</div> - -<p>If some English Presbyterians could not conscientiously fight for -the King, others could not conscientiously fight against him. The -Covenant, according to the fairest interpretation of it, together with -their own old English sentiments, constrained them to maintain their -loyalty to the crown. Regarding the father's execution as a murder, -they declined to help the regicides in their designs upon his son. -Dr. Samuel Annesley, John Wesley's grandfather, was a type of this -class. He refused to send a horse against his Majesty at Worcester, -and despatched a servant at night from a distance of forty miles to -secure the church keys, in order that no schismatical ministers might -hold a thanksgiving service in his church in celebration of Cromwell's -victory. Several times he denounced the General as the "arrantest -hypocrite" that ever pestered the Church of Christ; as one intent on -pulling "down others only to make his own way to the throne," for which -demonstrations before "some of note in the army" he was "necessitated -to quit a parsonage worth between £200 and £300 per annum."<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a></p> - -<div class="sidenote">1651, July.</div> - -<p>In the spring of 1651, as Charles did penance for the recovery of the -throne, he had Presbyterian friends in London and elsewhere plotting -for the same end. They despatched letters to raise money and arms on -his behalf; and some of these letters, conveyed in a vessel driven by a -storm into the harbour of the town of Ayr, fell into Cromwell's hands.</p> - -<div class="sidenote"><i>Love's Trial.</i></div> - -<p>Several ministers were implicated, especially Christopher Love.<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> -It was the same person who had made<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> himself famous by his Uxbridge -sermon against the Royalists, and he now found himself in the Tower, -a prisoner in the hands of the Parliament. Afterwards placed at the<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> -bar of the High Court of Justice in Westminster Hall, this young -minister was charged with a criminal correspondence to restore Charles -Stuart, first, in violation of an ordinance which denounced a traitor's -death against those who should make such an attempt; and secondly, -in violation of another ordinance, against assisting foreigners to -invade the shores of England. Love, in his defence, declared that -he only retained his covenanting principles. He referred to what he -had suffered as a Puritan, and to what he had done as a patriot, -adding, "I have been kept several weeks in close prison, and am now -arraigned for my life, and like to suffer from the hands of those for -whom I have done and suffered so much, and who have lifted up their -hands with me on the same Covenant." He solemnly declared that he had -neither written nor sent letters into Scotland; but he confessed that -the proceedings in favour of the King were agreeable to his judgment, -and for the good of the nation. He owned that he had connived at the -scheme for restoring the prince, and had concealed some intelligence -respecting it; and for so doing he besought forgiveness, and threw -himself upon the mercy of the Court. Matthew Hale appeared as counsel -for the prisoner, but no plea or intercession could prevent a verdict -of guilty, or avert the sentence of death.</p> - -<div class="sidenote">Love's Trial.</div> - -<p>The efforts made by Mary Love to save the life of her husband, and the -correspondence which passed between them, form an affecting episode. -With that courage which is inspired by a wife's affection, and which -not unfrequently converts a timid and commonplace woman into a heroine, -she laid a petition before Parliament, imploring pardon for the -condemned, pledging his friends as security for his peaceable behaviour -in time to come, and begging that the God of heaven would bow the -hearts of England's rulers to shew mercy. Yet, fearing the worst, this -admir<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span>able woman wrote to her husband in strains of ardent tenderness, -telling him to be comforted; that death was but a little stroke, and -that he would soon be where the wicked cease from troubling, and the -weary are at rest. "Remember," she said, "though thou mayest eat thy -dinner with bitter herbs, yet thou shalt have a sweet supper with -Christ that night." He responded in the same spirit of resignation -and triumph, assuring her that, as there was "little between him and -death," so "there was little between him and heaven." A second prayer -from Mrs. Love entreated that, if her husband might not be thought -worthy to breathe English air, he might at least have leave to sigh -out his sorrows in the utmost parts of the earth. Fifty-four ministers -signed a petition, in which they besought the Parliament earnestly, and -"in the bowels of Jesus Christ, who, when we were sinners, died for us, -if not totally to spare the life of their dear brother, yet that they -would say of him as Solomon of Abiathar, that at this time he should -not be put to death." A reprieve for one month followed, at the end of -which period the suspense of wife and friends settled into blank agony. -A third petition produced no effect; nor a fourth, though in that the -broken-hearted woman cried, "Your desolate handmaid waiteth with all -humility and earnest expectation at your doors, beseeching you not to -forget to shew mercy to your poor petitioner and her tender babes." -"Be graciously pleased to prevent this dreadful blow." "Whilst you -are propagating the Gospel in New England, let my dying husband, as a -prophet from the dead, be sent to endeavour the conversion of the poor -Indians."</p> - -<div class="sidenote">1651, August.</div> - -<p>The last words of Christopher Love to his brave, loving Mary were: -"Farewell, I will call thee wife no more—I shall see thy face no more; -yet I am not much<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> troubled, for I am going to meet the bridegroom, the -Lord Jesus Christ, to whom I shall be eternally married."<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a></p> - -<div class="sidenote"><i>Love's Execution.</i></div> - -<p>Love met his fate on Tower Hill, on the 22nd of August (together -with Mr. Gibbon), and made a long speech, maintaining that he had -been convicted upon insufficient evidence, and that certain charges -affecting his moral and political character were utterly untrue. He -protested against the Engagement, and the invasion of Scotland by an -English army; he avowed his preference to die as a Covenant keeper, -rather than to live as a Covenant breaker; and ended his words with -spiritual counsels and appeals. Ash, Calamy, and Manton, attended -their brother on the scaffold; and Baxter says "he died with as great -alacrity, and fearless quietude, and freedom of speech, as if he had -gone to bed." Manton preached in St. Lawrence church, where Love had -been incumbent, a funeral sermon, published under the title of "The -Saint's Triumph in Death." The title indicates the preacher's opinion; -and in harmony with it is a statement in the discourse, that the -departed was a "pattern most worthy of imitation—a man eminent in -grace—a man of a singular life and conversation." Christopher Love -stood on the scaffold—where so many in like awful circumstances had -stood before—under a bright August sky; but soon after the shedding of -his blood the heavens became overcast, and thunder and lightning raged -all night. At a time when Nature was interpreted by each<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> contending -faction as being on its side, no wonder royalist Presbyterians said -"God is angry at what has been done," and no wonder republican -Independents replied, "It is a mark of Divine judgment against -implacable apostasy."</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span></p></div> - - <div class="figcenter" id="i_079" > - <img - class="p0" - src="images/i_079.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER III.</h2> - - -<p>In 1653 the Long Parliament had worn itself out, and its dissolution -had become an inevitable necessity. The last gleams of its expiring -light emanated from Sir Harry Vane, whose character and genius -chiefly, if not entirely, gave to its latest debates whatever of power -and brilliancy they possessed. A true estimate of this previously -illustrious senate, in the period of its decadence, must rest upon a -full consideration of the opinions and conduct of its remaining members -regarded in general, and not upon the exceptional views and virtues of -a single distinguished individual. There can be little or no doubt that -the effect of the later proceedings of this Parliament was likely to -be the ruin of the cause for which it had fought in its earlier years; -and even the policy of Vane—who was a sincere champion of the rights -of conscience, and the toleration of all religious opinions—from being -associated with impracticable republican theories, was not calculated -to prevent that deplorable result.</p> - -<div class="sidenote"><i>Little Parliament.</i></div> - -<p>Cromwell, who alone at that moment had the sagacity to perceive to -the full extent the mischiefs which threatened his country, therefore -interposed, with an energy which was as startling as it was bold; and -which is now acknowledged by numerous careful students of history to -have proceeded<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> from wisdom as really profound as it was, at the time, -apparently questionable. Upon the disappearance of the Long Parliament -from the chapel of St. Stephen's, there followed the disappearance of -Sir Harry Vane from the Cabinet of Whitehall. As an honest republican -he could not but condemn the course pursued by his colleague; and the -two men—who, with Marten, for some time after the establishment of the -Commonwealth were the chief pillars of England—now stood parted from -each other in this world for ever. The triumvirate was at an end. It -had given place to a virtual monarchy.<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a></p> - -<p>But though Cromwell dissolved the Long Parliament he had no idea of -ruling England without the assistance of a popular assembly; and hence, -within three months after that extraordinary event, a new Parliament -was convened at Westminster.</p> - -<div class="sidenote">1653, July.</div> - -<p>The theory of its constitution was unique. It was to consist of men -who were able, who loved the truth, who feared God, and who hated -covetousness; so ran the terms employed in certain directions given to -the Congregational churches to send up names to the Lord General,<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> -out of<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> which list, together with another provided by the council of -officers, the members of the new convention were to be selected. There -were not wanting, at such a moment, people to tilt their jests—and -they asked if the image of Him who rode into Jerusalem upon an ass was -not a type of the new deliverer about to ride to a throne on the back -of one hundred and twenty asses—that being the number of the Little -Parliament.</p> - -<div class="sidenote"><i>Little Parliament.</i></div> - -<p>Upon the list of the summoned appears the name of Dennis Hollister—a -grocer in High Street, Bristol—a person who had great influence with -the magistrates of the city, and who is described in the records -of the church of which he was a member,<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> "as Diotrephes-like, -loving to have the pre-eminence," and as "sucking in some principles -of an upstart locust doctrine, from a sort of people afterwards -called Quakers." If there be any truth in such a statement, this -new member of Parliament must have been fanatical in one way, while -his fellow-members were fanatical in another; and such conflicting -phases of fanaticism made the settlement of ecclesiastical business -in connexion with the State exceedingly difficult; rendering it -necessary for Cromwell to interpose with his strong English common -sense, unless affairs were left to fall to ruin. Fanatical people -there must have been in this singularly constituted assembly, but it -numbered also persons rationally religious; and even in the fanatics -there might be redeeming qualities. What they said and did are the -truest tests by which to judge of what they really were; and it will -be seen, that amidst their follies,<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> some of their words and deeds -were of a description not to be despised. Much is said of their birth -and station; but the grocers and leather-sellers of that day might -be rich and prosperous, and socially on a level with the merchants -and cotton-lords, who, in our own time, sit upon the benches at -Westminster.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> There were of the number also, Lords, and Knights, and -Colonels; and two of the individuals summoned, who afterwards sat in -Charles the Second's House of Peers, as Earl of Albemarle and Earl of -Shaftesbury, have been pronounced by history as certainly not the most -respectable persons in the Little Parliament.</p> - -<div class="sidenote">1653, July.</div> - -<p>On the 4th of July, 1653—a very sultry day—the gentlemen met in -the Whitehall Council Chamber, and seated themselves round the room -on chairs. As Cromwell, with his officers, entered, all present rose -and bowed. The General moved his hat, advanced to the middle window, -and leaning on the back of a chair, addressed them for more than an -hour. Descanting upon religion, he pleaded earnestly that all God's -saints should be treated with tenderness, and that if he had seemed -to reflect upon those who held Presbyterian opinions, he now thought -faithfulness demanded that he should love them. He had, when God had -been gracious to him and his companions, often read that passage: "He -would plant in the wilderness the cedar, the shittah-tree, and the -myrtle, and the oil tree; and He would set in the desert the fir tree, -and the pine tree, and the box tree together. That they may see, and -know, and consider, and understand together." Therefore he besought his -audience to have care for the<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> whole flock—lambs and all—and if the -poorest and most mistaken Christian should desire to live peaceably -and quietly under the government, let him be protected. He pleaded for -a faithful ministry, such as did not derive itself from the Papacy; -the true succession being through the Holy Spirit. He never looked, he -said, to see such a day as that he now witnessed, Jesus Christ being -owned by all. The persons present might not personally be known to each -other; but the endeavour in calling that New Parliament had been, not -to choose any but such as had hope and faith in Christ. "The Lord," he -observed, "shakes the hills and mountains, and they reel; and God hath -a hill too, an high hill as the hill of Bashan, and the chariots of God -are twenty thousand, even thousands of angels, and God will dwell upon -this hill for ever." Such a speech had never before been delivered at -the opening of a Parliament.</p> - -<p>When it was finished, a formal instrument devolving authority on the -members was placed on the table, with the General's signature and seal, -after which he left the Chamber,—politically "nothing more than the -brewer's son of Huntingdon."<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a></p> - -<div class="sidenote"><i>Little Parliament.</i></div> - -<p>Francis Rouse, provost of Eton, was elected speaker—before which -proceeding the members prayed without a chaplain—"Eight or ten -speaking in prayer to God, and some briefly from the Word." "Much of -the presence of Christ and His Spirit," says a person who was present, -"appearing that day to the great gladdening of the hearts of many—some -affirming they never enjoyed so much of the spirit and presence of -Christ, in any of the meetings and exercises of religion, in all their -lives, as they did that day." On the day following<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> they again spent -some time in prayer, and prayer, it is recorded, "was daily performed -by one member or other, as they were found free to perform it." -Presently again they devoted a day to prayer, which "was done by the -members, principally by such as had not done service before, when also -the Lord General was present, and it was a very comfortable day."<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a> -The Lord General had been specially invited to join the Assembly, -together with Harrison, Desborough, Lambert, and Tomlinson.</p> - -<p>Major-General Harrison—a rather noble though not refined-looking -man, with flowing locks, irregular features, aquiline nose, and black -eyes, often flashing with enthusiasm—had distinguished himself at -Basinghouse, Preston, and elsewhere, as a stern soldier, and had been -heard by Baxter breaking out into a rapture at Somerton. He was now -getting deep in the study of prophecy, and was expecting the reign -of the saints to succeed the four great monarchies described by the -prophet Daniel. Desborough—a ruder and coarser man than Harrison, -as his face, eyebrows, form, and gait all betokened—who had shewn -himself a gallant soldier in the storming of Bristol, and had become -brother-in-law to Oliver Cromwell—was an Independent, and, after the -Restoration, became a member of Dr. Owen's church, in London. Major -General Lambert—who had done good service in the wars, had routed -the Scots at Linlithgow, and achieved daring feats at Worcester—was -Cromwell's particular friend, and adhered to him throughout his career, -when others turned their backs; a shrewd, clever, practical sort of -person. Tomlinson, Colonel of the Guard at King<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> Charles' execution, -was not, beyond that circumstance, at all a noteworthy individual.<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a></p> - -<div class="sidenote">1653, July.</div> - -<p>The Little Parliament altered the marriage law,<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a> which, owing to -recent confusion, and consequent irregularities in domestic life, -needed amendment. Matrimony was considered by these new legislators -in its relation to the State, and was treated by them simply in the -character of a civil contract; possibly, in part at least, with the -view of diminishing clerical influence, but also with so remarkable an -insight into what is just and wise, as to anticipate modern legislation -in this respect both in England and on the Continent. Parties were -to obtain a certificate from the registrar of the parish, and then -solemnly before a justice of the peace to take each other for husband -and wife. The religious sanctions of the wedding bond were left -entirely to the will of the parties united, and these sometimes were -so connected with the secular part of the ceremony, that the service -altogether resembled the solemnization of matrimony at the present day -in a Nonconformist church in the presence of a registrar.<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a></p> - -<div class="sidenote"><i>Question of Tithes.</i></div> - -<p>The Parliament had scarcely commenced its sittings when it entered upon -the consideration of the important<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> subject of tithes; and on the 15th -of July, it was determined by a majority of twenty-five—in a House -consisting of one hundred and eleven members—that the maintenance -of ministers by tithes should not be continued after the 3rd day of -November following. On the 19th of July, upon a renewal of the debate -relative to this subject, the question whether <i>incumbents</i> possessed -a propriety in this kind of income, was referred to the consideration -of a committee specially appointed for that purpose. And to this same -committee a different business was committed on the 26th of the next -month. On that day were presented petitions from several churches in -Devonshire and Gloucestershire, seeking the further reformation of -religion, in connexion with which it was resolved: "That a committee be -appointed to consider of some way to be propounded to the House, how -ignorant, profane, and scandalous ministers may be rejected; That it be -referred to the same committee to consider of some way to be propounded -to the House, for the encouragement of such godly and able persons as -shall preach the Gospel; and That it be referred to the committee for -tithes."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a> The consideration of the question as to whether incumbents -had any property in tithes having been previously entrusted to this -committee, that question now became mixed up with the other relating to -the character of the clergy; and what the Little Parliament ultimately -did respecting the one has been supposed to have been a legislative -decision of the other, which is not the fact.</p> - -<div class="sidenote">1653.</div> - -<p>Two parties were in contention, one disposed to retain<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> the old tithe -system, the other bent upon supporting ministers in some other way. -Harrison led the latter division, and occupied the extreme left in -relation to the moderates, who were swayed by Cromwell, and who, as to -tithes, agreed with both the Presbyterian and Episcopal parties. The -House generally concurred in the opinion that the collection of tithes -by the clergy was a grievance; yet perhaps only a few members were -prepared to vote for putting an end to that method of support without -the provision of some legal substitute. These few, following Harrison, -were intent on having the impost repealed at once, leaving only such -other provision "as God should direct." A distinction was admitted -throughout the debate between the claims of <i>impropriators</i> and the -claims of <i>incumbents</i>. The whole House was willing to compensate -impropriators in case of the forfeiture of their rights. It was the -case of incumbents alone which came under the consideration of the -committee. The utmost measure of change formally proposed was, to put -an end to the payment of the clergy in the old way, and to equalize -benefices by reducing those of £200 per annum and upwards, and by -increasing smaller incomes. It was also suggested that a provision -should be made to meet the wants of ministers' widows and children.<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a></p> - -<div class="sidenote"><i>Question of Tithes.</i></div> - -<p>The larger question respecting ignorant, profane, and scandalous -ministers, involved also the minor one touching presentation to -benefices; the predominant feeling of the members favoured the right -of congregations to choose their own pastors. The<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> Puritan current -had long been setting in that direction, and arguments were now urged -to the effect that it was unreasonable for people not to be allowed -to select their own spiritual guides; much, in short, being advanced -upon the subject, of the same kind as is common in the present day. The -parties having a pecuniary interest in the maintenance of things as -they were, did all they could to keep on their side the men in power. -Such people sought protection from the Lord General against what they -deemed Parliament-robbery. However, on the 17th of November, the right -of presentation to benefices by patrons was condemned by a resolution, -and a bill in accordance with it was ordered to be brought in. The -effect of this decision was to place the election of the clergy in the -hands of parishioners.</p> - -<div class="sidenote">1653, December.</div> - -<p>On the 2nd of December came the long-expected and much-dreaded report -of the Tithe Committee. It first recommended the sending forth -of certain authorized commissioners to enquire into ministerial -character, and next it gave a deliverance with regard to ministerial -maintenance. As this portion of the report is so imperfectly explained -by historians, we will present it to the reader as it is printed in the -journals:—</p> - -<p>"<i>Resolved</i>—That it be presented to the Parliament: That all such as -are, or shall be approved for public preachers of the Gospel in the -public meeting-places, shall have and enjoy the maintenance already -settled by law, and such other encouragement as the Parliament already -hath appointed, or hereafter shall appoint; and that where any scruple -payment of tithes, the three next justices of the peace, or two of -them, shall, upon complaint, call the parties concerned before them, -and by the oaths of lawful witnesses shall duly apportion the value of -the said tithes, to be paid either in money<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> or land, by them to be set -out according to the said value, to be held and enjoyed by him that -was to have the said tithes; and, in case such apportioned value be -not duly paid or enjoyed, according to the order of the said justices, -the tithes shall be paid in kind, and shall be recovered in any court -of record. Upon hearing and considering what hath been offered to -this Committee touching propriety in tithes of incumbents, rectors, -possessors of donatives, or propriate tithes, it is the opinion of this -Committee, and resolved to be so reported to the Parliament, that the -said persons have a legal propriety in tithes."<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a></p> - -<p>An earnest debate ensued, "managed day by day," says one who was -present, "with very great seriousness, many arguments and Scriptures -being alleged," and "very little of heat or passion being shewed all -that time, only one gentleman or two that were for the report, seeing -themselves and their party so engaged, flew out a little, complaining -of the expense of time, to have given a check to the going on of the -debate."<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> The first part of the report, relating to the method of -removing scandalous ministers, upon being put to the vote, was rejected -by a majority of two, fifty-six voting against fifty-four. The second -part, relating to the mode of supporting ministers, and the rights of -property possessed by incumbents, was not put to the vote at all. The -probable rejection of it might be inferred, but no formal rejection was -expressed. What is sometimes represented as the decided abolition of -tithes amounted to no more than the rejection of a Committee of Triers. -That Committee was a favourite scheme of Cromwell's, and was afterwards -by him<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> practically carried out; he also favoured the continuance of -the old method of supporting ministers. But the Little Parliament -indicated a wish to change that method; yet what they decided now, and -even their distinct votes against tithes in the preceding July, did not -necessarily imply that they intended to terminate altogether the state -maintenance of religious worship.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a></p> - -<div class="sidenote"><i>Fifth Monarchy Men.</i></div> - -<p>It is desirable here once more to pause, and to consider the opinions -of Fifth Monarchy men, who were at this time becoming very numerous and -very active.</p> - -<p>They may be divided into three classes. The first was composed of <i>mere -millenarians</i>, who entertained views not essentially different from -those which had been held in ancient times with regard to the reign of -Christ upon the earth; and whatever may be thought of these persons in -some other respects, their opinions cannot be regarded as involving -anything discreditable to their reputation, inasmuch as in substance -those opinions had received the sanction of a great scholar,<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> Henry -Mead, and of a distinguished philosopher, Henry Moore.</p> - -<div class="sidenote">1653.</div> - -<p>The second class consisted of <i>theoretical theocrats</i>, people who -talked in an extravagant manner respecting Divine dominion, and -generally opposed the authority of Oliver Cromwell; yet they appear -to have been inoffensive persons, not at all disposed to attempt any -violent measures for the realization of their wild and mystical dreams. -John Tillinghurst, the now forgotten author of several publications -on prophecy, which were popular at the time of which we are speaking, -belonged to this order of anti-Cromwell millenarians, who were very -bold and busy, but for the most part very harmless. Some of them wrote -and preached with great confidence upon the prophecies of Daniel and -the Revelations of St. John, only to find, in a short time, their -theories exploded by the criticism of facts.</p> - -<p>But the third class included a number of <i>practical theocrats</i> who -blended republican ideas with their theological speculations, and who -were quite disposed, whenever the opportunity offered, to open by force -a path by which the saints might advance to the government of the -world. Venner before and after the Restoration went even this length; -and Harrison, although a different man from Venner, was also a military -theologian, ready with carnal weapons to cast down strongholds. Certain -Anabaptists also belonged to the same division.</p> - -<div class="sidenote"><i>Fifth Monarchy Men.</i></div> - -<p>The fifth monarchy fever, in its fanatical symptoms, threatened much -mischief to English society. As in the tenth century the notion then -so common throughout Europe—that the end of the world had come, that -the whole social fabric had crumbled away, and was to give place to an -order of things just on the point of descending from heaven—proceeded -from the existing confusion of the<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> age; so the prevalence of fifth -monarchy dreams, in the earlier part of the Commonwealth, was aided, -no doubt, by the convulsions which had so rudely shaken the whole of -the British Empire. The actual overthrow of the hierarchy, the peerage, -and the throne, with the desolations of civil war, and the disturbance -of the whole country, could not but throw the minds of many into a -maddening whirl, and dash them completely off their balance. Fifth -monarchism arose, in a great measure, out of the ruins of English -monarchism. The enthusiastic visions which absorbed certain minds were, -to a large extent, the effect of prevalent disorder. Men's brains were -crazed by what they had recently witnessed, and their insanity created -omens of other things, brighter or more terrible, which were yet to -come.</p> - -<div class="sidenote">1653.</div> - -<p>During the sittings of the Little Parliament, the fifth monarchy -delusion reached its height; and to that delusion, though not to that -alone, may be attributed, as to their cause, certain incidents which, -although exaggerated by both Clarendon and Baxter, were not by any -means imaginary. These writers speak of this period, as if the very -existence of the Christian ministry, of rational religion, of the -two Universities, and of Christian learning in general, were then on -the point of complete extinction.<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> Things certainly were not in -that condition. What was actually done in reference to the support -of the clergy has been already described, and it<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> can by no means -be made to sustain the sweeping assertions of those authors; yet, -notwithstanding, the interests of the great seats of education were -placed in fearful jeopardy, as will appear when we have to notice the -history of the University of Oxford at that time; nor can it be denied -that the demolition of some noble ecclesiastical edifices had been -contemplated even before the breaking up of the Long Parliament. The -Norwich Corporation, so early as 1650, debated what should be done with -the cathedral of that city; and in the same year, Yarmouth was seeking -to share in the spoil.<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> Further still, on the 9th of July, 1652, it -was referred to a committee by the House of Commons, to consider this -question: "What cathedrals are fit to stand, and what to be pulled -down." Such intended destruction betokened other spoliations, and the -Long Parliament having set such an example, the Little Parliament had -encouragement to proceed in a similar path.</p> - -<p>The proceedings of Harrison and his party could not fail to alarm the -Presbyterians; even the Independents, with Cromwell at their head, -in spite of their broad views of ecclesiastical questions, were also -convinced that nothing but confusion could result from the wild schemes -of republican visionaries and Fifth Monarchists. The country could not -feel confidence in those who formed the slight majority of the House, -and sober-minded men apprehended nothing but ruin from the continuance -of<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> their power. The Parliament itself, with such an even balance of -parties, and amidst so much distraction, had a consciousness of its own -incapacity, which led the members speedily to resign their powers into -the Lord General's hands.<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a></p> - -<div class="sidenote"><i>Feake at Blackfriars.</i></div> - -<p>This resignation, Cromwell's acceptance of it, and his consequent -assumption of supreme authority, drove the millenarian democrats into a -still more violent expression of extravagant views, and into still more -decidedly energetic opposition to the Lord General. Preachers of that -day, in close alliance with Harrison, advocated in the pulpit the cause -which he and his party upheld in the senate. A House at Blackfriars -is repeatedly mentioned in contemporary letters as the head quarters -of this menacing agitation. Feake—a well-known Anabaptist and Fifth -Monarchy man—there held forth in a strain of rude eloquence, and -greatly distinguished himself as leader of a large band of sympathizing -disciples. To letters written by contemporaries we are chiefly indebted -for what we know of the proceedings of these enthusiasts.</p> - -<div class="sidenote">1653.</div> - -<p>"I know not," says the writer of an intercepted epistle, "whether you -have formerly heard of the Monday's lecture at Blackfriars, where -three or four of the Anabaptistical ministers preach constantly, with -very great bitterness, against the present Government, but especially -against his Excellency, calling him 'the man of sin,' 'the old dragon,' -and many other scripture ill names; the chief of them is one Feake, -a bold and crafty orator, and of high reputation amongst them. It -has been wondered the General has so patiently permitted them; but -yester<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span>day I heard the true reason of it, which is, that he cannot help -it, for they preach by an Act of the late Parliament, which the council -of state cannot over-rule, and this Parliament will not abolish it; -but on Tuesday last, as I take it, they were called before a private -committee, where your General was present, who told them that the ill -odour they had cast upon the Government has given confidence to our -enemies abroad and at home, (meaning the Scots,) and would bring the -Parliament into contempt; and that whatsoever ill effect followed, they -must be accountable for it. Feake replied that he desired that what -the General said and what he answered might be recorded in heaven; -and that it was his tampering with the king, and his assuming an -exorbitant power, which made these disorders; and so held forth the -Fifth Monarchy. The General answered, that when he heard him begin with -a record in heaven, he did not expect that he would have told such a -lie upon earth; but assured him that whensoever they should be harder -pressed by the enemy than they yet had been, it would be necessary to -begin first with them; and so dismissed them. I forgot to tell you -that the General had brought Sterry,<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> and two or three more of his -ministers, to oppose spirit to spirit, and to advise Feake and the -rest to obedience, as the most necessary way to bring in the kingdom -of Christ. But it is believed we shall have very much trouble from the -Anabaptists, yet it is thought their power is nothing so great in the -army as in the House; they have none above a captain of their party -besides Harrison, who, it is thought, will betray all the rest: but -whether the General will ease himself of those in the House by the old -way of purging, or the new one<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> of dissolving, rests in his own and his -officers' breasts."<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a></p> - -<div class="sidenote">1653, December.</div> - -<p>The district of Blackfriars claimed to be independent of the municipal -authorities of London. The inhabitants asserted an inheritance of the -privileges of sanctuary, formerly pertaining to that famous monastery -which had given its name to the neighbourhood. Hence, to find shelter -and protection within the precincts of the ancient foundation, players, -who had been driven out of the city, here erected a theatre; and -Papists, who were proscribed by law, here assembled for worship. And -it is not a little curious that Puritans also were somewhat numerous -in the same locality; a fact which is indicated by their presenting -what seems to have been an influential petition to the Lords of the -Privy Council against the continuance of stage-plays by their dramatic -neighbours.<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> Blackfriars, as we have seen, is also mentioned among -the places in which certain Nonconformists were wont to meet in the -first quarter of the seventeenth century; and in this same place we now -meet with an Anabaptist assembly listening to the popular preachers of -millenarianism.</p> - -<div class="sidenote"><i>Feake and Powell.</i></div> - -<p>A letter from an eye-witness communicates additional information -respecting these meetings. The writer states that he had been to one of -them, and had heard Feake preach upon the subject of the little horn -described in the book of Daniel; and he states that in the course of -the sermon the preacher exclaimed, "I know some would have the late -King Charles to be meant by this little horn; but as I said at first, -I'll name nobody. God will make it clear shortly to His people who is -meant here." When<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> Feake had concluded his portion of the service, -Vavasour Powell continued to discourse on the same subject, in a -similar strain of interpretation—still more explicitly reflecting on -public men and measures than his predecessor had done—interpreting the -king of the north to signify the late monarch, and inveighing bitterly -against the military commanders of the day, as the sole cause of the -pressure of taxation. The leading points of the sermon were, that -Christ was setting up a fifth monarchy in the world; that a spirit of -prophecy had been communicated to the saints, whereby they were enabled -to describe future events; and that the design of Christ was to destroy -all antichristian forms, including established churches together with -their clergy. Upon this third particular, the reporter states that -Powell was somewhat copious, and said "they must down, though they -were never so strongly protected, for Christ is none of their Lord -Protectors, though the army-men protect them." "Yes," said he, "and -rather than those shall down, they will pull Parliaments in pieces, and -this made them break the last Parliament; for on Saturday, the 10th -of December, the House refused to settle a commission of ministers -to ride in circuits, as the judges did, and judge who were fit to be -continued or put out of their livings, and so to maintain them upon -the old corrupt foundation still. And when the House would not yield -that these antichristian clergymen and tithes should be upheld, then, -on Monday following, in the morning, they were thrust out (I mean the -few honest men of them that were present) by violence; and the rest (as -they had agreed beforehand) went and subscribed their names to a paper -giving up their authority in the name of the whole; whereas none of -the honest men would subscribe or surrender, save only some<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> three or -four, who have since professed their hearty sorrow to me for it. This -is true, and we must speak it out, for our mouths shall not be stopped -with paper-proclamations." ... Further, in relation to the Parliament, -he remarked, "they were broken by force, and it was a business plotted -by the great army-men, clergymen, and their party together." ... Powell -afterwards "flew into many strange ejaculations, 'Lord! what have our -army-men all apostatized from their principles? What is become of all -their declarations, protestations, and professions? Are they choked -with lands, and parks, and manors? Let us go home, and pray, and say, -'Lord, wilt Thou have Oliver Cromwell to reign over us, or Jesus Christ -to reign over us.'" "I know," he proceeded, "there are many gracious -souls in the army, and of good principles, but the greater they grow, -the more they are corrupted with lands and honours. I'll tell you, it -was a common proverb that we had among us of the General, that in the -field he was the graciousest and most gallant man in the world; but out -of the field, and when he came home to government, the worst." This -strange preacher told his congregation that "snares were laid for them, -and spies set over them, and that they might be deprived of the benefit -of meeting in that place. But then (said he) we will meet at another, -and if we be driven thence, we will meet at private houses, and if we -cannot have liberty there, we will into the fields, and if we be driven -thence, we will into corners, for we will never give over, and God -will not permit this spirit to go down. He will be the support of the -spirits of His people. He complained also of the faltering of divers -who had formerly been very forward at this meeting, but now drew<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> back, -and therefore he prayed that the Lord would hold up the meeting."<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a></p> - -<div class="sidenote">1653, December.</div> - -<p>Powell having concluded, somebody seated in one corner of the gallery -began to speak, and would have replied to the preacher; but, though he -strained his voice with the utmost violence to overcome the outcries -of the congregation, he was compelled, after half-an-hour's tumult, -to hold his peace. A Mr. Colaine, amidst the confusion, ascended -the pulpit, and afterwards expounded the fifth chapter of Hosea, -representing the state of things in England as parallel to that which -the prophet portrayed, and inveighing strongly against the national -clergy of Antichrist, and the parochial priests of Baal.</p> - -<p>According to another letter, personal allusions to Cromwell even yet -more violent occurred in the discourses of these misguided men. Powell -and Feake called him "the dissemblingist perjured villain in the -world," and desired any friends of his, who might be present, to go -and report this to him, adding, that the Protector's reign would be -short, and "that he should be served worse than that great tyrant the -last Lord Protector was, he being altogether as bad, if not worse than -he."<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a></p> - -<div class="sidenote"><i>Feake and Powell.</i></div> - -<p>These fanatics threw themselves with earnestness into the Dutch war. -That conflict, looking at the political and religious character of the -combatants, strikes us as very strange, both parties being republicans, -and both being defenders of religious liberty: but it had arisen from -commercial and maritime rivalries, into which additional bitterness -had been shed by the natural sympathies of<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> the Prince of Orange -with the Stuart family. A confederation of the two commonwealths, for -the promotion of civil freedom and the interests of Protestantism -throughout Europe, formed an English dream at the end of the civil -wars; and what had at first been contemplated as a subject for peaceful -negotiation was afterwards absurdly sought to be accomplished by naval -battles. The republican zeal and Protestant fervour of Feake and his -friends enlisted them on the side of a thorough union between the two -states, and they stipulated for it as an indispensable condition of -peace. That England should persevere till Holland could be yoked to her -in humble submission for the attainment of these civil and religious -ends, constituted a staple theme in the harangues at Blackfriars. -Conciliation and compromise were condemned. The preachers denounced in -the wildest way the statesman-like views of Cromwell, who felt anxious -to put an end to the deadly struggle of two countries, between which -policy as well as justice dictated alliance with mutual independence. -His opponents did all they could to stir up the people of England -against the Netherlanders, and one of the Dutch deputies, who went to -hear them, wrote home, declaring that their sermons were "most horrid -trumpets of fire, murder, and flame."<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> Millenarianism<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> thus became -mixed up with political schemes; and these Commonwealth visionaries -believed that God had given Holland to the English as a "landing -place of the saints, whence they should proceed to pluck the whore of -Babylon from her chair, and to establish the kingdom of Christ on the -Continent."<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a></p> - -<p>Between the resignation of the Little Parliament on the 12th of -October, and the date of the last of these letters, a great change -had come over the government of England. Cromwell and his council of -officers, "after several days seeking of God," had determined formally -to avow the perpetuation of what was already a fact—that supreme -authority should rest in a single person, even in Oliver himself. His -title was to be "Lord Protector," and with<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> him was to be associated "a -council of godly, able, and discreet persons," consisting of not more -than twenty-one.</p> - -<div class="sidenote"><i>Cromwell made Protector.</i></div> - -<p>On Friday, the 16th of December, about three o'clock in the afternoon, -his Highness went in procession from Whitehall to the Court of Chancery -in Westminster. Commissioners of the Great Seal, scarlet-robed -Judges and Barons, and the Lord Mayor and Corporation of London, -with the usual accompaniments of civic splendour, were in attendance -on the occasion. There on a dais stood a chair of state, near to a -table on which lay a roll of parchment, containing, in a summary of -forty-two articles, the fundamental principles of the Protectorate -government.<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> His Highness having subscribed the document, and having -sworn to maintain the constitution which it prescribed, sat down on -his throne, and then received into his hands the great seal of the -realm, the Lord Mayor's sword, and the cap of maintenance. His portrait -at that moment has been sketched in the following graphic words: -"Fifty-four years old gone April last; brown hair and moustache are -getting gray;" "massive stature; big massive head, of somewhat leonine -aspect—wart above the right eye-brow; nose of considerable blunt -aquiline proportions; strict yet copious lips, full of all tremulous -sensibilities, and also, if need were, of all fierceness and rigours; -deep, loving eyes, call them grave, call them stern, looking from under -those craggy brows as if in life-long sorrow."<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a></p> - -<p>As the Protector returned to Whitehall, the Lord Mayor, uncovered, -carried the sword before him; and in the banqueting house, Mr. Lockier, -the Protector's<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> chaplain, delivered an exhortation; after which the -Lord Mayor, the Aldermen, and the Judges all departed home.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a></p> - -<div class="sidenote"><i>State of Affairs at the Time.</i></div> - -<p>A very wonderful day's work was that of the 16th of December.<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> It -was an act of usurpation beyond all<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> doubt, yet one which it would be -pedantic to criticise according to constitutional rules. For when a -house is catching fire, or a vessel is on the edge of a rock, people in -their senses do not expect that a strong man, who can extinguish the -flame, or steer the ship into open waters, should stand on ceremony and -wait for red-tape formalities. A crisis had come, such as must come in -the wake of great revolutions, when, however firmly we may maintain -Locke's principles of the origin of government, we find people in such -a state of perfect helplessness, and former rulers so utterly destitute -of power to rule, so incapable, so inevitably rushing to destruction, -dragging the whole country along with them—that in mercy to mankind we -feel all theories woven of the wisest webs must be laid aside, and a -competently skilful hand be allowed to gather up the scattered threads -in such fashion as it may be able. Public affairs had now reached such -a crisis that the alternative was a Protector or destruction, Cromwell -or chaos. The fire long kindling now at length burst into a blaze, and -there was only one man who could put an end to the conflagration. The -ship was within an inch of foundering, and there remained but one pilot -who had the power of steering her off the rocks.</p> - -<div class="sidenote">1653.</div> - -<p>The Church, it should be recollected, had not ceased to be a State -Church. The constant discussion of its affairs by Parliament and the -Council of State implied its continued subjection to secular control. -No scheme of severance had been propounded, though certain proposals -had been made which might seem to involve such a result. However -desirable it may appear to some of our readers that the civil and -ecclesiastical<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> powers in a country should stand each on its own basis, -and not interfere with one another's action; whatever anticipations -may be formed of a new and better era of Christian civilization, to be -inaugurated when a separation of the Church from the State shall take -place, subject to the authority of New Testament teaching, aided by the -lights of experience through the exercise of political sagacity, and -under the inspiration of Christian disinterestedness; yet every one -must see that the time had not then come for such a revolution. Such -a revolution involved not only the settlement of questions touching -ecclesiastical property and revenue, but also the determination of -two other points, namely, that religion should be left to its own -unfettered exercise, and that no man should be disqualified by his -theological opinions for the discharge of the offices and the enjoyment -of the honours of the State. Now, without doing injustice to the -character of the Little Parliament, we certainly may go so far as to -say that it never indicated the possession of that clearsightedness, -that deep wisdom, and that broad sympathy which are essential to the -satisfactory solution of the practical problems included in the change -just indicated. The members had neither the intellectual nor the moral -qualifications requisite for the task. It was in those days more -difficult than it is at present to draw the line where free religious -action comes to an end, and something else quite different from it -begins; for millenarian opinions ran over into Fifth Monarchy schemes, -and the Dutch wars had become mixed up in men's brains with the -dominion of the saints. The Little Parliament lacked the mental power -necessary in those days for carrying out the doctrines of voluntaryism, -even had they understood them. But they did not understand them. Had -they done so, they<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> would not have clung to the idea in any form, -of the State supporting the Christian ministry, nor would they have -cherished the conviction that certain theological qualifications are -indispensable for the discharge of political trusts.</p> - -<div class="sidenote"><i>State of Affairs at the Time.</i></div> - -<p>And further, if the Little Parliament had been composed of the wisest -of mortals, and had plainly and skilfully propounded a system of pure -voluntaryism, such as is ably and successfully advocated in our own -time, still, with the Presbyterians all against them; with many of the -Independents against them; and with the Episcopalians also against -them; in short, with the bulk of the wealth, of the intelligence, -and of the power of the country against them—how useless would have -been their attempts to work out the measure. Common sense teaches, -and voluntaryism in its very nature implies, that before it can -be established as the exclusive method of dealing with spiritual -interests, a very large number of those who have to adopt it must be -convinced of its wisdom. And as to the alternative of revising the -Establishment, and placing it upon grounds adapted to the needs of -existing society, that also was an undertaking which, it is needless to -repeat, the Little Parliament did not accomplish, and one, too, with -which the whole history of that Assembly proved that it was utterly -incompetent to deal. The whole web of ecclesiastical affairs had -raveled out, and it devolved on a more than ordinarily skilful hand to -gather up the threads and arrange them in some sort of order.</p> - -<div class="sidenote">1653.</div> - -<p>Cromwell ever shewed himself to be a practical man, by no means wedded -to any fine-spun theory. No ideal republic, such as was conceived by -Plato or by Harrington, floated before his imagination. In this respect -a marked<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> distinction existed between him and his contemporaries of the -philosophical schools which were led by Sir Harry Vane and Algernon -Sidney; and, as in pure politics, so in ecclesiastical politics, he -aimed simply at accomplishing what he saw to be practicable. His strong -religious feelings, the mystic cast of his piety, his enthusiastic -faith in prayer and providence, never turned him aside from plain -paths of human action, where he could get common people to walk and -work beside him. Whatever idea he might have had as to what was best -in itself, and under other circumstances than those of England in his -own day, then rocking with the throes of revolution, certainly the plan -which he adopted was not that of attempting the exclusive establishment -of a voluntary system of supporting religion. He saw that to alienate -church property from sacred uses—had he wished to do so—would -arouse against him at once all the Presbyterians of the country, and -would give them a rallying point and a battle cry quite sufficient -to render them irresistible. He knew, that supported in this respect -by Episcopalians, and not without sympathy amongst Independents, the -Presbyterians would have protested against spoliation, and would have -contended for the inviolateness of tithe property with a temper too -fierce and with an amount of influence too strong for any government -to resist with success. He perceived the wisdom of conciliating the -Presbyterian party, and even on that ground he would shrink from -provoking them by the confiscation of all church revenues. His keen -eye also discerned such a spirit in some of the sects, such violent -anti-social principles abroad, such elements seething in the cauldron -of religious excitement, that he felt it would not be safe to leave all -theological teachers at that time to do and say just what they liked -without any sort of legal restraint. The liberty which he believed<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> -it just and right to concede in reference to the discussion of simple -questions of divinity, he did not consider it just and right to afford -to all sorts of semi-political agitations; which, under the cover of -prophetical study and of transcendental schemes of society, directly -tended to overthrow all law and order, and with law and order, the very -liberty which such enthusiasts themselves really desired to enthrone.</p> - -<div class="sidenote"><i>Cromwell's Policy.</i></div> - -<p>What, then, was the kind of National Church which Cromwell's practical -sagacity led him to establish? Though he might not work according to -any definite theory, and was mainly prompted by the quick insight of -his own genius, yet there could not but be some principles lying at -the basis of his operations. Three politico-ecclesiastical theories of -union may be entertained: that of the Church's <i>mistress-ship over</i> -the State, that of the Church's <i>servitude to</i> the State, and that -of the Church's <i>marriage with</i> the State. What the Lord Protector -aimed at accomplishing appears far removed from the first of these. -He would not allow Presbyters, or Pastors, or Preachers of any kind, -any more than Anglican Priests, to lord it over the people. He would -carry the staff in his own hands. At the same time, he did not put the -Church in perfect servitude. Though Erastian in one way, his method of -ecclesiastical government does not appear to have been so in another. -Whilst the appointment and recognition of ministers receiving State -pay were placed under the authority of persons who owed their official -position to State appointment, yet the inner working, the worship, and -the discipline of Churches continued to be left free to a very large -extent. Perhaps, on the whole, Cromwell's Broad Church embodied more of -the idea of the marriage of the Church with the<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> State than any other -Establishment which ever existed.<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a></p> - -<div class="sidenote">1653.</div> - -<p>His ecclesiastical policy rested on five principles:—State -recognition, State control, State support, State protection, and -State penalties. How those principles were developed in Cromwell's -administration will be seen in the next chapter.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span></p></div> - - <div class="figcenter" id="i_121" > - <img - class="p0" - src="images/i_121.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER IV.</h2> - - -<p>To prevent confusion, let it be distinctly stated at once, that in -tracing the form which the new ecclesiastical establishment assumed -under the impress of Cromwell's genius, we confine ourselves in -this chapter to the legislation of nine months; consisting of those -ordinances which were issued between the end of the Little Parliament, -in December, 1653, and the opening of the first Protectorate -Parliament, in September, 1654. During this period, the foundations of -the Protector's ecclesiastical policy were laid.</p> - -<p>I. <i>State Recognition.</i>—The articles of government—the conception -and inspiration of which must be regarded as proceeding from -Cromwell—distinctly declared "that the Christian religion, as -contained in the Scriptures, be held forth and recommended as the -public profession of these nations."<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a> Christianity being thus -recognized as part and parcel of the law of the land, the sanctions -of religion were introduced at the inauguration of the Protector; the -solemnities of worship and of preaching were connected with all special -public acts; and the exercises of devotion constantly accompanied the -ordinary business of<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> Parliament. The State continued to recognize -religion by the appointment of fast days, which were of frequent -occurrence; whilst the Scotch brethren objected to this exercise of -civil authority as an Erastian intrusion into the spiritual realm.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a> -Preachers, both Presbyterian and Independent, were appointed on these -occasions; and a fast day sometimes was solemnized by a service which -lasted from nine o'clock in the morning until four in the afternoon.</p> - -<div class="sidenote">1654.</div> - -<p>By an express article, all who professed the Roman Catholic religion -were disabled from voting, as well as from being elected; and as the -Act which had been passed against execrable opinions, treated as -culprits and subjected to penalties those who opposed Christianity, -it virtually deprived all such persons of the electoral franchise. -Infidels and heretics, also, who attacked or undermined the foundations -of the Christian faith, forfeited the rights of denizenship. But -these laws did not affect the social position of any individuals who -professed Protestantism in any of its usually-recognized forms of -orthodoxy. All the "sects" were accepted as citizens. So were the -Presbyterians. And, although Prelacy was forbidden, there was nothing -which could legally prevent an Episcopalian from going to the poll to -give or receive the vote of a freeman. Still, we must not forget that, -since the Common Prayer Book had been prohibited, any one who persisted -in using its formularies might have both his franchise and his freedom -brought into peril.<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a> From these facts, it is evident that England -under the<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> Protectorate was, in theory, a religious Commonwealth; -that the State possessed a spiritual as well as a secular character; -that Christianity was considered essential to the welfare of society; -and that an irreligious man was not regarded as a faithful subject. -But this theory of the Commonwealth as a Christian State must not be -confounded with the theory of the National Church as connected with the -Commonwealth. The lines of limitation in the two cases were not the -same. Considerable differences existed between the Christianity which -entitled all its disciples to the franchise of the citizen and the -Christianity which entitled its ministerial advocates to the support of -the State. What those differences were will be indicated as we proceed.</p> - -<div class="sidenote"><i>State Control.</i></div> - -<p>II. <i>State Control.</i>—The laws made certain distinctions between what -was civil and what was sacred. They followed the early legislation -of the Long Parliament by withdrawing all secular matters from -ecclesiastical authority. Wills received careful attention from the -Little Parliament in 1653, when commissioners were appointed to -superintend that business, and to grant administrations "in the late -provinces of Canterbury and York." Their powers were defined, and the -probate fees to be taken by registrars were, after the payment of -expenses, to be appropriated to the support of the navy. The Act of -1653 was revived in 1654, and more commissioners were added to the -existing number.<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a></p> - -<p><span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span></p> - -<p>The main control over the Church consisted, not in any Act of -Uniformity—nor in the establishment of a particular creed—nor in -the maintenance of a simple mode of worship, but in the appointment -of a spiritual tribunal, invested with the power of determining who -were fitting persons to fulfil the Christian ministry. In the month of -March, 1653-4, an ordinance appeared,<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a> reciting that there had been -no certain method adopted for supplying vacancies with able ministers, -in consequence of which the rights of patrons had been prejudiced, -and "weak, scandalous, popish, and ill-affected persons had intruded -themselves, or been brought in, to the great grief and trouble of the -good people of this nation." As a remedy, it was ordained that every -person presented to a benefice, or appointed to a lecture, should be -approved by certain Commissioners who were named for that purpose. No -mention is made of any standard of faith, of any mode of worship, or -of any scheme of polity. Episcopacy, Presbyterianism, Independency, -anti-Pædobaptism—in<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> short, particular forms of Christianity are -entirely unnamed and unnoticed. In general terms, power was vested -in the Commissioners:—they were to grant admission to the ministry; -their certificate being a sufficient induction; but a vote of exclusion -did not acquire validity unless nine members were present at the time -when the vote was passed. Appointments made by these Commissioners -did not interfere with the rights of patronage. They had no authority -to dispose of Church benefices, or to elect lecturers; but only to -determine upon the qualifications of those whom the patrons presented -or the people chose. Nor did the law construe the decision of these -judges "to be any solemn or sacred setting apart of a person to any -particular office in the ministry." In short, the Commissioners formed -a board, and nothing more, for the examination of persons who presented -themselves for the ministerial office. So far, it bore a likeness to -the Assembly of Divines, for they had exercised similar functions in -the examination of clergymen; but then they had been more numerous, -and had been wont to consult Church standards and formularies for the -guidance of their judgment. Nothing of the sort limited the power -of the new Commissioners, and, moreover, their unfettered power was -lodged in comparatively few hands. Some creed, statute, canon, or -established usage, had in all similar cases been recognized as a rule -of action; but in this instance everything was left for determination -by the wisdom or the will of irresponsible functionaries.<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> No<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> -distinct articles of faith were prescribed. No subscription whatever -was enforced.<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> The only way to form an idea of the character of a -Church so circumstanced is to infer what it must have been from the -known opinions and characters of such powerful officers. The Commission -was composed of men of very different characters. Some had much -prejudice and party spirit, with little judgment, and less charity. No -confidence could be placed in Hugh Peters, and in others of a similar -stamp; but there were amongst the members individuals of great wisdom -and large benevolence—such as Manton, Goodwin, Owen, and many more. -Presbyterians, Independents, and Baptists were of the number; and, so -far, the constitution of the tribunal permitted access to benefices -by ministers<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> belonging to all three denominations. The proportion -of different religious parties in the commission suggests what was -likely to be the proportion of those admitted to preferment. Nothing -hindered the admission of the members of any sect whatever, not even -Episcopalians, provided they did not use the Book of Common Prayer; -and such persons actually were admitted; but it is not probable that -many would be included in the establishment who occupied a position far -beyond the circle of the Commissioners' opinions.</p> - -<div class="sidenote"><i>State Control.</i></div> - -<p>Another tribunal appeared in August, 1654, for ejecting "scandalous, -ignorant, and insufficient ministers and schoolmasters."<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a> Unlike the -former, this Commission branched out into manifold divisions, which, -in fact, formed ecclesiastical courts of assize, spreading over the -whole country. Long lists of distinguished laymen are contained in the -ordinance—including the names of the Lords Wharton, Fairfax, Lisle, -Say and Sele, Sir A. Haselrig, Sir Anthony A. Cooper, and Nathaniel -Fiennes. They were to bring before them all clergymen and teachers who -were punishable by the Act against blasphemous opinions, or who were -guilty of profanity, perjury, popish opinions, adultery, fornication, -drunkenness, haunting taverns, quarrelling, fighting, playing at -cards or dice, or profaning the Sabbath day. So ran the enumeration -of the first class of scandals, cognizable by these judges. Then -came words pointing to such as had publicly and frequently used the -Common Prayer Book since the first of January last, or should at any -time afterwards do so; such as publicly and profanely scoffed at or -reviled the strict profession or professors of religion or godliness, -or encouraged, or countenanced, "by word or practice, any<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> Whitsun -ales, wakes, Morris-dances, May-poles, stage-plays," or similar -licentious practices; and such as declared their disaffection to the -present government. As to "negligent" ministers, they are defined to be -"non-residents," and such as omitted the public exercise of preaching -and praying on the Lord's Day: but "the ignorant and insufficient" are -not defined at all, they are left to be declared and judged by the -Commissioners in every county, or by any five of them, together with -five of the ministers mentioned in the ordinance. To them, therefore, -in this respect, remained a wide margin of discretion, and individuals -guiltless of the scandals and offences before enumerated—yet being -charged in general terms by their parishioners with ministerial -incompetency—were left to the mercy and the conscience of these lay -and clerical assessors. Their character was the only guarantee that -justice would be administered; and sometimes proofs appeared shewing -how perilous a thing it was to the interests of the parties arraigned -that even to men of established integrity there should be entrusted -such large powers, especially at a time when party spirit on all sides -ran so high.</p> - -<div class="sidenote">1654.</div> - -<p>III. <i>State Support.</i>—The articles of government declared, that as -soon as might be, a provision less subject to contention and more -certain than the one existing should be made for the maintenance of -"able and painful" teachers, for instructing the people, and for the -discovery and confutation of error, heresy, and whatever is contrary to -sound doctrine. But until such provision could be devised, the existing -maintenance was not to be taken away or impeached. Also the ordinances -of 1647, as to tithes, were in 1654 declared to remain in full force; -and further still, for the more efficient support of the ministry, an -ordinance of the 2nd of September, 1654,<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> directed that there should be -a union of small parishes and a division of large ones—authority for -that purpose being vested in a Commission, according to a common plan -then adopted in all business of that description.<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a></p> - -<div class="sidenote"><i>State Protection.</i></div> - -<p>The Long Parliament, in the month of February, 1648, had commanded -churchwardens and overseers of the poor to assess every inhabitant of a -parish, in such sums as those officers should think proper; no mention -being made of holding any vestry meetings whatever for that purpose. -The law declared that such rates should be appropriated for repairing -the fabric of the church, and keeping in order the churchyard and -walls; for providing books to be used in Divine worship; and for the -bread and wine required in the administration of the Lord's supper. -When the rate had been confirmed by two justices of the peace, the -churchwardens were authorized and required to levy payment and to -recover by "distress" where payment was refused. The justices, "in -default of such distress," might commit the defaulter to the common -gaol.<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a> This church-rate law remained unrepealed, and therefore -was available for the support of worship by all those who were now -incorporated in the Establishment. In the ordinance of 1654, for -uniting and for severing parishes, reference is made to rates, taxes, -parochial rights, charges and duties, as acknowledged sources of -revenue.<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a></p> - -<div class="sidenote">1654.</div> - -<p>IV. <i>State Protection.</i>—The Articles of Government extended -protection, within certain limits, to professing Christians who did not -share in the resources and immu<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span>nities of the State Church. Religious -compulsion was forbidden, religious persuasion was recommended; and it -was expressly declared, "That such as profess faith in God by Jesus -Christ (though differing in judgment from the doctrine, worship, or -discipline publicly held forth), shall not be restrained from, but -shall be protected in, the profession of the faith and exercise of -their religion, so as they abuse not this liberty to the civil injury -of others, and to the actual disturbance of the public peace on their -parts, provided this liberty be not extended to Popery nor Prelacy, -nor to such as under the profession of Christ hold forth and practise -licentiousness."<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a> The shield of the law was thus placed over all -Protestant sects whose liberty in no way threatened the security of the -Government.</p> - -<div class="sidenote"><i>State Penalties.</i></div> - -<p>V. <i>State Penalties.</i>—First, the Papists were deprived of all -religious freedom and of all political rights, and this act of -injustice was perpetrated as a retaliation which their own habitual -intolerance had provoked; and as a precaution which the tendency -of their system and their Jesuitical and treasonable practices had -rendered expedient. The circumstances in which Prelatists were placed -by the legislation of the Long Parliament have been explained. These -circumstances remained unaltered; and Prelacy was now conjoined with -Popery in the prohibition expressed by the articles. The supporters of -Prelacy were known to be disaffected to the Government, and whenever -that disaffection manifested itself in overt acts, the magistrates -were justified in punishing the offenders; but to inflict penalties -for using the Prayer Book was an unrighteous proceeding, no more -to be excused than was the persecution of Nonconformists for their -worship, after<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> the Restoration. Sometimes that persecution has been -defended or its guilt has been extenuated on the ground that the very -religion of the Separatists made them disloyal; persons who condemn -that plea as being insult added to injury must not set up a similar -one on behalf of the rulers of the Commonwealth. After the mention of -Prelacy in the articles comes a denial of freedom to such as maintained -tenets inimical to the principles of public morality and order;<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> -Fifth Monarchists, therefore, preaching after the fashion of Feake and -Vavasour Powell, brought themselves within the scope of penal laws. -So did some well-known disorderly fanatics, who hung on the skirts -of Quakerism. Socinians likewise came under the legislative ban. -As the statute against blasphemous opinions remained in force, all -persons suspected of holding them were liable to be brought before the -magistrate. Yet it should be stated that Cromwell checked as much as he -could the severe application of this penal code: and when a Parliament, -under his control, undertook to specify what particulars were embraced -by the general title of heresy, there was so much caution exercised -lest words expressing vague ideas should subject "the godly party to -some danger of suffering," that not<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> until after much debate could -even the word <i>atheism</i> be allowed "to be part of the question."<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a></p> - -<div class="sidenote">1654.</div> - -<p>Such were the principles of Cromwell's ecclesiastical policy, and in -it may be seen a singular combination of boldness and caution. Of -boldness—for he fearlessly innovated upon the ancient principles -and precedents of the kingdom, and also defied the prejudices -of contemporary bigots by throwing open the Establishment to -different sects, and by conceding toleration to all whose opinions -and proceedings did not imperil the stability of his republic. Of -caution—for he shrank from committing himself to theories of voluntary -church support, and of thorough church independence, however those -theories might be advocated by some with whom he would be regarded as -having considerable sympathy. And the more his policy is examined, -the plainer will it appear to be distinguished by originality no less -than by the qualities we have just indicated. Whatever its merits -or demerits, it was his own. He neither copied the forms of past -times nor followed the counsels of contemporary advisers. It is very -remarkable that no ecclesiastical personage appears controlling the -affairs of the Commonwealth. Indeed his Highness occupied the throne -without having at his right hand any prominent individual to influence -him in either spiritual or in temporal business. No member of his -Council of State was of such importance as to justify our applying to -him the appellation of prime minister. We strive in vain to detect -any clerical guidance. The principal Divines of the Presbyterian -party were but little, if at all, attached to his government; they -preferred the royalty which his rule suspended, and they disliked the -Broad Church which he so zealously upheld. Independ<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span>ents were about -his person, but no evidence exists of his constituting any of them -ecclesiastical advisers. The only chaplain he had of high intellectual -mark was John Howe, a man indisposed to take part in public affairs, -and whose correspondence shews that whatever his power might be in the -pulpit, he had little or no influence at court. Owen and Goodwin were -too much engaged at Oxford to have many opportunities for conference -at Whitehall. Philip Nye might be disposed to give the benefit of his -counsel, but Philip was not the person to carry weight with Oliver. -No doubt the Protector took care to ascertain the opinions of all -parties, and, as a prudent, practical man, he shaped his course so as -not to give unnecessary offence; but his own genius was the counsellor -on which he chiefly, if not entirely, relied. The outward fortunes -of the Church were completely in lay hands—the hands of the Lord -Protector of England. In the days of Charles, the country, through -Laud, had been priest-ridden, but not even in religious matters was it -presbyter-ridden in the days of Cromwell.</p> - -<div class="sidenote"><i>Cromwell's Establishment not a Church.</i></div> - -<p>One more remark may be made. Conforming to general usage, we have -called Cromwell's religious establishment a Church; but, accurately -speaking, it was not a Church at all. We do not mean by this what an -ecclesiastical polemic means, when he refuses to apply the name to any -organization at variance with what he considers to be New Testament -principles. By withholding the title from a particular community, he -intends to say that it is not a Church according to his idea of what -a Church should be. We abstain from all such controversies in these -pages. Our meaning is that Cromwell's establishment did not include -or recognize any internal organization whatever of an ecclesiastical -kind; it had no Church courts, no Church assemblies, no Church<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> -laws, no Church ordinances. It repudiated Prelacy without enforcing -Presbyterianism or recognizing Congregationalism. While denying the -aid of the civil power for carrying out one method of discipline, it -gave no direct sanction to any other. It said nothing about rites and -ceremonies. Not even the two great sacraments of Christianity were -mentioned. What should be the mode of administering the Lord's Supper, -and Baptism, and whether the latter should be confined to adults, or -should be extended to infants, were open questions. What should be done -in these respects was left to the ministers and their congregations -to determine. One parish might be constituted a Presbyterian Church; -another might contain an Independent Church; a third, a Baptist -Church. But each Church, as shewn already, was independent of the -parish incumbency; and often, in the case of Congregational Churches, -the members met together in private houses. The particular society so -organized really stood outside the Establishment. Hence it follows that -the Protectorate Establishment was nothing more than an institution -for <i>preaching and teaching</i>. The ministers were acknowledged by the -State only in the capacity of instructors. The title given to State -ordinances about religion seems in accordance with this; so were -the functions of the Committee of Triers. The former were for the -maintenance, the latter for the approbation, of "<i>public preachers</i>."</p> - -<div class="sidenote"><i>Cromwell's Establishment not a Church.</i></div> - -<p>So far as moral discipline akin to that of the old Church Courts -was instituted and enforced by Protectorate enactments, it was by -civil statute, not by any kind of canon law. Ordinances for the -improvement of public morals appear on the statute book of that period. -Cock-matches and horse-races were prohibited, professedly on account -of the danger attendant upon large<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> gatherings of people.<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a> Fighting -a duel upon which death should ensue was adjudged to be murder. -Challenges, and the conveyance of them, were made punishable.<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a> The -Commissioners of Customs, and other officers, received authority to -suppress drunkenness and profane swearing amongst all people employed -in their departments.</p> - -<p>These laws rested on the authority of the Protector and his Council; -and the resolutions enacting them can be traced in the order-books -of that small but potent assembly. When we turn to these records, -we discover numerous proofs and illustrations of the supreme power -which was exercised in this way over ecclesiastical causes. Decisions -respecting titles to Church livings, and the augmentation of poor -benefices, and for the payment of sums to poor clergymen, frequently -appear in those interesting minutes.<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a></p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span></p></div> - - <div class="figcenter" id="i_142" > - <img - class="p0" - src="images/i_142.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER V.</h2> - - -<p>All the ecclesiastical legislation of the first nine months of the -Protectorate had been in the form of ordinances, framed mainly by the -genius, and resting principally on the authority, of the Protector. In -the autumn of 1654, he summoned his first Protectorate Parliament; and -in our notices of its proceedings will be discovered the introduction -of measures by certain ecclesiastical parties for modifying the -platform of the Broad Establishment which he had laid down in the -articles of government.</p> - -<p>The elections met with little interference from the Protector and his -Council. Glyn, and a large number of Presbyterians, took their seats. -Neither Vane nor Marten were returned. Dr. Owen, Vice-Chancellor of -Oxford, was elected for the University.</p> - -<p>The members assembled on the 3rd of September. It was, we are told, the -Lord's Day, and they met "in the temple of the Lord," at Westminster; -"and the first work they began was to seek the face of the most -high God and Eternal Protector of Heaven, by prostrating themselves -before Him in His Divine ordinances." On Monday, his Highness went to -Westminster—regally attended by life guards, pages, and lackeys, and, -upon<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> alighting at the door of the abbey, he proceeded to take his seat -over against the pulpit, "Members of Parliament sitting on both sides." -Goodwin preached a sermon on "the deliverance out of Egypt and the -pilgrimage towards Canaan through the wilderness"—which so gratified -Cromwell, that he repeatedly referred to it in the speech with which he -opened the Parliament, and indeed the spirit of it pervaded the whole -of that address.<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a></p> - -<div class="sidenote"><i>First Protectorate Parliament.</i></div> - -<p>This speech indicates that the Protector was environed by difficulties -arising from Presbyterians, Ultra-voluntaries, and Fifth Monarchy men. -In the estimation of the first of these classes he advanced beyond; -in the judgment of the last two he lagged behind, the leadings of -Divine truth. Not a theorist, but a practical man—in steering a -middle course, he did, as all such statesmen must do, provoke violent -opposition in partisans on the right hand and the left. His method -of ecclesiastical government, as it appears in his own speeches -and proceedings—not as we find them sometimes represented in the -generalizations of historical writers—will no more satisfy some of the -ecclesiastical reformers, or some of the ecclesiastical conservatives -of<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> our own day, than it satisfied similar classes under his own -Commonwealth.</p> - -<div class="sidenote">1654, November.</div> - -<p>Haselrig, the impetuous republican, and Harrison, the religious -visionary, both disliked the Protector's authority. The former -reluctantly submitted to it, but the latter, being more obstinate, -could be subdued only by military apprehension and a brief -imprisonment.<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> Afterwards, when his Highness required Members -of Parliament to declare their acceptance of certain fundamental -principles of government, many of the Republicans withdrew, leaving the -Presbyterians in a decided majority.</p> - -<p>Debates arose on the new constitution and in the course taken by the -House respecting the ecclesiastical bearings, of that constitution the -strength of the Presbyterian party appeared manifest. The Instrument of -December, 1653, in prescribing the religious qualifications of Members -of Parliament, only stated that they must be of "known integrity," -having "the fear of God and a good conscience."<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> But in the month -of November, 1654, when the articles of that Instrument came under -review, it was resolved that no one should be eligible to a seat who -entertained any of the opinions specified in the Act of the 9th of -August, 1650; or who should so far sympathize with Popery as to marry -a Papist, or consent to his child being educated in that religion; or -who should deny the Scriptures to be the Word of God, or sacraments, -prayer, the magistracy, or the ministry, to be Divine ordinances; or -who should be guilty of profaning the Lord's Day, or of committing -certain immoralities. It seems incredible, yet it is a fact, that the -resolution<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> which enumerates such as were excluded, specifies those who -should thereafter drink healths.<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a></p> - -<div class="sidenote"><i>Limits of Toleration.</i></div> - -<p>Following the example of the Long Parliament, the House now resolved -to exclude spiritual persons from secular authority. To all public -ministers of religion was applied the principle which had swept the -bishops out of the House of Lords. It was determined that the Act -of 1642, for disabling persons in holy orders to exercise temporal -jurisdiction, should be in force, so as to prevent all public ministers -and preachers of the Gospel from serving in Parliament.<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a></p> - -<p>The Presbyterians wished to limit the toleration prescribed in the -Articles of 1653. The matter was found more difficult than any which -had been previously propounded for consideration. Accordingly, a -sub-committee was appointed to wait upon the Lord Protector, and -to advise with him about some probable means of reconcilement. The -Committee found no favour in the eyes of his Highness. He evidently -had no wish to see the liberty of his subjects circumscribed by -minute specifications of doctrines. He told the members he was wholly -dissatisfied with what they were about—that he had no "propensity" to -it—that the Parliament had already taken the instrument of Government -to pieces, and had made alterations without his advice—and it did not -become him to counsel them in this particular, apart from the other -articles contained in the instrument.<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> Yet certain Divines were -appointed to explain what was meant<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> by the words "such as profess -faith in God by Jesus Christ."</p> - -<div class="sidenote">1654, November.</div> - -<p>Baxter, who was one of this Committee,<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a> lets us into the secret of -its proceedings, by saying that he wished the Apostles' Creed, the -Lord's Prayer, and the Ten Commandments to be the only "fundamentals" -specified; and that the objection made to his proposal was, that -Socinians and Papists would be thereby brought within the boundaries -of toleration. To which he acutely replied, that it was impossible -to devise any form of words which heretics would not subscribe, when -they explained those words in their own sense.<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a> The majority of -the Committee took a different view; and—as Baxter informs us—Owen, -Goodwin, Nye, Simpson, Cheynell, and Marshall, were the most active in -framing the principles which at length were submitted to the House, to -help them in laying down lines of liberty.</p> - -<div class="sidenote"><i>Limits of Toleration.</i></div> - -<p>They were expressed in the following terms:</p> - -<p>"<i>First.</i> That the Holy Scripture is that rule of knowing God, and -living unto Him, which whoso does not believe cannot be saved.</p> - -<p>"<i>Secondly.</i> That there is a God, who is the Creator, Governor, and -Judge of the world, which is to be received by faith, and every other -way of the knowledge of Him is insufficient.</p> - -<p><span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span></p> - -<p>"<i>Thirdly.</i> That this God, who is the Creator, is eternally distinct -from all creatures in His being and blessedness.</p> - -<p>"<i>Fourthly.</i> That this God is one in three persons or subsistences.</p> - -<p>"<i>Fifthly.</i> That Jesus Christ is the only Mediator between God and man, -without the knowledge of whom there is no salvation.</p> - -<p>"<i>Sixthly.</i> That this Jesus Christ is the true God.</p> - -<p>"<i>Seventhly.</i> That this Jesus Christ is also true man.</p> - -<p>"<i>Eighthly.</i> That this Jesus Christ is God and man in one person.</p> - -<p>"<i>Ninthly.</i> That this Jesus Christ is our Redeemer, who, by paying a -ransom, and bearing our sins, has made satisfaction for them.</p> - -<p>"<i>Tenthly.</i> That this same Lord Jesus Christ is He that was crucified -at Jerusalem, and rose again, and ascended into heaven.</p> - -<p>"<i>Eleventhly.</i> That this same Jesus Christ, being the only God and man -in one person, remains for ever a distinct person from all saints and -angels, notwithstanding their union and communion with Him.</p> - -<p>"<i>Twelfthly.</i> That all men by nature are dead in sins and trespasses, -and no man can be saved unless he be born again, repent, and believe.</p> - -<p>"<i>Thirteenth.</i> That we are justified and saved by grace, and faith in -Jesus Christ, and not by works.</p> - -<p>"<i>Fourteenth.</i> That to continue in any known sin, upon what pretence or -principle soever, is damnable.</p> - -<p>"<i>Fifteenth.</i> That God is to be worshipped according to His own will, -and whosoever shall forsake and despise all the duties of His worship -cannot be saved.</p> - -<p>"<i>Sixteenth.</i> That the dead shall rise; and that there is a day of -judgment, wherein all shall appear, some to<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> go into everlasting life, -and some into everlasting condemnation."<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a></p> - -<div class="sidenote">1654.</div> - -<p>Whatever might be the exact intention of the Divines who drew up these -propositions, we cannot but conclude—looking at the circumstances -of their appointment, and at the use made by a party in the House of -what they did, which they could scarcely fail to foresee—that they -really meant to confine toleration within the limits indicated by -these theological propositions. But the scheme fell to the ground. It -was moved that the Articles brought in as "fundamental and necessary -to salvation might pass the approbation of the House, and the Lord -Protector's consent. But upon perusal of the Articles they were laid -aside, and not thought fit to be further proceeded with at that -time."<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a></p> - -<p>The temper of the Parliament appeared in its proceedings against John -Biddle. This man had published a book entitled "The Twofold Catechism," -in which he maintained wild and monstrous opinions respecting the -Almighty; and denied the doctrines of the Trinity, of the Atonement, -and of Eternal punishment. The House condemned the book as blasphemous; -sentenced it to be burnt by the hangman; and referred to a committee -the preparation of a Bill for the punishment of the author.<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a></p> - -<p><span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span></p> - -<div class="sidenote"><i>Limits of Toleration.</i></div> - -<p>Cromwell met his Parliament on the 22nd of January, 1655, and told -them that dissettlement and division, discontent and dissatisfaction -had been more multiplied during the five months of their deliberations -than for years before. Seeds were being sown by them for the renewal -of old troubles. Briers and thorns were nourished under their shadow. -In connection with the fostered confusions—on which he emphatically -dwelt—his Highness touched upon the spirit which the House had -manifested in endeavouring to abridge the amount of religious liberty; -although he did not seem at all to disapprove of the treatment which -John Biddle had received.</p> - -<p>He ended his speech by formally dissolving the Assembly.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span></p></div> - - <div class="figcenter" id="i_154" > - <img - class="p0" - src="images/i_154.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER VI.</h2> - - -<p>Upon the dissolution of the first Protectorate Parliament, the supreme -management of affairs once more relapsed into the hands of Cromwell -and his Council. They constituted an ultimate tribunal, before which -all ecclesiastical, as well as all secular matters had to be brought, -if any doubt arose respecting the decisions of inferior authorities. -Notices of questions referred to them, or of matters in which they -saw it proper to interfere, are found in such of the Minute Books as -are still extant. But, excepting these occasional and revisionary -interpositions, the Commissioners for approving godly preachers, and -the Commissioners for ejecting scandalous ones, undertook the entire -superintendence and discipline of the Clergy.</p> - -<div class="sidenote"><i>Commissioners at Whitehall.</i></div> - -<p>The former sat at Whitehall. There country ministers, summoned from -various parts, were obliged to attend; and, in numerous cases, -where the benefice was distant and the living poor, the hardship of -travelling all the way up to the metropolis became very great. As -might be expected, men forced to pass through the ordeal complained -of arbitrariness and oppression. There were frequent grumblings about -"super-metropolitan" and "hyper-archiepiscopal" tyranny, and of -despotism worse<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> than the Bishops'—even "overtopping Laud." Clergymen, -out of all sympathy with their judges, entered the Court full of -prejudices; and by their known character were likely to excite a -corresponding prejudice on the part of those who decided their destiny. -They walked into the room full of suspicion; they met at the Board -with abundant annoyance; and then came out irritated at the judgment -pronounced upon their case. Often-times they complained of delay, -and said they had "to wait the leisure of the underlings, clerks, or -registrars"—a complaint which probably was not without foundation, for -much business was thrown into a few hands, to be transacted far away -from the residence of the parties most interested.</p> - -<p>Tales respecting the alleged ignorance and malignity of the Triers -met with extensive currency; and, coloured as they might be by the -parties themselves who complained of their wrongs, they were more -deeply coloured still by the prejudice or the carelessness of those -who afterwards repeated these stories to their neighbours. Hence, -after passing from one Episcopalian to another, they assumed the -darkest hues and the most monstrous proportions. Some of them, which -have been reduced to writing, exhibit the examiners in a ridiculous -light—pressing points connected with Election, Perseverance, the Work -of Grace, and the marks of the New Birth, after a fashion the most -absurd which can be imagined. One clergyman, for instance, declared -that he was asked whether Regeneration were a substance or an accident, -and in what predicament it ought to be placed? Mystical questions -were put touching the life of grace, to which mystical answers were -returned, about the breath and the heat and the sense of the soul. -It was said, that enquiries of this nature were continued until<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> -sacred themes were dishonoured by the merest trifling. But, it must -be remembered, these are only <i>ex parte</i> statements made by accused -persons and their friends; and such reports, even where there was no -intention to deceive, can never be trusted.<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a></p> - -<div class="sidenote">1655.</div> - -<p>To ascertain whether the teachers of religion were truly religious, -and acquainted with the truths of Christianity, was the task assigned -to these extraordinary Commissioners; and apart from the political -relations of the tribunal over which they presided, such a proceeding -must be pronounced right and wise. Whether the Triers adopted the best -method to arrive at what they wished to know is another question. -Unfortunately, the minutes of their meetings have perished, and no -records of their proceedings exist endorsed by themselves. Could they -be heard in their own defence, what now appears to their disadvantage -might, in many cases, be considerably mitigated, if not entirely -removed. Constituted as the Commission was, the justice of the -conclusions reached depended entirely on the wisdom and goodness of -those who pronounced them. We should certainly not congratulate men -of intelligent piety, of delicate feeling, and of a wide charity, who -happened to fall into the hands of a Cheynell or a Peters; and there -were others also who might be mentioned not likely to prove impartial -judges. We should conclude, further, that ignorant, wild, and<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> -enthusiastic spirits would be very likely to pass muster before certain -of the members. Still, the requirement of nine of their number in any -vote of rejection operated as a check upon injustice; and the character -of such men as Dr. Owen, Dr. Goodwin, and others, afforded a guarantee -that nothing dishonourable would be met with at their hands. The fact, -too, should be mentioned that the Commissioners, though opposed to -Episcopacy, allowed certain clergymen to retain their incumbencies, -notwithstanding their Episcopalian opinions.<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a></p> - -<div class="sidenote"><i>Ejection of Scandalous Ministers.</i></div> - -<p>Besides the commission of Triers, there was the commission for ejecting -scandalous, ignorant, and insufficient Ministers. Perhaps few cases -occurred in which the accusation of ignorance and insufficiency was -simply made. Commonly, a rather long array of charges was presented, -on the principle, it would appear, of<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> catching the criminal on a -second count of the indictment if the first should fail. The same -person was accused of profaning the Sabbath, of frequenting alehouses, -of using the Prayer Book, of playing at cards, of living an unholy -life, and of being disaffected to the Government. We cannot help -believing—much as we may honour the character of the Puritans—that -in some cases they, like their adversaries, yielded to the besetting -sin of priding themselves upon their orthodoxy and their virtue; and -that they took it for granted that the men who differed from them -in creed, and whom therefore they considered intellectually wrong, -must also differ from them in life, and could not be reckoned morally -right. Two kinds of injustice would arise from placing such dissimilar -charges in the same category. Those put out of office for immorality -would be sure to say they were ejected because of their loyalty to the -Church—a circumstance which would reflect upon the character of the -Commissioners; and those who were really ejected for using the Prayer -Book, when scandals alleged against them remained unproved, would -almost inevitably incur the disgrace of being reputed as vicious—a -circumstance which involved unrighteousness towards the accused.</p> - -<div class="sidenote"><i>Ejection of Scandalous Ministers.</i></div> - -<p>In small country towns, whilst these ecclesiastical assizes were -being held, there would be no little excitement in the streets, and -many a knot would gossip round the doors of the little inn where the -tribunal sat. From what is preserved of such proceedings, however -doubtful may be the minute details, we conclude that there was plenty -of cross-swearing, and that the character of witnesses on one side -was treated by the parties on the other much after the worst fashion -of Old Bailey practice. Men of low reputation were special pleaders -in their own case, and when charged with intemperance they cunningly -mooted<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> the question, what really was meant by drinking in excess; and -then proceeded to bring forward boon companions, who proved that in no -conviviality had the reverend gentleman ever been seen intoxicated! -Very unwisely in the course of a trial for what was truly scandalous, -discontented parishioners were allowed to come forward, and declare -that they had never profited under the ministry of the accused—a fact -which might by no means be the minister's fault. Charges of gross vice -might sometimes break down, although there remained quite enough to -satisfy the Commissioners of the utter unfitness of the individual in -question to be continued any longer as a minister of religion; but in -such cases ample room was left, owing to the medley of indictments, for -imputing injustice to the members of these judicial boards, however -equitable might be the final award. It should be added that there was -also some tempering of justice, or of injustice, with a shew of mercy. -To the widow and children of the ejected was assigned the fifth of the -income of the living.<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> Also sufficient time was allowed for those -whose preferment was sequestered to move out of the parsonage; but then -all this was followed by the cruel severity of forbidding such persons -from becoming schoolmasters in the place of their ejectment. The -vacancies made by expulsions were to be filled up by lawful patrons, -unless those patrons became disqualified by acts of delinquency, in -which case the presentation lapsed to the Lord Protector.</p> - -<div class="sidenote">1655.</div> - -<p>The treatment of Dr. Edward Pocock has been frequently mentioned by -historians. He held the living of Childrey, in Berkshire, twelve miles -from the city of<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> Oxford, and was greatly troubled by disaffected -parishioners. Articles were presented to the Commissioners, charging -him with using the Prayer Book, and with similar offences. The trial -came on before the Commissioners, first at Abingdon, and then at -Wantage; and for some months this learned man was abominably worried by -ignorant enemies. Chiefly through the interference of his friend, Dr. -Owen, he was at length delivered out of their clutches.<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a></p> - -<div class="sidenote"><i>Proceedings against Royalist Episcopalians.</i></div> - -<p>The antipathy of Oliver the Puritan to the Common Prayer Book, as a -rag of Popery, is apparent from the terms of the ordinance against -scandalous Ministers, and from the whole tenor of his life. But Oliver -the Protector had other and still stronger grounds of dislike to the -Episcopal Clergy, which led him to bind such suspicions around the -use of the liturgy as made it to his mind symbolical of treason and -rebellion. The Episcopalian Royalists would not be quiet. No sooner -had turbulent Anabaptists been put under lock and key, than people who -wished to see both Church and King restored were discovered all over -his Highness's dominions busy with their plots. Cavalier horsemen were -galloping to a rendezvous in Sherwood Forest. Carts full of arms and -ammunition were grinding along the ruts of Yorkshire roads. Divers of -the old gentry were scheming to seize the city of York for Charles -Stuart. Four thousand men were expected to meet on Marston Moor, to -try and reverse the decision of arms given there in 1644. Reports were -circulated of designs upon Newcastle, upon<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> Shrewsbury, and upon -Winchester. Much more than talk occurred at Salisbury, where Royalist -insurgents, on Sunday night in the spring assize week, actually seized -the judges and the high sheriff, and endeavoured to proclaim King -Charles at the Market Cross.<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a> Plots abounded amongst Royalists; -and people at home, eagerly turning their hopes into facts, wrote to -friends on the Continent, telling them that Salisbury, and Plymouth, -and Portsmouth, and Yarmouth, had all been surprised and taken. Rumour -abroad proceeded so far as to affirm that England had declared for the -King, and that the gates of the city of London had been shut against -the Protector; and that Charles was waiting in the North till it should -be safe for him publicly to appear.<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a> This plot, after blazing up -in the county town of Wilts, went out through a timely and decisive -extinguishment of the first flames, and nothing remained of it but a -few dead ashes. Yet it exasperated his Highness against the Royalists; -and—entertaining the idea that ejected clergymen were still plotting -his overthrow, that they entered families to foment treason, that, -under pretence of teaching religion, they promoted disaffection, that -meeting for common prayer meant meeting to upset the Commonwealth—he -issued a most unrighteous declaration in the month of October, -1655. Grounds for suspecting the revolutionary character of certain -gatherings did exist, and a<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> regard for the safety of government and -the order of society required that particular individuals should be -watched; but the conduct of some was no more reason for punishing all -who used the Prayer Book, than Venner's insurrection, at a later date, -was a reason for prohibiting all Nonconformist worship. The policy of -Cromwell, in forbidding clergymen to become schoolmasters, however -great might be his subsequent leniency, closely resembles the policy -of the government after the Restoration. The decree declared that no -delinquents after the 1st of January, 1655-6, should keep as chaplain -or schoolmaster any sequestered minister, or permit their children to -be taught by him. Nor should an ejected clergyman keep a school, or -preach publicly or privately, or baptize, or administer the Lord's -Supper, or celebrate marriages, or use the Prayer Book.</p> - -<p>This declaration was intended to strike terror into the Royalist party; -and so it did. And it would appear that with this effect the Protector -was satisfied. The last clause in the document plainly shewed that he -did not mean to carry it out in the case of persons who were disposed -to remain quiet; and in point of fact, we know that, after this -declaration had been published, the worship of Episcopalians continued, -in some instances, to be winked at. The document ended in these words: -"Nevertheless, his Highness doth declare that, towards such of the said -persons as have, since their ejection or sequestration, given, or shall -hereafter give, a real testimony of their godliness and good affection -to the present government, so much tenderness shall be used as may -consist with the safety and good of the nation."<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a></p> - -<p><span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span></p> - -<div class="sidenote"><i>Major-Generals.</i></div> - -<p>Between the first and second Protectorate Parliaments, Cromwell -ruled England by Major-Generals. The country was divided into ten -districts, each superintended by one of these military satraps. In -short, the whole realm was placed under martial law; as we should say -in modern phrase, the <i>Habeas Corpus Act</i> was suspended. Such a step, -perhaps, had become a political necessity. Of course, the proceeding -laid Cromwell open to the awkward charge of absolutism, tyranny, and -espionage; and all he could urge in reply was the logic of a cruel -necessity, "If not good, yet best." The carrying out of such a policy -made England look for awhile too much like France and Austria in -our own times, and it sanctioned the practice of employing spies—a -practice which prevailed after the Restoration.</p> - -<div class="sidenote">1655.</div> - -<p>As religious affairs had become inextricably woven with secular ones, -these Major-Generals looked after the Church as well as after the -world. The principle of such an interference rested upon the fact of -the union between Church and State. Teachers of religion supported by -the State must be watched by the State. Teachers of religion not so -supported, but interfering with the business of the State, must be -checked by the<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> State. So men reasoned. Yet, although these officers -were so many military bishops, they did not aim at establishing -any kind of religious uniformity. They left Presbyterianism and -Congregationalism to work their own way amongst the English people; -yet, under pretence of curbing political disaffection and preventing -social disorder, they did what has been often done under colour of the -same pretext—they persecuted many perfectly harmless persons. Their -reports, conveyed to head quarters, place in a strong light some phases -of the religious condition of the country.</p> - -<p>Many references are made in general terms to the zeal and diligence -which were exhibited in the ejectment of scandalous ministers and -schoolmasters. Major-General Whalley informed Secretary Thurloe that -this kind of business was going on well in the county of Lincoln; but -Nottinghamshire and Derbyshire had deferred entering upon the duty -until he could render them assistance, and he assured the Secretary -that his Highness might in that matter calculate upon the efficient -services of the learned Recorder of the two county towns.<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a></p> - -<div class="sidenote"><i>Major-Generals.</i></div> - -<p>Such persons as sympathized with the Papists were ferreted out with a -very keen scent. Major-General Haynes informed the President of the -Council, that he had sent to the garrison at Yarmouth a man named -Cleveland, simply because he had lodged in a family where Papists -resorted; and wore a genteel garb, although professing to have only -fifty pounds a year income, and could give no good account of himself; -and, besides, was possessed of such abilities as enabled him to do -a great deal of mischief.<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a> Major-General Boteler also wrote to<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> -say that, as he was passing through Rockingham Forest, he overtook a -gentleman, whom he found to be a Roman Catholic priest, wandering up -and down the country without any settled home; upon which he took him -into custody, seized his Agnus Dei and his beads, his medal of the -Virgin, his crucifix, and his books; and this functionary wished to -know what was to be done with such a dangerous person.<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a></p> - -<p>The same officer was equally keen in the detection of disaffected -Episcopalians, and therefore apprehended one Sherman, an Episcopalian -minister, who, though of a sober life, held destructive principles, -which he preached before the Corporation of Norwich.<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> Thus to -preach was so much the worse, as that corporation contained very -disaffected persons. Another individual, formerly zealous for the -Parliament, had fallen in with Sherman, and was thought to be a still -more active agent in strengthening malignity and producing disaffection.</p> - -<div class="sidenote">1655.</div> - -<p>The Anabaptists also figure in these despatches. Vavasour Powell -continued to be strongly suspected; but he made a favourable impression -upon Major-General Berry, a staunch Independent. This Fifth Monarchy -preacher declared that he and his friends were far from designing -to make any disturbance: they only wished, he said, to state their -complaints to the Lord Protector. "It would be too large," adds the -writer, "to relate the discourse we had about it. Only one terrible -thunderbolt he seemed to affright me withal: he told me that my -imprisoning of him would give occasion to the enemy to rejoice, and -cause the godly to pour forth prayers and tears before the Lord against -us. To that I answered, that I did account it a dreadful thing to -stand in the way<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> of the tears and prayers of God's people, when they -were duly directed against me; but if I were found doing my duty in -the way of Providence, and many more than those thousands he spoke of -should pour forth their prayers and tears against me, I was confident, -and could with comfort lift up my head, and trust that the shield of -Providence and faith should repel those as well as other darts, and -they should not hurt me." Considerable sympathy in religious feeling -existed between these two persons. Berry hoped that they might be -of spiritual service to each other. He allowed Powell to preach at -Worcester, which he did, "honestly and soberly, in four churches, and -had many hearers."<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a></p> - -<p>It further appears, from the correspondence of Major-General Goffe, -that the minister of the principal congregation in the town of Lewes -had adopted Feake's principles, "and bewailed the imprisonment of the -Saints." The Anabaptists of Sussex were busy getting up a petition -against the Court of Chancery, the tithe system, and the detention of -prisoners without trial; but not one of the congregation just mentioned -would sign the paper, because, being addressed to the Protector, it -recognized his authority.<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a></p> - -<p>Major-General Whalley, already mentioned—whose duties extended over -the counties of Lincoln, Nottingham, Derby, Warwick, and Leicester—was -much encouraged at witnessing the loyalty of ministers to the -Protectorate in those parts; but, like his fellow-commanders in other -districts, he dwells much upon the immorality of the population, -which, owing to the neglect of the magistrates, was more than he could -suppress. He says: "It hath been a general complaint to me in<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> Lincoln -and Coventry especially, that wicked magistrates, by reason of their -number, overpower the godly magistrates." "I shall give them in charge -to put down as many alehouses as shall be judged unnecessary; and -present me with a list at my next coming of what they have put down, -and what remain, and shall, with Major Beake, and some others that I -judge godly, consider further of them."<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a></p> - -<div class="sidenote"><i>Scotland.</i></div> - -<p>Other letters of this period, preserved in Thurloe's collection, -present some striking phases of ecclesiastical affairs and religious -life in Scotland, Wales, and Ireland.</p> - -<p>Scotland was still agitated by disputes between the Resolutionists—who -had admitted malignants to command and to office, upon their submission -to mock discipline—and the Remonstrators, who adhered to their -decision of separating from all who were not faithful to the Covenant. -Lord Broghill ruled in Scotland as Cromwell's Lieutenant, and laboured -hard to bring contending factions into a state of obedience. The -absence in the North of any attempt to establish religious uniformity -is remarkable. Doctrinal and ecclesiastical peculiarities were largely -tolerated, so long as people would live quietly under the Protector's -rule. But it was otherwise when they were found guilty of political -opposition. His Lordship informs Secretary Thurloe (September the -15th, 1655) of the Remonstrators' Covenant—"wherein they say they -do not meddle with any thing of a civil concernment, but only to -strengthen themselves in matters of faith and doctrine, in these times -of defection and backsliding."<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a> But his information, he<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> adds, -was not very clear—and he had resolved, if he found the movement of -ill tendency, he would put a stop to it. Lord Broghill had long and -tedious conferences with the Edinburgh ministers, when he expressed -his determination to countenance those most who most deserved it -by peaceable submission.<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> At the same time he endeavoured to -reconcile the contending factions, and to get the Remonstrators, whom -he continued to call "the honester men," to fall in with an ordinance -of the Protector "for admitting only of deserving men into the -ministry." "Get good and holy men into your pulpits, without looking -so closely into their minor peculiarities of opinion and usage," was -the advice which Cromwell gave to people on both sides the Tweed; but -on both sides the Tweed there were men who disliked all advice of that -charitable nature. Conference followed conference, and at last Broghill -informs Thurloe (November the 27th), "the meeting of our ministers -for a reconciliation is grown hopeless."<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a> It may be added, that -from another of his letters (April the 15th, 1656) we learn the stern -bearing of the Governor in Scotland towards Roman Catholics, for he -speaks of a proclamation "which makes it death for any priest to be -found in this nation after the next Lord's Day; which possibly may have -blown away most birds of that feather."<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a></p> - -<div class="sidenote"><i>Wales.</i></div> - -<p>Wales occasioned much trouble. Its spiritual destitu<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span>tion in 1649 -had occasioned "An Act for the better propagation and preaching -of the Gospel" in the principality, and for redress of certain -grievances.<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a> To remedy the consequences of long neglect and -clerical immorality, Commissioners were appointed to eject scandalous -ministers and schoolmasters, and to induct in their room such as were -considered godly men. Perhaps this measure has provoked more criticism -than any other of the kind. Impeachments have been laboriously drawn -up on the one side, and as laboriously answered on the other. We shall -not enter on that discussion. Our purpose is simply to indicate what -information, as to the religious condition of Wales, is afforded by -the correspondence of the Major-Generals. One thing is certain, that, -whatever may have been beneficially effected by the Commissioners, -Wales remained in a state of melancholy destitution when Major-General -Berry thus wrote to Secretary Thurloe, from Wrexham, (December the -21st, 1655)—"Here are very few good ministers or schoolmasters." "The -ejected and sequestered ministers and schoolmasters are become like -the branch of an unfruitful vine; man cannot make a pin of it to hang -a garment on, and they are in a sad condition. One very good school at -Ruthin will be dispersed by his Highness's proclamation, and I hear -there are many vacancies that want ministers in Anglesea. Methinks -Doctor Owen might find some way to supply this defect."<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a></p> - -<div class="sidenote">1655.</div> - -<p>In the February following, the same writer states that one great evil -which he found, and which he knew not how to remedy, was the want of -able preachers; so that if some effectual course were not speedily -taken, some of the<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> people would become heathens. Brecon—the town -where he was staying at the time—had no preacher near it, and the -people were sinking into a state of careless contentment without any -religion whatever. To this fact of continued spiritual destitution -must be added another.<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a> Wales lay torn in pieces by the political -differences of religious people. The Fifth Monarchists, amongst whom -Vavasour Powell played so conspicuous a part, were loud in their -complaints of "wickedness in high places." They drew up a paper, -signed by above 300 names, which was found in the pocket of one -Chapman, imprisoned in the Tower of London. The Lieutenant forwarded -the document to Secretary Thurloe, who has printed it in his huge -collection.<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a> It is a curious production, containing, first, an -appeal to Cromwell to peruse and weigh it, and not harden his neck -against the truth; and then a second part, called "a word for God," -which forms the burden of the testimony introduced. After referring -to particular duties in former days—such as witnessing against the -Prayer Book, the cross in baptism, and the like—the authors proceeded -to deliver their souls. <i>First</i>, they said that this nation resembled -Israel after its deliverance from Egypt. <i>Secondly</i>, that the good -old cause was laid aside and lost. <i>Thirdly</i>, that the Government -had been unwarrantably changed. <i>Fourthly</i>, that as the fruit of -this forbidden tree, many of the choice servants of God (rebellious -Fifth Monarchy-men) were imprisoned without knowing their accusers. -<i>Fifthly</i>, that heavy taxation continued. <i>Sixthly</i>, that under the -Protectorate horrible impieties, injustice, and oppression continued -to abound "from the head to the tail," witness (they remarked) the -receiving of honours, profits, customs,<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> benefits, tenths, and first -fruits formerly paid to the Crown: <i>Seventhly</i>, that the expedition -to Hispaniola had incurred the loss of much blood and treasure—and, -<i>lastly</i>, that the existing Government was not of God's approbation. -Here, beyond all question, a flag of revolt is seen in preparation, and -no wonder Cromwell did what he could to prevent its being unfurled. -Another paper appeared on the opposite side signed by double the -number, including most if not all the Independents of Wales.</p> - -<div class="sidenote"><i>Ireland.</i></div> - -<p>The sparks of disaffection thus struck out, flew far and wide, and -soon lighted on combustible materials in the sister island. We learn -from Thurloe that the inflammatory manifesto just described, on -reaching the Irish people, found a favourable reception. "It was -greatly hugged by some." On the 14th of December, 1655, Edward Wale -of Waterford, writing to Dr. Harrison, told him that he heard strange -things of the Anabaptists, to the grief of Lord Henry Cromwell. He -marvelled what these people would have. His Lordship's demeanour had -been such everywhere since his coming, that the godly in general -spoke well of him. But the Anabaptists were not pleased. Their pride -and uncharitableness would ere long bring them low. He hoped that -their schisms, the madness of the Quakers, and the cruelties and -insolence of the Roman beast, together with differences and confusions -everywhere, would make every one ply the petition more and more, -"Thy kingdom come." Henry Cromwell himself dwelt even passionately -upon this subject. He asked Thurloe—Could his Highness believe that -the Anabaptists, and especially those in Ireland, were his faithful -friends, and that when others deserted, they would stand by him? Let -sober people be asked, and they would tell, that when others were for -owning his Highness,<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> these men did openly deny him, and not only so, -but reproached and reviled those who acted differently.<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a></p> - -<div class="sidenote">1655.</div> - -<p>But far worse, and much more troublesome to the Major-Generals, the -Lord Protector, and all good Protestants, were the papistical lawyers -and priests—therefore the first were summarily disposed of, and the -second closely watched, with a view to more serious punishment. Worsley -informed Thurloe of security being taken that all attorneys who were -Papists, and had been in arms against the Parliament or the present -Government, should act no more in their legal capacity.<a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a> A report, -entitled a "Brief Account of what is observed concerning the Irish," -states that there had been a more than ordinary confluence of priests, -filling the minds of the discontented Irish with expectations of a -change;—that a general and private fast had been held—the same thing -having been observed before the late rebellion;—that private meetings -of the gentry were also more common than formerly; that Bishop O'Dwyer, -and a friar named Bonaventure, in Laghlyn, were appointed to receive -intelligence from abroad, and to disperse it, as orderly as possible, -according to the direction they received; that, besides, there were two -priests, who passed by turns from London to Dublin, and thence sent -papers to O'Dwyer and Bonaventure; that having received from them fresh -dispatches, they returned to England, and that Bonaventure was now gone -into Tipperary, with a letter written in cipher, brought by one of -these priests.<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a></p> - -<p>Perhaps in these references to Thurloe we have drawn too largely on -the reader's patience, but in the tangled thicket of his immense -collection of letters, much fruit may be picked out from amidst thorns -and briars, by the<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> historian who searches for illustrations of affairs -under Cromwell's Major-Generals. Not that anybody can expect to find -in their reports an accurate picture of what Catholics, Episcopalians, -Presbyterians, or Anabaptists really were; for it is evident these -old soldiers were full of prejudice, and must have been oft-times -misinformed; but the correspondence clearly reflects the sentiments of -those in power with reference to that portion of the English people -which gave them so much trouble. We are not able from these letters -to determine exactly what was the character of the accused, or what -was the treatment they deserved; but we are able to see how they were -judged and treated by this class of rulers, who combined in one and -the same person the soldier, the magistrate, and the ecclesiastical -overseer.</p> - -<div class="sidenote"><i>Sir Harry Vane.</i></div> - -<p>Vane, after Cromwell's usurpation of absolute dictatorship, returned to -Raby Castle, in the county of Durham—whose old grey towers, rich in -Neville memories, still lift up their heads, full of feudal grandeur -and picturesque beauty, among the trees of a lordly park, well stocked -with deer. There, in rooms far different from the present modernized -apartments, this philosophical statesman reflected upon what was going -on in England under the administration of Major-Generals, and in some -quiet chamber wrote his "Retired Man's Meditations." In the same -abode also—when in March, 1656, Cromwell commanded a general fast, -that the people might apply themselves to the Lord, to discover the -Achan who had so long obstructed the settlement of these distracted -kingdoms—Vane wrote his "Healing Question," in which he brings out -his doctrine of religious liberty more luminously perhaps than he had -ever done before. As it illustrates the progress of opinion in that -subject, and<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> is a clearer statement of principles which in our day are -widely adopted, than can be found in any other book published during -the Protectorate, we cannot resist the temptation to transfer to these -pages the following extract:—</p> - -<p>"Unto this freedom the nations of the world have right and title by the -purchase of Christ's blood, who by virtue of His death and resurrection -is become the sole Lord and Ruler in and over the conscience; for to -this end Christ died, rose and revived, that He might be Lord both of -the dead and of the living, and that every one might give an account of -himself, in all matters of God's worship, unto God and Christ alone, as -their own Master, unto whom they stand or fall in judgment, and are not -in these things to be oppressed or brought before the judgment-seats -of men. For why shouldest thou set at naught thy brother in matters of -his faith and conscience, and herein intrude into the proper office -of Christ, since we are all to stand at the judgment-seat of Christ, -whether governors or governed, and by His decision only are capable of -being declared with certainty to be in the right or in the wrong?</p> - -<div class="sidenote"><i>Sufferings of Vane.</i></div> - -<p>"By virtue, then, of this supreme law, sealed and confirmed in the -blood of Christ unto all men (whose souls He challenges a propriety -in, to bring under His inward rule in the service and worship of God), -it is that all magistrates are to fear and forbear intermeddling -with giving rule or imposing in those matters. They are to content -themselves with what is plain in their commission, as ordained of God -to be His ministers unto men for good, whilst they approve themselves -the doers of that which is good in the sight of men, and whereof -earthly and worldly judicatures are capable to make a clear and perfect -judgment; in which case the magistrate is to be<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> for praise and -protection to them. In like manner he is to be a minister of terror -and revenge to those that do evil in matters of outward practice, -converse, and dealings in the things of this life between man and man, -for the cause whereof the judicatures of men are appointed and set up. -But to exceed these limits, as it is not safe nor warrantable for the -magistrate (in that He who is higher than the highest, regards, and -will shew Himself displeased at it), so neither is it good for the -people, who hereby are nourished up in a biting, devouring, wrathful -spirit one against another, and are found transgressors of that royal -law which forbids us to do that unto another, which we would not have -them do unto us, were we in their condition.</p> - -<p>"This freedom, then, is of high concern to be had and enjoy, as well -for the magistrates sake as for the peoples common good; and it -consists, as hath been said, in the magistrates forbearing to put forth -the power of rule and coercion in things that God hath exempted out of -his commission. So that all care requisite for the peoples obtaining -this may be exercised with great ease, if it be taken in its proper -season; and that this restraint be laid upon the supreme power before -it be erected as a fundamental constitution among others, upon which -the free consent of the people is given, to have the persons brought -into the exercise of supreme authority over them, and on their behalf; -and if besides, as a further confirmation hereunto, it be acknowledged -the voluntary act of the ruling power, when once brought into a -capacity of acting legislatively, that herein they are bound up, and -judge it their duty so to be (both in reference to God, the institutor -of magistracy, and in reference to the whole body by whom they are -entrusted), this great blessing will hereby be so well provided for<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> -that we shall have no cause to fear, as it may be ordered.</p> - -<div class="sidenote">1655.</div> - -<p>"By this means a great part of the outward exercise of anti-Christian -tyranny and bondage will be plucked up by the very roots; which, -till some such course be held in it, will be always apt to renew and -sprout out afresh, under some new form or refined appearances, as by -late years' experience we have been taught. For since the fall of the -Bishops and persecuting Presbyteries, the same spirit is apt to rise in -the next sort of clergy, that can get the ear of the magistrate, and -pretend to the keeping and ruling of the conscience of the governors; -although this spirit and practice hath been all along decried by -the faithful adherents to this cause as a most sore oppression, and -insufferable yoke of bondage most unrighteously kept up over the -consciences of the people, and therefore judged by them most needful -to be taken out of the way; and in this matter the present governors -have been willing very eminently to give their testimony in their -public declarations, however in practice there is much of grievance yet -found among us, though more, in probability, from the officiousness of -subordinate ministers, than any clear purpose or design of the chief in -power."<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a></p> - -<p>In such teaching the rights of conscience are planted on their proper -ground. No one, after reading Vane's words, can fail to see the truth -and justice of the lines addressed to him by John Milton:</p> - - <div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="i8">"Besides, to know</div> - <div>Both spiritual power and civil, what each means,</div> - <div>What severs each, thou hast learn'd, which few have done;</div> - <div>The bounds of either sword to thee we owe:</div> - <div>Therefore on thy firm hand Religion leans</div> - <div>In peace, and reckons thee her eldest son."</div> - </div> - </div> - </div> - -<p><span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span></p> - -<div class="sidenote"><i>Suffering Vane.</i></div> - -<p>But views of religious liberty, worthy the admiration of posterity, -were coupled in Vane's mind with an impracticable and un-English -republican theory, which stripped them of the authority with which -otherwise they might have been clothed. It was unfortunate for the -interests of freedom that, in an age when it struggled to establish its -sway, there were too often in alliance with its advocacy enthusiastic -opinions or fanatical practices, impairing it at the time, and -affording pretexts for opposing it in the next generation.</p> - -<p>Vane acted with characteristic honesty and candour in sending privately -to Cromwell a copy of the "Healing Question," containing the sentences -we have quoted, before he proceeded to publish what he had written. -Perhaps it never reached the Protector's hands. Be that as it might, -notwithstanding the moderate tone of the pamphlet—sufficient, one -would have thought, to protect the author against any unpleasant -interference from the Government—some of the political passages which -the pamphlet contained greatly displeased the Protector; a displeasure -which was much increased by another violent publication, attributed -to Vane's pen, but not with sufficient reason. The republican -statesman was summoned before the Council. The Council required him -to give a bond for £5,000 that he would not disturb the peace of the -Commonwealth, in default whereof he should stand committed. He refused -to give the bond, and to the great discredit of both Cromwell and his -Council, they sent their honest brother patriot to prison.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span></p></div> - - <div class="figcenter" id="i_185" > - <img - class="p0" - src="images/i_185.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER VII.</h2> - - -<div class="sidenote"><i>Second Protectorate Parliament.</i></div> - -<p>England could not exist long without Parliaments. The Major-Generals -had become intolerable. Sir Harry Vane and others, in their call -for another of the old constitutional assemblies of the land, only -expressed the deeply-seated desire of the nation. The Protector, -therefore, made a further attempt to govern in the ancient fashion; -and for that end writs were sealed and sent out in the month of July. -After the corn had been garnered, while still the reaper's sickle in -some parts was flashing amidst the wheat, the country was astir with -elections, and citizens and yeomen were rushing to the poll. Cromwell -and his supporters looked on with no little apprehension, finding so -much of disaffection to the Protectorate. Cavaliers and Presbyterians -could not be trusted. Anabaptists and Republicans, too, were objects -of fear. When the elections were over, the following letter, which -explains itself, was written to the Protector:—<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span><a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a></p> - -<div class="sidenote">1656, August.</div> - -<p>"May it please your Highness,—After the election was over at -Maidstone, many of the Commissioners for securing the peace of the -county met, and upon consideration had of affairs (having seen such -a sad spirit appearing in the county against what good soever your -Highness and those under your commands have endeavoured to do, most -of the Cavaliers falling in with the Presbyterians against all -those persons that owned your Highness and present Government; and -finding in the generality of the county such a bitter spirit against -Swordsmen, Decimators, Courtiers, &c., as did appear in the field at -the time of election, the most of those that are chosen to sit in -the ensuing Parliament being of the same spirit,) were full of fears -what the consequence of this meeting might be; and would have wrote -to your Highness at present, but that there was not a full meeting, -and therefore referred it to me to give your Highness an account -of what was upon their hearts;—which was that if there was not a -restraint upon them, they had cause to fear they would put all into -blood and confusion, their party giving out they would down with the -Major-Generals, and Decimators, and the new militia, so that they do -apprehend it good for your Highness to consider beforehand what is -fit to be done. And therefore they think it necessary to appoint some -persons that shall have commissions dormant to some gentlemen, that -the honest party may know to whom to repair, and to that end, at their -next meeting, shall present you with names accordingly. They think a -recognition, as it may be penned, may keep some that are most dangerous -out, and better that they be kept out at first, than afterwards<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> your -Highness be forced to turn them out. They think it will be your wisdom -not to suffer them to meddle with the instrument of Government, but -all that go into the House be engaged to own it as it is, and not to -meddle with altering any part of it, without your Highness's consent. -As also not to meddle with what hath been done out of necessity by your -Highness and Council, in order to the peace and safety of the nation. -Their hearts are with your Highness to stand by you with their lives -and fortunes, they finding such a perverseness in the spirits of those -that are chosen, that, without resolution of spirit in your Highness -and Council to maintain the interests of God's people (which is to -be preferred before a thousand Parliaments) against all opposition -whatsoever, we shall return again to our Egyptian taskmasters. And -therefore do earnestly beg that the Lord would direct your heart what -to do in this juncture of affairs. And if Parliaments will not do it, -then to take such to your assistance as will stand by you in that -work, which God hath begun, and will yet undoubtedly own and carry on, -maugre all His enemies; and we judge it better to persist in the work -of the Lord than now we have put our hands to the plough to look back. -And although the murmurings and discontents of God's people, together -with all our unsuitable walkings under those precious enjoyments we -have from the Lord, may provoke Him to leave us to be overcome by our -enemies, and cause us to hang our harps upon the willows, and cause -the enemy to call for one of the songs of Sion in a strange land; -yet, if the Lord shall take pleasure in us, He will cause His face to -shine upon us, and carry us well through the seas of blood that are -threatened against us, and the waste howling wilderness of our straits -and difficulties, and at length bring us to that<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> blessed haven of -reformation, endeavoured by us, and cause all our troubles and disquiet -to end in a happy rest and peace—when all His people shall be one, and -His name one in all your dominions, which is and shall be the daily -prayers of, my Lord, your Highness's most humble and obedient servant -to his power,</p> - -<p class="smcap r1">"Thos. Kelsey.</p> - -<p class="p-left">"Chatham, 26th August, 1656."</p> - -<div class="sidenote">1656, September.</div> - -<p>This advice was adopted, and between one and two hundred of the persons -returned were refused their seats because of their disaffection to the -Protectorate Government.</p> - -<div class="sidenote"><i>Cromwell's Speech.</i></div> - -<p>The second Protectorate Parliament met on the 17th of September, 1656. -Sir Harry Vane, now a prisoner, had been proposed in three places, -but had been elected in none. Haselrig had succeeded in securing -his return, but for a time he did not take his seat. After Dr. Owen -had preached at Westminster Abbey from the words in Isaiah xiv. -32—"What shall one then answer the messengers of the nation? That -the Lord hath founded Zion, and the poor of his people shall trust -in it,"—adjourning to the Painted Chamber, Cromwell stood up, took -off his hat, and discoursed characteristically upon the Spaniards -and Papists, and the Cavaliers—upon the late rising—the levellers -and the Fifth Monarchy men—and also upon the Major-Generals. Then -he turned to the subject of religion. His practice since the last -Parliament, he said, had been to grant liberty to all who continued -quiet and peaceable. He was against such liberty of conscience as might -be repugnant to this. Let Baptists, Independents, and Presbyterians -be countenanced as long as they were thankful to God, and made use of -their liberty—not to interfere with others, but "to enjoy their own -consciences." Men who believed in free justification by the<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> blood of -Jesus, and lived upon the grace of God, claimed freedom as a debt due -to God and to Christ; and God would require it, if such Christians -did not enjoy what they claimed. But his Highness declared he would -not suffer one Christian to trample on the heels of another, or to -revile, reproach, or provoke him. He prayed that God would give hearts -and spirits to keep things equal, for striving after which he had -"some boxes on the ear." Even Presbyterians, at last, were beginning -to see the justice of his course, and petitions from them in certain -counties shewed how they did but desire liberty, and would "not strain -themselves beyond their own line." The Protector touched on another -topic. For his own part, he should think himself very treacherous if -he took away tithes till he could see the legislative power settle the -maintenance of ministers in another way. To destroy tithes was to cut -ministers' throats. Tithes, or some other public maintenance, formed -"the root of visible profession." He had also a word of favour for his -Commission of Triers and "Expurgators." They had a great esteem for -learning; but "neither Mr. Parson, nor Doctor in the University, hath -been reckoned stamp enough by those that made these approbations." -Grace must go with and sanctify learning. He believed, he said, that -God had "a very great seed" in the youth then in the Universities, -who, instead of studying books only, studied their own hearts. "It was -never so upon the thriving hand" as at that day. Touching upon religion -generally, the speaker added that the Cavalier interest had been one -of disorder and wickedness; that fifteen or seventeen years before -it had been a shame to be a Christian. A badge then was put upon the -holy profession. But a blessed change had come, and now—since people -esteemed<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> it a shame to be bold in sin and profaneness—God would bless -them.<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a></p> - -<p>The second Protectorate Parliament walked in the steps of the first, -as it regarded the suppression of error and of fanaticism by legal -penalties. The month of December saw the new senators at Westminster -plunging into discussions upon the case of James Naylor.</p> - -<div class="sidenote"><i>Case of James Naylor.</i></div> - -<p>Lord President Laurence<a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a> and a few others were disposed -to interpret the views of this notorious person as merely the -extravagances of a mystical temperament; but most of the members, -horror-stricken at his conduct, pronounced it utterly intolerable, -and declared that it deserved the severest chastisement from the -magistrate. Mr. Samuel Bedford<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a> expressed his joy at finding that -so many had adopted such an opinion; for the nation's eyes were fixed -upon them to see what they would do for the cause of God; and he would -not have them lay down the business unfinished, but sit day and night -until it was<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> perfected. Lord Lambert<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a>—after alluding to the -unhappy man as having been unblameable in life, and a member of "a very -sweet society of an Independent Church"—intimated his own readiness -to punish the accused, should he be proved guilty of blasphemy; only, -not being hurried away by passion, like some honourable members, he -wished the subject to be referred to a committee, that nothing might be -done irregularly and in haste. Major Edward Desborough,<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a> though he -did not speak with a view of mitigating Naylor's offence, pointed out -the fact that the people who encouraged him and paid him homage were, -in one sense, worse than he. Some members would immediately have sent -this delinquent to the gallows; and at length the poor man actually -was doomed to be repeatedly whipped, set in the pillory, branded with -red-hot irons, and kept in prison with hard labour during the pleasure -of Parliament.<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a> Even the Lord Protector said he would not tolerate -such offenders in his dominions.</p> - -<div class="sidenote">1656, December.</div> - -<p>At the time when this debate was carried on—touching as it did -the question whether Government has a right to take cognizance of -purely religious offences—the Protector wrote two very significant -letters, which are here introduced in further illustration of his -religious policy. One was addressed to the municipal authorities -of Newcastle-upon-Tyne, with reference to some fears which the -Independents, who were the predominant party in the town, had -expressed, in consequence of his Highness's encouragement of the -Presbyterians in that neighbourhood. After an explanation of the -circumstance, he proceeds:—</p> - -<p><span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span></p> - -<div class="sidenote"><i>Cromwell's Letters.</i></div> - -<p>"I, or rather the Lord, require of you that you walk in all -peaceableness and gentleness, inoffensiveness, truth, and love towards -them, as becomes the servants and Churches of Christ—knowing well that -Jesus Christ, of whose diocese both they and you are, expects it; who, -when He comes to gather His people and to make Himself 'a name and -praise amongst all the people of the earth,' He 'will save her that -halteth, and gather her that was driven out, and will get them praise -and fame in every land where they have been put to shame.' And such -'lame ones' and 'driven-out ones' were not the Independents only, and -Presbyterians, a few years since, by the Popish and prelatical party in -these nations; but such are and have been the Protestants in all lands, -persecuted and faring alike with you, in all the reformed Churches. -And therefore, knowing your charity to be as large as all the flock of -Christ who are of the same hope and faith of the Gospel with you, I -thought fit to commend these few words to you, being well assured it is -written in your heart, so to do with this, that I shall stand by you -in the maintaining of all your just privileges to the uttermost."<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> -The Christian spirit which breathes through this epistle commands our -sympathy and admiration. Every line testifies to that gentle love -for all the true disciples of Jesus Christ—which grew like a tender -flower, which gushed like a limpid stream, for the refreshment of his -friends, out of the depths of a strong and rugged nature such as made -Cromwell a terror to his enemies.</p> - -<p>The other noticeable letter despatched from his Highness's Cabinet -about the same time, was intended for no other hands than those of the -renowned Cardinal Mazarin,<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> the prime minister of France—in answer to -his Eminence's request for the toleration of Catholics in England.</p> - -<div class="sidenote">1656, December.</div> - -<p>"The obligations, and many instances of affection," says Cromwell, -"which I have received from your Eminency, do engage me to make returns -suitable to your merits. But although I have this set home upon my -spirit, I may not (shall I tell you I cannot?) at this juncture of -time, and as the face of my affairs now stands, answer to your call -for toleration (of Catholics here). I say I cannot, as to a public -declaration of my sense in that point; although I believe that under -my Government your Eminency, in the behalf of Catholics, has less -reason for complaint as to rigour upon men's consciences than under the -Parliament. For I have of some, and those very many, had compassion, -making a difference. Truly I have (and I may speak it with cheerfulness -in the presence of God, who is a witness within me to the truth of -what I affirm) made a difference; and, as Jude speaks, 'plucked many -out of the fire'—the raging fire of persecution, which did tyrannize -over their consciences, and encroached by an arbitrariness of power -upon their estates. And herein it is my purpose, as soon as I can -remove impediments, and some weights that press me down, to make -a farther progress, and discharge my promise to your Eminency in -relation to that."<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a> Cromwell did what many rulers do. Without -having an intolerant law repealed, he relaxed its execution. The time -was not ripe for perfect religious liberty. Cromwell understood its -broad principles better than Mazarin; but it was not given to the -Protector, as it has been to his posterity, to see the entire breadth -of their practical application.<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> The letter shews some respect for the -consciences of Catholics; but it indicates, in the way of conceding -liberty to that class of religionists, difficulties over which at the -time the writer had no control. Evidently he was prepared to advance -rather than recede in his liberal treatment of a class of persons who, -by the common consent of almost all Protestants, were excluded from the -enjoyment of the political privileges of citizenship.</p> - -<div class="sidenote"><i>Extempore Preaching.</i></div> - -<p>In those days of tardy intercourse with the Continent, this last letter -had scarcely reached its destination when the gossips of London were -all astir with reports relative to Cromwell's escape from a great -personal danger. A story gained circulation, to the effect, that a hole -had been cut in the backdoor of Whitehall chapel, and that a basket of -pitch, tar, and gunpowder had been placed there, with a lighted match -hung over it, in order to blow up both the palace and the Protector. -A resolution of the Parliament to keep a day of thanksgiving followed -the discovery of this design—known in history as Sindercombe's -plot—whereupon a curious debate ensued upon the question, as to who -should preach the sermon for improving the event. Alderman Foot, member -for the city of London, proposed that Dr. Reynolds should perform the -office; when exceptions were taken to the "low voice" of that eminent -Presbyterian Divine. The same complaint was urged with regard to Mr. -Caryl, the Independent. "It is strange we should not hear as well now -as we did fourteen years ago," observed Lord Strickland—one of his -Highness's Council, and member for Newcastle-upon-Tyne—to which Mr. -Robinson, who represented Yorkshire, added the remark—"Ministers tell -us our faults. It is fit we should tell them theirs. Their reading of -sermons makes their voice lower. I doubt we are going to the<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> episcopal -way of reading prayers, too." Another member moved that Mr. Matthew -Mead, minister of Stepney, might be selected as one of the preachers: -and he expressed an earnest hope that charity might be more manifest -on the occasion than it had been when a fast was last observed by the -Houses, for then "nothing was given at the door to the poor." From -observations advanced in the course of this amusing debate, it appears -that reading discourses had begun to be somewhat fashionable amongst -the English pulpit orators of the Puritan period; it was, however, -otherwise in Scotland, <i>memoriter</i> delivery being the practice there; -and hence, Lord Cochrane of Dundonald, who sat for Aire and Renfrew, -suggested his fellow-countryman, Mr. Galaspy, of the Scotch kirk, as -a minister peculiarly fitted to edify the House by his ministrations, -because he was not accustomed to read his discourses. The honourable -member raised a laugh by saying "something of an evil man who read his -sermons."<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a></p> - -<div class="sidenote">1657, March.<br /> -<i>The New Constitution.</i></div> - -<p>In the month of March, there were debates in the House respecting the -new Magna Charta of England, contained in the document first called, -"The humble Address and Remonstrance of the Knights, Citizens, and -Burgesses now assembled in Parliament;" but afterwards still more -modestly entitled, "The humble Petition and Advice."<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a> A blank -had been left for the name of the chief magistrate. Was it to be the -title of <i>King</i> or <i>Protector</i>? Major-General Ludlow called this -new programme of the Commonwealth a shoe<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> fitted to the foot of a -monarch; yet it might be worn, he said, and walked in, by one bearing -a less pretentious appellation. For weeks there were, on this weighty -question, discussions in St. Stephen's, with conferences and speeches -at Whitehall, ending, as every one knows, in Cromwell's refusal of -the English Crown.<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a> That unique episode in our national history -does not come within the scope of our narrative, but the Petition -and Advice, in which the proposal of kingship appeared, requires -consideration under its ecclesiastical and religious aspects. -The framers of the new Charter had their eye upon the Instrument -of December, 1653. Like the Constitution it was to supersede, it -disqualified Papists for political rule, and for all exercise of the -franchise. Members of Parliament and of the Council of State were -still required to be men of integrity, fearing God. All acts and -orders for the abolition of Bishops, Deans, and Chapters, and for the -sale of cathedral property, were distinctly confirmed in both schemes -of government; and, as a fundamental principle in each, it was laid -down that the Christian religion, as contained in the Scriptures, -should be held forth as the public profession<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> of the country. But, -on comparing the long Article, number xi., in the Humble Petition, -with the corresponding Articles of 1653, numbered xxxv., xxxvi., and -xxxvii.,<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a> we discover some not altogether unimportant differences. -The Article xxxv. of the first Instrument speaks of a contemplated -provision for ministerial maintenance, less subject to scruple and -contention, and more certain than the present—meaning tithes. Not a -word appears on this subject in No. xi. of the Petition. A Confession -of Faith to be agreed upon by his Highness and the Parliament is -desired in the Petition and Advice, but nothing of the kind had been -mentioned in the Articles. Moreover, in the Petition and Advice it -is distinctly said:—"That none may be suffered or permitted by -opprobrious words, or writing maliciously or contemptuously to revile -or reproach the Confession of Faith to be agreed upon as aforesaid"—a -provision to which nothing similar can be found in the Articles. Also, -in the earlier case, liberty was conceded to all persons who professed -faith in God by Jesus Christ, so that they did not abuse their freedom -to the injury of others; but in the later scheme of government, an -enumeration is attempted of primary articles of belief necessary to -be held as a condition of toleration. Freedom is limited to those who -"profess faith in God the Father, and in Jesus Christ, His eternal Son, -the true God, and in the Holy Spirit, God, co-equal with the Father -and the Son, one God blessed for ever; and do acknowledge the holy -Scriptures of the Old and New Testament to be the revealed will and -word of God; and shall in other things differ in doctrine, worship, or -discipline from the public profession held forth." The determination -to draw a broad and distinct line between clergy and laity—which was -expressed in the resolutions of the first Protectorate Parliament, when -the Articles of 1653 came under discussion—is decidedly taken up by -this second Parliament, and incorporated in their Advice.</p> - -<div class="sidenote">1657, May.<br /> -<i>Cromwell's Speech.</i></div> - -<p><span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span></p> - -<p>This comparison of the two Charters indicates a revived spirit of -ecclesiastical conservatism at the period when the second of them -was prepared, and seems to point to a strong Presbyterian element -in this second Protectorate Parliament. The exclusion of members -with republican predilections from seats in St. Stephen's left the -Presbyterians more at liberty to carry out their own plan of religious -policy; and it is a fact, that at the same time, they derived -encouragement from the conciliatory conduct then, and for some little -while before, manifested toward them by the Lord Protector. Cromwell -accepted the Petition and Advice, "hugely taken," as he says, with -the word "<i>settlement</i>—both with the thing and the notion"—it being -the haven into which he had long sought, in a night of storms, to -bring the vessel of Church and State. But, in a speech on the 21st -of April, he could not help animadverting on debates in Parliament -respecting the civil disqualification of public preachers. "I must say -to you," he observed, "in behalf of our army—in the next place to -their fighting—<i>they</i> have been very good 'preachers,' and I should -be sorry they should be excluded from serving the Commonwealth because -they have been accustomed to 'preach' to their troops, companies, and -regiments—which I think has been one of the blessings upon them, to -the carrying on of the great work. I think you do not mean so 'that -they should be excluded' but I tender it to you, that if you think fit -there may be a consideration had of it. There may be some of us, it -may be, who have been a little guilty of that, (the Lord Protector no<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> -doubt here thought of himself), who would be loth to be excluded from -sitting in Parliament 'on account of it!'"<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a></p> - -<div class="sidenote">1657, April.</div> - -<p>Cromwell, in the same speech, could not but cast a glance of approval -at the proceedings of the Commission of Triers, of whom, however, the -Advice says nothing. "We have settled very much of the business of -the ministry," observes his Highness. "If I have anything to rejoice -in before the Lord in this world, as having done any good or service, -it is this;" "there hath not been such a service to England since the -Christian religion was perfect in England!" "We did not trust upon -doing what we did <i>virtute Instituti</i>, as if these Triers were <i>jure -Divino</i>, but as a civil good. We knew not, and know not better, how to -keep the ministry good, and to augment it in goodness, than by putting -such men to be Triers: men of known integrity and piety, orthodox -men, and faithful." Then—with a decided nod of favour in reference -to that part of the petition—he looked at No. xi. on the document, -which he held in his hand—where it was written that those ministers -who should agree in doctrine, though not in discipline, with the -public profession, should be eligible for trust and promotion in the -ecclesiastical establishment of England. After glancing obliquely at -strifes of opinion—with frowns of displeasure such as we can imagine -overcasting his huge eyebrows—he afterwards turned with radiant smiles -to recognize so much as existed of his own comprehensive church in this -new settlement of affairs. "Here are three sorts of godly men whom you -are to take care for, whom you have provided for in your settlement. -And how could you put the selection upon the Presbyterians, without, by -possibility, excluding all those Anabaptists, all those Independents?<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> -And so now you have put it into this way, that though a man be of any -of those three judgments, if he have the root of the matter in him, he -may be admitted."<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a></p> - -<div class="sidenote"><i>Comprehensiveness of Cromwell's Views.</i></div> - -<p>The provisions for a more minute Confession of faith had received -special notice from the Protector at one of the earlier interviews -which he had with a committee of Parliament, respecting the knotty -points of their advice. He said they had been zealous for the two -greatest concernments God hath in the world—religion and liberty. "To -give them all due and just liberty, and to assert the truth of God:" -this was the point. "And as to the liberty of men professing godliness, -you have done that which was never done before. And I pray it may not -fall upon the people of God as a fault in them, in any sort of them, -if they do not put such a value upon this that is now done as never -was put on anything since Christ's time, for such a catholic interest -of the people of God." Then touching on the subject of civil liberty, -the Protector added: "Upon these two interests, if God shall account me -worthy, I shall live and die."<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a></p> - -<div class="sidenote">1657.</div> - -<p>It need scarcely be remarked, that contemplated in the light of the -nineteenth century, the restriction of what is called religious -toleration within such bounds as were specified in the new Articles of -Government must appear very partial and narrow. But judged according -to previous legislation—compared with the Presbyterian polity of ten -years before; with the prelatical persecutions of Charles, James, and -Elizabeth's reign; with the papal cruelties of Queen Mary; and with -the capricious despotism of Henry VIII.—the measure of liberty now -conceded must be pronounced to be very liberal. Also, when compared -with other European countries at the same<span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> period, or just before, -England under Cromwell is seen to immense advantage; for Spain, -Portugal, and Italy prohibited all forms of religion except the Roman -Catholic; in France and in Germany the Protestant churches fought -rather for their own existence than for any principles of freedom -applicable to differing sects; Holland enforced the decrees of the -Synod of Dort;<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a> Denmark, Sweden,<a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a> and Norway allowed nothing -but a rigid Lutheranism: and Geneva was intolerantly Calvinistic. -Moreover, as in point of liberty outside the Establishment the -Protectorate proceeded far beyond contemporary European powers, so also -did the comprehensiveness of Cromwell's establishment surpass every -other which existed in his day. One class of Protestant Christians only -had been aforetime in England, or was at this time abroad, allowed -by the State incorporation and support; but the Protector conceded -these privileges to Presbyterians, to Independents, and to Baptists, -in common. In several cases also he winked at the occupancy of parish -pulpits even by Episcopal clergymen.</p> - -<div class="sidenote"><i>Liberal Opinions.</i></div> - -<p>Of toleration and of comprehension there was very<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> much more than -there had been in England, or than could be found at the same time -elsewhere; but both toleration and comprehension had respect to -different forms of polity, worship, and discipline, rather than to -different phases of doctrinal sentiment. Liberty was conceded to -various parties so long as they were orthodox and evangelical. But -when teachers lapsed into what Puritans believed to be error, when -they lost their sympathy in what Puritans believed to be Christian -experience, they became at once objects of suspicion and dislike to -the Government, and ran the risk of being deprived and silenced. There -was freedom of speech, if not State support, for all who were esteemed -true and faithful servants of Christ, in spite of their peculiar -principles and usages. But toleration belonged to them only as saints, -not as subjects. Liberty was counted a religious privilege, not a -social right. The grounds of toleration rested upon by Government, -however they might appear in the speculations of individual thinkers, -were not of the same breadth and of the same strength as they are in -the present day. But if there was less of liberty than some admirers -of the Commonwealth imagine, there was vastly more of order in the -administration of ecclesiastical affairs than those who dislike -Cromwell and his Government are disposed to admit. What has been -already advanced in these pages serves to shew that things were not -left to be shaped by chance; that a definite system of policy was -framed; that there was a defined establishment based on law; that -liberty was fenced round by distinct lines; and we may now remark, in -conclusion, on this subject, that Council books, and other documents -in the State Paper Office, prove that the ecclesiastical and other -departments of the State, throughout an imagined<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> reign of confusion, -were really administered with singular and unprecedented regularity.</p> - -<div class="sidenote">1657, April.</div> - -<p>Before the business of the Petition and Advice had brought to a close, -there were certain other matters been settled by Parliament. Upon a -resolution coming before the House to approve of the ordinance of March -the 30th, 1653, which appointed Commissioners for approbation of public -preachers, with the proviso that those nominated in the intervals of -Parliament should be sanctioned by Parliament, Mr. Bodurda, member -for Beaumaris, claimed that a minister finding himself aggrieved -should "have the benefit of the law;" and went on to say that it was -mischievous to entrust commissioners with the power of determining -in such cases, without affording any legal remedy for injustice. Sir -John Reynolds, an Irish member, replied, that to adopt this suggestion -would be to pluck up by the roots a design which had proved itself -already a good tree by the fruits which it had borne. Delinquents, he -urged, might claim as their inheritance what they had forfeited, and -obtain a writ of <i>quare impedit</i>; whereupon the new ecclesiastical -polity would fall to the ground. The Ordinance for ejecting ministers -came also under consideration the very same day, when some members, -as might be expected, complained of irregularity, injustice, and -extravagance, chargeable upon the Commissioners. On the other hand, it -was contended that though many irreligious Clergymen had been expelled, -there were more who desired to be so. Some Counties had not passed -through any expurgation. Hence it was "resolved that the Ordinances -for the ejection of scandalous, ignorant, and insufficient ministers -and schoolmasters" should remain in force for three years, unless the -Parlia<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span>ment should take further notice of the subject in the mean -time.<a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a></p> - -<div class="sidenote"><i>Tithes.</i></div> - -<p>Upon a debate in the month of May, respecting the administration of -oaths to recusants, with a view to their detection, sentiments found -expression far above the current opinion of those days. It was against -the laws of Englishmen to impose such oaths on Roman Catholics—said -Captain Baines, member for Appleby. Colonel Briscoe—who had been -returned for Cumberland—maintained the same opinion, adding that such -an imposition was a revival of the <i>ex officio</i> oath; that it was -inconsistent with the liberty of conscience which then existed, and -which, according to the Lord Protector, had never existed before since -Christ's time; and that it would fall most heavily upon conscientious -persons, whereas to others it would only be like "drinking another -glass of sack." In the course of this same discussion, complaints -were uttered, to the effect that Papists increased, and that it was -difficult to get a jury to convict them: after which Mr. Butler, member -for Poole, declared that in one or two parishes they had multiplied -"one hundred in a year;" and he thought he might say that he himself -had convicted some hundreds.<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a></p> - -<p>The old difficulty, how to make people pay their tithes—not yet -overcome by all the legislation on the subject in the years 1647 and -1648—presented itself to this Parliament. Cromwell's Council books -afford numerous instances of ministerial complaints respecting arrears -of income. Orders promptly made are recorded; but subsequent complaints -indicate how the execution of these orders must have been resisted. -For example, it was<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> directed, in 1654, that an augmentation of the -chapelry of Brentford, Middlesex, by a charge on the tithes of the -Rectory of Ashwell, in Hertfordshire, up to that time paid in corn, -should be paid in money; and the Lord Protector recommended that the -income should be increased to £100 per annum. The same augmentation -became afterwards charged on other Rectories; and, in the year 1657, -his Highness and the Rector of Hanwell (Brentford being in Hanwell -parish), appointed Abriel Borfett to the Brentford chapelry. Yet, after -all these repeated arrangements, petitions for payment of arrears -abundantly prove the difficulty which existed in the way of enforcing -the claim.<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a></p> - -<div class="sidenote">1657, June.</div> - -<p>On the 1st of June, 1657, Sir William Strickland, member for Yorkshire, -moved the first reading of a new tithe Bill; and, upon Whitelocke's -objecting to a clause in it authorizing ministers or their agents to -enter men's houses to enforce payment, as a thing never granted even in -times of Popery—no man having ever heard of a distress for tithes—the -mover replied that he was afraid some persons had a design, by bringing -disgrace on the system, to dishonour the Gospel; that there were men -who would leap over hedge and ditch, and over the whole decalogue, and -then scruple about tithes, and never willingly pay them; that some -severity was needful to preserve Church revenues; and that the same -principle which endangered one kind of property imperilled all the -rest.<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a></p> - -<div class="sidenote"><i>Catechising.</i></div> - -<p>The Presbyterians were zealous in catechising their children. The -Provincial Assembly of London had<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span> passed a series of resolutions on -the subject in 1655,<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> and now an attempt was made to legislate upon -the subject; but when a Bill for this purpose was introduced on the 9th -June, 1657, Major-General Desborough moved that it be "left behind," -since it would "discontent many godly persons and make them mourn." -Others spoke in the same strain, but Mr. Vincent, member for Truro, -and Colonel Briscoe, begged on their knees, that the House "would not -forbear the Bill," in which earnest and impassioned plea they were -supported by so large a majority of Presbyterian members that, on a -division, the yeas were 82, and the noes but 7. "So," as the Journals -record, "it was resolved that the Bill for catechising be now carried -up." It was carried up with several other bills: whereupon the Speaker -made a short speech to his Highness "relating to the slowness of great -bodies moving, and how our fruits were like that of the harvest, not -all ripe at a time, but everything in its season; and how he hoped that -this was but the vintage to the autumn the Parliament was preparing, -and that it was not with their productions as with Rebecca's births, -where one had another by the heel, but that their generation of laws -was like that of natural generation, and that his Highness was the sun -in the firmament of this Commonwealth, and he must give the ultimate -life and breath to our laws."</p> - -<div class="sidenote">1657, June.</div> - -<p>Thirty-eight of the Bills received the Protectoral assent, but the -thirty-ninth, the Bill for catechising, met with a strange fate. After -a little pause, his Highness, looking at the parchment before him, -said, "I am desirous to advise of this Bill." Hence the Bill dropped. -This being done, the House returned about two o'clock to<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> report -proceedings, when Mr. Bampfield, member for Exeter, standing by the -table, declared "that his Highness never did himself such an injury as -he had done that day." Mr. Scobell, the clerk, told Mr. Bampfield he -ought not to talk so, but the stiff Presbyterian declared "he would say -it anywhere."<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a></p> - -<div class="sidenote">1657, June.</div> - -<p>The same Mr. Bampfield made a report on the 11th of June "from the -Grand Committee for Religion," when a sub-committee was empowered to -send for godly and learned ministers and laymen to consult respecting a -better version of the Psalms. And, at the same time, upon its appearing -that the Scriptures had been grossly misprinted, it was ordered that -7,900 copies, printed in 1653, should be seized to prevent their -sale or their dispersal; and that John Field, the printer, should be -required to get in such books as were of this impression: and also -attend the House to give an account touching the misprinting of the -said Bibles.<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a></p> - -<div class="sidenote"><i>Debates on Sabbath Observance.</i></div> - -<p>The Sabbath question also came under debate this same summer month. Too -many penal laws, in the<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span> opinion of Colonel Holland, who represented -Lancashire, had already been enacted for enforcing the observance of -the day. The last Bill, he said, had been passed on a Saturday, and the -consequence was, that the next morning, he could not get to church by -land or by water, without violating the Act. The honourable member's -own waterman, after conveying him to hear a sermon at Somerset House, -became subject to a fine, and the honourable member's own boat was -seized as a security for payment. A debate ensued as to the right -of searching houses to find delinquents, when Mr. Godfrey, member -for Kent, moved that such right should be exercised only in taverns, -tobacco-shops, and alehouses. Mr. Vincent, and Colonel Chadwick—the -latter then a representative for Nottingham—thought that this -restriction would defeat the purpose in view, as the principal breaches -of the law were committed in private habitations. Lord Whitelocke, -on a division, carried an amendment to the effect that entry should -only be demanded, but not forcibly accomplished. The Bill enumerated -such offenders as, on Sundays, idly and profanely sat by their gate, -or door, <i>or elsewhere</i>, or walked in churchyards. He urged that all -these words ought to be left out; and Mr. Godfrey suggesting that -idle loungers thus described would plead that they were meditating -upon holy things, urged the omission of the terms "profane and idle -sitting," and especially the word "<i>elsewhere</i>." Major-General Whalley -objected that, if people at Nottingham, for example, might not sit by -the entrance of their rock houses on a Sunday, they would be deprived -of every breath of air. Mr. Bordura considered that as some people had -no accommodation for sitting, words should be subjoined prohibiting -them from "leaning or standing at doors." In reply to Colonel<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> Briscoe, -who said he would not have laws too rigid, Major Burton—member for -Great Yarmouth—declared he would as soon drop the Bill altogether as -leave out the disputed clause. Then rose Mr. West—who represented -Cambridgeshire—saying they would not leave out the word "<i>elsewhere</i>," -for there might be profaneness in sitting under a tree, or in an -arbour, or in Gray's Inn Walks. The stringent clause was thrown out -on a division of 37 against 35. Colonel Holland expressed himself as -not satisfied in reference to the time when the Lord's Day should be -considered to begin; and added, that some godly people were in doubt as -to the institution altogether; and that, whereas once he himself would -have gone to six or seven sermons a-day, now he would do no such thing. -He thought he could as well serve God at home. He was for keeping the -Sabbath as much as any man, believing that though there was no precept -enforcing it, every one by nature was tied to its observance. Amidst -cries of "question," the debate continued "so late that a candle was -called in, and after a while the Bill was agreed to pass, and ordered -to be engrossed."<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a></p> - -<p><span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span></p> - -<div class="sidenote"><i>Sabbath Observance.</i></div> - -<p>This animated conversation in the old House of Commons—which we have -thought it worth while to report, even at inconvenient length—reflects -the various opinions, both strict and lax, which were then held -relative to the question of Sunday observance. Yet, after all, perhaps, -the report scarcely conveys to us exactly what the speakers meant. -Some of them really might intend by their extravagant statements and -ridiculous method of argument only to meet their opponents' reasoning -with <i>a reductio ad absurdum</i>, although the steady, plodding diarist -who took the notes from which we have drawn up our summary did not seem -to see the matter in that light.</p> - -<div class="sidenote">1657, June.</div> - -<p>The Act, as it appears in Scobell, prohibited travelling, entertainment -at inns, every kind of trading, and all dancing and singing, and other -amusement, inclusive even of walking during Divine service. Moreover, -if people did not attend church or chapel where the true worship of -God was celebrated, they were to pay for each instance of neglect two -shillings and sixpence, which sum, after the payment of informers, was -to be appropriated for the benefit of the poor.<a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a></p> - -<div class="sidenote"><i>Cromwell's Second Installation.</i></div> - -<p>At the close of the first session of the second Parliament, there -was enacted, on Friday, the 26th of June, 1657, a gorgeous ceremony, -equivalent to the coronation of the Puritan king. Purple robes, -sceptre, and sword, a chair of state—no other than the regal one of -Scotland, brought out of Westminster Abbey—and a brilliant array of -officers, judges, civic dignitaries, and the like, gave regal pomp -to the occasion.<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a> The scene was exhibited under<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> a magnificent -canopy of state in Westminster Hall, whose oaken rafters had so often -echoed with the music and revelry of Plantagenet and Tudor feastings; -and where, in 1653, Cromwell had first been installed Protector, -with less state splendour than on this second occasion, and without -the addition of any sacred rites.<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a> Religious worship, however, -became associated with the present solemnity, and there also appeared -religious symbolism in a form which passed quite beyond the common -circle of Puritan ideas. The Speaker of the House of Commons referred -to Alexander, and Aristotle, to Moses, and Homer, to David, and -Solomon, and to "the noble Lord Talbot, in Henry the Sixth's time," in -order to shew what appropriate spiritual lessons were suggested by the -robes, the sceptre, the sword, and the Bible. Richly-gilt and embossed, -the Holy Book was—with the regalia—laid upon a table covered with -pink-coloured Genoa velvet fringed with gold. "His Highness," dressed -in a costly mantle lined with ermine, and girt with a sword of great -value, stood—says a contemporary record—"looking up unto the throne -of the Most High, who is Prince of princes, and in whom is all his -confidence; Mr. Manton, by prayer, recommended his Highness, the -Parliament,<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span> the Council, his Highness's forces by sea and land, the -whole Government, and people of these three nations, to the blessing -and protection of God Almighty. After this, the people giving several -great shouts, and the trumpets sounding, his Highness sat down in -the chair of state, holding the sceptre in his hand."<a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a> Heralds; -Garter, and Norroy, King-at-Arms; his Highness's Gentlemen; men of -the Long Robe; the Judges; Commissioners of all sorts; Robert, Earl -of Warwick, bareheaded, with the sword of the Commonwealth; the Lord -Mayor, with the City sword; Privy Counsellors and Generals took part in -the ceremony—whilst on seats, built scaffold-wise, sat the Members of -Parliament; and below them, the Judges and the Aldermen of London.</p> - -<div class="sidenote">1658, January.</div> - -<p>When the ceremony had ended, the Protector—having saluted the -foreign ambassadors—entered his state coach, together with the Earl -of Warwick, Lord Richard Crom<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span>well, his son, and Bulstrode, Lord -Whitelocke, who sat with him on one side; and Lord Viscount Lisle and -General Montague on the other: Lord Claypole led the horse of honour -caparisoned with the richest trappings. At night there were great -rejoicings.</p> - -<div class="sidenote"><i>Re-assembling of Parliament.</i></div> - -<p>Parliament reassembled January the 20th, 1658. Lord Commissioner -Fiennes made a speech that day before his Highness, in which he entered -at large upon the subject of toleration and charity. He spoke quaintly -of the <i>Rock</i>:—"A spirit of imposing upon men's consciences, where -God leaves them a latitude;" and of the <i>Quicksand</i>:—"An abominable -licentiousness to profess and practise any sort of detestable opinions -and principles." The object of the Petition and Advice was to steer a -middle course between the two. He strongly inveighed against bigotry, -and maintained that the right way was the golden mean, even God's way. -God, when he came to Elijah, was not in the whirlwind, the earthquake, -or the fire; but in the small still voice. So with men's religious -profession. "It must," said his Lordship, "be a small and still voice, -enough to hold forth a certain and distinct sound, but not to make so -great a noise as to drown all other voices besides. It is good, it -is useful, to hold forth a certain confession of the truth; but not -so as thereby to exclude all those that cannot come up to it in all -points, from the privileges which belong to them as Christians, much -less, which belong to them as men."<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a> The members who had been -excluded were now admitted, after having taken the oath according to -the "Petition and Advice." They were extremely republican in their -ideas, and were inveterate enemies<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> to the Protector: their influence -with their own party outside had been increased by their recent -conduct, which was regarded as proving their strong attachment to "the -good old cause." At the same time some of Cromwell's warmest friends -were removed to the other House, which had been constituted so as to -resemble somewhat the ancient House of Peers. The effect of this new -state of things upon the two parties existing among the Commons became -immediately apparent.</p> - -<div class="sidenote">1658, January.</div> - -<p>After the new oath had been administered to all the ministers—a -business which it took some hours for six commissioners to -accomplish—the Commons, preceded by their mace-bearer, as of old, -marched up to the House of Lords, where his Highness the Protector, in -kingly state, received them, and then proceeded to address the united -assembly as "My Lords and Gentlemen."—"You have now a godly ministry," -said his Highness, "you have a knowing ministry; such an one as, -without vanity be it spoken, the world has not, men knowing the things -of God, and able to search into the things of God, by that only which -can fathom those things in some measure."<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a></p> - -<div class="sidenote"><i>Debates.</i></div> - -<p>Soon after Cromwell's opening speech, a debate arose<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span> about the -"maintenance of a godly ministry"—by which words the Lord Protector on -the one hand, and on the other, many who sat in this Parliament, would -not mean quite the same thing. In the estimation of certain members, -scarcely any revenues remained for the Clergy, notwithstanding all the -provision which had been made for them of late years. Forty or fifty -petitions lay on the table, asking for aid to support the preaching -of the Gospel; but there existed no available sources of relief. In -Lancashire it was affirmed that there were parishes, nineteen miles -square, containing two thousand Protestant communicants, besides as -many Papists—which parishes greatly needed subdivision, whilst the -ministers equally needed increased means of support. How to maintain -the clergy was the question in hand; but, according to a habit common -in public assemblies, the debate soon veered round to another point, -and presently the House was found struggling with the enquiry, Should -there be another Convocation or Assembly of Divines? One member battled -both points at once—contending there was no need of any further -assembly; and that before they raised additional money for religious -purposes they ought to pay their civil debts. A second speaker -observed that there had been already an Assembly, which had settled -foundations, but it had been dissolved, and to call another would be -very expensive—whilst persons fit to compose it would be found very -scarce. But, exclaimed a third, though what the late Assembly resolved -had been put in print, it had not been put in practice, and there -needed a new authority of the same kind, to gather out the weeds from -amidst the corn. The ordination of ministers and some outward form of -unity were also of great importance, which could be obtained only by -another ecclesiastical<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> Convocation. A fourth condemned the proposal -altogether, inasmuch as the former assembly had sat long, had cost -much, and had effected little. With such differences of opinion that -question was speedily waived. Complaints respecting the marriage law -and the insecurity of registration next came upon the carpet; and -the non-residence of leading men in the universities was attacked -by the introduction of a Bill for its prevention; but soon a subject -arose before the House which swallowed up all other subjects of -debate. Cromwell's batch of Peers proved the rock on which the second -Protectorate Parliament went to pieces.<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a> Sir Arthur Haselrig—who -took his seat with the Commons, although nominated one of the new -Peers—appears prominently in the final Republican broil, occasioned by -the attempt to give to the Commonwealth somewhat of the aristocratic -aspect of a kingdom. And here, it is affecting to recollect the change -which eighteen years had effected in reference to men as well as -measures. Of the patriots who took the lead at the opening of the Long -Parliament, John Pym slept under the pavement of Westminster Abbey; -John Hampden was at rest in the village church which bore his name; -Brooke, years before, had ended his career at Lichfield; Dering, after -his changeful course, had been gathered to his fathers; Vane and Marten -were in retirement; others had disappeared; and now, of all the most -busy actors on the stage in 1640, there remained before the public -view only Oliver Cromwell, with Haselrig, the "hare-brained" in hot -opposition, and Nathaniel Fiennes—more wise in council than valiant -in war—fighting out this last political battle at the side of the -Protector, his old friend.</p> - -<p><span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span></p> - -<div class="sidenote">1658, January.</div> - -<p>His Highness's speeches on the 25th of January and 4th of February were -filled with patriotism and wisdom, and with manifest touches of pathos, -in harmony with such pensive memories of this mortal state of existence -as have been just indicated; and in keeping, too, with such a foresight -of the end soon to follow, as we now are able to exercise. They are the -last two of those memorable orations which, after being long neglected, -are now beginning to be studied and understood.</p> - -<p>In the former of these speeches, the brave and noble ruler of -England—burdened not so much with the infirmities of years as with the -cares of government, worn out not by old age, but by years of toil and -anxiety, of counsel, and of war—spoke of what was most dear to his -heart, of the Protestant interest abroad, and the Protestant interest -at home; for Cromwell was a Protestant to the backbone. Papists had -been England's enemies from Queen Elizabeth's reign downwards, and as -enemies to their country they were treated by the Protector.<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a> And -besides Papists, others in his estimation threatened the interests of -the Commonwealth.</p> - -<div class="sidenote"><i>Cromwell's Last Speeches.</i></div> - -<p>Just at this juncture, the Republicans, in their opposition to the new -settlement, were bent upon upsetting everything. Foundation stones just -laid were being rudely torn up, and the whole fabric was fast falling -to pieces. Indeed some sectaries pleaded, in a certain foolish book, -quoted but not named, for "an orderly confusion." "Orderly confusion!" -exclaimed his Highness. "Men<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> have wonderfully lost their consciences -and their wits. I speak of men going about who cannot tell what they -would have, yet are willing to kindle coals to disturb others." Fifth -Monarchy men, also, were now hastening in the same direction as the -Royalists. Whilst they wanted to set up a republic, they were in fact -playing the game of the King of Scots. "It were a happy thing," said -the old man, wearied out with the war of opinion, "if the nation would -be content with rule. 'Content with rule' if it were but in civil -things, and with those that would rule worst; because misrule is better -than no rule, and an ill government, a bad government is better than -none! Neither is this all, but we have an appetite to variety, to be -not only making wounds, 'but widening those already made.' As if you -should see one making wounds in a man's side, and eager only to be -groping and grovelling with his fingers in those wounds! This is what -such men would be at; this is the spirit of those who would trample -on men's liberties in spiritual respects. They will be making wounds, -and rending and tearing and making them wider than they were. Is not -this the case? Doth there want anything—I speak not of sects in an ill -sense, but the nation is hugely made up of them—and what is the want -that prevents these things from being done to the uttermost, but that -men have more anger than strength? They have not power to attain their -ends. 'There wants nothing else.' And I beseech you judge what such a -company of men of these sects are doing, while they are contesting one -with another! They are contesting in the midst of a generation of men -(a malignant Episcopal party, I mean) contesting in the midst of these -<i>all united</i>. What must be the issue of such a thing as this?"<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a></p> - -<p><span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span></p> - -<div class="sidenote">1658, February.</div> - -<p>Then, on the 4th of February, came those last words which wound -up all—last words which Englishmen are now studying with deep -earnestness, and with increasing insight—"And if this be the end of -your sitting and this be your carriage, I think it high time that an -end be put to your sitting, and I do dissolve this Parliament. <i>And let -God be judge between you and me.</i>"</p> - -<p>"Believe me," said Hartlib, Milton's friend; "believe me it was of such -necessity, that if their session had continued but two or three days -longer, all had been in blood, both in city and country, upon Charles -Stuart's account."<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a></p> - -<div class="sidenote"><i>Council of State.</i></div> - -<p>Ecclesiastical legislation for England, under Oliver Cromwell's -Protectorate, ended with the dissolution of Parliament. Of course there -were no more Acts; nor were there any more Ordinances, respecting -Church affairs. But the same sleepless vigilance and unwearied activity -as before, were shewn by the Protector in relation to religious as well -as other subjects. The ponderous Order Book for 1658—in which may be -traced the proceedings of Government from day to day—bears witness to -the large amount of ecclesiastical business transacted by his Highness -and his counsellors. They determined upon the supply of destitute -parishes, chapelries, and outlying populations; the settlement of -questions about tithes, church leases, and rights of presentation; the -union of parishes; the augmentation of incomes, and various grants to -public preachers.<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a> There also occur orders to<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span> make collections -for the repair of a church at South Oxendon, struck by lightning; -and of another at Egbaston, damaged in the wars. It is curious to -meet with a petition of the members of the Congregational Church, at -Warwick, complaining that a constable had indicted Mr. Whitehead, a -member, for not attending the parish church, and had demanded fines -for absence; whereupon it was ordered that a letter should be written -to the Justices, to let them know, that if the case were as it had -been represented, the Council was much dissatisfied therewith, as an -abridgment of that liberty which the law allowed. More curious still -is it to meet with a complaint of reproachful and provoking language -having been used at church by a Commonwealth's man against a Royalist, -who is described as being "under obligation, with great penalties, -to his Highness for keeping the peace, and good bearing of himself -to his Highness." It is most curious of all, to find a petition from -Anastatius Cominus—a Bishop of the Greek Church, under the patriarch -of Alexandria—on behalf of himself and others, referred to the -Committee for approbation of public preachers.<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a></p> - -<div class="sidenote">1658.</div> - -<p>How favourably these entries in the old parchment-bound folio—written -in a firm, bold, legible hand, characteristic of the men whose -proceedings they chronicle—contrast with the records of the -Protectorate Parliament! Whilst the latter were spending their time -upon bigoted efforts to curtail the religious liberties of the people; -the Council of State, with the actual sovereign of England at its -head, was employing an effective influence to check the career and to -mitigate the mischiefs of intolerance. And as this supreme executive -body tem<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span>pered the narrow policy of parties, it also repressed the -misguided zeal of individuals. How significant is that expression of -displeasure at the attempted abridgment of freedom which had been made -in a miserably sectarian spirit by some who, professing to maintain -justice and charity, to say the very least, ought to have known better.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span></p></div> - - <div class="figcenter" id="i_235" > - <img - class="p0" - src="images/i_235.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER VIII.</h2> - - -<p>The schemes of politicians, the proceedings of Parliament, and the -administration of affairs by a Council of State—although necessary to -be studied in order to obtain a knowledge of external circumstances, -such as, under the Commonwealth, powerfully influenced religious -society—can convey but a very inadequate idea of the actual working of -ecclesiastical institutions at that period; and no conception whatever -of the spiritual life either of churches or of individuals. It is -requisite, therefore, that we should turn our attention to the inner -history of different communions; and not only look somewhat minutely -at their character and proceedings, but also glance at a few of the -eminent individuals who were connected with them.</p> - -<p>Both in theory and practice, Cromwell's Broad Church included -Presbyterians, Independents, and Baptists. In reviewing the state of -these parties respectively, we commence with the Presbyterians.</p> - -<p>The Presbyterian scheme of church government,<a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a> as<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> determined by -the Assembly of Divines, contains an enumeration of three kinds of -officers—namely, pastors, who both preached and ruled; lay elders, -who ruled, but did not preach; and deacons, who chiefly attended to -the necessities of the poor. Each congregation was to have its affairs -administered by such officers; and upon the Presbytery, consisting -of Pastors and Elders,<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a> devolved the oversight of communicants, -the maintenance of discipline, and the administration of censures. -Censures, too, admitted of three degrees—admonition, suspension, -and excommunication. Notorious offenders were required to make an -acknowledgment of sin before the whole congregation; and if they proved -incorrigible, they were to be cut off from the communion of the Lord's -Supper, and from the right of bringing their children to be baptized. -Means, however, were to be employed for the restoration of such unhappy -outcasts.<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a></p> - -<div class="sidenote"><i>Presbyterian System.</i></div> - -<p>Next to this congregational or parish Presbytery, and superior to -it, was the Classical Assembly, composed of<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> delegates from parish -congregations—the number sent by each not being more than four, or -less than two. Their business was to take cognizance of the conduct -of Ministers and Elders; to admit candidates to office; to enquire -into the state of congregations; to decide cases too difficult for -settlement by Parochial Elders; and to discharge such legislative -functions as did not usurp the authority of the higher courts. Disputes -between Ministers and Elders were determined before this classical -tribunal. The Provincial Synod formed the next superior court, to -which delegates went from the classical Presbyteries; meetings for the -Province of Lancaster being held in the church at Preston. Thither -appeals were carried, and there judgments were enforced; and there also -candidates for the ministry passed through a theological examination. -The preliminary trials having reached a satisfactory conclusion, -notice was posted on the church door, that the persons approved would -be ordained at the end of a month, if no objection were offered. -That solemn service included the offering of prayers, the preaching -of a sermon, the asking of the Pastor Elect certain questions, and -the imposition of hands, with the delivery of a pastoral charge. He -afterwards received a certificate of ordination.</p> - -<p>To crown the series of church courts, a General Assembly was requisite; -but to this point of perfection Presbyterianism in England never -attained. Even in Lancashire, where the system appeared in its greatest -vigour, its movements were greatly crippled. Episcopalians resisted -it; avowing their love for Bishops, continuing to use the surplice and -the liturgy, and condemning Presbyterian marriages and sacraments. -The want of State authority for the enforcement of a complete scheme -of discipline was a great vexation to its<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span> advocates; and when the -Covenant could no longer be pressed, and the law against the Prayer -Book proved a dead letter, the predominant religionists found it -difficult to contend against the lingering popularity of ancient -forms, and sometimes strove in vain to resist the efforts which were -made to introduce ejected Episcopalians into vacant pulpits. They at -length discovered it was to their own interest to draw towards their -Episcopalian brethren; and before the Commonwealth expired, attempts -were made to establish a moderate form of diocesan rule, somewhat after -the model ascribed to Archbishop Ussher. The two parties searched for -points of ecclesiastical agreement, and went so far as to preach in -each other's places of worship. In some cases political sympathies -formed a still deeper basis of union. Disliking the Protectorate, and -longing for the restoration of royalty, both parties joined in the -famous insurrection under Sir George Booth in 1659. And a further -bond arose in a common antipathy to the sects and to all unordained -ministers.</p> - -<div class="sidenote"><i>Herrick at Manchester.</i></div> - -<p>Among the Lancashire Presbyterians were some very remarkable men. -Richard Herrick, Warden of the Collegiate church of Manchester, was -learned, munificent, disinterested, and conscientious; but he was one -of the most passionate of partizans, at a time when partizanship was -pre-eminently rife. He had little or no enmity to Episcopacy in the -abstract,<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a> but only<span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span> disliked certain individual bishops, whom he -considered to have been indifferent to the advances of Popery. The mild -Juxon incurred his rebuke, because, as Herrick said, he preferred his -hounds and his falcons to the defence of Protestantism. It was mainly -through the exertions of the Manchester Warden, that Presbyterianism -acquired ascendancy in Lancashire; he having promoted a petition to -Parliament for that end, signed by many thousand persons. Resolutely -did he resist the sequestration of church lands; doggedly did he refuse -to give up the charter chest, even when soldiers came to burst open -the door. His sympathy with Love caused him at one time to be placed -under arrest; and nothing could induce him to leave Manchester, where -he believed Providence had stationed him in troublous times, that -he might defend the faith which was beleaguered by so many and such -various foes. There in the Collegiate Church—now transformed into a -Cathedral—he thundered out his anathemas against Rome, and fearlessly -arraigned the proceedings of men in power. John Knox, before the Lords -of the Council, and Hugh Latimer, in St. Paul's Churchyard, never -launched more fiery bolts against the Mother of Harlots.</p> - -<p>Herrick once addressed his audience in the following words—and we -give them as a specimen of the kind of oratory then popular, and as a -picture, though a very exaggerated one, of the state of things in some -parts of England.</p> - -<p>"Be pleased to conceive a Parliament at this time convened in Heaven, -and God on His throne asking this<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span> question: 'Shall I destroy England?' -And so some answer after this manner, and some after that: 'Great cry -of injustice, of oppression, of wrong, of injury!" 'Blood toucheth -blood; courts of justice and committees are courts of robbery and -spoil; the poor sheep flies to the bush for shelter, and loses his -fleece!' 'Papists and malignants compound, and they oppress their poor -tenants that have engaged themselves in the public cause for the Lord -against their lords!' A fourth confirms, and concludes with the other -three: 'England must be destroyed. They have falsified the oath of God. -Oaths and covenants are like Sampson's cords; every one makes use of -them to his own interests!' To these agreed many more, so that there -was a great cry heard in the house: 'Down with it, down with it, even -to the ground!' God looked from His throne, and wondered there was not -one found—not one to stand in the gap to make an atonement to speak -in the behalf of England. After a short silence, one arose from his -seat, and said: 'Lord, wilt Thou destroy England—England, for whom -Thou hast done so great things? Wilt Thou destroy what Thine hand hath -done? What will the Atheists, the Papists, the malignants say? Surely -God was not able to save them. Save them, then, for Thy great name's -sake!' A second ariseth, and saith: 'England must not be destroyed! -Lord, wilt Thou destroy a righteous nation, if there be fifty, forty, -thirty, twenty, ten righteous there? Shall not the judge of all the -earth do that which is right? There are seven thousand at least that -have not bowed their knees to Baal! There are sixty thousand, and -more, yea, than sixty hundred thousand, that cannot discern betwixt -the right hand and the left! Thou never didst destroy a praying, a -reforming people! Wilt Thou now do what was never in Thy thoughts -before?' A third<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> ariseth after the second, and pleads the same cause: -'England must not be destroyed! There is a Parliament in the midst of -them—physicians of great value! God hath been amongst them, and in -the midst of them; and they are still acting for God and the kingdom's -safety! Did ever Parliament perish before?' After all these, the fourth -ariseth, that there might not appear fewer to speak for than there was -to speak against England: 'England must not be destroyed! They cannot -die alone; the three kingdoms must die with them—yea, the Protestants' -churches throughout the world! Hast Thou not said that hell gates shall -not prevail against Thy people?' To these many more joined in heart -and vote, so that there was a considerable party of both sides; nor -could it be determined whether had more voices, those that spake for -the destruction, or they that spake for the salvation of England. And -having said, they were silent.</p> - -<p>"And behold, as we read in the Revelation, there was in heaven great -silence for half an hour, both sides waiting for God's determination. -At last, God in His glorious majesty raised Himself from His throne, -and effectually cried out: 'How shall I give thee up, England? -how shall I give thee up?' And so, without conclusion and final -determination, He dissolved the session, to the admiration and -astonishment of both parties."<a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a></p> - -<div class="sidenote"><i>Martindale.</i></div> - -<p>Adam Martindale, with whom we become intimately acquainted through the -medium of his autobiography—had been a tutor, and had kept school in -very strange places—even in public-houses, where he had been compelled -to share in both bed and board with such companions<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> as Papists, and -soldiers, and drunkards. His employment as a schoolmaster had been -adopted in order to avoid enlistment as a soldier; yet he was taken -prisoner by Prince Rupert in the town of Liverpool, and made to walk -without any shoes—the troopers, as he hobbled along, snapping his -ears with their pistol-locks. Having been converted under a kind of -preaching which he compares to "a sharp needle drawing after it a -silken thread of comfort," he wished to enter one of the Universities, -and to take holy orders; but, during a visitation of the plague, he -was persuaded to preach in Manchester, an incident which led to his -immediate entrance upon the sacred office. He became minister of -Gorton,—a chapelry in the parish of Manchester,—where his relation -to the Manchester Presbytery was somewhat peculiar; for he would -not avow himself either a Presbyterian or a Congregationalist, and, -although he signed the rules of the Classical Assembly, he would -never attend any of the meetings of that body. On leaving Gorton, -he accepted the vicarage of Rosthern, in the county of Chester; the -parishioners there uniting in an engagement to pay him the sum of -£10 quarterly. Not having been ordained, he now sought ordination -from the Manchester ministers; and, upon being refused the rite at -their hands, he proceeded to London to obtain it there. After much -perplexity respecting the Engagement, he at last subscribed, but the -subscription seems to have troubled his conscience; and in his new -Cheshire incumbency, where he laboured with singular diligence, he met -with additional trials from certain "gifted" brethren belonging to a -Congregational Church in the neighbourhood who were exceedingly fond of -preaching. Nevertheless, he maintained fellowship with Pastors of that -denomination, and promoted the establishment of a voluntary union, as<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> -distinguished from the Manchester classis, with which institution he -ever scrupled to identify himself.</p> - -<div class="sidenote"><i>Newcome.</i></div> - -<p>Henry Newcome, another Lancashire minister—more of a Presbyterian -than was Martindale—had been educated at Cambridge, and had acquired -the art of extempore utterance with much volubility, even before -his ordination, which took place in the year 1648. There can be no -doubt of the godliness and zeal of this eccentric person; but his -eccentricities were so striking, as recorded by himself, that they -impart a peculiar interest to his amusing narrative. In his earlier -days, whilst Rector of Gawsworth, in the county of Chester, he led an -active life, and spent a good deal of time on horseback—like an Arab -of the desert, but with more mischances than ever befel any one of -those skilful riders—since, for being run away with, for tumbling off -his steed, and for being nearly drowned, he had scarcely his fellow; -whilst in all such misfortunes, as well as in the deliverances which -accompanied them, he traced the hand of a special Providence. In one -of his merry moods, when certain gentlewomen from a neighbouring Hall -came to call upon him, he frightened the fair visitors by charging and -firing off a pistol in fun; and throughout life, games at billiards -and at shuffle-board formed the favourite amusement of this lively -Divine, for which purpose he frequented an alehouse hard by his -residence; although often checking his inclination in that respect, -and maintaining in reference to all his recreations a large amount of -self-discipline. He would keep close to serious business the whole -day, and then, in the evening, he would go out for a little coveted -enjoyment. "And for mirth," he says, "which I was afraid of too great -a latitude in, I thought it was my duty to let some savoury thing fall -where I had spoken merrily, or to count my<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span>self truly in debt for as -much serious discourse for every jest I had told." There occurs in his -diary a case of conscience, as to whether it was right to go and see a -"horse in the town of Manchester that was taught to do strange things -for such a creature to do." He finds seven reasons against going, and -thus concludes: "To go might be a sin, not to go I know was no sin, and -therefore this was the safer way."<a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a></p> - -<p>Next to the county of Lancaster, the Metropolis proved the most -favourable soil for Presbyterian piety. There stands in London -Wall a quaintly-fashioned edifice—like an old world with a few -inhabitants left in it to keep watch and ward—its courts almost as -silent and desolate as the Alhambra. Few people now see Sion College, -with its almshouses, founded by Dr. Thomas White, Vicar of St. -Dunstan's-in-the-West, and its library, the gift of John Simson, Rector -of St. Olave's, Hart Street; but it was a place of great resort during -the Commonwealth, when its architectural appearance differed from what -it is at present; for then a building erected in the time of James I., -and consumed afterwards in the London Fire, covered the spot; and in -the little rooms of that monastic-like establishment, young London -clergymen found lodgings until they could be provided with houses -within the parishes which they served. The snug almshouses accommodated -ten poor men and ten poor women. The library, even at that time, was -extensive, and could boast of some curious old books and MSS., which -have since been burnt or lost; and the whole establishment was governed -by a President, two Deans, and four Assistants, who were all furnished -with a residence within the spacious precincts.</p> - -<p><span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span></p> - -<div class="sidenote"><i>Sion College.</i></div> - -<p>Sion College fell into Presbyterian hands at the outbreak of the civil -wars. A list of the successive Presidents is preserved, including -several well-known names; and some few particulars of its changeful -story have been recorded by one of its librarians.<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a> From him we -learn how the famous Edmund Calamy occupied the Presidential chair in -the year 1650, when Cromwell's soldiers, lately quartered within the -walls, were removed at the President's request; and how, the next year, -they returned, under Colonel Berkestead, for the safety of the city and -the parts adjacent—special care being had that "the library should be -kept safe, and no injury done to it." These military gentlemen proved -troublesome guests; and the clerk was forced to leave his dwelling, and -students and others who paid for their lodgings were also compelled -to quit—so that through failure of rent-payments there remained not -sufficient money to meet the claims of the officers and the poor. At -length, by an order of the Court, thanks were voted to the Protector -for removing the soldiers; his Highness at the same time being informed -of "the spoil and havoc they had made in the College."</p> - -<p>But other matters, of greater importance than the deliverance of -the quiet spot from the intrusion of noisy troopers, occupied the -attention of those who assembled within the chambers of the College. -It was the place of meeting for the members of the London Synod; -and there they strove to put in action the ecclesiastical machinery -which had been contrived at Westminster. The old minute book of their -proceedings—strangely neglected by historians—still exists, and to -what we find<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span> written on its large folio leaves we are indebted for the -following items of information.</p> - -<div class="sidenote"><i>Presbyterianism in London.</i></div> - -<p>The Divines of the London and Westminster classes began to assemble -in May, 1647, and at once they determined on rules for the guidance -of the Moderator, the Scribes, and the members; and, to secure order, -they made, amongst others, these two prudent bye-laws: "That private -whispering shall be forborne;" and "That no man shall use irreverent or -uncomely language, or behaviour." The pecuniary contribution required -was but small, each member having to deposit twelvepence towards the -charge of the Assembly.</p> - -<p>A careful record occurs of petitions to Parliament in the year 1647, -complaining that the number of ministers settled was too small; that -some of them baptized children in private houses, and married people -without the publication of banns or the consent of their parents, much -to the encouragement of immorality; that others admitted all sorts of -characters to the Lord's table; in short, that numerous hindrances -beset the ways of ecclesiastical government. But the Divines were -earnest men, and, though discouraged, they would not desist from their -attempts. Accordingly, they resolved and re-resolved to bring all -the young people who were above nine or ten years of age to public -catechising; to persuade heads of families to train up their children -and servants in good doctrine; to promote religious conferences in some -methodical manner; and to advance the sanctification of the Sabbath, -the daily reading of the Scriptures, and the setting up of a regular -course of morning and evening prayer. For these purposes parishes were -to be subdivided, so that households might come under the inspection of -the several Elders. The Committee also prepared forms of exhortation -for<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span> "furthering the power of godliness," and urged ministers to -demonstrate in sermons the great necessity and utility of catechising; -the lesser catechism being the enjoined formulary of instruction, -and the time appointed for its use being Sunday afternoon before -sermon. Repeated lamentations occur relative to Sabbath-breaking, -and appeals are ever and anon renewed for preaching on the subject -of this great offence. Sorrow is expressed that laws were not put in -force for promoting Sabbath observance; and it is touching to read a -sentence—written, perhaps, when few were present, and when hearts were -faint:—"What though we be poor and despised, we may not forget God's -law."</p> - -<p>Publications composed in defence of Presbyterian government underwent -large discussion, and are copied at length in the minutes. A question -was raised in the year 1653, whether anything touching the Anabaptismal -controversy should be referred to the Province for discussion or not; -and in the year 1654, (July the 10th), Dr. Hammond's book received -consideration.<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a> Seven days afterwards the committee were of opinion -"that it is not fit it should be answered by the Province, and that Mr. -Calamy be requested to answer it."<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a></p> - -<p>But the Puritan ministers did not possess capacity to do what they -desired. Every page of their recorded proceedings indicates want of -power. They met, and met again. They debated. They resolved. They -prepared exhortations and books. They appointed preachers, and they<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span> -thanked them for their sermons. But in the old folio there are no -signs of decided synodical action. Cognizance indeed is taken of -vacancies in the ministry, and in elderships, and of motions made -for the "repairing" thereof. Triers are appointed for Elders; rules -are laid down for ordination; and notice is taken of irregularities. -But it seems scarcely anything in the way of government was really -affected. One day, Mr. Pool states the incapacity of the fifth classis -to ordain at present. Another day, there are many reports of Elderships -left incomplete. Now we read of "Mary's, Aldermanbury," that "the -minister acts not;" and then of "Matthew, Friday Street,"<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a> that -"the minister hath endeavoured to get elders chosen, but cannot move -his parishioners to it." And, yet once more, it is said of "Peter's, -Paul's wharf," that the people cannot be induced to choose elders, nor -to have a minister that may act in the government. A brighter day than -usual seems to have dawned in the month of April, 1656, when special -notice is taken of the goodness of God in "the willing coming into -government," of the people of George's-in-the-Fields, by the godly -assistance of Alderman Bigg, one of the elders; and when some one rose -in the assembly and spoke of the same thing being done at Bride's. -But the minutes generally contain only complaints and exhortations, -or entries of mere form. The ministers of Lancashire carried out -discipline to some degree of perfection, but the ministers of London -never got beyond "perfected rules."<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a> The Minute<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> Book in Sion -College bears ample witness to the Christian spirit, the indefatigable -diligence, and the fervent zeal of the Divines for church order, for -family religion, and for personal piety; but it also bears witness -as ample, to the failure of all attempts to establish a complete -Presbyterian polity in London.<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a></p> - -<div class="sidenote"><i>Presbyterianism in London.</i></div> - -<p>No one can deny that the ultimate object of the endeavour was good. -The Divines were seeking—and that very earnestly—the promotion of -Christian morality and virtue. They wished to reform the manners of -the people, to make Christians of the large population of London, and -to do as much as possible towards realizing the theory of a Christian -state. But they mistook the means. So far as preaching the Gospel, -pro<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span>moting education, exercising social influence, and exhibiting a -pious example went, they acted wisely and well. By such methods alone -can irreligious men be converted. The City clergy, however, proceeded -beyond this, and sought to bring under church discipline the whole -body of their parishioners, whether those parishioners had voluntarily -embraced their communion or not. Yet nothing can be more plain from -Scripture, reason, and experience, than that such discipline can be -effectually exercised only amongst people who have by their own free -will entered into fellowship with a religious society. True Christian -discipline can only touch persons who have submitted themselves -to the laws, and acknowledged the sanctions of Christianity. When -the help of the magistrate is solicited, and any kind of temporal -punishment is esteemed a proper method of religious correction, the -exercise of purely <i>ecclesiastical</i> government is virtually given up; -the case is transferred from the spiritual kingdom of Christ to the -empire of physical force. Of course everybody can feel the weight of -the magistrate's sword, but everybody cannot and will not feel that -there is power also, but of another and still more serious kind, in -a pastor's crook. This difficulty was felt in the middle ages. In -Archbishop Winchelsey's Constitutions at Merton, in the year 1305, -mention is made of heretics who relinquished the Articles of the -Faith, opposed ecclesiastical liberties, and refused to pay tithes and -other dues. It was commanded that the people should be effectually -<i>persuaded</i> to submit, and that those who did not voluntarily obey -should be compelled by suspension, excommunication, and interdict. But -heretics did not care for spiritual censures any more than they did -for persuasion; and nothing further at that time could be brought to -bear upon such offenders.<span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span> The evil increased.<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a> At length the civil -power was called in to counteract it, and at last came the Act <i>de -Hæretico Comburendo</i>.</p> - -<div class="sidenote"><i>Discipline.</i></div> - -<p>What is effective in a voluntary Church is utterly ineffective in -one not voluntary; and when the ministers of an establishment aim -at extending ecclesiastical discipline over the ungodly by means of -civil penalties, they raise at once the cry of despotism, tyranny, -oppression, and the like. The threatened delinquents appeal to the -State in defence of their personal rights, imperilled, as they say, -by the inroads of clerical ambition and the menaces of spiritual -pride. This sort of appeal in modern times is always successful; and -the secular power, jealous of the ecclesiastical, puts a check on its -activity. Consequently, discipline becomes an impossibility. English -history proves, so far as a State Church is concerned, that there is -no alternative but some sort of High Commission Court, with all the -odium it inspires, and all the ruin which it ultimately brings—or -the relaxation of discipline altogether. It should, however, be -recollected that the London Elders, clerical and lay, in their zeal -for discipline only strove to effect what many Episcopalians before -and since have declared to be most desirable.<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a> And, moreover, the -ineffective activity,<span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span> the fruitless discussions, the inoperative -resolutions, and the complimentary votes of the Synod at Sion House, -find a strict parallel in the proceedings of like assemblies in many -places. Even Convocation cannot be excepted. Indeed that body, in -comparison with its pretensions, is signally powerless. No one who -maintains the importance and usefulness of the last-mentioned assembly -can consistently ridicule or despise the efforts of their Genevan -predecessors under the Commonwealth. It will be well if all Englishmen -learn from these facts a lesson of moderation and charity; and while -pointing out what they conceive to be flaws in systems, and foibles in -characters, take care to honour all really good men, whatever their -communion or opinions, and not forget to concede purity of motive in -all cases where the opposite is not perfectly plain.</p> - -<p>But if the system of Presbyterianism did not flourish in London, -many of the Presbyterian ministers who laboured there, distinguished -themselves alike by their ability, their learning, and their virtues; -and, although failing to bring their fellow-citizens generally within -their own ecclesiastical penfolds, they gathered a large number of -wandering souls into the flock of the Good Shepherd. Edmund Calamy -continued, throughout the period of the Commonwealth, his diligent, -instructive, and eloquent ministry, in the parish church of St. Mary, -Aldermanbury—that beautiful edifice—then recently repaired and -adorned—with its ancient and goodly monuments in memory of famous -citizens and their families, and<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> with its adjoining churchyard and -cloisters—all the buildings swept away so soon afterwards by the -terrible fire.<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a> Thither multitudes were accustomed to flock to hear -the Gospel, and the narrow streets leading to the place of worship -were blocked up service after service, with "three-score coaches"—the -minimum number of vehicles which, according to the preacher's grandson, -conveyed the wealthy Presbyterians to the old church door.<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a> The -well-known portrait of the Divine—exhibiting his large eyes, aquiline -nose, and well-formed mouth, surrounded by a thin moustache and beard, -and with his close-cut hair peeping from beneath his black skull -cap—enables us to imagine him, standing in his pulpit, proclaiming -with fervour the great doctrines and duties of Christianity; whilst, -at the same time, as we are told—in contrast with the earlier habits -of his brethren—he cautiously avoided any references to political -affairs. Yet he did not prove false to his ecclesiastical principles, -for he took a large share in composing an elaborate <i>Vindication</i> -of them, published under that title,<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a> and in preparing another -book bearing the Latin name of "<i>Jus Divinum Ministerii Evangelici et -Anglicani</i>."</p> - -<div class="sidenote"><i>Jenkyn.</i></div> - -<p>William Jenkyn—already noticed as a sufferer in connection with the -alleged plot which brought Love to the scaffold—had been deprived of -his preferment at Christ Church, Newgate-street, because of his having -condemned the execution of Charles I., and also for having refused to -observe certain thanksgiving days appointed by Parliament. Feake, the -notorious Fifth Monarchist, succeeded him in his living, and though -Jenkyn was relieved from<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span> the sequestration, he was for a time either -unable or unwilling to eject his successor. But the parishioners, -anxious to enjoy the services of their former incumbent, established -a lectureship, and appointed him to conduct it, with which office he -combined a similar one at St. Anne's, Blackfriars. When Feake became -obnoxious to the Government, and was displaced from Christ Church, -Jenkyn recovered the benefice. The more regular features, the less -masculine expression of countenance, and the amply-flowing locks of -this eminent preacher, were familiar to a congregation perhaps as large -as that which witnessed, from week to week, the personal appearance -of his friend and neighbour, Edmund Calamy. With like zeal, and with -like caution, Jenkyn "wholly applied himself to preach Christ, and him -crucified;"—he delivered a long course of sermons upon the names given -in Scripture to the Redeemer of mankind, and expounded the Epistle of -Jude at great length in a series of Discourses which are well known to -the admirers of Puritan theology. A convert to Puritanism in his youth, -when a student at Cambridge, and suffering persecution on that account -from his father, he became afterwards, we might almost say, an heir -to Protestantism in its most unequivocal form, through his marriage -with a granddaughter of John Rogers. Memories of that martyr who was -imprisoned in the Compter and in Newgate, and was afterwards burnt -in Smithfield, would surely often cross the mind of the Presbyterian -minister, as he entered the gates of Christ Church, situated in the -very midst of the spots hallowed by such associations.</p> - -<div class="sidenote"><i>Bates—Clarke.</i></div> - -<p>The church of St. Dunstan's in the East, between Tower-street and -Lower Thames-street—conspicuous before the fire of London, from its -having a lofty steeple covered with lead, and containing a monument -of Sir John<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> Hawkins, one of Elizabeth's heroes<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a>—was the scene -of the ministrations of the renowned William Bates. Comely in person, -with bold features, and richly curling locks; graceful with the -action of a finished orator; of superior natural endowments and -considerable literary culture; possessing a memory of extraordinary -retentiveness; and a voice so sweetly musical that he won the name -<i>of the silver tongued</i>; with large stores of theological knowledge; -and also gifted with a Nestor-like eloquence, which fell in gentle -flakes—this extraordinary pulpit orator was in high repute amongst -the upper classes, and indeed amongst people of all grades. And what -was infinitely better still, he was a man of rare piety and devotion. -"Into what transports of admiration of the love of God," says John -Howe, "have I seen him break forth when some things foreign, or not -immediately relating to practical godliness, had taken up a good part -of our time! How easy a step did he make of it from earth to heaven! -Such as have been wont, in a more stated course to resort to him, can -tell whether, when other occasions did fall in and claim their part in -the discourses of that season, he did not usually send them away with -somewhat that tended to better their spirits, and quicken them in their -way heaven-ward. With how high flights of thought and affection was he -wont to speak of the heavenly state! even like a man much more of kin -to that other world than to this!"<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a></p> - -<p>Samuel Clarke, the Puritan martyrologist—who diligently imitated the -example of John Foxe—occupied the perpetual curacy of St. Bennett -Fink. He came up from the country, he tells us—where he had been -ministering first in a parish of remarkably intelligent Christians,<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span> -"though the best of them went in russet coats, and followed husbandry;" -and afterwards in another cure, from which, notwithstanding his -usefulness, he was disposed to remove, in consequence of the conduct of -some troublesome sectaries. Walking one day along Cheapside, he met his -sister and an old friend, close to Mercers' Hall. As they were chatting -together in that famous thoroughfare—with its projecting stories and -signboards, its quaint gables, and its odd little shop-fronts—two -of the parishioners of St. Bennett Fink—then destitute of a -clergyman—accidentally passed by. "You want a minister," said Clarke's -friend, "and if you can prevail with this gentleman you will be well -fitted." He was persuaded to preach on the following Sunday. When -the time for the appointment of a new pastor came, there were ten -candidates. What followed had better be described in Clarke's own -words, since they afford a curious example of parish elections in those -days. "When they were met in the vestry the debate was, who should be -put into nomination, and all agreed that Mr. Carter, Mr. Bellars, and -myself should be set down in a paper, to which they were to make their -marks. Mr. Bellars had but one or two hands, and for Mr. Carter there -was Mr. Greene, a Parliament man, and some six more of the greatest of -the parish, before any appeared for me; but then a godly man beginning, -so many of the rest followed, that the choice went clearly on my side. -All this while I knew nothing hereof, or what they were about, being -not acquainted with any one in the parish, nor employing any friend -to speak to them in my behalf. But that day I preached at Fish-street -for Mr. J. Smart, and in the evening supping there, there came a -committee-man from Bennett Fink parish, to acquaint me with my free -election, and to entreat me to accept of the place—taking<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> notice of -the concurring providences of God, I durst not refuse the call."<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a></p> - -<div class="sidenote"><i>Vink—Baxter.</i></div> - -<p>Peter Vink—whose autobiography, written in a style of elegant -Latinity, bears witness to his domestic sympathies, his trust in -God, his catholic spirit, his charity to the poor, and his unfeigned -humility<a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a>—after holding the rectory of St. Michael's, Cornhill, -became Curate of St. Catherine Creed, Leadenhall-street. Simeon Ash, -described as a man of great sincerity, humility, benevolence, prudence, -and patience, preaching the Gospel in season and out of season, so as -not to please the ear but wound the heart, was Rector of St. Austin's, -and died on the eve of St. Bartholomew, 1662.<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a></p> - -<p>Though Presbyterian polity made but little way in England, voluntary -associations, having a somewhat Presbyterian appearance, obtained -in the county of Chester, in Cumberland, and in Westmoreland—and -particularly in Worcestershire. Richard Baxter was the most influential -minister in the last-mentioned neighbourhood; and, at the desire of -his brethren, he drew up an agreement for so much of church order and -discipline as might meet the views of Episcopalians, Presbyterians, and -Independents. Of course it was impossible to blend the three elements -without producing a <i>tertium quid</i> different from each, and such as -could scarcely satisfy the thorough adherents of any one of these -systems. But a few large-hearted men might be found, who, in the matter -of church government could conscientiously make some compromise for the -sake of union; and Baxter has given their names and described<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span> their -proceedings. They held monthly meetings at certain market towns for -conference respecting discipline. At Kidderminster and Evesham these -meetings were regularly carried on. At the latter place, three Justices -of the Peace, three or four Ministers, three or four Deacons, and -twenty of "the ancient and godly men of the congregation," "pretending -to no office as lay elders," met together to establish this new form of -ecclesiastical economy. They sought to bring scandalous offenders to a -right mind, reproving them if obdurate, encouraging them if penitent. -The day after the parochial meeting had been held, a conference of -the whole association took place, when incorrigible individuals were -brought before the assembled clergy and received fresh admonition. -We are told that no less than three successive days were spent in -fervent intercession with God on behalf of hardened offenders; and if -all proved in vain, they were at last solemnly cut off from church -communion.</p> - -<p>An attempt was made to promote efficient preaching by means of funds -collected at what was called "the yearly feast of the Londoners of the -county." A lecture was instituted, to be conducted by four ministers, -each taking his turn once a month in places where such services were -most needful. To avoid giving offence to any one, these itinerant -preachers were appointed to visit the congregations of abler men; and -they were strictly cautioned wherever they went, to say nothing which -might diminish the influence of the humblest pastor, and steal away the -hearts of the meanest of the people.</p> - -<div class="sidenote"><i>Baxter at Kidderminster.</i></div> - -<p>Baxter's scheme did not touch any ecclesiastical point beyond that of -discipline. He, doubtless, was himself prepared to go much further, -and to contrive a comprehensive policy which should embrace elements -belonging to the three denominations of Christians mentioned in<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> his -Agreement. Though commonly called a Presbyterian, he did not object -to some things characteristic of Episcopacy, and to others peculiar -to Congregationalism. Such a Presbyterian as Baxter, with such an -Episcopalian as Ussher, and such an Independent as Howe, might -possibly have framed a plan of ecclesiastical government, embracing -Congregational election, Episcopal presidency, and Presbyterian union, -within certain local limits—so as to constitute a number of federal -groups, without any subordination of Courts, or any development of -a Hierarchy, or any Congregational isolation. But for all this the -Worcestershire clergy were not prepared. Baxter did not attempt what -was Utopian, but only what was practicable. So far as he went, he seems -to have succeeded, and if the experiment had been longer tried, it -might have issued in something less imperfect.<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a></p> - -<p>But whatever opinions are held on such vexed questions, there will -be but one, respecting the disinterestedness and zeal of this great -Divine. We learn from one of his unpublished letters, that he declined -several good livings—one of them being valued at £500 a year—simply -that he might remain in the parish with which his name will evermore -be identified, and where his annual income did not exceed the sum of<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> -£90. He remitted tithes where people could not pay them; and when -he felt it his duty to recover them by law, rather than "tolerate -the sacrilege and fraud of covetous men," he gave both his own "part -and the damages" to the poor. The history of his parish labours is -a beautiful episode in church history. Preaching was his forte. His -practical works contain the substance of many of his discourses. -His treatises on "Crucifying the World," "Saving Faith," "Sound -Conversion," "Peace of Conscience," together with his "Call to the -Unconverted," were all composed at Kidderminster; and they abound in -specimens of forcible reasoning and eloquent appeal. Evangelical and -practical, instructive and awakening, convincing and pungent—now -grappling with the understanding, and then aiming at the heart—he -must sometimes have both convinced and confounded his hearers by his -fidelity and acuteness, and then have melted them down completely by -his extraordinary fervour. Working out his logic, not in frost but -fire, he flung from his lips burning words, which made men start and -weep. He had a clear articulate tone of enunciating truth, such as is -possessed only by healthy souls, and is utterly different from the -indistinct mutterings of those who, by mimicry, have caught up a few -religious commonplaces. Nobody can mistake the one for the other; and -Baxter's congregation in the old church of St. Mary must have felt that -a God-taught man stood before them, as they crowded within those walls -to hang upon his lips.</p> - -<div class="sidenote"><i>Baxter at Kidderminster.</i></div> - -<p>Before the wars, he preached twice on Sunday, but afterwards he -preached only once; conducting however a Thursday service, and other -occasional services of worship in the week. On Thursday evening -his parishioners were wont to come to his house, where one of them -recapitulated<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> the last discourse; and all were encouraged to ask -religious questions. The "exercise" ended with prayer, in which the -people sometimes engaged. On Saturday evening he held a meeting to -improve the "opportunities" of the former Sabbath, and to prepare for -the next day. Days of humiliation frequently occurred. Twice a week -he and his assistant took fourteen families between them for private -catechising and conference. He spent an hour with each household, no -other persons being present; and thus he occupied the afternoons of -Monday and Tuesday—his assistant spending the morning of these days in -the same employment. His correspondence shews what efforts he privately -employed to recover men from a course of sin.</p> - -<p>Long epistles of reproof, remonstrance, and appeal still exist, -and we well remember once lighting on a large and closely-written -letter among the Baxter MSS., dated "this Saturday night, at eleven -o'clock, with an aching head and heart, and weeping eyes." We venture -to supply an extract from a letter in that collection, addressed to -his parishioners:—"The remembrance of the years of mercy which God -vouchsafed me among you is pleasant to me; yea, it is the pleasantest -part of all my life in the review. I do with pleasure think of Dudley, -where I first preached occasionally, because of the great congregation -of a willing, poor people that used there to crowd for instruction; and -I do with pleasure remember the liberty which I had at Bridgenorth, -by means of the great privileges of the place in times of prelatical -violence. I do with much thankfulness remember the safety, quietness, -and mercies of many sorts which I and some of you enjoyed at Coventry, -while the nation round about was in war, and the merciful preservations -which we had in those<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span> unpleasing times. But the thought of my comforts -among you is sweeter to me than all, because my successes were nowhere -so great. It comforteth me to think from what a state of riotous -profaneness and ignorance your Town is changed, and how commonly now -the fear of God prevaileth, and how few, if any, there be now that -oppose it; and that you can reproach the prayerless and contemners -of godliness with the charge of singularity, as such were wont to do -the godly. It comforteth me to remember how many upright souls are -already departed in peace, and safely arrived at the desired rest, -having fought a good fight and finished their course, and now enjoy the -crown of righteousness. It comforteth me to remember how willingly you -received the crown of righteousness. It comforteth me to remember how -willingly you received the word of truth, how diligently the ablest of -you were my helpers, how peaceably you all lived, without any schism, -or any separated meeting, or any erroneous sect—unless two or three -infidels and three or four drunkards might be called sectaries; and -how all the attempts of Anabaptists and Quakers, &c., never, to my -knowledge, prevailed to the perverting of any among you, though we gave -them leave publicly to dispute for their cause. It rejoiceth me to -think how, by your concord, and freedom from heresy and schism, living -in love and unity, your example confuteth those that would now persuade -the ignorant that there was nothing but schism and confusion in those -times, and how much your leading example did to further piety and -agreement in the towns and country round about, especially your common -submission to catechising and personal conference and instruction, when -almost all the town came willingly to my house, and the parish received -Mr. Sergeant to theirs; and that in all things<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span> you were specially -exemplary in humility, and none of you ever evaded the ministry, or -went beyond the duties of your place; as also how willingly many -hundreds of you submitted to Church discipline, and in what comfortable -order we did live. But it yet more comforteth me to remember what -society I there had with humble, loving, peaceable, painful, faithful -ministers of Christ; how lovingly and comfortably we met and conversed -together; how readily, through the country, they consented first to -the association and concord for the exercise of so much discipline -as the Episcopal, Presbyterian, or Independents were agreed in; and -afterwards all to join in personal conference with, and catechising -or instructing of, all their people that consented. How free those -ministers were from all heresy, schism, contention, and difference -with one another, never engaging themselves to any faction or dividing -party, but holding communion with all true Christians on the terms of -primitive simplicity, purity, and love! And it comforteth me to hear of -the patience and fidelity of those of them that still survive, and also -of your own constancy, and that piety among you doth rather increase -than decay."</p> - -<div class="sidenote"><i>Baxter at Kidderminster.</i></div> - -<p>Before dismissing Richard Baxter, there are three things respecting -him which may be properly noticed here: the first, as an example of -the popularity of his preaching; the second, as an instance of his -independence and honesty in relation to Cromwell; and the third, as -indicative of his charity and wisdom in promoting the interests of -Christian union.</p> - -<p>When Baxter preached that alarming and heart-stirring discourse at St. -Lawrence Jewry which is entitled "Making light of Christ," the crowd -was so great, that Lord Broghill, and the Earl of Suffolk, who brought -the preacher to church in his coach, were<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> "fain to go home again, -because they could not come within hearing," and the crowd shewed so -little respect to persons, that the old Earl of Warwick had to sit in -the lobby; and Baxter adds—"Mr. Vines (the incumbent) himself, was -fain to get into the pulpit and sit behind me, and I stood between his -legs." "The Sermon on Judgment," published in "Baxter's Works"—another -characteristic specimen of his mode of exposition and appeal—was -delivered at the request of Sir Christopher Pack, Lord Mayor of -London, in the old Gothic cathedral of St. Paul;<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a> and the preacher -tells us he delivered it to the "greatest auditory he ever saw." We -find him also in the pulpit of Westminster Abbey, addressing immense -congregations.</p> - -<p>Baxter once, and only once, preached before Cromwell, when he chose for -his subject the divisions and distractions of Christendom. He shewed -how mischievous a thing it was for politicians to encourage divisions -for their own ends, and to fish in troubled waters, thus keeping the -Church in a state of weakness, and pointed out, at the end of his -discourse, the necessity and the means of union. The preacher heard -that his plain speaking had displeased his audience; yet, to use his -own expression, "they put up with it." But Cromwell sent for Baxter, -and began a long and tedious speech respecting God's Providence in the -change of governments, and how He had owned that change already, and -what great things had been achieved in consequence of it both at home -and abroad. Baxter,<span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> wearied out of all patience, at length observed, -that he took our ancient monarchy to be a great blessing, and craved -pardon, as he asked his Highness in what way England had forfeited that -blessing. Awakened into passion by this home thrust, Cromwell replied, -that it was no forfeiture at all, but a "Divine dispensation;" and then -he "let fly" at the Parliament, especially at four or five members who -were Baxter's particular friends. A few days afterwards, the Protector -addressed to the impatient preacher another slow and tedious speech -upon liberty of conscience; and the preacher returned to the Protector -a paper containing his own views upon the same subject. Baxter's paper -would be to Cromwell as tiresome as Cromwell's talk could be to Baxter. -Yet the whole of this remarkable intercourse between two remarkable men -shewed the courage of the one, and the magnanimity of the other, and -the perfect sincerity of both.</p> - -<div class="sidenote"><i>Baxter's Popularity.</i></div> - -<p>Baxter, at a later period, preached in Westminster Abbey, before the -House of Commons, a sermon containing the following passage, which -is as worthy of attention at the present day as when the impassioned -Divine delivered it under the arched roof of that great national -temple:—</p> - -<p>"Men that differ about Bishops, ceremonies, and forms of prayer, may -be all true Christians, and dear to one another and to Christ, if -they be practically agreed in the life of godliness, and join in a -holy, heavenly conversation. But if you agree in all your opinions and -formalities, and yet were never sanctified by the truth, you do but -agree to delude your souls, and neither of you will be saved for all -your agreement."<a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a></p> - -<p><span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span></p> - -<div class="sidenote"><i>Wilson—Hall.</i></div> - -<p>Another striking example of devotedness amongst the Presbyterian Clergy -of the Commonwealth might be found at Maidstone. Thomas Wilson, the -Vicar, was a stricter man, and of severer habits than Richard Baxter. -He rose at two or three o'clock on Sunday mornings, called his family -together at seven, and read the Scriptures and sang psalms till between -eight and nine, "that all might be ready to attend public ordinances." -Then he began the service at the parish church by "singing two staves -of a psalm," and praying for a blessing, and afterwards he expounded -the Scriptures for one hour, according to the "hour-glass in his -desk." The same space of time was occupied in preaching. Having spent -most of the interval between one service and another in singing hymns -and in similar devotional exercises, he reappeared in his pulpit in -the afternoon, and did as he had done in the morning, only that he -expounded the New Testament instead of the Old. In the evening he -called his neighbours together, and asked questions respecting the -sermons they had heard, and, after a recapitulation of them, with -additional singing, he concluded with prayer. We should have supposed -that the religious services of the day were now concluded; but instead -of that being the case we are informed that the minister went to his -patron's house to supper, where there would be a hundred or more -persons assembled, including the principal magistrates of the town, to -join with their excellent Vicar "in the conclusion of the day"—when -more remarks, questions, and prayers, were added to those already so -abundantly offered. Not less than nine or ten hours were thus spent in -acts of worship, so that the Sabbath could not be a season of rest; -still, at least to Thomas Wilson, it was a day of light and gladness. -Every Monday and Tuesday he held theological<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span> conferences; every -Thursday he preached a market-lecture; and every Friday he expounded -the Scriptures at a private meeting. His biographer bears admiring -testimony to the change which he wrought by these unremitting labours -in the town of Maidstone, and informs us that one of the Judges on the -circuit held up the place as a choice and unparalleled example. Those -who on Sunday had been wont to frequent the public-house, and to play -at cudgell, football, or cricket, and had mocked the godly burgesses -and their wives on the way to church,—now attended sermon themselves, -and had actually come to believe that it was a sin even to draw water, -or to walk in the fields, or to pluck a rose on the Lord's Day.<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a></p> - -<p>Pages might be filled with illustrations of like earnestness, with a -similar lack of wisdom; but room remains for only one more example of -the Presbyterian parish Minister of the Commonwealth. Thomas Hall spent -"three apprenticeships at King's Norton—in addition to a lustre of -years (rather more than four), at Mosely." His preface to "The Font -Guarded," a publication belonging to the year 1651, compliments his -parishioners after the following fashion:—"You have been a people very -loving and free to the ministry. Many people deal by their ministers -as carriers do by their horses, laying great burdens on them, and then -hang bells about their necks; but ye have not so learned Christ. Your -gratitude hath not been verbal but real, with your purse, as well as -with your persons, you have promoted the Gospel for many years together -in your town, to the refreshing of many hungry souls about you, in -which number I acknowledge myself to have been one."</p> - -<p>This individual affords an example of a common<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span> trouble in those days, -occasioned by the preaching of sectaries who, in the estimation of the -Presbyterian pastor, had received no legitimate call to the office -which they exercised. He complained, that such persons interrupted him -in the midst of his discourses, and rudely challenged him to a public -dispute. Yet he could congratulate his parishioners upon the unity of -spirit which they enjoyed, although they formed a large body, and were -many of them "knowing people." To his great joy, his flock conformed -not to the canons of the Bishops but to the canon of Scripture; and -there were but few families which had not submitted to examination -before approaching the sacrament.</p> - -<div class="sidenote"><i>Gataker.</i></div> - -<p>Many clergymen in those days had no fixed opinions on the question of -church government, not believing that any particular ecclesiastical -system is taught in the New Testament. Any one who held Bishops to -be of Divine appointment, or who maintained the Divine right of -Congregationalism, were of course chargeable with a dereliction of -principle if they adopted the Presbyterian polity; but the case was -far otherwise with men who did not believe that there is Divine -authority for one kind of church order more than another. Such -persons, too, as would have preferred, or would have been satisfied -with moderate Episcopacy, and yet believed that Bishops and Presbyters -were originally identical, might with good faith submit to the -Presbyterianism of the Church of England. Of this class was Thomas -Gataker the younger, a man eminently learned in an age of abundant -erudition<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a>—the friend and correspondent of Archbishop Ussher, and -the author of Latin treatises filled with rare<span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span> and curious knowledge. -First Lecturer at Lincoln's Inn, and then Rector of Rotherhithe, he -manifested throughout the political and ecclesiastical changes of -the times a singular pecuniary disinterestedness; and has, in a very -peculiar book, written for his own vindication, given a full account -of his preferments—thus throwing much light upon the incomes and -upon the cares of Commonwealth clergymen.<a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a> At Rotherhithe he came -to a dwelling-house much mangled and defaced by the late Incumbent's -widow, through spite and spleen against some of the parishioners with -whom her husband had been in prolonged contention. The wharf by the -river opposite to the parsonage-house was ready to drop into ruins, -for the repair of which—although two or three persons contributed -something—the main expense came out of Gataker's own purse. The fabric -of the church, which was supported with "chalky pillars," of such a -bulk as filled up no small part of the edifice, being found faulty, and -"threatening a fail if not a fall, unless speedily prevented;"—the -minister had to contribute largely to remove these incumbrances, and -to place strong timber columns in their place. A ship catching fire on -the Thames, close by the Rectory, endangered the thatched roof, which -the Rector had to exchange for tiles. He also relates in his copious -narrative how, in the earlier period of his incumbency, he let out the -whole tithe and glebe for one hundred pounds a year, subject to several -deductions. At length ten pounds a quarter more was promised, to be -assessed upon the wealthier sort of inhabitants—the poorer people -being spared—and to be gathered by the churchwardens<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span> for the time -being, and by them quarterly paid. "Which yet," he says—for we had -better leave him to tell the rest of his story in his own way—"the -most part came short more or less every quarter, as by my receipts -may appear. And I may truly and boldly avow it, that during all the -time of mine abode in this place—what in maintenance of my family; in -affording a competency to an able assistant for me in the work of the -ministry, and to a young scholar to write out divers things for me; in -enlarging my house, which was somewhat scanty, for the more convenient -lodging of mine assistant and scribe, and a student, one or two, -(such of our own country as had left the University, and were fitting -themselves for the ministry)—or strangers that from foreign parts came -over to learn our language and observe our method of teaching—and -gaining a room of more capacity for the bestowing of my library; in -reparation of my house and of the wharf before it; in furnishing myself -with books; in relief to the poor (wherein I shall spare to speak what -I added voluntarily in a constant course unto that I was assessed); in -these and the like put together, with what went to the higher powers—I -spent, one year with another, all that ever I received in right of my -rectory, as by proof sufficient I could make to appear."<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a></p> - -<p><span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span></p> - -<div class="sidenote"><i>Gauden.</i></div> - -<p>Dr. John Gauden—famous as the reputed author of "Icon Basilike"—is -also well known as a Royalist and an Episcopalian. He has been -made notorious by the charge brought against him of ambition and -covetousness; for having eagerly sought preferment; for being -dissatisfied with his first bishopric after the Restoration; and for -saying "Exeter had a high rack but a low manger."<a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a> Yet Gauden, -at first, was as much a Puritan as a Royalist; he preached "against -pictures, images, and other superstitions of Popery," in a sermon -before the Long Parliament, for which he was presented with a silver -tankard, and in the following year with the Deanery of Bocking. -Nominated a member of the Westminster Assembly, he was superseded by -the Parliament who chose Thomas Goodwin in preference to him. Gauden -is said to have taken the Covenant, a report which he denied; but his -name is found in the Presbyterian classis of Hinckford, in Essex. His -friendly feeling towards the Puritan party appears from his conduct at -the Savoy Conference, after the Restoration. "He was our most constant -helper," says Baxter, "and how bitter soever his pen might be, he was -the only moderator of all the bishops, except our Bishop Reignolds;" -he had "a calm, fluent, rhetorical tongue, and if all had been of his -mind, we had been<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> reconciled."<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a> Disposed to conciliation, though -a known Royalist, and conforming in some degree to Presbyterianism, -Gauden was allowed, like others of that class, to continue his public -ministrations, and retain his preferment. In 1658 he officiated -publicly at the funeral of Robert Rich—heir to the earldom of Warwick, -and husband of Cromwell's daughter Frances.<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a></p> - -<div class="sidenote"><i>Fuller.</i></div> - -<p>Gauden was, at least virtually, a Presbyterian conformist. Dr. Thomas -Fuller became one avowedly; openly declaring his preference for -Episcopacy, he at the same time, with equal openness, submitted to -Presbyterian arrangements. "Not to dissemble," he says, "in the sight -of God and man, I do ingenuously protest that I affect the Episcopal -government (as it was constituted in itself, abating some corruptions -which time hath contracted) best of any other, as conceiving it most -consonant to the word of God, and practice of the primitive Church." -"But I know that religion and learning hath flourished under the -Presbyterian government in France, Germany, the Low Countries. I know -many worthy champions of the truth, bred and brought up under the same. -I know the most learned and moderate English Divines (though Episcopal -in their callings and judgments) have allowed the Reformed Churches -under the discipline, for sound and perfect in all essentials necessary -to salvation. If therefore denied my first desire, to live under that -Church government I best affected, I will contentedly <i>conform to the -Presbyterian government</i>, and endeavour to deport<span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span> <i>myself quietly and -comfortably under the same</i>." Fuller's fortunes were somewhat varied. -For a little while—in the year 1647—he preached at St. Clement's, -Eastcheap, and at St. Bride's, Fleet Street. The next year he was -silenced. "It hath been," said he—addressing Sir John Danvers, in -whose house he abode awhile—"the pleasure of the present authority, -to whose commands I humbly submit, to make me mute, forbidding me, -till further order, the exercise of my public preaching; wherefore I -am fain to employ my fingers in writing, to make the best signs I can, -thereby to express, as my desire to the general good, so my particular -gratitude to your honour."<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a> About the year 1649 he received by -presentation from the Earl of Carlisle the perpetual curacy of Waltham -Abbey, "wherein as many pleasant hills and prospects are as any place -in England doth afford." Under the shadow of the Norman church, which -Fuller describes as "rather large than neat, firm than fair;" he wrote -incomparable books, and found within its walls on Sundays the "best -commendation of a church," even "a great and attentive congregation." -Historical associations were connected with the parish, most grateful -to this Incumbent. It was there one night, at Mr. Cressy's home, -that Cranmer had supped with Henry the Eighth, on his way home from -a royal progress, and had suggested to the monarch—wearied with the -dilatoriness of the Papal Court—a more summary method of getting rid -of Queen Catherine. It was there, too, that John Foxe had compiled his -"Acts and Monuments." And it was there, also, that Bishop Hall had, -a few years<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> before, "climbed the pulpit week by week," to repeat, -<i>memoriter</i>, every word he had written of his sermons;—some of which -included portions of his popular "Contemplations," which were first -published during his ministry at Waltham. Whilst in that parish, Fuller -completed his "Pisgah Sight," and his "Abel Redivivus;" and in the -same place there occurred the following well-known incident:—Having -to appear before the Triers, he said to John Howe, "You may observe, -sir, that I am a somewhat corpulent man, and I am to go through a very -strait passage; I beg you would be so good as to give me a <i>shove</i>, and -help me through." When asked by the Commissioners "whether he had ever -had any experience of a work of grace on his heart," Fuller gave the -memorable reply—"that he could appeal to the Searcher of hearts, that -he made a conscience of his very thoughts."<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a> In the year 1652 he -was restored to the Eastcheap Lectureship, which he held in connexion -with the Waltham curacy. In the year 1658 he obtained the rectory of -Crawford, and died in 1661.</p> - -<div class="sidenote"><i>Abraham Colfe.</i></div> - -<p>A characteristic specimen of the quiet parish Presbyter (not Priest) -who was more given to works of mercy than to controversial argument, -yet who did all his good deeds after a quaint Puritan pattern, is -to be seen in what is related of the life of Abraham Colfe, Vicar -of Lewisham. He looked after the education of boys; and founded a -parish school, with exhibitions for the universities—and a room for -a library—and endowments for the purchase of Bibles and other books. -He built almshouses for godly people, who could repeat<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span> the Creed -and the Lord's Prayer, and the Ten Commandments. He gave away bread -to the poor, and money for the marriage of one or two maidservants -every year. He paid the clerk for taking care of the boys' Bibles, -and for keeping in order the church clock, and he also instituted a -sermon for the fifth of November. This record of his benefactions will -indicate what sort of man was Abraham Colfe; and further glimpses -of his character—not a peculiar one in those days—are caught in -his Will, from which we may gather what were his likes and dislikes: -he hated gamesters, and frequenters of alehouses, and all who were -given to "wanton dalliances," or who lavished unnecessary expenses in -following "vain, gaudy fashions of apparel;" he disapproved of all who -wore "long, curled, or ruffin-like hair"—strangely associating such -persons with the profane and heretical. Moreover, in reading Latin or -Greek authors, this same Kentish Incumbent approved of pointing out the -errors and vices which there appeared—and such as drew the young to -Popish superstition, Epicurean licentiousness, or downright Atheism, -instead of drawing them to godliness and a holy life. Nor would he let -boys wear "long, curled, frizzled or powdered hair"—but enjoined upon -them the importance of cutting it short, and of wearing it in such a -manner as that their foreheads should be seen, "and no part of it be -allowed to grow longer than one inch below the lowest tips of their -ears."<a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a></p> - -<p>Some of the clergy in those times were very flexible. The district -of Craven, in Yorkshire, is very remarkable for the examples of this -description which it afforded. As in the sixteenth century—when the -incumbents of that beautiful part of England gently bowed to all -ecclesias<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span>tical changes, from the enactment of the Six Articles to the -Act of Uniformity of Queen Elizabeth—so was it with their successors -in the seventeenth century. Not a name is contributed from that quarter -to the list of either Walker or Calamy. Surplice or Genevan cloak, -Liturgy or Directory, Episcopacy or Presbyterianism, a King or a -Commonwealth—all came alike to the accommodating Rectors and Vicars -of that charming locality.<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a> Others of a similar temper were found -amidst less beautiful scenery.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span></p></div> - - <div class="figcenter" id="i_288" > - <img - class="p0" - src="images/i_288.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER IX.</h2> - - -<p>As Congregational Churches were in theory select Societies, they -shewed great care in the admission of members; and as they believed -that all pastoral authority under Christ was communicated not -through apostolical succession in the ministry itself, but through -the community which invited some Christian teacher to preside over -it, the members, at least in some cases, themselves performed the -service of ordination. Met together in the name of their Divine -Lord, they solemnly elected their Bishop by holding up their hands, -and then by fasting and prayer they appointed him to his work. They -also made a detailed confession of their faith in the doctrines -of Christianity—the chosen minister also on his part doing the -same—after which the representatives of other and neighbouring -Churches who were present, and who were affectionately welcomed on the -occasion, united in approving what had been done, and in giving the -right hand of fellowship to the assembled brethren and to their new -spiritual overseer.<span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span><a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a></p> - -<p>There were officers in these societies of a description not found in -Congregational Churches of the present day. Frequent mention is made -in Nonconformists' records of persons called <i>Teachers</i>—who appear to -have assisted the pastor in his pulpit labours and in his spiritual -oversight of the flock, without being exactly on a level with him in -his position as President of the community. Mention also is made of -<i>Ruling</i> Elders, who must have resembled the Presbyterian order so -denominated, and who were distinguished from <i>Preaching</i> Elders by -the circumstance of their not being public teachers, and of their not -administering the Sacraments. Deacons were chosen in the same manner -as were Bishops; and the exercise of gifts, in the way of occasional -exhortation by the former, received encouragement from the latter; -one of whom quaintly said to his people that if this exercise of -prophesying were not maintained, they would be justly regarded by other -Churches as in a state of decline, and the gifts of the Spirit bestowed -upon them "would dry up and prove unprofitable." Deaconesses or widows -also occupied a permanent official position in these communities, and -accounts exist of meetings assembled for choosing Christian helpers of -that kind.</p> - -<p>The Churches sought advice of each other, and when important religious -questions agitated the public mind they held convocations for the -interchange of opinion and for the expression of a common judgment. For -example:—that phase of the millenarian controversy which related to -the opinions of the Fifth Monarchists, and which exercised a strange -fascination over minds of a<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> particular cast, secured the greatest -attention, and excited extraordinary interest.<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a></p> - -<p>When cases of scandal occurred, they were subjected to careful -investigation. The accused party was summoned to appear before his -fellow-members; the Elders, after giving him notice, read to him the -charges which were brought against him; and upon his failing to offer a -satisfactory explanation, the Church unanimously voted that, according -to Scripture, he should be accounted a heathen man and a publican.<a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a></p> - -<div class="sidenote"><i>Congregational Churches.</i></div> - -<p>To comprehend clearly the relation in which Congregational pastors -and their flocks stood to the civil government of the country, it -is necessary to study a number of minute and—to the majority of -readers—unimportant, if not uninteresting particulars. Such pastors -were also Rectors, Vicars, City lecturers, and Preachers in Cathedrals. -They are described in municipal records as "town preachers," and as -"our ministers." In some cases there were four persons so united—two -of them being Presbyterians, and the other two Independents. Assistance -was sought from Government for paying these public instructors, and -a salary of one hundred pounds per annum was in some cases voted out -of the impropriation funds. Applications were occasionally made for -Acts of Parliament to authorize the levying of contributions for the -support of such ministers, and for the repair of their churches. When -indeed attempts were made at Yarmouth to impose rates upon the town for -these purposes, the Congregational pastors formally protested against -it, as contrary to the Gospel, and as in<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span>jurious to the Church; the -members desiring that none of the brethren "might have any hand in the -acting of the same." That this resolution however only referred to the -rating as an objectionable mode of obtaining assistance, and not to the -appropriation of existing revenues for religious purposes, is apparent -from the circumstance, that one of the ministers of that very Church -was at the time receiving a salary from a source of the latter kind. -In numerous cases no scruple existed with regard to the sustenance -derived from tithes; and the extinction of this impost fell under the -strong condemnation of the same persons who deprecated the collection -of municipal rates for the support of the ministry.<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a></p> - -<p>Congregational city lecturers preached before civic assemblies at -feasts and fasts and thanksgivings; and it is perhaps worth while to -observe in passing how careful the Puritans and even the Independents -were to maintain, on such occasions, a considerable measure of ancient -pomp: strict injunctions being given at Norwich, when the Corporation -went to public worship, that the aldermen should "be in their scarlet," -and that the livery should "attend upon the sword in gowns and -tippets." Old formalities, savouring of superstition, were, of course, -carefully dropped, and it was ordered, for instance, in the city just -mentioned, that on guild-day there should be neither any beating of -drums or sounding of trumpets—nor any snap-dragon, or fellows dressed -up in fools' coats and<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> caps—nor any standard carried with the George -thereon—nor any hanging of tapestry or pictures in the streets. But -with these prohibitions, allowance was given for the firing of guns; -and the Corporation wended its way in solemn state down London-lane to -the Dutch Church, where the Independent city lecturer preached to the -municipal magnates, clad in red cloaks, with embroidered scarfs, and -a full complement of lace collar—as may be seen in their portraits, -still hanging in the Guildhall Council Chamber. At Yarmouth, also, the -members of the Corporation marched in state to the Congregational place -of worship, and were liable to a shilling fine, if at the service they -neglected to wear their gowns.</p> - -<div class="sidenote"><i>Congregationalism and the State.</i></div> - -<p>The instances here afforded of the relation then existing between -Church and State refer exclusively to the position occupied by -individual ministers, through their occupancy of certain public -ecclesiastical offices. As Rectors, Vicars, Lecturers, and Town -preachers, they had a political status which did not and could not -pertain to them as Bishops of Congregational communities. It was -in their parish, or public relation, not in their merely pastoral -office—which sometimes bore a very private character—that clerical -Independents obtained recognition from the political authorities of the -land.</p> - -<p>Churches frequently met in private houses, although the pastors -were parochial incumbents. Over their proceedings in that capacity -the secular power, according to the principles of the Protectorate -government, could exercise no control so long as the members conducted -themselves like other loyal citizens. The theory evidently was, that -in purely spiritual affairs these churches were not subject to State -interference, because in their<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> Congregational capacity they did not -receive State support.<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a></p> - -<div class="sidenote"><i>Congregationalism and the State.</i></div> - -<p>But a difficulty arose. A Congregational pastor, holding an incumbency, -might be regarded by some of his parishioners, who did not adopt his -views, as bound to administer the sacraments to them, as well as to -the members of the select community which he had chosen to organize. -If he refused to do what they demanded, they would be likely to assert -what they considered to be their legal rights. A case of this very -kind was submitted to Justice Wyndham whilst he was conducting the -Derby assizes, in the year 1658. Certain inhabitants in the parish of -Aston-upon-Trent complained that their minister, Thomas Palmer,<a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a> -would not administer the Holy Sacrament. He at once admitted the -fact, and then there ensued a conversation between the Judge and the -accused, which the latter has happened to leave upon record. And it -is easy to give some colouring and life to the whole of this singular -transaction—which the disinterment of an old paper has brought to -our knowledge—<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span>if we exercise our imagination a little so as to -paint his lordship in scarlet and ermine, occupying an ancient kind -of judicial chair, ornamented with the arms of the Commonwealth—and -a number of counsellors, in full costume, arranged before him—the -jury sitting in their box—with a large attendance of people, in -cloth cloaks, or leather jerkins, crowding the space available for -spectators, when the following colloquy took place:—</p> - -<p><i>Judge.</i> "But do you not know that you are bound by the law to -administer the sacraments to your parishioners?"</p> - -<p><i>Palmer.</i> "No, my Lord. I know no such law in force compelling me -to administer the holy sacraments to my parishioners; neither are -ministers now enjoined any such thing when inducted into any living. -Yet, I humbly suppose if any such law were still unrepealed, it ought -to be repealed, when so much against the law of Jesus Christ."</p> - -<p><i>Judge.</i> "Oh, you will teach Parliaments, &c. But if you do not know -there is such a law in force you shall know it. Clerk, read the statute -of the 1st of Edward VI., &c. What say you to this?"</p> - -<p><i>Palmer.</i> "My Lord, I will not dispute the law read, but humbly pray -your Lordship to inform me whether ignorant, profane, and scandalous -persons be included in the statute?"</p> - -<p><i>Judge.</i> "No."</p> - -<p><i>Palmer.</i> "Then I may deny to administer to such."</p> - -<p><i>Judge.</i> "What have you to do to exercise an arbitrary power over other -men's consciences? Let a man examine himself, &c."</p> - -<p><i>Palmer.</i> "No, my Lord, I have no such sole power in me as a minister, -but I conceive it is in the Church, and that is the reason I have not -administered these holy<span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span> ordinances, as not having visible godly people -to join with me in approving who are fit and who are not fit."</p> - -<p><i>Judge.</i> "But why did you not give the people liberty to get another to -administer the sacrament to them, and when you promised it?"</p> - -<p><i>Palmer.</i> "My promise and their desire was (in words) with limitation -of a godly orthodox Divine. But my parishioners nominated and offered -to me such old, malignant ministers, formerly of the King's party, as -I could not approve of, and I would not approve of; and this sorely -displeased."</p> - -<p><i>Judge.</i> "You, and such as you are, are the causes of the divisions of -the nation. But I say if I be upon my journey, and coming to an inn, if -the innkeeper refuse to lodge me I have my action against him, and I -know not but the like will hold in this case."</p> - -<p><i>Houlden</i> (parishioner). "But, my Lord, what must we do?"</p> - -<p><i>Judge.</i> "I know not; but if you will bring it before us we will do you -right."</p> - -<p>The Judge advised the complainants to withhold the tithes, because -the incumbent did not administer the sacrament, and they immediately -entered into a combination for that purpose.<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a></p> - -<p><span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span></p> - -<div class="sidenote"><i>Congregationalism and the State.</i></div> - -<p>The facts now related are only such as were likely to occur under a -system intended to unite two things so perfectly incompatible as the -independent position of a Congregational minister and his acceptance of -a parochial cure. What were considered as rights of conscience on the -one hand, necessarily came into collision with what were considered on -the other hand as rights of law.<a name="FNanchor_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a></p> - -<p>Churches in some instances consisted of more than one congregation. -For a considerable period the Independents of Norwich and Yarmouth -formed a single community; the members travelling from one place to -the other to celebrate the Lord's Supper, although they had distinct -religious services on other occasions in their<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span> respective localities. -It frequently happened that old Churches were requested to assist in -the formation of new ones. Indeed, they sprung one out of another, -like the branches of a banyan tree, covering whole districts with -their shadow and their fruit. This happened especially in Norfolk and -Suffolk; the Church records in those counties containing numerous -passages illustrative of the culture of such off-shoots. But it may be -observed, that this multiplication of fellowships, which was the result -of zeal, also appears to have been under the control of wisdom; a -reverential regard being paid to the customs of primitive Christianity. -The members had a salutary dread of schism; they did not delight in -needless separation, but kept together as long as they could, and were -exceedingly unwilling to break their mutual bonds, and only entered -into new organizations when the increase of their numbers, or some -local circumstances, rendered the step unquestionably desirable. On the -same principle of promoting the greatest good, existing communities -were, under peculiar circumstances, dissolved, that the elements might -enter into more effective combinations.<a name="FNanchor_208_208" id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a></p> - -<p>In London and the suburbs Independent ministers holding parish -preferments formed a small minority. Joseph Caryl, a grave-looking man, -well-known now as the author of an "Exposition of the Book of Job," -and<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span> well-known then as the principal Congregational pastor within -the city walls, occupied the Rectory of St. Mary Magnus. His position -and influence may be inferred from his having been sent to attend upon -Charles I., at Holdenby, and also to assist in the treaty of Newport, -from his accompanying Oliver Cromwell in his expedition to Scotland, -and from his afterwards becoming one of the ministerial triers under -the Protectorate. A friend, who knew him well, observed, that his -labours were great, and his studies incessant; and that his sincerity, -faith, zeal, and wisdom, imparted fragrancy to his name amongst the -Churches and servants of Jesus Christ.</p> - -<div class="sidenote"><i>Nye—Greenhill.</i></div> - -<p>Philip Nye, who has been repeatedly mentioned in these volumes, held, -together with the living of Acton, the rectory of St. Bartholomew by -the Exchange; and William Greenhill, who wrote a volume on the prophecy -of Ezekiel, was incumbent of the village of Stepney. He had been -chaplain to the King's children—the Dukes of York and Gloucester, and -the Lady Henrietta Maria—and was, in this respect, like Philip Nye, -one of the members of the Westminster Assembly. His faithfulness as a -preacher, his rebukes of prevalent iniquity, and above all his intense -appeals to the citizens of London respecting their immoralities, remind -us of Chrysostom; not, however, as to his golden eloquence, but as -it regards his faithful ministrations at Antioch and Constantinople. -"Let our great city and citizens look to it," exclaims Greenhill, -"there is scum in the city, and not a little. Is it gone out or boiled -in? Was not the sword lately at your gates? Was there not yesterday -great sickliness within your walls? Is not trading diminished? Have -there not been strange murders amongst you? Have not many sad fires -been kindled, broke out, and consumed your habitations? Was there not -a plot, which<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span> hath cost some their lives, to fire your city? God -hath been warning you by these judiciary dispensations, and are you -bettered by them? Have all you have seen, feared, or felt, caused your -scum to depart from you? If so, it is well; well will it be with you, -well with your city, and well with your undertakings, and well with -your posterity; but if it be boiled in, and you are the worse for all -the boiling judgments and providences you have been in and under, -know that some dreadful calamity, if not destruction itself, hastens, -and will certainly take hold of you and your city, without speedy -repentance."<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a></p> - -<p>Matthew Mead, who, after the death of Jeremiah Burroughs, became -associated with Greenhill in the parish of Stepney as morning Lecturer, -may be numbered amongst the Independent clergymen in the neighbourhood -of London. He was distinguished by a large-hearted catholicity, which -induced him to reject any conditions of ecclesiastical fellowship -beyond such as consist in the maintenance of a pure and holy life. "He -took little pleasure," as we are informed by his congenial friend, John -Howe, "in embroiling himself or his hearers in needless and fruitless -controversies. The great, substantial doctrines of the Gospel were his -principal study and delight; such as lay nearest the vitals and heart -of religion and godliness." The subjects which he insisted upon in the -course of his ministry indicated this to be his spirit and design. -Being constantly moderate and unexceptionably sound he continued ever -remote from rigorous and indefensible extremities, and drove at his -mark without diversion;<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span> not so much aiming to proselyte souls to a -party as to win his fellow-men to the service of Christ.<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a></p> - -<p>In the provinces perhaps there might be a much larger proportion of -Independent Rectors, Vicars, and Lecturers than there was in London, -since nothing is clearer than the fact of a general increase of -Independency during the Protectorate.</p> - -<div class="sidenote"><i>Mead—Bridge.</i></div> - -<p>William Bridge filled the office of town lecturer at Yarmouth, and, -whilst he was absent from home during the sittings of the Westminster -Assembly, the Corporation allowed him fifty pounds a year. At the same -time he continued pastor of the Congregational Church in the Norfolk -sea-port; frequently returning to his charge, and constantly attending -to their affairs. We also find him preaching in the Metropolis and its -neighbourhood, and also before the House of Commons. So acceptable were -his services, that the Council of State in November, 1649, unanimously -elected him to be their chaplain, promising two hundred pounds per -annum for his discharge of the duties of the office. The prospect of -a doubled salary and of enlarged influence would have been a strong -temptation to a man of mercenary or ambitious views; but Bridge's only -question seems to have been how he could best accomplish his Divine -Master's will.<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> He consulted his congregation upon the subject, and -they, with a disinterestedness akin to his own, recommended him to -confer with the Council of State, and then to act as the finger of -Providence might seem to direct. The conference ended in his declining -the chaplainship; a decision which bound him still closer than ever to -the hearts of his people.</p> - -<p>John Flavel, the author of "Spiritual Husbandry," and Joseph Alleine, -the author of "The Alarm to the Unconverted," were so moderately -Presbyterian in their views, and were, from the circumstances in -which they were placed, so unable to carry out a Presbyterian form -of Church polity, that in point of fact they may be reckoned as -Congregationalists. But we must pass by these to notice particularly -another person, superior in intellect and learning to these -excellent men, and one who, though he cannot be numbered with rigid -Congregationalists any more than they, certainly adopted Congregational -opinions.</p> - -<div class="sidenote"><i>John Howe.</i></div> - -<p>John Howe was a man of such comprehensive mind, and of such -all-embracing affection, that he instinctively shrank from every form -of ecclesiastical division except such as is required by Christian -conscientiousness. He held schism in the utmost abhorrence, and panted -for the realization of the broadest possible union; and whilst parish -minister of Torrington, in Devonshire, he promoted meetings with -neighbouring pastors for mutual edification and fellowship, which -formed a miniature of that more extensive scheme which Baxter was, -throughout his life, toiling in vain to carry into execution. In the -little town just mentioned "some of the happiest years of his life -were spent; here his labours were rendered signally useful, and here -he preached those discourses, the substance of which was afterwards<span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span> -embodied in two of his most useful and impressive treatises: his -'Delighting in God,' and his 'Blessedness of the Righteous.' Though -when he first went to Great Torrington he could have been little more -than twenty-four years of age, his persuasive style of preaching, and -his still more persuasive example, soon secured him the esteem and -affection of his people. A striking proof of his influence over them, -is afforded in the fact (incidentally mentioned in one of the letters -extracted from the Baxter MSS.) that though, at his first coming to -Torrington, he found the Church divided into two parties, he succeeded, -'through God's blessing on his endeavours,' in restoring union.<a name="FNanchor_211_211" id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a></p> - -<p>Howe came up from Torrington to London in the winter of 1656, and went -to hear a certain preacher at Whitehall, on the Sunday before the day -on which he intended to return home. His noble figure and expressive -face struck the Protector, who already had Milton for a secretary, -and Hale for a judge, and he wished to listen to the proclamation of -the Gospel from a young man of such remarkable promise. After having -heard a sermon from Howe, Cromwell would not allow of his returning -to his country cure, but insisted upon his becoming a court chaplain, -and undertook to provide a suitable minister for the Church which he -had left in Devonshire. Howe unwillingly acceded to the request, and -remained in office until after the Protector's death. It will throw -light upon the relative position of Independents and Episcopalians -at that time; upon the intimacies existing amongst them, and the -friendly services sometimes performed by the one for the other; as -well as serve to illustrate the liberality of<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span> Cromwell towards those -who differed from him, if we may be allowed to mention the following -circumstance:—Seth Ward, afterwards Bishop of Exeter, was candidate -for the principalship of Jesus College, at Oxford. His opponent was -Francis Howel, who had obtained from his Highness a promise of the -appointment. Ward, through the help of his friend the chaplain, -secured an audience with the Protector, being commended to him by the -same friend as a man of extraordinary learning and worth. Cromwell, -embarrassed by his promise to Howel, called Howe aside, and further -consulted him respecting the merit of his University companion. The -issue was, that he told Ward, on such a recommendation as he had -received, he was disposed to shew him some token of regard, at the -same time pleasantly asking what he thought the principalship of Jesus -College might be worth. On being informed respecting the amount of the -income, he promised he would allow him annually just that sum. As this -incident illustrates the influence of the chaplain with the Protector, -the regard of the Protector for the chaplain, and the liberality of -both towards one of a different "denomination," another incident may -also fittingly be introduced, to shew the faithful preaching which -there was at Whitehall, and how it was regarded by the "magnanimous -usurper," even when it crossed his own prejudices. Cromwell believed -that spiritually-minded men in answer to prayer received Divine -intimations, indicating their requests to be according to the Divine -will, and also testifying how they were about to be fulfilled. This -"particular faith in prayer," as it was termed, extensively prevailed -amongst the people who formed Cromwell's Court, and received much -encouragement from what was taught them in the Whitehall pulpit. John -Howe, who saw<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span> plainly that such an idea opened the door to fanatical -excesses, determined to expose the error, and therefore delivered a -calm and thoughtful discourse upon its fallacy and mischief. Cromwell's -brow darkened, and he looked uneasy. A person of distinction came up -to the preacher on leaving the pulpit, and enquired whether he knew -what he had done. "My duty," replied Howe, "and I can trust the issue -with God." He informed Calamy that he observed Cromwell was cooler -in his behaviour afterwards than he had been before, and that he -sometimes seemed as if he wished to speak on the subject, but never -did. The courage on the one side; with the annoyance felt, and yet -the forbearance manifested on the other; the prevalence of enthusiasm -at Whitehall; and the checks which it received from men commonly -identified with its upholders, are conspicuously demonstrated in this -incident, and they reveal in a very striking way the mingled good and -evil of those eventful days.</p> - -<div class="sidenote"><i>John Howe.</i></div> - -<p>The correspondence of Howe at that time with Richard Baxter, and the -replies of the Catholic Presbyterian to the Catholic Independent place -in a clear light the views which they entertained with regard to union. -Baxter, in one of his letters written in a suspicious temper, wished -to awaken Howe's jealousy to a careful but very secret and silent -observation of the "infidels and Papists, who were very high and busy -under several garbs, especially of Seekers, Vanists, Behmenists;" in -the same letter he praised the Lord Protector as a man of a Catholic -spirit, and "desirous of the unity and peace of all the servants of -Christ." The writer also expressed his own wish, that the ruler of -England would take some healing principles into consideration and -expound them to one or two leading Episcopalians, Presbyterians, -Congregationalists, Erastians, and Anabaptists. Baxter thus in<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span>dicated -where he himself thought of drawing the line of comprehension, and with -great significance (and it shews liberality and prudence combined), -added, by way of postscript, "I pray you persuade men not to despise -those they call Royalists and Episcopalians, either because they are -now under them, or because of contrariety of worldly interests, for -these signify less than carnal hearts imagine, and who knows what a -day (and a righteous God) may bring forth." Howe agreed with Baxter's -object in the main. But as to means, he was more prudent, and thought -it best to bring Presbyterians and Congregationalists together before -proceeding any further. Philip Nye is referred to in the correspondence -by Howe, as a person of so much importance "that he would either be -consulted with, or, at least, would in some way hear of (the proposal), -and if he disliked, hinder it;" and Nye's views of Christian fellowship -appear to have been much narrower than those of either Howe or Baxter. -The designs and efforts of the two last named individuals came to -nothing. Ripeness could not be found in court or country, in this party -or in that, for any such comprehension as Baxter clearly prefigured -in his mind, and Howe, with less definiteness of view, but with equal -if not greater catholicity of affection, most ardently and anxiously -desired. To attempt an organic union of divers sects is but a Utopian -dream. Even to attempt plans of co-operation, correspondence, and -mutual harmony before sympathy of feeling, and a close attraction of -hearts has been engendered in the Church of Christ, is unwise and -useless; but it is not Quixotic to endeavour to establish and increase -friendly intercourse and brotherly interchanges of sentiment between -those who divide our Protestant Christendom—to draw towards one -another in kindly fellowship while mutually conceding<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span> the full rights -of conscience—and to hope that a day will come when, rising above -ancient prejudices and traditional walls of separation, sects and -parties who share in the profession of a common faith, may enjoy in -this world full intercommunion of instruction and of worship.</p> - -<div class="sidenote"><i>Congregationalism in Scotland.</i></div> - -<p>Following for a moment the fortunes of Independency beyond the bounds -of England, we remark that Congregationalism did not take root in -Scotland. Robert Browne travelled thither in the year 1584, and dwelt -in lodgings by the Canongate. He inveighed against the Reformed Church -of Scotland and the Presbyterian ministers of Edinburgh; it is said -not without protection and encouragement from the Court. John Penry, -too, crossed the Tweed; and King James afterwards complained that -such men having "sown their popple," certain brain-sick and heady -preachers caught their spirit. Yet up to the period of the civil -wars no traces of Independency can be found amongst the Scotch. A -person named Orthro Ferrendail, an Irishman, preached in a private -house, in the city of Aberdeen, in the year 1642, "at night, within -closed doors," what was curiously stigmatized as "nocturnal doctrine -or Brownism." Congregational principles were adopted by only a few -individuals, yet this created no small stir amongst the Presbyterians. -The General Assembly of the year 1647 prohibited the reading of -Independent and Baptist books, and the harbouring of people who -were infected with their errors; and further they instigated the -magistrates of the country to assist ministers in resisting all -schismatical innovations. Independent officers and soldiers belonging -to the English army could not so easily be dismissed or silenced, and -one of the military chaplains wrote a little book on Independency, -describing it as "A Little Stone out of the Mountain." To this quaint -publication an<span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span> answer was returned by a theological professor, bearing -a title of corresponding quaintness, "A Little Stone pretended to -be out of the Mountain, tried and found to be a Counterfeit." The -English Commissioners pleaded with the General Assembly on behalf of -toleration and of Congregational discipline, but the plea met with an -indignant reply. Yet a few ministers, including Patrick Gillespie,<a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a> -were favourable to the condemned tenets, and Independent Divines -are mentioned as discharging their ministry within the parishes of -Kilbride, in Lanarkshire, and of Kirkintilloch, in the county of -Dumbarton. Persecution appeared in some quarters, and sectaries were -excommunicated, imprisoned, and hunted from place to place so that -their lives were embittered. These scanty facts indicate at least that -Congregationalism found no congenial soil in regions north of the -border.<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a></p> - -<div class="sidenote"><i>Congregationalism in Ireland.</i></div> - -<p>The Brownists are reported to have visited Ireland, with some success. -Dr. Owen, when in Dublin, lamented the ignorance of religion prevalent -in that city, but found "a numerous multitude of as thirsty a people -after the Gospel" as he had ever met with.<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a> Certain distinguished -Independents went over after the completion of Cromwell's conquests, -of whom one was Dr. Samuel Winter, appointed to the provostship of -Trinity College. Dr. Thomas Harrison accompanied Henry Cromwell, and -preached for some years in Christ Church,<span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span> Dublin. Samuel Mather, a -member of the well-known Mather family, also an Independent, became -a minister in Ireland; and being a man of singular moderation, when -commissioned by the Lord Deputy to displace the Episcopal clergy, -he declined the office, on the ground that he had come to Ireland -to preach the Gospel, not to hinder others from doing so. Stephen -Charnock also spent some time in the island. John Rogers, a Dublin -pastor in 1651, may be added to the list, for he thus expresses his -ecclesiastical opinions:—"Concerning the Church of Christ, I know that -it is one body universal and catholic, and that it is of all saints, -past, present, and to come, invisible and visible, yea spiritual -and formal. But this I also believe, that God hath left rule in His -word for particular congregations here upon earth, as the visible -to make up His one entire and universal body."<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a> John Murcot, an -extraordinary young man, who occupied one of the Dublin pulpits, was -another Congregational preacher.<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a> Churches of this denomination -existed in Youghall, Carrickfergus, Limerick, Tredagh, and other Irish -towns.<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a> Most of the Irish Independents accepted State support, but -a few were averse to maintenance by tithes. The difference between the -latter and their brethren is mentioned by the<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span> Lord Deputy, who also -alludes rather sarcastically to the mutual jealousies of Independents -and Anabaptists.<a name="FNanchor_218_218" id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a></p> - -<div class="sidenote"><i>Cathedral Worship.</i></div> - -<p>Before quitting the subject of the connexion between Independents -and the Commonwealth establishment, it is interesting to notice that -whilst the cathedrals and principal churches in England were in the -hands of the Presbyterians, a few of those magnificent edifices were -occupied by them in common with the Congregationalists. This was the -case with Exeter Cathedral, the edifice being divided into two parts -by a brick wall, as are some of the large churches in Scotland and -on the continent at the present day. The choir called "East Peter's" -was used by the Presbyterians. Under the vaulted roof—upon which, -among the fruits and tendrils of the filbert and the vine, the -Presbyterian worshipper might have seen a coronation of the Virgin, and -angels censing the mother and child—Robert Atkins, their minister, -esteemed one of the best preachers in that part of England, fulfilled -the ministerial office with eminent popularity and success. At the -same time the exquisitely-stained glass of the east perpendicular -window—all radiant with the glory of Roman Catholic saints—shed on -him its tinted lights while he stood in the pulpit, in his Genevan -gown, with the hour-glass at his side. The nave called "West Peter's" -was occupied by a congregation of Independents, who under similarly -incongruous circumstances entered the gorgeous porch—decorated -with crowds of images—to listen to the ministry, and to follow the -devotions of their pastor, Lewis Stukely. There he preached and -prayed, while the beautiful minstrels' gallery—with its array of -winged<span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span> angels, having citterns, trumpets, guitars, and all manner of -instruments of music—retained its position untouched, and preserved -its adornments unharmed. Wells Cathedral—still shewing on its proud -front the three hundred magnificent sculptured figures, which form a -Bible in stone—was used by the Presbyterian, Dr. Cornelius Burgess; -but it was ordered that the inhabitants of St. Cuthbert's parish, -forming, it may be presumed, an Independent congregation, should make -use of it also as their place of worship.<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a></p> - -<p>The noble church of the Holy Trinity at Hull was also used jointly -by Presbyterians and Independents, as well as the less noble, but -scarcely less interesting church of St. Nicholas, in the town of Great -Yarmouth.<a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a></p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span></p></div> - - <div class="figcenter" id="i_321" > - <img - class="p0" - src="images/i_321.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER X.</h2> - - -<p>Besides the Presbyterians and Independents, there were ministers of -another persuasion, who accepted preferment in the Church of England -under the Commonwealth.</p> - -<div class="sidenote"><i>Baptists.</i></div> - -<p>The existence of the Baptists may be traced back to an early period. -One of this denomination, a yeoman of the guard at Windsor, suffered -martyrdom under Queen Mary.<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a> In the time of Elizabeth, the -Antipædobaptists were complained of by Bishop Jewel "as a large and -inauspicious crop." A Church of that order appears to have existed at -Ely, in the year 1573. Flemish Baptists took refuge in this country -about the same time; and another English congregation, apparently of -Antipædobaptist principles, was discovered in 1586; a third, in 1588, -is described as meeting in the fields for prayer and exposition of -Scripture. It is said that they dined together, and collected money to -pay for their refreshments, giving the surplus to their brethren in -bonds. No forms were used. A liturgy seemed to them stinted prayer—a -mere babbling in the Lord's sight. They<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span> denied the authority of the -Queen in ecclesiastical matters, and counted it unlawful to attend -the parish church. They owned no necessity to wait for reform by -the magistrates, saying, wherever stones were ready, they ought to -build with them at once, as the apostles did. It is distinctly stated -that these people held it unlawful to baptize children.<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a> In the -year 1589, it was affirmed that there were several Anabaptistical -conventicles in London and other places.<a name="FNanchor_223_223" id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a> A prisoner named -Maydstone, holding Baptist opinions, is mentioned in 1597 as under -sentence of death in Norwich gaol. The Baptists were foremost in the -advocacy of religious freedom, and perhaps to one of them, Leonard -Busher, citizen of London, belongs the honour of presenting in this -country the first distinct and broad plea for liberty of conscience. -It is dated 1614, and is prefaced by an epistle to the Presbyterian -reader; and a very remarkable epistle it is, deserving a renown which -it has never acquired. The writer says, he is sure that the country -will be distracted with oppression and persecution until liberty of -conscience be allowed. His plea is no new doctrine, but as old as the -Word of God. It is the birthright of peaceful people, denied by the -subjects of popes, bishops, and selfish priests, a blessing for the -want of which the Christian part of the universe hath suffered "a -continual agony and earthquake." Appealing to King James, Busher says, -"that Jews, Christians, and monks are tolerated in Constantinople," -and asks, "If this be so, how much more ought Christians to tolerate -Christians?" "It is not only unmerciful, but unnatural and abominable; -yea, monstrous, for one<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span> Christian to vex and destroy another for -difference and questions of religion." "Wherefore," he goes on to say, -"in all humility and Christian modesty, I do affirm, that through the -unlawful weed-hook of persecution which your predecessors have used, -and by your Majesty and Parliament is still continued, there is such -a quantity of wheat plucked up, and such a multitude of tares left -behind, that the wheat which remains cannot yet appear in any right -visible congregation." Boldly, and in the broadest way, this early -apostle of liberty condemns all persecution whatsoever, not excepting -even persecutions carried on against Papists; and he contends that by -persecuting them we Protestants encourage them to persecute us. People -tainted with treason are to be denied the liberty of congregating -together, but no others. And further, this writer demands, "That it be -lawful for every person or persons, yea, <i>Jews and Papists</i>, to write, -dispute, confer and reason, print and publish any matter touching -religion, either for or against whomsoever."<a name="FNanchor_224_224" id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a></p> - -<p>Other publications of the same character were written by members of the -same communion, and in 1620 the Baptists issued a humble supplication, -abounding in references to the Fathers and to ecclesiastical history.</p> - -<div class="sidenote"><i>Baptists.</i></div> - -<p>In the Yarmouth Corporation Records there is a letter to the Lord -Chief Justice of England, written by the Bailiffs in the year 1624, -respecting the Baptists in that town: "Right honourable, our duties in -all humble wise remembered. We received certain letters, signed by your -lordship, but without either date or place, from whence, reproving our -predecessors, as having no care in the execution of a warrant made to -them by your lordship<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span> and Justice Dodridge (upon a certificate from -the Lord Bishop of Norwich at the last assizes in Norfolk, touching -the conventicles and meetings of Separatists and Anabaptists within -this town, and of a list of their names surprised at such conventicles) -for the apprehending of them, and sending them to the Lord Bishop of -Norwich, to be examined and further ordered, and for the re-committing -of Cayne, and apprehending of Uryn, the one dwelling and conversing -amongst us, the other frequenting this town as a merchant, so as by -such negligence your honour might conceive that some among us do -secretly connive, if not favour those ways (except that by a speedy -execution of your lordship's warrant directed unto us, the contrary -may appear) advising us to be so careful thereof, as we may give a -good account at the next assizes of our service therein. May it please -your honour, upon the receipt of your letters, we conferred with the -bailiffs of the town, for that time being, and required of them to -have the said warrant, with purpose to put the same in execution; who -answered us that they never had, nor before now heard of, any such -warrant. Now, so it is, saving your honour's favour and reformation, -not so much for want of date of your lordship's letter, or place from -whence it was directed, as for want of such warrant from your lordship -unto us, or our said predecessors, we presumed to forbear to execute -such business, humbly beseeching your lordship to grant us such your -warrant to the former effect, and to pardon us herein; and for our -parts, not knowing any of us to connive, or favour those ways, we -will be willing and ready, in all we can, to execute the same, and -whatever else your lordship shall give us in charge. And so, praying -to the Almighty to increase and prosper your<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span> days in all honour and -happiness, we rest, your honour's at command,</p> - -<table summary="bailiffs" class="bailiffs"> - <tr> - <td><p class="smcap">"J. Trindle,</p> - <p class="smcap">"Thomas Johnson,</p></td> - <td class="brckt"><img src="images/big_right_bracket.png" alt="big right bracket" - style="height:3em; padding:0 1em 0 1em;" /></td> - <td>Bailiffs."<a name="FNanchor_225_225" id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a></td> - </tr> -</table> - -<p>The portion of the "Yarmouth Records" relating to this period are -defective, and consequently the information is imperfect; but it is -certain, that not long after the date specified, several persons -denominated Anabaptists were imprisoned in Yarmouth, and continued in -confinement until the year 1626, when it was resolved by "the Town" (as -the Corporation is usually designated), to apply to the Lord Archbishop -in Parliament and the Lord Treasurer, to have them removed. What became -of them is not known, but most likely they were discharged, as Abbot, -the then Archbishop of Canterbury, was a man distinguished by his -leniency towards Nonconformists.</p> - -<div class="sidenote"><i>Baptists.</i></div> - -<p>The "Records of the Church at Broadmead, Bristol," furnish an account -of the formation of a Baptist community in that place. The steps by -which it reached its ultimate ecclesiastical character are minutely -traced. Mr. Canne, a well-known Baptist minister, came to Bristol, -and debated the matter of baptism before "an abundance of people on -a green." He led the people to "step further in separation," so that -they would not so much as hear any minister who "did read the Common -Prayer." Thus, in language characteristic of such documents, it is -said, that the Lord led them by degrees, and brought them out of popish -darkness into the marvellous light of the Gospel. Baptism by immersion -afterwards became the practice of the Church, but still<span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span> Baptists and -Pædobaptists remained with each other in fellowship at Bristol, as they -did in some other places.<a name="FNanchor_226_226" id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a> Having been joined by some persecuted -Welsh brethren, the Church met in "the great room" at the Dolphin, and -"sometimes at a baker's house," until the city fell into the King's -hands, when most of the professors were fain to journey to London under -the conduct of Royalist soldiers. But the guard proved treacherous, -and actually stripped and robbed the prisoners after they reached the -metropolis. They commonly met at Great Hallows, but those of their -number who had been baptized as adults, communed at the Lord's Table -with the Baptist Church under the pastoral care of William Kiffin. When -Bristol surrendered to the Parliament, the greater part of the Church -returned, but soon became "a chaos of confusion." We may add that -Mr. Kiffin, with whom these Bristol Nonconformists united in London, -describes, in a MS. History, the formation of a distinct Baptist -Church, in 1633, gathered out of the Independent community then under -the pastoral care of Henry Jacob.</p> - -<p>Some Arminian Baptists published a Confession of Faith in 1611.<a name="FNanchor_227_227" id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a> -Another confession, issued by the Calvinistic Baptists, containing -fifty-two articles, appeared<span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span> in 1644. The Calvinistic doctrine -of predestination is distinctly affirmed, but in article xxv. the -preaching of the Gospel for the conversion of sinners is declared to be -absolutely free; and in article xxix. believers are defined as "a holy -and sanctified people." The Congregational order of Church Government -is propounded in article xxxvi. and baptism, on a profession of faith, -in article xxxix. A note to article xlviii. on civil government, -declares "it is the magistrate's duty to tender the liberty of men's -consciences, Ecc. viii. 8, (which is the tenderest thing unto all -conscientious men, and most dear unto them, and without which all -other liberties will not be worth the naming, much less enjoying), -and to protect all under them from all wrong, injury, oppression, and -molestation."<a name="FNanchor_228_228" id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a></p> - -<p>By the Parliamentary ordinance of April, 1645, forbidding any person -to preach who was not an ordained minister, in the Presbyterian, or -in some other Reformed Church—all Baptist ministers became exposed -to molestation, they being accounted a sect, and not a Church.<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a> -A few months after the date of this law, the Baptists being pledged -to a public controversy in London with Edmund Calamy, the Lord Mayor -interfered to prevent the disputation—a circumstance which seems to -shew that on the one hand the Baptists were becoming a formidable body -in London, and, on the other hand, that their fellow-citizens were -highly exasperated against them.<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a></p> - -<p><span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span></p> - -<div class="sidenote"><i>Baptists.</i></div> - -<p>Before we close this brief notice of the rise and early progress of -the Baptist denomination, it may be remarked in connection with their -conspicuous advocacy of the fullest religious toleration, that they -furnish a striking example of the union of such advocacy with the -maintenance of dogmatic Christianity in that which may be termed its -most evangelical form. And, indeed, the same remark is applicable to -many of the Independents. Nor can there be any question respecting -the originality of the doctrines of religious liberty as held by the -Baptists, for it is manifest that they derived them neither from the -teaching of antiquity, nor from the writings of learned and gifted -contemporaries. Their sentiments on the subject can by no means be -considered as the expression of the genius and spirit of the age in -which they lived: for intolerance was at the time all but universal in -England and throughout the continent of Europe. So far as they were -indebted to history for their principles of freedom, the debt was -due to the sufferings of their fathers—for as Bayle says, the sect -"boasts of a great number of martyrs: its martyrology is a large volume -in folio."<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span><a name="FNanchor_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a> And no doubt the discipline of pain in their own -experience had a share in both their intellectual and moral culture, -and that much of the grand lesson which they were enabled to teach had -been learned in the school of affliction. The love of liberty and the -endurance of oppression constituted the inheritance which they had -derived from their spiritual ancestry.</p> - -<p>What has been said of the polity and discipline of Independents will -apply generally to the polity and discipline of the Baptists. These -two religious denominations substantially agreed with each other; the -main and almost the only difference between them, having relation to -the mode of Baptism, and to the recipients of the rite. When Baptist -ministers held livings they stood in the same relation to the national -establishment as did their fellow Congregationalists, admitting -members, exercising discipline, and conducting their business quite -independently of the political powers.</p> - -<div class="sidenote"><i>Tombes—Jessy.</i></div> - -<p>John Tombes, an Oxford Bachelor of Divinity of superior ability and -learning, and standing high in the estimation of all parties, had felt -difficulties respecting infant baptism long before the commencement -of the wars. Not receiving answers to certain questions which he -proposed on the subject to the Westminster Assembly, he renounced his -former practice, and avowed Antipædobaptist opinions. This brought -him into collision with some of his parishioners, whilst minister of -Fenchurch.<a name="FNanchor_232_232" id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a> Though forfeiting that incumbency for not baptizing<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span> -infants, he was deemed eligible for the preachership of the Temple, -and obtained that honourable post. But he soon lost this preferment -also, in consequence of his publishing a treatise on the subject -which so much occupied his thoughts. The people of Bewdley, in -Worcestershire—his native town—were however allowed to choose him -for their minister, and there it was that he held the public dispute -with Richard Baxter, already described. Seeing no prospect of any -alteration in the Establishment with regard to baptism, he "gathered a -separate Church of those of his own persuasion, continuing at the same -time minister of the parish." The perpetual curacy of Bewdley having -become impoverished by the sale of ecclesiastical property, Tombes -received the parsonage of Ross, which he subsequently relinquished for -the Hospital at Ledbury. Retaining the Hospital, and removing from -Bewdley, he became once more minister of the parish of Leominster, in -Herefordshire, the place in which he had held his first preferment. -His name appears amongst Cromwell's Triers; a circumstance involving -this important consequence, that "the Commissioners agreed to own -the Baptists as their brethren, and that if such applied to them for -probation, and appeared in other respects to be duly qualified, they -should not be rejected for holding this opinion. And hence it came -to pass, that at the Restoration several parishes were found to have -Baptist ministers fixed in them."<a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a> Yet throughout this good man's -life, after he had embraced Antipædobaptist views, his peculiarities in -that respect exposed him to much trouble and sorrow.</p> - -<p>Henry Jessy, a Cambridge Master of Arts, after holding the living of -Aughton, in Yorkshire, accepted<span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span> the pastorship of an Independent -congregation in the borough of Southwark; but in consequence of several -of the members embracing Baptist opinions, he examined the controversy -for himself, and this ended in his submitting to be immersed, and in -his becoming a zealous advocate of the practice. Yet he continued to -admit Pædobaptists to the Lord's Supper, and lived in charity with his -Independent brethren. During the Commonwealth, he spent every Lord's -Day in the afternoon "among his own people," giving instruction and -sustaining discipline; but "in the morning he usually preached at St. -George's parish church, in Southwark," of which he had become Rector. -Besides being renowned for ministerial diligence, catholicity of -temper, and liberality to the poor, he took great interest in revising -the authorized version of the Scriptures, carrying about with him -constantly a copy of the Hebrew and of the Greek Testaments, quaintly -calling one "his sword and dagger," and the other his "shield and -buckler." He sought the aid of learned friends in the revision of his -work, and would often exclaim, "Oh, that I might see this done before I -die."<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a> He further made large collections for the Jews at Jerusalem, -and together with the money which he obtained he sent them letters with -the view of converting them to the Christian faith.</p> - -<div class="sidenote"><i>Ewins—Bunyan.</i></div> - -<p>There lived at Bristol a remarkable man, one of those born orators in -whom genius makes up for defect of culture, and who in all ages have -distinguished themselves by their rude unfettered eloquence. Thomas -Ewins was a mechanic, with little or no education; but becoming a -preacher he speedily rose to eminent popularity. Elected pastor of the -Baptist church in the<span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span> city just mentioned, and objecting to tithes and -all compulsory payments, accepting only free gifts, he nevertheless -ordinarily preached at Christ Church before the Mayor and Aldermen, and -conducted lectures at St. Nicholas' and other churches—thus sustaining -a sort of semi-relation to the Establishment. "The Broadmead Records" -contain specimens of his preaching, and also a curious diagram which he -drew of certain blazing stars observed in the heavens, portending, as -he thought, the approach of Divine judgments.</p> - -<p>Another example of a Baptist preacher in a parish church is taken from -the "Life and Death of Mr. John Bunyan:"—</p> - -<p>"Being to preach in a church in a country village (before the -restoration of King Charles) in Cambridgeshire, and the people being -gathered together in the churchyard, a Cambridge scholar, and none -of the soberest of 'em neither, enquired what the meaning of that -concourse of people was, it being upon the weekday, and being told that -one Bunyan, a tinker, was to preach there, he gave a boy twopence to -hold his horse, saying, 'He was resolved to hear the tinker prate;' and -so went into the church to hear him. But God met with him there by his -ministry, so that He came out much changed, and would, by his goodwill, -hear none but the tinker for a long time after, he himself becoming -a very eminent preacher in that county afterwards. This story," the -writer adds, "I know to be true, having many a time discoursed with the -man, and therefore I could not but set it down as a singular instance -of the power of God that accompanied his ministry."</p> - -<div class="sidenote"><i>Baptists.</i></div> - -<p>The Baptists became numerous under the Common<span class="pagenum"><a name="Page_242" id="Page_242">[242]</a></span>wealth.<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a> Numbers of -members were admitted to their Churches, and these Churches formed -themselves into<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span> associations. At the meetings which were consequently -held, questions relating to order, worship, and discipline came -under discussion. Disputes arose respecting what is termed "open" -and "strict" membership—in other words, respecting the question, -whether individuals not adopting Baptist views were proper persons for -membership in Baptist Churches.<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a> A controversy also sprung up as -to the propriety of hearing the Gospel as it was preached by ministers -who had not been baptized, according to the Baptist idea, and also with -respect to the practice of joining in psalmody with those who were -unbaptized.<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a></p> - -<p>Nonconformists in Wales previous to the outbreak of the civil wars, -and for some years afterwards, are said to have been Congregational -Pædobaptists. The formation of the first Antipædobaptist Church in the -principality is ascribed to the year 1649. Vavasour Powell—who has -appeared in these pages in connection with the Fifth Monarchy men—and -who had been from about the year 1640 an indefatigable preacher of the -Gospel amongst his fellow-countrymen—for he was a Welshman—adopted -Antipædobaptist views in the midst of his missionary career; and after -that change he may be presumed to have advocated his newly-adopted -opinion. But he does not appear to have been at all a bigoted man, or -to have sought the establishment of Churches upon the strict communion -principle.<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a> After the year 1649, a<span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span> few more Baptist congregations -were gathered, and a small association of four of these met in the town -of Carmarthen in the year 1651, when questions were mooted touching the -practice of singing psalms, and the laying on of hands in the office of -ordination.<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a></p> - -<p>In Ireland, Baptist opinions spread, and Churches were planted in -several cities and towns within that island. Cromwell's soldiers, -including some who were Baptists, preached in Scotland,<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a> and a -chaplain of Fairfax's publicly disputed with a Scotch minister upon -the question whether infant baptism was grounded on the Word of -God.<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a> The famous Colonel Lilburne was a Baptist, and in the north -he zealously propagated his own distinctive principles. The Scotch -Presbytery soon declared against "the new dippers."<a name="FNanchor_242_242" id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a></p> - -<p>There has been occasion to notice more than once the existence of -two classes of Independents—the one entertaining broader views of -toleration than did the other, and, at the same time, more closely -approximating to modern voluntaries than did some of their brethren. -There must have been a similar difference amongst Baptists. The -distinction comes before us again. Owen and Goodwin did not object -to State support, nor do we discover in the writings of any of the -chief Independents of the Commonwealth an exposition and defence -of the voluntary principle. We have seen that several Independents -and Baptists were parochial incumbents. Ministers, however, of -both denominations, especially of the latter, at that time held no -benefices. This might not arise always from conscientious scruples -respecting<span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span> an establishment, but it is probable that in many cases it -did so.</p> - -<div class="sidenote"><i>Baptists.</i></div> - -<p>The larger section of the Baptist ministers and Churches stood outside -the pale of Cromwell's establishment, and probably, in general, they -preferred that position. The well-known Hanserd Knollys, a Cambridge -graduate, after resigning a living, and gathering a Baptist Church, -would only accept the free contributions of his hearers, eking out -his subsistence by school-keeping. The Fifth Monarchy Anabaptists -distinctly and boldly opposed tithes, and protested against all -State endowments. John Canne, in his "Second Voice from the Temple, -to the Higher Powers," 1653, violently inveighs against a national -ministry, as "essentially derived from the Pope," and after pointing -to Presbyterians and Independents, as those who "do appear most for -tithe;" archly adds, "yet the truth is, neither of them, by the law of -the land, have any title to it; for they are not such incumbents or -ecclesiastical persons as the law allows."<a name="FNanchor_243_243" id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a></p> - -<p><span class="pagenum"><a name="Page_246" id="Page_246">[246]</a></span></p> - -<p>The most united and consistent opponents of both State alliance and -State allowance were the people called Quakers, and other mystic sects -who took up their position altogether outside of Cromwell's Broad -Church.</p> - -<p>To them we shall pay attention in a subsequent chapter, but, in the -meanwhile, it is necessary that we should supply some account of -the state of the Universities, and also point out the position of -Episcopalians in reference to the Establishment.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span></p></div> - - <div class="figcenter" id="i_343" > - <img - class="p0" - src="images/i_343.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER XI.</h2> - - -<p>The civil wars, and the changes consequent upon the taking of Oxford, -left the University in a deplorable condition. Many Fellows and -Scholars were dead. Men of learning and high character had been -ejected. No admissions from Westminster, Eton, St. Paul's, Merchant -Tailors, or other public schools had taken place during five or six -years; and parents, in times so troubled, had naturally felt unwilling -to send their sons to a place which was almost as much of a camp as of -a school.</p> - -<p>But prospects brightened after the war. Some who had fled when the city -of Oxford was garrisoned now returned, and were promoted according to -seniority. Graduates too came from Cambridge, and helped to fill up -vacancies; also young men long kept at home, entered their names upon -the college books, and supplies from public schools were to some extent -renewed.</p> - -<p>Scenes of festivity revived. On the 17th of May, 1649, the University -prepared for the arrival of two distinguished visitors. Fairfax and -Cromwell, with a staff of officers, were on their way to receive -academic honours;<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> and on their arrival, being welcomed with great -rejoicing, they were at once conducted to the apartments of the Warden -of All Souls, where they received a magnificent entertainment. Heads of -houses paid their respects, and one of the fellows of the hospitable -college in which they were lodged delivered a congratulatory speech, -which Wood reports to have been a bad one, "but good enough for the -occasion." The hero of Naseby assured the authorities that he and his -companions were well aware no commonwealth could flourish without -learning, and that whatever the world said to the contrary they meant -to encourage it more and more. He and his companions, with their suite, -dined at the table of the President of Magdalen, and afterwards played -bowls on the college green. In the afternoon, the degree of Doctor of -Laws was conferred on the generals, and that of Master of Arts on the -principal officers. The chieftains were robed in scarlet, and with the -exception of the hood and square cap—which some Puritans scrupled to -wear—and the silver staves—which the beadles had not been able to -obtain from their predecessors in office—the appearance of things in -the Convocation House remained much as usual. All the members standing -bareheaded, Proctor Zanchy presented the guests to the Vice-Chancellor, -and delivered a short speech. The speech is not reported, but if an -incident, such as occurred when South was conducting a soldier to -receive an honorary degree, had taken place on this occasion, the -witticism of that orator would have been very appropriate:—"<i>Præsento -vobis virum hunc bellicosissmum</i>," commenced the speaker. Just then -the warrior happened suddenly to turn round, "<i>Qui nunquam antea -tergiversatus est</i>," added the ready wit.</p> - -<p>The Earl of Pembroke, who had been Chancellor,<span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span> died in January, 1650. -At a convocation held twelve months afterwards, the University elected -Cromwell to the vacant office. Warriors seem not the fittest persons -for such a post, but as respects the University which placed Wellington -in the chair once occupied by Cromwell many will agree with Kohl: -"These are the two most remarkable Chancellors of Oxford, ever heard -of."</p> - -<div class="sidenote"><i>Owen Vice-Chancellor.</i></div> - -<p>When Dr. Fell had been ejected from the Deanery of Christ Church, Dr. -Edward Reynolds, a Presbyterian, succeeded him for a short period, -after which Dr. Owen, the Independent filled the office. Although he -had been a student in the University his Independency had excited -such strong prejudices, that on his taking a Doctor's degree some -did "intend to battle him, when he came to dispute, thinking that -as he had been so long time absent from the University, he would be -unready both in speaking Latin and disputing. He was better prepared, -however, than they were aware of, and keeping them to the strict rules -of disputation, he managed the whole exercise with such exactness as -frustrated their expectations."<a name="FNanchor_244_244" id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a></p> - -<p>Owen was admirably fitted for the station which he occupied. To a -rare amount of theological learning he united personal endowments and -accomplishments, such as carry with them an indefinable influence, and -command respect even from the prejudiced. He had a dignified presence, -a face not soon to be forgotten, eyes of penetrating brightness, lips -of firm resolve, a countenance generally very grave, and which could be -very stern, profuse locks curling over the shoulder, and altogether the -air and bearing of a gentleman. His appearance had arrested Cromwell's -notice. "Sir," said the general, laying his hand on Owen's shoulder, -"you are a person<span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span> I must be acquainted with." "That," replied the -Divine; with the courtliness of a cavalier, "will be much more to my -advantage than yours." They became friends. Cromwell honoured Owen, -and nominated him to the Vice-Chancellorship after the Parliament had -appointed him to the Deanery.</p> - -<p>Although Owen rose to the Vice-Chancellorship in September, 1652, it -is remarkable that there is no annual oration by him for the year -1653.<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a> The circumstance becomes significant on a perusal of -the oration for 1654, and some light is thrown on the state of the -University during the year when the oration was omitted. In 1654, the -speaker pointedly alludes to some extraordinary perils the University -had just survived.<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a> There had been a conflict, he said, out of -which the University rose, not with trophies, spoils, and garlands, -but with scars, and with torn standards, dragged in dust. He and his -learned colleagues had fought for what had been handed down from -antiquity—the depository of past ages, and the seed-plot of precious -hopes. They had put to flight wine-shops, ale-sellers, mimics, farces, -buffoons, the public riots, and disgraceful scenes infesting the -streets. Halls and edifices had been deserted and insulted, tottering -to their fall, supporters had gone, props were removed, and things -presented a melancholy spectacle; but God had preserved and wonderfully -restored the University, after winds and storms had assailed it in -vain. Under Owen's rhetorical Latin, so characteristic of the age, we -discover the fact that the former year, when the annual oration had -been omitted, was one of strange confusion in Oxford.</p> - -<p><span class="pagenum"><a name="Page_251" id="Page_251">[251]</a></span></p> - -<div class="sidenote">His Speeches.</div> - -<p>The oration of 1657 further indicates the difficulties of the year -1653, and touches upon some which seemed far more threatening than -any mentioned in the former speech. Five years—said Owen—had passed -since his elevation to office, and for two years after that elevation -the critical situation of the University had been a subject for -astrologers and newspapers—to such a pitch did things arrive that -to have advocated public schools would have been reckoned offensive -to religion. Everything disgraceful was imputed to the advocates of -learning. Affairs were in confusion, and on the edge of the pit, and -the University was saved by a miracle. "When," he adds, "it appeared to -what length audacity, rage, and ignorance would carry those from whom -better things might have been expected, the Supreme Arbiter of Events -so frustrated their efforts in a moment, that with all their strength -they scarcely could take care of themselves who <i>three days before</i> -were in the act of devouring us. Nothing remained to these wretched -creatures except great disgrace, everlasting infamy of the unprincipled -attempt upon the seats of learning, which God in His displeasure -averted."<a name="FNanchor_247_247" id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a></p> - -<p>This passage points to a kind of danger different from that which is -deplored in the earlier oration. Then the Vice-Chancellor spoke of -internal confusions, of the undisciplined condition of the colleges, -and of the riotous conduct of the gownsmen and townspeople: now his -speech relates to external attacks, to opinions afloat in the country, -and to unprincipled attempts made by enemies of learning for the -overthrow of the Universities altogether. The "three days" are most -significant words, and we cannot help connecting the expression with -that<span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span> critical period when the Little Parliament was arrested by -Cromwell in its destructive career.</p> - -<p>The tendencies of that Parliament have been indicated, and although -Clarendon is a prejudiced witness in the case, yet making on that -ground some abatement from his evidence, it appears there is truth in -his remark, that the House proposed the sale of lands belonging to -the Universities, and that the moneys arising from such sale should -be employed for the public service. No proof exists, as far as we -are aware, of any resolution or motion to that effect, yet it seems -more than possible that such things might be talked of in the Little -Parliament by some of the more fanatical of its members. There must -have been some good reason for the remark which Cromwell made in a -speech he delivered in the year 1657. "What the issue of that meeting -(the Little Parliament) would have been 'seemed questionable,' and was -feared; upon which the sober men of that meeting did withdraw; and -came and returned my power as far as they could,—they did actually -the greater part of them,—into my hands, professing and believing -that the issue of that meeting would have been the subversion of your -laws, and of all the liberties of this nation, the destruction of the -ministers of this nation, in a word the confusion of all things."<a name="FNanchor_248_248" id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a> -Further evidence might be cited to the same effect,<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a> nor are there -wanting proofs, as will be seen hereafter, that perilous changes were -contemplated, and that even certain ministers of religion at that time -so undervalued learning as to lead the attack which was made on the -Universities. Dell and Webster, who made themselves conspicuous in this -respect, will be noticed in connection with Cambridge.</p> - -<p><span class="pagenum"><a name="Page_253" id="Page_253">[253]</a></span></p> - -<div class="sidenote">University Costume.</div> - -<p>During the period in which Owen held the Vice-Chancellorship at Oxford, -he devoted himself to the accomplishment of academical reforms. He was -anxious to abolish the use of unnecessary oaths, to multiply public -exercises for the improvement of students, to prevent gownsmen from -leading idle lives, to modify the public acts so as to render them -occasions for useful discussion, and to abolish the custom of allowing -the <i>terræ filius</i> (as he was called) to indulge in unseemly satire and -vulgar abuse. But he did not succeed in all his plans, in consequence -of the opposition which was made by parties in the University.</p> - -<p>One curious custom abolished by the Parliamentary visitors before Owen -became Vice-Chancellor may be mentioned here. Upon the decease of any -one of the heads of houses, or of any other distinguished person, the -University bellman put on the gown and formalities of the defunct, and -with his bell proclaimed in every hall and college that it had pleased -God to take out of this world the individual whom the official so -strangely represented. He gave notice, at the same time, that on such -a day the deceased would be solemnly interred. Besides abolishing this -odd practice, the visitors prohibited the bellman's going before the -corpse from the college to the church.<a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a></p> - -<p>Anthony Wood is sadly distressed at the Vice-Chancellor's irregular -proceedings with regard to college habits,<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a> and, indeed, this is -the principal complaint which he urges<span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span> against his administration. -"Instead of short hair, collar-band, and cassock in the pulpit," the -Oxford historian complains, "we might have beheld long powdered hair, -large hands, and shirts half hanging out at their sleeve, and they -themselves accounting nothing more ridiculous than starch formality. -As for caps, square or round, none were worn publicly only in some -colleges at refection or scholastic exercises." Hoods, he says, were -used at length by none but the Proctors, and the Vice-Chancellor sat -with his hat on, 'and that cockt.' He went "in quirpo like a young -scholar, with powdered hair, snake-bone bandstrings, (or bandstrings -having large tassels), lawn band, a large set of ribands pointed, -at his knees, and Spanish leather boots with large lawn tops."<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a> -The representation brings the Puritan before us in the costume of -a Cavalier, and, if correct, is certainly irreconcilable with the -pictures commonly drawn of the class of persons to whom Owen belonged. -A Roundhead thus attired is a very anomalous being, and the description -makes us suspect that, let the Dean have dressed as he might, he could -not have pleased his angry critic. Indeed the Puritans have been -represented by certain historians in such a way as to remind one of the -pictures of Brueghel, who so accustomed himself to paint witches and -imps, that when he tried to depict a man he was sure to make him look -like a devil.<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a></p> - -<div class="sidenote"><i>Oxford Celebrities.</i></div> - -<p>It may be interesting here to pause for a moment, and to notice some of -the remarkable individuals who were connected with the University at -the time of the Commonwealth.</p> - -<p>Amongst the Canons of Christchurch was Ralph<span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span> Button, who, on his -election to a Fellowship at Exeter College, won from Dr. Prideaux the -witty compliment, that all who were elected besides him were "not -worth a <i>button</i>;" and, amongst the gownsmen, who in those days paced -the quadrangle, or loitered in the green meadows of that magnificent -foundation, were other men of whom Oxford has since been proud. A pale, -delicate young student might have been seen there, who was destined to -carry his genius into the regions of metaphysics, and to expound with -rare sagacity and power the principles of religious toleration. There, -also, was a hearty-looking Bachelor of Arts, with a keen, but scarcely -good-humoured expression, whose eloquence and wit afterwards rendered -him one of the cleverest, if not one of the best preachers of the -Church of England. John Locke and Robert South were both Christchurch -men, and another distinguished contemporary of a different character -was Philip Henry.</p> - -<p>On reaching the grey tower of Magdalen we might have seen presiding -over that foundation, Dr. Thomas Goodwin, one of "the two atlasses and -patriarchs of Independency,"<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a> as Wood calls him—already mentioned -in this work as a member of the Westminster Assembly—and we might have -met with two of the Fellows—John Howe<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a> and Theophilus Gale—who, -by their increasing familiarity with Greek literature, were then laying -up ample stores for the construction of their great works, "The Living -Temple," and "The Court of the Gentiles."</p> - -<p><span class="pagenum"><a name="Page_256" id="Page_256">[256]</a></span></p> - -<p>Dr. Daniel Greenwood, whom Neal styles "a Profound Scholar and Divine," -and whom Wood admits to have been "a severe and good governor," was -Principal of Brazen Nose, and Dr. John Conant was Rector of Exeter, -respecting whom Prideaux, amongst his numerous witticisms, observed, -"<i>Conanti nihil difficile</i>." Dr. Robert Harris, President of Trinity, -is described as skilful in Hebrew Chronology, Church History, and -Patristic Literature; and Dr. Edmund Staunton, President of Corpus, has -been called a Walking Concordance, on account of his minute knowledge -of the Holy Scriptures. Dr. Joshua Hoyle, Master of University College, -previous to his residence in Oxford, had been Divinity Professor -in Dublin, where he spent more than fifteen years in studying the -Popish controversy, and in answering the works of Bellarmine. Henry -Wilkinson—commonly styled Dean Harry—Principal of Magdalen Hall, -secured so much esteem from the Royalists, that at the Restoration they -were anxious to retain his services, but he refused to conform. He is -described by Wood as "courteous in speech and carriage, communicative -of his knowledge, generous and charitable to the poor; and so -public-spirited—that he always minded the common good more than his -own private concerns." Dr. John Wilkins, of Wadham, who married Oliver -Cromwell's sister, and was afterwards promoted to the mastership of -Trinity College, Cambridge, was almost equally eminent as a theologian, -a critic, a preacher, and a mathematician. The University of Oxford -at the same time counted in the number of her professors, Pocock, the -Orientalist; Seth Ward, the astronomer; Wallis, the geometrician; and -Lewis De Moulin, a learned foreigner: besides others who, though now -little known, were of high reputation in their own day. Owen said, in -1653, and, perhaps, with<span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span> still more confidence, he might have said it -a few years afterwards, that the heads of Houses at that time merited -honour of the Church for candour, diligence, erudition, and politeness; -and that the University had never been surpassed by any society in the -world, in point of proper respect and esteem for piety, for manners, -orderly and Christian, and for a due regard to doctrines, arts, -languages, and science.<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> In addition to those now mentioned there -were other remarkable persons dwelling within the University precincts. -In the Bodleian library, Henry Stubbe held the office of second keeper. -A reader of all kinds of books, at home in ecclesiastical and profane -history, as well as in mathematical studies, he also spoke Greek and -Latin with much ease; and, according to his eulogists, could "talk on -various sciences with an eloquent tongue, or with his dexterous pen -write so as none could equal, answer, or come near him."<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> In a -recess of the library, Elias Ashmole often sat pouring over old coins, -for he had come to make a catalogue of the numismatic collection given -to the Bodleian by Archbishop Laud. Among the gownsmen were many -young scholars and divines rising into distinction, whose names were -afterwards to command respect in the republic of letters, or in the -offices of the Church: Wadham could point to Sprat, afterwards Bishop -of Rochester—Queen's to Compton, who became Bishop of London—Lincoln, -Magdalen, Hart Hall, and Corpus Christi all numbered amongst their -students future<span class="pagenum"><a name="Page_258" id="Page_258">[258]</a></span> prelates. Sir Christopher Wren, at that time -accounted a prodigy of genius,<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a> Dr. Whitby, the fierce but able -anti-Calvinist; Matthew Poole, the commentator; and Anthony Wood, -the antiquary and historian, were also educated at Oxford during the -Commonwealth.</p> - -<div class="sidenote"><i>Oxford Celebrities.</i></div> - -<p>It is interesting to find that John Evelyn visited Oxford on the 6th -of July, 1654, "the eve of the Act," and that he fully records in his -diary what he witnessed during his stay at the University.</p> - -<p>There were exercises, he informs us, in the schools, and after dinner -the proctor opened the Act at St. Mary's. The prevaricators indulged -in drollery, and the doctors engaged in disputations. On Sunday, Dr. -French preached to the students, advising them to seek true wisdom, not -in books of philosophy, but in the Scriptures alone. The same day, Dr. -Owen delivered a sermon, in which he "gave Episcopacy a brush." The -following afternoon came long speeches from Proctors and Professors, -and the Vice-Chancellor; and these were followed by the bestowment of -diplomas (four in theology, and three in medicine), with the ancient -ceremonies of cap, ring, and kiss. The Presbyterian "Inceptor" had a -rub at the Episcopalians. A magnificent entertainment in Wadham Hall -closed the day, and the next morning a Latin sermon was delivered.</p> - -<div class="sidenote"><i>Evelyn's Visit.</i></div> - -<p>Barlow, afterwards Bishop of Lincoln, was librarian of the Bodleian, -and shewed his friend the following rarities:—An old English Bible, -"wherein the Eunuch mentioned to be baptized by Philip is called -the gelding;" the Acts of the Council of Basle, with its bulla, or -leaden affix; a MS. by Bede; the old Sarum ritual;<span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span> a curious piece -of penmanship by a French lady; and an hieroglyphical table, painted -on asses' hide. But the thousand MSS., furnishing part of the library -built by Archbishop Laud, especially the Oriental ones, of all the -Oxford wonders which Evelyn saw, were most illustrious. In the closet -of the tower were exhibited Indian weapons, urns, and lamps, together -with the Koran, written on a sheet of calico, made up into a priest's -vesture or cope.</p> - -<p>The Convocation House, the pleasant diarist goes on to inform us, -was finely wainscoted. The Divinity School had a gothic carved roof, -and the Schools of Physic and Anatomy were adorned with "the skin of -a jackal, a rarely-coloured jackatoo (or prodigious large parrot), -two hummingbirds, not much bigger than our humble bees," and other -curiosities. St. John's Library had two skeletons, and a store of -mathematical instruments—the gift of Archbishop Laud. New College -still wore its "ancient garb," and at Magdalen the library and chapel -were in pontifical order, with a double organ, and the altar turned -tablewise. Christ Church Library contained an Office of Henry VIII., -brilliantly illuminated, the gift of Cardinal Wolsey. The physic garden -contained canes, olive trees, rhubarb, and the sensitive plant.</p> - -<p>Wadham College had become a receptacle for curiosities under the -scientific Dr. Wilkins. Transparent apiaries,—built like castles and -palaces,—preserved honey without destroying the bees. A speaking -figure, with a concealed pipe in its mouth, dials, thermometer, a -"waywiser," a "monstrous magnet," and divers objects, artificial, -mathematical, and magical, crowded the Warden's lodgings and gallery. -The Royal Society had its cradle in the quaint rooms over the college -gateway. There met "the invisibles," as Boyle called them, "the<span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span> -virtuosi," as they termed themselves:—eschewing politics and divinity, -and preferring to discourse upon "the circulation of the blood," -"the valves of the veins," "the lymphatic vessels," "the Copernican -hypothesis," and kindred themes. We may add, that music-meetings -occurred in the house of William Ellis, late organist of St. John's, -"opposite to that place whereon the theatre was built." There George -Stradling, Fellow of All Souls, shewed himself "an admirable Lutinist;" -whilst Ralph Sheldon,—a Roman Catholic, living in Halywell, near -Oxford—was applauded for his "smooth way" of playing on the viol; -and Ellis the host himself presided at the organ, or performed upon a -virginal, or a counter-tenor violin. William Glexney, who had belonged -to a choir before the wars, is mentioned as a good player on the -bass viol; and Thomas James, of Magdalen, is named as holding weekly -meetings in his chamber, practising much on "the Theorbo lute."<a name="FNanchor_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a></p> - -<p>The University of Oxford, under the Protectorate, professed as much -loyalty to his Highness Oliver Cromwell, as it had ever done to his -Majesty King Charles. No addresses could be more deeply charged with -grateful expressions and ingenious compliments than those laid at -the feet of the great warrior and prince of the Commonwealth. Some -curious specimens of them are preserved in a little volume, entitled, -"Musarum Oxoniensium ΕΛΑΙΟΦΟΡΙΑ"—written to celebrate the peace which -Cromwell concluded with the Dutch in 1654. Owen takes the lead, and -for once invokes the muse. Zouch, Harmer, Bathurst, Busby, Locke, -Philip Henry, and others, dwell on the same subject in Greek, Latin, -or English verse; but what is most remarkable, South figures among -the most glowing<span class="pagenum"><a name="Page_261" id="Page_261">[261]</a></span> eulogists—he who, thirty years afterwards, in the -pulpit of Westminster Abbey, denounced Cromwell as a bankrupt, beggarly -fellow, and ridiculed him as first entering the Parliament-house with a -threadbare, torn cloak, and a greasy hat, perhaps neither of them paid -for.<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a></p> - -<p>We subjoin part of his eulogy, having first ventured to render it into -English rhyme:—</p> - - <div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="ileft">"Great ruler of the land and sea profound,</div> - <div>Thy praise the elements conspire to sound;</div> - <div>Thy genius deeper than the mighty deep,</div> - <div>Thy fame spreads wider than the billows sweep.</div> - <div>If thou ascend thy chariot, either pole</div> - <div>Bears up the wheels which still triumphant roll.</div> - <div>Thy martial scabbard, hanging by thy side,</div> - <div>Ensheaths thy country's power, and life, and pride.</div> - <div>'Tis thine alone to rule the raging main,</div> - <div>And bind proud Neptune in thy sovereign chain.</div> - <div>Thou bravest victor, with triumphant hand,</div> - <div>Scatt'rest thy trophies over sea and land.</div> - <div>In gentlest, noblest deeds, thy days abound,</div> - <div>The peaceful olive binds thy honours round.</div> - <div>Batavia's realm, rejoicing in thy smile,</div> - <div>Now shares the friendship of our British isle;</div> - <div>That isle, encircled by its ocean guard,</div> - <div>And by the victories of thy peerless sword."</div> - </div> - </div> - </div> - -<div class="sidenote"><i>Walton's Polyglott.</i></div> - -<p>Before leaving Oxford, notice should be taken of a learned work -published during the Commonwealth, and in which Oxford scholars took -a principal part. A prospectus for the publication of "Walton's -Polyglott" appeared in 1652; the publication was completed in 1658, -having occupied four years. Pocock, the professor of Hebrew and -Arabic, was one of Walton's principal helpers. Walton, himself—a -Cambridge man, who had<span class="pagenum"><a name="Page_262" id="Page_262">[262]</a></span> fled to Oxford during the wars, and lost -all his preferments by the changes of the times,—employed his -leisure from public duties by the indefatigable toil which has -immortalized his name. Other ejected Episcopalians shared prominently -in the undertaking,<a name="FNanchor_261_261" id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a> and their names are found attached to the -prospectus; but perhaps no one yielded so much literary assistance -as did Professor Pocock. The credit of the enterprise and of its -admirable accomplishment belongs to the Episcopalians,—with whom -Pocock, although permitted to hold office at Oxford under the reign -of Independency, was identified. In the hour of their humiliation -they achieved what deserves the gratitude and praise of posterity; -and, at the same time, it is much to the honour of Cromwell that he -patronized and assisted them in their work—notwithstanding they were -his political antagonists, and the work itself upon which they were -engaged crossed the prejudices of some of his favourite theologians. -The duty on the paper which was employed in the printing of the volumes -was, through the influence of the Protector,<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a> remitted by an order -of the Council of State; and the same favour was granted to Bee, the -editor of the "Critici Sacri." This favour induced Castell, the author -of the "Heptaglott Lexicon,"<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span> to seek the like indulgence. That work, -however, was not published until after the Restoration.</p> - -<div class="sidenote"><i>Owen's Criticism.</i></div> - -<p>When Walton's <i>Magnum Opus</i> left the press,<a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a> it awakened great -interest in the critical world. The science which has been so much -advanced by the discoveries of a Mill, a Griesbach, and a Tischendorf, -was then only in its infancy. Jealously watched by the old-fashioned -students of Hebrew and Greek, who feared injury to the authority of the -Bible and the cause of religion, from any reflection on the perfect -integrity of the <i>textus receptus</i>, no wonder that "the voluminous -bulk of various lections as nakedly exhibited"—and likely, it was -thought, "to beget scruples and doubts in the minds of men"—excited -alarm in some who were deeply anxious for the welfare of the Church. -Dr. Owen was of this number, and his are the words just quoted. Zealous -alike for the purity of the text, and the authority of the points, he -followed Buxtorf and Glassius; and looked upon Capellus and Grotius -as dangerous innovators. He went so far as to say: "What use hath -been made and is as yet made, in the world, of this supposition, that -corruptions have befallen the originals of the Scripture, which those -various lections at first view seem to intimate, I need not declare. It -is in brief the foundation of Mahometism, the chiefest and principal -prop of Popery, the only pretence of fanatical anti-scripturists, and -the root of much hidden Atheism in the world."<a name="FNanchor_264_264" id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a> This is a curious -passage in the history of literature. That so<span class="pagenum"><a name="Page_264" id="Page_264">[264]</a></span> learned and liberal -a man as Dr. Owen should have talked thus, may in our time provoke a -smile from tyros in criticism. But he who wrote after this fashion -must be judged by the state of things existing in his own time, not -by the state of things at present. Owen, although as an Independent -he would be deemed a revolutionist, really was in theology, and in -some ecclesiastical respects likewise, a very decided Conservative. -Zealous for what he counted reform, he dreaded removing old landmarks. -Let him have the credit as well as the reproach of Conservatism. In -his treatise on the integrity and purity of the Scripture text—from -which the above passage is extracted—he animadverted upon the -Polyglott, its prolegomena and appendix. The essay shews that he was -more of a theologian than a critic—a fact of which he seems to have -been conscious himself. It would have been better for his fame if he -had not touched the subject: and most of his admirers will regret -that, so far, he can be quoted as one of a class, too numerous still, -who, trembling without cause for the ark of God, set themselves in -opposition to the progress of Biblical enquiry. Without attempting to -defend the Vice-Chancellor in this matter, we may add, that the tone -of his criticisms is respectful and modest, and will bear honourable -comparison with other controversial productions of that age.<a name="FNanchor_265_265" id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a> -Pocock answered Owen with critical learning, such as Owen had<span class="pagenum"><a name="Page_265" id="Page_265">[265]</a></span> not at -his command, and with a force of reasoning which Owen could not repel; -but with a contempt and violence which Owen had done nothing to provoke.</p> - -<p>To pass from Oxford to Cambridge, of which it has been said—and it -is equally true of the sister University—that "separated as yet from -the capital of the kingdom by a tedious horse journey of two days, and -destitute of any better conveyance for letters than its well-known -carrier," it was "still one of the great centres of the literature, the -science, the talent, and, unhappily also, the religious strife of the -nation."<a name="FNanchor_266_266" id="FNanchor_266_266"></a><a href="#Footnote_266_266" class="fnanchor">[266]</a></p> - -<p>The Engagement was pressed upon the Masters and Fellows. The majority -were Presbyterians, with some Episcopalians who, through private -influence, had retained office without subscribing the Covenant. -Opposed in almost equal degrees to the new test, both parties found -their position and emoluments in immediate jeopardy. At first the -enforcement was gentle, but in June, 1650, a committee received -authority to examine those who had not taken the oath, and to fill -up vacancies caused by their ejection. Yet, before the end of the -month, Cromwell being at Cambridge, received the Vice-Chancellor and -others, to whom he gave an assurance that there should be no further -proceedings against non-subscribers, for he had used his influence with -Parliament to put a stop to them.<a name="FNanchor_267_267" id="FNanchor_267_267"></a><a href="#Footnote_267_267" class="fnanchor">[267]</a> Probably that influence checked -the intended severity; for, during the next twelve months, persons<span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span> -who did not submit to the Engagement, were allowed to retain their -fellowships. For a time friendly intercession prevailed: learning, -piety, and social virtue shielded Episcopalian delinquents. It was a -season of great suspense and excitement. Letters passed on the subject -between Cambridge men and their distant friends. The former discussed -University affairs in quadrangles, halls, and chambers, and in their -walks by the banks of the Cam. Fellows of different parties were -narrowly watched. Staunch Episcopalians were anxious to see whether -boasters about decision would be true to their principles; and sad -discouragement came from men who kept their fellowships by at last -taking the oath, after having stoutly denied that they would ever do -so. This we learn from the letters of Sancroft, whose conscientiousness -then in his refusal of the Engagement—and afterwards at a still more -critical period of his life as a non-juror—every one ought to honour. -His own case illustrates in part what has been just remarked, inasmuch -as friendly interference deferred his ejectment for a season. "The -Committee," he writes to his brother, November the 17th, 1650, "sat -last week here, and summoned some of St. John's to appear at London; -but I heard nothing of them. Some would persuade me, and I am sometimes -prone to believe it, that I have some secret friend who doth me good -offices, though I know it not." When danger became imminent, and the -Committee sat at the "Bear" and summoned Sancroft, he would not go;—he -playfully describes himself as "trussing up his baggage, <i>i.e.</i>, a viol -wrapped in a dozen flannel napkins, two towels and two table-cloths, -two old shirts, and a carpet; also a little box with his hanging watch; -also an alarum with lines and weights." He was expelled in July.<a name="FNanchor_268_268" id="FNanchor_268_268"></a><a href="#Footnote_268_268" class="fnanchor">[268]</a></p> - -<p><span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span></p> - -<div class="sidenote"><i>Cambridge University.</i></div> - -<p>It is somewhat startling, amidst this story of anxieties, ejections, -and impoverishments for conscience' sake, to turn to the oration -delivered by young Isaac Barrow, on Commencement-day, the following -year, 1651, and to hear him speaking thus:—"If it be true, as rumour -tells, that you have so tired of all substantial fare as to nauseate -the banquet of eloquence and the feast of sound philosophy—that -nothing has for you any relish except painted comfits and unmeaning -trifles—that not even wisdom will please you, unless without its -own peculiar flavour; nor truth, unless seasoned with a jest; nor -reason, unless soaked in fun; then in an unlucky hour have I been -assigned as your purveyor, neither born nor bred to such a frivolous -confectionary. The insatiable appetite of laughter keeps itself within -no bounds. Have you crowded to this place for the purpose of listening -and studying, and making progress; or only for the sake of laughing -at this thing, and making a jest of that other? As if folly herself -kept court amongst us—as if here were the market-place and universal -emporium of nonsense, you drink in with greedy ears jibes, and squibs, -and ribaldry, and then, when well considered and improved, set them -all a-circulating again. There is nothing so remote from levity which -you do not instantly—such is your alchemy—transmute into mirth and -absurdity. And let a discourse be such as to move no laughter, nothing -else will please—neither dignity, nor gravity, nor solidity—neither -strength, nor point, nor polish."<a name="FNanchor_269_269" id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a></p> - -<p>One cannot suppose that this description applies to the Fellows or -older members. But it must have been true of undergraduates and other -young men. They—unless Barrow has gone beyond all bounds in his -declamation—<span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span>were a very noisy, boisterous, laughter-loving set. -In truth, undergraduates were then what undergraduates have been -ever since, full of fun, which at times leaped up in unseemly forms. -Cambridge and Oxford commemorations, in the middle of the seventeenth -century, were no contrasts to Cambridge and Oxford commemorations in -the nineteenth. On reading Barrow's grandiloquent speech, it is easy -to fancy shouts rolling round the hall in wit and humour—not unlike -what our newspapers report of University festivals in our own time. -And although Heads of houses and Fellows would decorously behave -themselves on those occasions—from official prudence no less than from -Puritanical propriety—let it not be supposed that the Puritans were -men who never laughed and joked; for it is remarkable how often in -their memoirs we find allusions to the "facetiousness" of persons, who, -judged of from their portraits, were as solemn as the grave.</p> - -<p>Even after the University had, in some good measure, been brought -within the terms of the Engagement, military visitors seem to have -given trouble; for Oliver Cromwell caused the following order to be -posted up at head quarters, addressed to all under his command, and -to all whom it might concern:—"These are to charge and require you -upon sight hereof not to quarter any officers or soldiers in any of -the colleges, halls, or other houses belonging to the University of -Cambridge, nor to offer any injury or violence to any of the students -or members of any of the colleges or houses of the said University, as -you shall answer the contrary at your peril. Given under my hand and -seal the first of July, 1652."<a name="FNanchor_270_270" id="FNanchor_270_270"></a><a href="#Footnote_270_270" class="fnanchor">[270]</a></p> - -<div class="sidenote"><i>Simpson—Dell.</i></div> - -<p>The following year saw troublers of the peace far worse<span class="pagenum"><a name="Page_269" id="Page_269">[269]</a></span> than any of -Cromwell's troopers. Sydrach Simpson, one of the five brethren of the -Westminster Assembly, who had been appointed Master of Pembroke Hall, -in the room of Mr. Vines—a Presbyterian ejected for refusing the -Engagement—had, at the commemoration of 1653, defended the University. -He had said, in his oration, that they who had endeavoured to pull -down schools were men formed to be enemies of religion, like Julian -the Apostate—that all Divinity is swaddled in human learning—that -Paul was brought up at the feet of Gamaliel—that if the Spirit -taught without means, men might as well be without ordinances as -colleges—that knowledge is to be obtained not by inspiration, but -study—that arts and tongues are the cups in which God drinks to -us. After this fashion—in phraseology often very peculiar and yet -expressing considerable wisdom—the Independent Master of Pembroke -had appeared in defence of his University. Thereby he incurred the -ire of William Dell,<a name="FNanchor_271_271" id="FNanchor_271_271"></a><a href="#Footnote_271_271" class="fnanchor">[271]</a> Master of Caius—whose conduct in the army -excited the displeasure of Richard Baxter, and who, for his very -broad advocacy of toleration, incurred no small reproach from other -Presbyterians. His opinions as to the manner of supporting religion -approached much nearer to those of modern voluntaries than did the -opinions of many persons at that time; but they were coupled with views -of human learning, an educated ministry, and collegiate institutions, -such as happily most modern voluntaries would disallow. Entertaining -no hostility to learning on its own account, Dell protested against -it as a qualification for instructing men in Christianity. He denied -that it assisted in the understanding of Scripture. He maintained that -the grace of God,<span class="pagenum"><a name="Page_270" id="Page_270">[270]</a></span> and an inward experience of religion, were alone -requisite for saving souls.<a name="FNanchor_272_272" id="FNanchor_272_272"></a><a href="#Footnote_272_272" class="fnanchor">[272]</a> And the irrational declaration of this -singular individual (who, however, it is only just to say, declared -his willingness to sacrifice his office in support of his views) was -coupled with the most vehement denunciation of University statutes, -school divinity, and academic dress—of caps and scarlet robes, gloves, -rings, kisses, doctrinal dinners, and music—and of the Cambridge -"prevaricator," so like, he said, to the Oxford "<i>Terræ filius</i>." -Diplomas he lightly esteemed, and drew an irreverent comparison and -contrast between school degrees and Christ's degrees—meaning by the -latter our Lord's sonship, unction, victory over temptation, teaching -of the Word, and the like; in which respects Christians are to be -conformed to their Master, taking their degrees in the school of -spiritual discipleship.<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a> In connection with<span class="pagenum"><a name="Page_271" id="Page_271">[271]</a></span> Dell's attack upon -University studies may be mentioned the publications of John Webster, -in 1653, entitled "The Saint's Guide," and "Academiarum Examen," works -in which the author enforced "the same principles as were advocated -by Dell," and that "not without some shrewdness and ability." The -"Examen" was answered by two Oxford men, Wilkins and Ward. Webster -had been educated at Cambridge, and he, together with William Erbery, -a Baptist preacher of considerable talents, held a public discussion -in the October of 1653, "at a church in Lombard-street, against the -establishment of the Universities and the maintenance of a national -clergy."<a name="FNanchor_274_274" id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a></p> - -<div class="sidenote"><i>Akehurst.</i></div> - -<p>Excitement and habits of free speech would produce a good deal -of extravagant talk in the University, and reports—sometimes -inaccurate—would reach the ears of persons in authority. Cromwell -heard that blasphemy and Atheism were uttered at Cambridge. He made -enquiries. Evidence on the point against a person named Akehurst, -vice-master of Trinity, having been collected by Dr. Lazarus Seaman and -Dr. John Arrowsmith, they reported the facts to his Highness.<a name="FNanchor_275_275" id="FNanchor_275_275"></a><a href="#Footnote_275_275" class="fnanchor">[275]</a> But -a friend, in defence, wrote the following remarkable letter:—</p> - -<p>"May it please your Highness—To receive my report concerning Mr. -Akehurst, vice-master of Trinity-college, who is accused before thee -of Atheism and blasphemy, &c. Mr. Akehurst is a man known to myself, -who hath been of late in great troubles both of body and mind,<span class="pagenum"><a name="Page_272" id="Page_272">[272]</a></span> and -his ease and refreshment hath not been comparable to the misery he hath -endured, so that my very soul hath mourned over him. And what will not -a man say sometimes in the bitterness and anguish of his spirit, when -the arrows of the Almighty stick fast in his sides, especially when the -torment of his mind hath been such sometimes, that he could give no -account whence it proceeded, nor whither it tended, it being occasioned -by no foregoing thoughts, which might disturb his soul? Mr. Akehurst is -one whose soul cannot be satisfied with blind tradition in the things -of God, and therefore has travailed to find out a reason of His ways by -reading, meditation, by discourse with men; and finding them weak and -insufficient, and sometimes not favouring their own discourse, hath in -the anguish of his spirit reproached their shortness, parrot-language, -in such expressions as seem to reflect upon God, whereas it might be -but a charging of their apprehensions, misconceptions, scantness, -unsavouriness, &c. I am persuaded that whatsoever proceeded from Mr. -Akehurst, was not to wound or weaken the true faith of any; but an -earnest desire to receive satisfaction himself, and withal to shake -all presumptuous and careless faith, which produced nothing; not to -withdraw any from God, but settle himself and others on more rational -foundations. All the course of his life, of late, hath been a perpetual -breathing after complete satisfaction, that he might justify God in all -his proceedings; so that he hath been wholly careless of his credit, -if so be any whereof he might find rest to his soul. These things have -I written, not that I would excuse any levity of spirit, or lavishness -of humour, which sometimes probably might possess him; but all things -being considered, the bruised reed may not be broken, nor the smoking -flax quenched. The Lord direct thy Highness<span class="pagenum"><a name="Page_273" id="Page_273">[273]</a></span> to steer betwixt, and to -judge aright. Thus have I declared my mind. Let not my folly in this -address, if there be any, be prejudicial to another; for this paper -proceeded from me alone.</p> - -<p>"My Lord, I call to witness the living God, that I desire, not that any -contempt of his Majesty may not pass unreproved, or any slighting of -his truths, but that there may be a due balancing of things, that the -glory of God may suffer on no hand; and therefore have I writ with much -fear, lest I should be found a liar for either party. The Lord make you -as wise as Solomon!"<a name="FNanchor_276_276" id="FNanchor_276_276"></a><a href="#Footnote_276_276" class="fnanchor">[276]</a></p> - -<div class="sidenote"><i>Evelyn at Cambridge.</i></div> - -<p>John Evelyn, whom we have seen at Oxford, also visited Cambridge, -and has left us notes of the state in which he found the University. -He describes St. John's as being an edifice well built of brick, and -having the best library of any of the colleges, with ornaments of -<i>pietra commessa</i> (marble inlaid of various colours), and containing -amongst its curiosities "a vast old song book" and other MSS., and -a portrait of Archbishop Williams. Trinity was renowned for its -quadrangle, which our diarist, however, considered inferior to that of -Christ Church, Oxford, although he acknowledged that the fountain was -graceful, and that the chapel and library were fair: the illuminated -MSS. and the other antiquities greatly interested the Royalist visitor. -King's College Chapel, with its groined stone roof, answered his -expectation. Clare Hall, of "new and noble design," but "not finished;" -Peter House having "a delicate chapel;" the fine college of<span class="pagenum"><a name="Page_274" id="Page_274">[274]</a></span> Sidney; -Catherine Hall, "a mean structure;" Emanuel, a "zealous house;" Jesus -College, "one of the best built, but in a melancholy situation; and" -Christ's College, the modern part, of "exact architecture," are all -noticed: but Cambridge evidently was eclipsed in Evelyn's estimation -by the glories of his own Alma Mater. He pronounces the schools -"despicable," the public library "mean:" but he has a word of praise -for the market-place of the town, and for "old Hobson, the pleasant -carrier's beneficence of a fountain."<a name="FNanchor_277_277" id="FNanchor_277_277"></a><a href="#Footnote_277_277" class="fnanchor">[277]</a></p> - -<div class="sidenote"><i>Presbyterians in the University.</i></div> - -<p>After what has been said of John Dell, no one can form a favourable -idea of the state of Caius College under his administration. But other -heads of Houses were persons of a very different stamp. Dr. Thomas -Hill, master of Trinity, and Dr. John Arrowsmith, master of St. John's, -were both old-fashioned Puritans. Both were decidedly Presbyterian. -Both were Evangelical and devout, and both, fired with religious zeal, -were anxious for the spiritual welfare of the University. Neither of -them, perhaps, possessed much scholarship or any refinement of taste, -and their quaint writings, long since forgotten, seem to be such as -the most intense admirers of quaintness could hardly read now-a-days -with any interest—yet they alike encouraged theological studies, and -valued learning as an indispensable pre-requisite for a good Divine. -Dr. Lazarus Seaman, also a Pres<span class="pagenum"><a name="Page_275" id="Page_275">[275]</a></span>byterian—who had succeeded Dr. Cosin -as master of Peter House—appears from Wood's testimony to have been -skilled in Oriental languages, in casuistry, and in the history of -ecclesiastical controversies. He had even won favour from Charles I., -when attending him in the Isle of Wight, as one of the Parliamentary -Commissioners. Dr. Tuckney, another Presbyterian—who had succeeded Dr. -Holdsworth in the mastership of Emanuel, and afterwards Dr. Arrowsmith -in the mastership of St. John's—when exhorted to have regard to -the godly in his elections, replied, with a dash of humour—"No one -should have greater regard to the truly godly than himself, but he was -determined to choose none but scholars; adding, they may deceive me in -their godliness, they cannot in their scholarship."<a name="FNanchor_278_278" id="FNanchor_278_278"></a><a href="#Footnote_278_278" class="fnanchor">[278]</a> The number of -Presbyterians at Cambridge, as compared with Oxford, is accounted for -by the fact that the change at Cambridge occurred at the beginning of -the wars, when the Presbyterians were in power, and that the change at -Oxford took place at the end of the wars, when the Independents were in -the ascendant. Under the circumstances, Oxford would naturally be more -of an Independent, and Cambridge more of a Presbyterian University.</p> - -<p>Dr. Minshall, a Conformist at the Restoration—chosen, according to the -statutes, master of Sidney, on the death of Dr. Ward—held that post -for life with a high reputation. Dr. Simpson, as master of Pembroke, -acquitted himself with a love of learning, and a zeal for godliness -corresponding with his oration at the commencement of 1653; he died in -1658 with joy befitting his holy life.</p> - -<p>The college presidents at Cambridge during the Commonwealth best known -to fame are Witchcot, Lightfoot, and Cudworth.</p> - -<p><span class="pagenum"><a name="Page_276" id="Page_276">[276]</a></span></p> - -<div class="sidenote"><i>Witchcot—Lightfoot.</i></div> - -<p>On the ejection of Dr. Collins—who would not take the Engagement—Dr. -Witchcot became provost of King's. Neither a Presbyterian, nor an -Independent, he held Episcopal views, with extreme moderation; and -afterwards conformed to the Church of the Restoration, as he did to -the Church of the Commonwealth. He had never sworn to the Covenant; -he probably looked upon the Engagement simply as a bond of political -submission; and on the whole, he seems to have belonged to the class -of persons who do not hold the Divine right of any particular form -of ecclesiastical government, but decide that question upon grounds -of expediency;—adopting what they consider to be the best practical -method for propagating the principles and promoting the morals of -Christianity. The few posthumous publications of this Divine, collected -by his admirers, are not sufficient to support his fame, which arose no -doubt from his preaching and conversation, his candour and catholicity, -his amiableness and benevolence. Witchcot's reputation is a striking -example of the power of personal influence. "He had great credit," says -Burnet, writing many years afterwards, "with some that had been eminent -in the late times, but made all the use he could of it to protect -good men of all persuasions. He was much for liberty of conscience; -and being disgusted with the dry, systematical way of those times, -he studied to raise those who conversed with him to a nobler set of -thoughts, and to consider religion as a seed of a deiform nature (to -use one of his own phrases). In order to this he set young students -much on reading the ancient philosophers, chiefly Plato, Tully, and -Plotinus; and on considering the Christian religion as a doctrine sent -from God, both to elevate and sweeten human nature, in which he was a -great example, as well as a<span class="pagenum"><a name="Page_277" id="Page_277">[277]</a></span> wise and kind instructor."<a name="FNanchor_279_279" id="FNanchor_279_279"></a><a href="#Footnote_279_279" class="fnanchor">[279]</a> A man must -have had some extraordinary qualities to produce such influence, and -to create such a reputation, leaving them behind for years afterwards -surrounded by such a lustrous halo.</p> - -<p>Dr. Brownrigg had been ejected from Catherine Hall as a non-Covenanter, -and Dr. Spurstow, who had succeeded him there, was subsequently -dismissed for refusing to take the Engagement.<a name="FNanchor_280_280" id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a> The vacancy thus -occasioned was supplied by the appointment to it of Dr. Lightfoot. -Lightfoot, who has been already mentioned as one of the Assembly of -Divines, surpassed both his predecessors at Catherine Hall in depth -of learning and literary repute. Whilst his Erastian opinions would -remove difficulties out of the way of his submission to the changes -which occurred in the government of the Church and the University—his -extraordinary attainments as a Rabbinical scholar, and the wide range -of his general knowledge, eminently fitted him for the high scholastic -position which he attained at Cambridge. Perhaps no other Englishman -ever possessed such a consummate acquaintance with the whole range -of Hebrew and Biblical literature, so far as it existed in his own -time; and although his works bear a somewhat varied and fragmentary -appearance, and include questions of chronology, as well as enquiries -into texts and versions, comments and paraphrases—they all relate -more or less to that which was the great object of his life—a harmony -of the four Evangelists, and the elucidation of the sacred narrative -from the writings of the Rabbis. We are not aware of any other writer -who<span class="pagenum"><a name="Page_278" id="Page_278">[278]</a></span> has done so much in the same way to aid the study of the New -Testament.<a name="FNanchor_281_281" id="FNanchor_281_281"></a><a href="#Footnote_281_281" class="fnanchor">[281]</a></p> - -<p>The brilliant reputation of Dr. Cudworth—who succeeded the -Episcopalian Dr. Pask—in the mastership of Clare Hall, and who -afterwards held the mastership of Christ's college, is almost enough, -in some respects, to eclipse the lustre of the other two. Like his -contemporary, Lightfoot, he addicted himself much to the study of -Hebrew antiquities, having been in the year 1645 chosen Regius -Professor of Hebrew; and, also like both Lightfoot and Witchcot, -he entertained very broad views of ecclesiastical polity; but his -unrivalled acquaintance with Plato and the Platonists, and with the -Alexandrian philosophers and fathers, was a peculiar distinction which -has made him a sign and a wonder ever since. His "Intellectual System" -is a marvel in literature. Yet, strange to say, though it be the most -patient sifting Atheism ever received, this book from its candour, -and its honest scrutiny into everything which can be advanced against -the fundamental truth of all religion, brought upon the author the -most cruel and absurd attacks—attacks which proceeded so far that he -was even charged with holding the very Atheism which his prodigious -powers and resources had been employed to overturn. This unrighteous -controversy however, is, after all, but a specimen of the blinding fury -which even in our own day inspires certain persons—as ignorant as they -are honest—in their championship of orthodoxy, and in their suspicion -of error. It also illustrates the prejudice and malignity often -existing in the hearts of bigots against persons, who with the deepest<span class="pagenum"><a name="Page_279" id="Page_279">[279]</a></span> -convictions of truth, combine a candid disposition, a tolerant temper, -and a charitable judgment of their adversaries.</p> - -<div class="sidenote"><i>Cudworth—Patrick—More—Smith.</i></div> - -<p>At the same time there existed at Cambridge a noted band, including -men of great learning, intellect, and piety—who sympathized with -Lightfoot, Witchcot, and Cudworth—especially with the last two, in -their more select studies, and in their most generous sentiments. -Simon Patrick, Fellow of Queen's, was a man whom the turn of his -mind—though more devout and practical than speculative—did not -prevent from appreciating and admiring the endowments and culture of -his more gifted friends. Henry More—the Platonist and mystic, and a -disciple of Descartes, with his "Song of the Soul," and his "Conjectura -Cabalistica"—written at the request of a Quaker—full of admiration -for Pythagoras—remained Fellow and Tutor in Christ's college, although -he was offered the mastership of that foundation before it fell to -the lot of Cudworth. But in the same direction, John Smith, fellow of -Queen's, went far beyond Simon Patrick and Henry More—combining as he -did much of the practical piety of the first, with all the speculative -genius of the second. His sermons are extraordinary productions, full -of deep and comprehensive thought; which, whilst tinged with mysticism, -are truly Evangelical, and eminently adapted to build up a holy life.</p> - -<p>Burnet remarks respecting the individuals whom we have named, "All -these, and those who were formed under them, studied to examine further -into the nature of things than had been done formerly. They declared -against superstition on the one hand, and enthusiasm on the other. -They loved the constitution of the Church, and the Liturgy, and could -well live under them. But they did not think it unlawful to live under -another form. They<span class="pagenum"><a name="Page_280" id="Page_280">[280]</a></span> wished that things might have been carried with -more moderation. And they continued to keep a good correspondence -with those who had differed from them in opinion, and allowed a great -freedom both in philosophy and in divinity. From whence they were -called men of latitude, and upon this, men of narrower thoughts and -fiercer tempers fastened upon them the name of Latitudinarians. They -read Episcopius much; and the making out the reasons of things being a -main part of their studies—their enemies called them Socinians. They -were all very zealous against Popery. And so, they becoming soon very -considerable, the Papists set themselves against them to decry them as -Atheists, Deists, or at best Socinians."<a name="FNanchor_282_282" id="FNanchor_282_282"></a><a href="#Footnote_282_282" class="fnanchor">[282]</a></p> - -<p>It is curious to find such men in the very heart of a Puritan age. -They were founders of a new order of religious thought, new, at least, -in reference to the mental habits in general of that period. They did -not assail Puritanism, nor, indeed, assume an attitude of opposition -to other good men of any class—they preferred to build up rather -than to pull down, to heal rather than to wound; but certainly their -sympathies did not run in Puritan lines. They appreciated the eminent -piety of many contemporaries of that school, and they lived with them -upon terms of friendship; but, for their own part, they maintained -broader views of theology than did their brethren. Their interest in -the study of Plato and Plotinus, and their elevation of what is moral -over what is merely intellectual gave to their method of enquiry, and -to the conclusions which they reached, a certain cast, which plainly -distinguished them from the kind of teaching found in the Westminster<span class="pagenum"><a name="Page_281" id="Page_281">[281]</a></span> -Confession, and in the standard works of the Puritan Divines.</p> - -<div class="sidenote"><i>Cambridge Studies.</i></div> - -<p>Differences have always obtained in the mode of contemplating -Christianity, according with various types of mind and with various -descriptions of culture and circumstances. Aristotelian and Platonic -forms of thought, so obvious in theological history, are amongst its -common facts; and when we recollect that such forms are the inevitable -consequences of original varieties in the intellectual nature of -mankind, they appear also to belong to its greatest mysteries. -Occasionally overlooked, even by philosophers, and habitually forgotten -by controversialists, the remembrance of them is so important, that -if forgotten, the changes and collisions which occur in the progress -of theological enquiry—whether in primitive, mediæval, or modern -times—must remain unintelligible. And the spectacle of the logical -dogmatist on the one hand, and the sentimental mystic on the other, -deriving different impressions from the same object—and then looking -each other in the face, with expressions of marvellous surprise, -that they cannot both see one and the same thing in one and the same -way—can never be explained by those who do not keep before them the -fact just noticed. As there were different ineradicable idiosyncracies -in Clement and Tertullian, in Origen and Augustine, in Bernard and -Abelard, in Bonaventura and Thomas Aquinas, in John Tauler and John -Calvin—so there were idiosyncracies equally ineradicable in John Smith -and John Owen, in Ralph Cudworth and in Richard Baxter. The influence -of circumstances in reference to the Cambridge school coincided with -the intellectual character of the members, and contributed to the -development of its theological peculiarities. Early education, the -stimulus derived from other minds, in<span class="pagenum"><a name="Page_282" id="Page_282">[282]</a></span> some respects very different, -and the reactions consequent upon the unfolding of tendencies to -their furthest extreme, are all to be reckoned amongst the factors of -religious opinion. The theology of the men to whom we now refer was -partly the result of that training which they had received in Greek -philosophy, and which had formed part of the Cambridge system in their -early days<a name="FNanchor_283_283" id="FNanchor_283_283"></a><a href="#Footnote_283_283" class="fnanchor">[283]</a>; and of that study of the Greek fathers, which had -been promoted, perhaps, by the example of Andrewes; partly, also, -it was a reaction both against the stiff ritualism of the Laudian -party, and against the rigid and severe doctrinalism of the Puritans. -A good example of what constituted the pith of the teaching which we -have briefly noticed, occurs in an introduction to "Smith's Select -Discourses," written by his friend, Dr. John Worthington.<a name="FNanchor_284_284" id="FNanchor_284_284"></a><a href="#Footnote_284_284" class="fnanchor">[284]</a></p> - -<div class="sidenote"><i>Cambridge Theology.</i></div> - -<p>Godliness he explains as signifying "infinitely more than a power to -dispute with heat and vehemency about some opinions, or to discourse -volubly about some matters in religion, and in such forms of words -as are taking with the weak and unskilful; more than a power to pray -without a form of words; for these and the like may be, and frequently -are done by the formal and unspiritual Christian; more than a power to -deny themselves in some things that are easy to part with, and do not -much cross their inclinations, their self-will, their corrupt designs -and interests, nor prejudice their dear and more beloved lusts and -pleasures, their profitable and advantageous<span class="pagenum"><a name="Page_283" id="Page_283">[283]</a></span> sins; and more than a -power to observe some lesser and easier commands, or to perform an -outward obedience arising out of slavish fear, void of inward life and -love, and a complacency in the law of God." And further, he dwells -with delight on "the mighty acts and noble achievements of the more -excellent, though less ostentatious Christians, who, through faith in -the goodness and power of God, have been 'enabled to do all things -through Christ, knowing both how to abound, and how to be abased;' -enabled to overcome the world without them, and the love of the world -within them; enabled to overcome themselves—and for a man 'to rule -his own spirit' is a greater instance of power and valour than 'to -take a city,' as Solomon judgeth;—enabled to resist the powers of -darkness, and to quit themselves like men and good soldiers of Jesus -Christ—giving many signal overthrows to those lusts that war against -their souls, and to the mightiest and strongest of them, the sons -of Anak; and by engaging in the hardest services of this spiritual -warfare, wherein the Pharisaical boasters dare not follow them, they -shew that there is a spirit of power in them, and that they can do more -than others."<a name="FNanchor_285_285" id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a></p> - -<p>Yet, whilst we are quite disposed to do justice to these admirable -individuals, we cannot but discover in the later effects of their -example some things which must be exceedingly deplored. Their breadth -of charity was followed by an amount of latitudinarianism with which -they themselves were not chargeable. And their attempts to determine -and establish the higher position of what is moral, in comparison -with what is intellectual in Church life and in Church creeds, led -ultimately to an inexcusable neglect of the distinctive doctrines of -Christianity. The<span class="pagenum"><a name="Page_284" id="Page_284">[284]</a></span> profitableness of virtue, and the reasonableness -of religion, became the all-absorbing themes. Hard, dry Rationalism, -bearing a Christian name, with never-ending discussions on evidences, -appears throughout the first half of the eighteenth century as -a development of the weak side of the Cambridge divinity in the -seventeenth.</p> - -<div class="sidenote"><i>Cambridge and Oxford Compared.</i></div> - -<p>Between this and the Oxford theology of the Commonwealth period, a -remarkable contrast presents itself. The most distinguished Oxford -Divines then were Owen and Goodwin. Howe—who in genius and feeling -was far less remote than they were from Cudworth and Smith, and who -possessed a still nobler intellect, and also presented a life of still -rarer beauty than either of his fellow Independents—was but a young -man at the time of which we speak, and could exercise no such influence -as belonged to the Dean of Christ Church and the President of Magdalen. -The theology of these two Divines was Puritan to the core, and whilst -betraying Puritan defects, it exhibited, in a high degree, Puritan -excellencies. It sometimes assigned to a really subordinate theory the -place belonging to a supremely important fact; it failed to distinguish -adequately between Divine premises and human inferences; also it was -deficient in sympathy with pure thought, spiritual desire, and honest -endeavours after goodness beyond its own circle; and it lacked that -breadth of sympathy which was cultivated by the Cambridge worthies, -which redounded so much to their honour. But then let it be remembered, -that on the part of the Oxford Puritans there existed a loyalty to -that which is peculiar, and characteristic in the Gospel of Christ—a -loyalty which redeemed their worst weaknesses. They loved the Gospel -as a message of free mercy to the children of Adam, as a revelation -of redeeming grace through the mystery of the cross; and they dwelt -largely, emphatically,<span class="pagenum"><a name="Page_285" id="Page_285">[285]</a></span> and in a way not to be misunderstood, upon what -makes the New Testament a book of life and joy to conscience-stricken -men. And the veins of gold running through their works rendered them -a mine of wealth a hundred years afterwards, when people impoverished -by Rationalism flocked to it as to a spiritual California. Indeed, the -Methodism ultimately fixed outside the establishment by Whitefield and -the two Wesleys—who were all three nurtured at Oxford—was largely -dug out of Puritan beds of Christian ore. In the largest measure, and -in the directest way, this was the case with Whitefield's theology. -With respect to John Wesley, although Oxford Puritanism was not without -influence upon his mind, yet that influence was less direct than it -seems to have been in the history of his Calvinistic friend, and in -Wesley's case it was certainly mixed with powerful ingredients which -were derived from Cambridge sources. The school of Divines just noticed -stood high in his estimation,<a name="FNanchor_286_286" id="FNanchor_286_286"></a><a href="#Footnote_286_286" class="fnanchor">[286]</a> and he was affected by them not only -through the perusal of their writings, but likewise through the medium -of an eminent disciple of theirs—William Law, who was one of Wesley's -personal friends.</p> - -<p>Still more decidedly the Evangelicalism of the last century fostered -within the establishment by Romaine, and Berridge, and Venn, was -derived from the influence of Owen and his companions; and thus -defects attaching to the theology which had sprung up at Cambridge -were supplied by the theology which had been cherished and promoted -at Oxford. Too long these schools of thought have stood apart. Is not -the time come for uniting evangelical faith and zeal, as decided and -fervent as were those of Owen and Good<span class="pagenum"><a name="Page_286" id="Page_286">[286]</a></span>win, with a sympathy for all -truth—with a recognition of the relations of Christianity to the -entire universe of thought—with a catholic charity in judging other -men—and with an estimate of the supremacy of spiritual goodness, in no -respect less broad, but in every respect more healthy than that which -prevailed in some of the colleges within the University of Cambridge -two hundred years ago?</p> - -<p>We shall terminate, without endeavouring to complete the list of -Cambridge notabilities, by simply mentioning Edward Stillingfleet, -Fellow of St. John's, afterwards Bishop of Worcester; David Clarkson, -Fellow of Clare, an eminent Nonconformist Divine; John Tillotson, -who succeeded Clarkson in his Fellowship, and at last attained the -Primacy; Francis Holcroft, another Fellow on the same foundation, -occupying, along with Tillotson, a chamber over the college gate—and -distinguished alike by his attainments and by his sufferings for -conscience' sake; John Ray, the well-known naturalist, Fellow of -Trinity; and William Cave, the author of "Primitive Christianity," who -graduated in the year 1656, and who died Canon of Windsor.</p> - -<div class="sidenote"><i>University of Durham.</i></div> - -<p>A new University was attempted. The Grand Jury of the county of Durham, -at the summer assizes in the year 1650, presented a petition to -Parliament, praying that lands of the Dean and Chapter not then sold -might be granted for founding a college of students in that city. After -the winter assizes of 1651-2, another petition from the Grand Jury was -dispatched to Westminster, pressing the subject upon the attention -of the legislature. The project went to sleep a while; and then, in -the year 1656, Oliver Cromwell—who had from the first favoured the -plan, in spite of characteristic remonstrances from George Fox—issued -an ordinance for a collegiate<span class="pagenum"><a name="Page_287" id="Page_287">[287]</a></span> establishment in the Palatinate. The -credit of the suggestion is due to gentlemen of the county: the merit -of proceeding to carry it into effect to the Lord Protector. Lambert, -Montague, and Rouse—a Committee of his Highness's council—had -recommended the scheme as of great advantage to the northern parts of -England, both in reference to promoting the preaching of the Gospel, -and the wise education of young men; and in accordance with the -recommendation, the ordinance ordained and appointed the institution -under the name of the Master or Provost, Fellows and Scholars of the -College in Durham, of the foundation of Oliver, Lord Protector of the -Commonwealth. It was to occupy the site of the Deanery, Prebendal -houses, Cathedral Church, and Castle, and to continue a College for -ever. The charter authorized one Provost, two Preachers or senior -Fellows, and twelve other Fellows—four to be Professors, four to be -Tutors, four to be Schoolmasters. Moreover, it created twenty-four -scholarships. Philip Hunton was nominated Provost, and was to receive -above £200 per annum out of the rich Rectory of Sedgefield, in the -Bishopric of Durham, besides holding the living of Westbury, in -Wilts, whence he was ejected in 1662. A concise treatise, "Concerning -Monarchy," published by this person in the year 1643, entitles him, -in the estimation of some, to be considered a worthy precursor of -Sidney and Locke—of which, at least, this proof appears, that the -book was burnt in the school quadrangle of Oxford in 1683.<a name="FNanchor_287_287" id="FNanchor_287_287"></a><a href="#Footnote_287_287" class="fnanchor">[287]</a> -To William Spinage, Fellow of Exeter, Oxford—"a good Divine," "a -great philosopher and disputant,"<span class="pagenum"><a name="Page_288" id="Page_288">[288]</a></span> and "a man of much integrity and -zeal"—and to Joseph Hill, Fellow of Magdalen, Cambridge—a popular -tutor, and a zealous Proctor—were assigned the positions of first -Preachers or senior Fellows. Thomas Vaughan, John Kister, Robert Wood, -and John Peachil—all University graduates—were to be the first four -Professors. Nathaniel Vincent—pronounced by Wood a "considerable -scholar," described by Calamy as serious, humble, godly, of sober -principles, and great zeal and diligence, and known as the author -of several practical treatises—was appointed one of the first four -Schoolmasters.<a name="FNanchor_288_288" id="FNanchor_288_288"></a><a href="#Footnote_288_288" class="fnanchor">[288]</a></p> - -<p>The Cathedral Church, Churchyard, and Free School, with the unsold -estates of the Dean and Chapter, and an annual revenue, in addition, of -£900 out of certain manors, rectories, and impropriations, constituted -the endowment. Moreover, the library of books, the manuscripts, and -the mathematical and other instruments belonging to the Cathedral were -made over to the same institution. The Provost, Fellows, and Scholars -were to be a Corporation for purchasing and holding property, having a -common seal, and to be governed by laws made by the Lord Protector and -his Council. The ordinance gives a long list of visitors, including Sir -Thomas Widdrington, Speaker of the House of Commons, Lords Fairfax, -Grey, Wharton, and Falconbridge, Sir Henry Vane, and Sir Arthur -Haselrig. Amongst the clerical visitors occur the names of the eminent -Edward Bowles of York, and of Richard Gilpin—a name of great honour in -the north. Like Bernard Gilpin, who was of the same family, he refused -the bishopric of Carlisle, and like that illustrious preacher and -parish priest, he was preeminent for pastoral diligence and for pulpit -elo<span class="pagenum"><a name="Page_289" id="Page_289">[289]</a></span>quence.<a name="FNanchor_289_289" id="FNanchor_289_289"></a><a href="#Footnote_289_289" class="fnanchor">[289]</a> The Corporation of the College was empowered to set -up "a printing press and a rolling press," and to buy "paper, iron, -tin, and letters," free of customs. The right was granted of printing -Bibles, and of licensing books for publication, together with the -monopoly of all works issuing from their press. The Provost, Fellows, -and Scholars were to be exempt from "watching, warding, or mustering, -or any hue and cry," and from all civic and rural offices, from that -of mayor down to that of scavenger. They were also exempted from all -customs, and their horses were not subjected to any liability—as -the charter expresses it—"to ride post." The instrument bears date -the 15th of May, 1657.<a name="FNanchor_290_290" id="FNanchor_290_290"></a><a href="#Footnote_290_290" class="fnanchor">[290]</a> The next year Oliver Cromwell died, upon -which came a petition to the Protector Richard, praying that he would -complete what his father had begun. But opposition arose on the part of -Oxford and Cambridge. They petitioned against a third University, and -especially against conferring degrees—which, by the way, is a power -not mentioned in any part of Oliver's ordinance. The whole project of -course fell to the ground at the Restoration.</p> - -<div class="sidenote"><i>University of Durham.</i></div> - -<p>Sir William Petty, in a letter to Hartlib, Milton's friend, proposed -a third University in the Metropolis, and also a school for all -classes—none to be excluded by reason of the poverty and inability of -their parents; "for hereby," says the writer, "many are now holding the -plough which might have been made fit to steer the State."<a name="FNanchor_291_291" id="FNanchor_291_291"></a><a href="#Footnote_291_291" class="fnanchor">[291]</a> The -unsuccessful schemes of the Common<span class="pagenum"><a name="Page_290" id="Page_290">[290]</a></span>wealth have been accomplished, to -some extent, in our own time, in the Durham and London Universities, -and it is to the credit of the men of that day that they anticipated -the wisdom of posterity.</p> - -<p>Before closing this chapter, we may glance at certain ancient -foundations in which religion was blended with chivalry and with -education. The order of the Garter disappeared. One of the Canons of -St. George's Chapel, Windsor, in the reign of James I., had dwelt -with intense admiration upon its worship and service. God was there -daily and continually served—said this writer in a spirit of amazing -superstition—<i>like a God with the greatest magnificence</i>, and with all -means of devotion, such as music and outward ceremonies. The knights -had made solemn vows for the protection of the Church, and the relief -of orphans and widows. There the grounds of their courage and fortitude -were laid, and with sacrifices of silver and gold, they offered their -hearts to the Most High. Thus the Canon painted in glowing colours the -installations which he had witnessed in the gorgeous chapel within -the castle precincts—not forgetting to notice the blue coats and -chains of gold worn by the attendants. Indeed, it had been a display -little in harmony with Protestantism, and it all vanished like "the -baseless fabric of a vision" under the touch of the Presbyterian -Parliament.<a name="FNanchor_292_292" id="FNanchor_292_292"></a><a href="#Footnote_292_292" class="fnanchor">[292]</a> Deans, Canons, Minor Canons, and Clerks were ejected, -with only liberty left "to carry forth all their goods, utensils, -household<span class="pagenum"><a name="Page_291" id="Page_291">[291]</a></span> stuffs, and books to their several abodes." The furniture -and decorations of the Chapel were seized; Edward the Fourth's coat of -mail, with its gold, and pearls, and rubies, being amongst the most -valuable portions of the spoil. The church plate, handed over to the -treasury at Guildhall, went into the melting pot, and was coined into -money to pay the soldiers. The sacred edifice, cleansed of "all such -matters as are justly offensive to godly men," was used for a lecture, -set up "to be exercised every Lord's Day, in the afternoon, to begin -when other sermons usually end, and one day in the week." Yet after -this ecclesiastical revolution so little was the building injured, -that, when one June day in 1654, Evelyn and his wife drove down to -Windsor in a coach and four, he alluded in his Diary to "the church and -workmanship in stone" as "admirable."</p> - -<div class="sidenote"><i>Public Schools.</i></div> - -<p>The old public schools of England,—whose glory it is to unite -Christian instruction with classical learning—were ecclesiastical -foundations; and these, under the rule of Parliament, and during the -reign of the Protector, met with little interruption and sustained -no real injury. Eton, after a temporary suspension of its statutes, -had, in the year 1645, its former usages restored; and the election -of scholars then recommenced "in manner as had theretofore been -accustomed."<a name="FNanchor_293_293" id="FNanchor_293_293"></a><a href="#Footnote_293_293" class="fnanchor">[293]</a> Francis Rouse—who translated the Psalter into -English verse, who was one of the Protector's Council, who became -Speaker of the Little Parliament, and who obtained a seat in Cromwell's -House of Lords—had been Provost of the College from the time of the -ejection of Dr. Stewart in the year 1644. Rouse died in 1658, and was -buried at Eton with much pomp. Upon the consequent occurrence of a<span class="pagenum"><a name="Page_292" id="Page_292">[292]</a></span> -vacancy, Whitelocke, then Constable of Windsor Castle, by the advice -of his friends, endeavoured to secure the vacant office—which he -described as "a thing of good value, quiet and honourable, and fit for -a scholar;" but on applying to his Highness, the candidate found the -place reserved as "a bait for some others."<a name="FNanchor_294_294" id="FNanchor_294_294"></a><a href="#Footnote_294_294" class="fnanchor">[294]</a> Nicholas Lockyer, an -Oxford man, one of Oliver's chaplains, received the appointment.</p> - -<div class="sidenote"><i>Public Schools.</i></div> - -<p>The election of scholars at Westminster had, in the year 1645, been -vested in Commissioners, and also in the Master of the school, the -Master of Trinity, Cambridge, and the Dean of Christ Church, Oxford—if -"the said Dean were not a delinquent." The ordinance would give to -Dr. Owen, when he presided over Christ Church, the rights with regard -to the school which had been exercised by such dignitaries of old. -In the Act of April, 1649, for the sale of ecclesiastical property, -the foundations of Westminster, Winchester, and Eton were expressly -excepted from its operation.<a name="FNanchor_295_295" id="FNanchor_295_295"></a><a href="#Footnote_295_295" class="fnanchor">[295]</a> The old Westminster school-room, -with its chesnut roof—which once covered the dormitory of the monks -of St. Peter—had its rows of boys (Puritans amongst the rest), under -the tuition of Puritan teachers, occupying the forms and studying -their Latin primers, as in days of yore. The then Head Master, -appointed about 1639, was no other than the famous Richard Bushy, whose -portrait—reminding one a little of the spare-looking but keen-eyed -Richard Baxter—still adorns the Deanery. There he wielded his ferule -for fifty-seven years, not sparing the rod lest he should spoil the -child.<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> One of his under-masters was the<span class="pagenum"><a name="Page_293" id="Page_293">[293]</a></span> once well-known but now -forgotten Edward Bagshawe, an Oxford student, who had shewn himself a -turbulent and domineering person, not only in his college, but in the -University—where he disturbed the Vice-Chancellor "with interposed -speeches without formalities, and with his hat cocked," in which guise -he was wont to read his catechetical lecture. But Master Richard -Busby would not allow in office such a "pragmatical and ungrateful" -personage, and therefore "outed" him in 1658, when Littleton, a Christ -Church man, was put in his room.<a name="FNanchor_297_297" id="FNanchor_297_297"></a><a href="#Footnote_297_297" class="fnanchor">[297]</a> The revenues of the public -schools of England were more or less affected by the disturbances of -the period, but in other respects they seem to have held on the even -tenor of their way.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_294" id="Page_294">[294]</a></span></p></div> - - <div class="figcenter" id="i_407" > - <img - class="p0" - src="images/i_407.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER XII.</h2> - - -<p>Cromwell's establishment excluded Prelacy, but it did not altogether -exclude Prelatists. It was possible for them to hold parish livings. -The use of the Prayer Book, the performance of Episcopal rites, and -the exercise of diocesan superintendence were disallowed. Still, those -who approved of such things could preach if the Triers permitted. Not -a few must have accepted this abridged freedom, otherwise we could -not account for the large proportion of clerical conformists at the -period of the Restoration. Numbers had no very decided opinions in -matters relating to Church government and forms of worship; but some -persons of fixed views—on the principle of not doing what they felt -to be unscriptural, only omitting what under other circumstances they -would have gladly performed—were anxious still to labour as parish -pastors for the good of souls. The Episcopal Clergy who remained in the -Establishment, without in any way professing Presbyterianism, may be -divided into two classes.</p> - -<div class="sidenote"><i>Bull.</i></div> - -<p>I. Those who, notwithstanding the law against it, continued to use more -or less of the Book of Common Prayer. George Bull, afterwards Bishop -of St. David's, was a distinguished individual of this class. Having -received orders as deacon and priest the same day from<span class="pagenum"><a name="Page_295" id="Page_295">[295]</a></span> the hands of -Dr. Skinner—the ejected Bishop of Oxford, who after his ejectment -continued to perform the rite of ordination—this young man, then only -twenty-one, settled at St. George's, near Bristol, upon an income of -£30 a year. By his preaching, his prudence, and his charities, he is -said to have won the favour of Quakers, and "other wild sectaries," and -even to have reclaimed some from their "pernicious errors." Stories -are told of his notes being blown out of the Bible over the Church, -amidst the laughter of the congregation; and of his adroitly turning -the circumstance to account by proceeding with his sermon <i>extempore</i>. -Another anecdote is related of his being interrupted by a Quaker, with -whom he expostulated so calmly, that the people lost all patience, -and would have fallen violently on the poor delinquent, had not the -preacher come down from the pulpit to save him from their assaults. He -constantly repeated the common prayers without referring to the book; -thereby, it is said, exciting admiration even in some who counted -the prohibited volume a beggarly element, and a carnal performance. -Nelson, his biographer, speaks of his diligence in visiting his -flock, in instructing the ignorant, in comforting the afflicted, and -in correcting the erring. He seems even to have kept up some sort -of parish discipline;—summoning to a conference those who absented -themselves from communion and worship, and engaging in controversy with -those who seduced any of his parishioners. Bull aimed at doing in the -parish of St. George's, after the Episcopalian type, what Baxter did -at Kidderminster, after the "Presbyterian way," and, on the whole, he -appears to have been successful.<a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a></p> - -<p><span class="pagenum"><a name="Page_296" id="Page_296">[296]</a></span></p> - -<p>John Hacket, afterwards Bishop of Lichfield and Coventry, was allowed -for a time to read the Common Prayer at Cheam, to the living of which -he had been presented through the interest of the Lord Keeper Williams. -At length the Surrey Committee required him to forbear using the -forbidden formulary, "when he found himself under the necessity of -omitting such parts as were most offensive to the Government."<a name="FNanchor_299_299" id="FNanchor_299_299"></a><a href="#Footnote_299_299" class="fnanchor">[299]</a> -After this limited measure of interference, he continued to hold his -living.</p> - -<div class="sidenote"><i>Barksdale—Gunning.</i></div> - -<p>Mr. Barksdale, an Episcopalian, held the living of Sudeley Manor, in -Gloucestershire—the burial place of Catherine Parr. His employment -of the Liturgy, and his method of proceeding with reference to the -Lord's Supper, appear in a tract of the period, which, because it -affords an example of the public discussions then common, deserves the -reader's notice. Mr. Helme, who seems to have been a Fifth Monarchy -Baptist, held the neighbouring vicarage of Winchcomb, and between -these neighbours a controversy arose. Lists for the combatants were -prepared in Winchcomb church, and a large congregation assembled within -the battlemented walls of that edifice to witness the ecclesiastical -tournament. The Episcopalian begged the Baptist to allow him "to stand -in his pue," that he "might be seen and heard the better, and be free -from the crowd;" a request not granted, as the Baptist wanted "the -pue for himself." He entered at the appointed time, attended "by a -justice of the peace" and three other friends. His opponent had "a pue -<i>in opposito</i>," which he had "caused to be erected." The incumbent of -Winchcomb had gathered a church out of the parish, and the point mooted -by his neighbour of<span class="pagenum"><a name="Page_297" id="Page_297">[297]</a></span> Sudeley was, "Whether it be lawful to minister and -receive the Holy Sacrament in congregations called mixed?" Barksdale -maintained the affirmative; but, in the progress of debate, admitted -the propriety of doing—without sanction of the rubric—what resembled -the Presbyterian practice of "fencing the table." The congregation -of his hearers, he confessed, was mixed, not so the company of his -communicants. His practice was, after certain preparations, to repeat -aloud, when the sacrament was to be administered, "all that are not -prepared depart, you that are prepared stay." After some had departed, -the rest he looked upon as prepared. The question of Episcopacy also -came under discussion. Mr. Barksdale maintained, very fairly, that "the -ministers of the Church of England and the good people adhering to them -ought to hold their assemblies without disturbance"—and that "the new -men should allow to others equal liberty with themselves, remembering -that Englishmen were living under a free Commonwealth." From the tract -it seems that some people threatened to proceed against Mr. Barksdale -for using the Common Prayer, and for other offences.<a name="FNanchor_300_300" id="FNanchor_300_300"></a><a href="#Footnote_300_300" class="fnanchor">[300]</a></p> - -<p>Peter Gunning, afterwards Bishop of Ely, read the Liturgy in the -Chapel at Exeter House, and "asserted the cause of the Church of -England with great pains and courage, when the Parliament was most -predominant."<a name="FNanchor_301_301" id="FNanchor_301_301"></a><a href="#Footnote_301_301" class="fnanchor">[301]</a> He was allowed "a contention for the truth" (1658) -in two public disputations with Henry Denn, on infant baptism, before -thousands of people, in the church of St. Clement Danes—and, with the -assistance of Dr.<span class="pagenum"><a name="Page_298" id="Page_298">[298]</a></span> Pearson, he had a conference with two Romanists, -reported by them in a pamphlet entitled, "Schism Unmasked." Wood -remarks that there was no considerable sect with which Gunning did -not dispute; yet he met with no interference, beyond the Protector's -rebuke, and an occasional disturbance whilst he was conducting -liturgical worship.<a name="FNanchor_302_302" id="FNanchor_302_302"></a><a href="#Footnote_302_302" class="fnanchor">[302]</a></p> - -<p>William Parsons, Rector of Birchanger, suffered under the -Presbyterians, and was kept in jail nineteen weeks for his loyalty to -Charles I., but afterwards he returned to his living, and usually read -the Common Prayer during the Protectorate.<a name="FNanchor_303_303" id="FNanchor_303_303"></a><a href="#Footnote_303_303" class="fnanchor">[303]</a> Notwithstanding his -Episcopalianism, he was created Doctor of Laws at Oxford under Owen's -Vice-Chancellorship.</p> - -<p>II. The second-class of Episcopalians in the Establishment were those -who held office without using the formularies of their Church.</p> - -<div class="sidenote"><i>Farindon.</i></div> - -<p>Pearson was lecturer at St. Clement's, Eastcheap, and it was there -that he delivered the discourses which formed the substance of his -noble Text Book on the Creed. Farindon, less known, but worthy of being -coupled with his famous contemporary, affords another instance of the -same kind. Ejected from his Vicarage and from his divinity readership -after the commencement of the civil wars, he, in the year 1647, became -the Minister of St. Mary Magdalene, Milk Street. A second time he had -to quit his preferment, and soon afterwards, he was a second time -restored. The dates are uncertain, but Farindon is supposed by his -biographer to have remained in his pastorate "from 1654 to 1658,<span class="pagenum"><a name="Page_299" id="Page_299">[299]</a></span> -the year of his death."<a name="FNanchor_304_304" id="FNanchor_304_304"></a><a href="#Footnote_304_304" class="fnanchor">[304]</a> During his forced retirement, a clerical -friend twice occupied his pulpit, and made an eloquent appeal to the -congregation on his behalf, telling them that such persons had been -seen in that church "as were able to create a temple wheresoever they -went—men, each of whom, single and alone, made up a full congregation, -nay a synod;" so that some persons had not unfitly named that place -"the scholars' church."<a name="FNanchor_305_305" id="FNanchor_305_305"></a><a href="#Footnote_305_305" class="fnanchor">[305]</a> Hammond and Sanderson were the Divines -referred to, and the passage indicates the high estimation in which -Farindon's preaching was held—and justly so. A collection at the -doors for the ejected minister followed each of these discourses, and -the whole of what was contributed amounted to more than four hundred -pounds—a sum then double in value what it would be at the present -time. Upon his second restoration, he delivered a sermon, which was -admirable for its ability, eloquence, and temper. He chose for his -text, "Brethren, I beseech you, be as I am; for I am as ye are; ye have -not injured me at all."<a name="FNanchor_306_306" id="FNanchor_306_306"></a><a href="#Footnote_306_306" class="fnanchor">[306]</a></p> - -<p>The following account from a contemporary autobiography is interesting -in connexion with Farindon:—I had usually frequented St. Gregory's, -Dr. Mossam's, Dr. Wild's, Dr. Gunning's, or some other congregations -where the orthodox clergy preached and administered the sacraments; -but the soldiers often disturbing those congregations, it was not so -convenient for my father to appear there. Coming into Milk Street -church one Sunday, I found very few in it, but Mr. Robinson helped -me to a seat, and there I heard Mr. Farindon, that excellent scholar -and preacher. It was his first day.<span class="pagenum"><a name="Page_300" id="Page_300">[300]</a></span> Mr. Case had been there for some -years, and the parishioners were now divided about a successor; some -would have an Independent, others a Presbyterian, and there were -several meetings and competitions, but no agreement, nor like to be; -whereupon Mr. Robinson desired he might put one into the pulpit until -they could agree; and said they should choose whether they should pay -him or not. And so he got the pulpit and put Mr. Farindon into it, -which he kept two or three years. I went home and told my father I had -found a church where he might safely go, where was room enough, and -where he might hear a most excellent orthodox preacher. My grandmother, -Mrs. Moundeford, then dwelt in that parish; so the next Sunday my -father and myself went thither, and Mr. Farindon preached again; my -father's coach standing in the street near the church, gave occasion to -some to look in, and in a short time the congregation so increased that -it was very difficult to get a place.<a name="FNanchor_307_307" id="FNanchor_307_307"></a><a href="#Footnote_307_307" class="fnanchor">[307]</a></p> - -<p>Farindon was an intimate friend of the memorable John Hales; and -Aubrey, amidst his charming gossipings, enables us to picture the -latter spending much of his time at Lady Salter's, at Eton, he -having been a fellow of the College there. "He lodged, after his -sequestration, at the next house, the Christopher Inn, where I saw -him, a pretty <i>little</i> man, sanguine, of a cheerful countenance, very -gentle and courteous. I was received by him with much humanity. He was -in a kind of violet-coloured cloth gown, with buttons and loops, (he -wore not a black gown), and was reading Thomas à Kempis; it was within -a year before he deceased. He loved canary, but moderately, to refresh -his spirits. He had a bountiful mind."<a name="FNanchor_308_308" id="FNanchor_308_308"></a><a href="#Footnote_308_308" class="fnanchor">[308]</a></p> - -<p><span class="pagenum"><a name="Page_301" id="Page_301">[301]</a></span></p> - -<div class="sidenote"><i>Hardy.</i></div> - -<p>Dr. Nathaniel Hardy—author of a somewhat famous Exposition of -the first epistle of John, and an Episcopalian of the Puritan -school—continued to minister in St. Dionysius Backchurch, in Fenchurch -Street, one of the buildings destroyed by the Fire of London. He -preached a funeral sermon upon the death of Charles I., and annually -commemorated "the royal martyrdom." At his "loyal lecture," collections -were made on behalf of the deprived clergy;<a name="FNanchor_309_309" id="FNanchor_309_309"></a><a href="#Footnote_309_309" class="fnanchor">[309]</a> yet, notwithstanding -his royalist sentiments, the bold preacher remained unmolested. Some of -the episcopal clergy became chaplains, of which we have an interesting -example in the life of Dr. Richard Sherlock, uncle of Dr. Wilson, the -celebrated Bishop of Sodor and Man. Driven by the troubles of the -time to seek shelter in Oxford, he afterwards found refuge in the -family of Sir Robert Bradrosse, of Borwick, in Lancashire. There, as -we learn from a memoir of him by his eminent kinsman, he proved his -ministerial fidelity by rebuking the evils which he witnessed amongst -the Royalists, and by expostulating with his patron. "He desired him -to consider what injury he did to the distressed Church, for which -he always expressed so commendable a zeal. He intimated to him that -this was both the cause of her sufferings, and that which made her the -scorn of her enemies, that her friends did her more dishonour than -they could do her hurt; so that she may truly say, in the words of -Zechariah, 'These are the wounds which I received in the house of my -friends.'"<a name="FNanchor_310_310" id="FNanchor_310_310"></a><a href="#Footnote_310_310" class="fnanchor">[310]</a></p> - -<p>There remained a number of Episcopalians who did not conform in any way -to the new order of things. They were deprived of their preferments, -and it will be<span class="pagenum"><a name="Page_302" id="Page_302">[302]</a></span> our endeavour now to trace their fortunes. We begin -with the deprived prelates.</p> - -<p>Godfrey Goodman, Bishop of Gloucester, died in the year 1655, after -having run a remarkable career. It is said that an entry in a volume -now in the Chapter Library at Gloucester corroborates the suspicion -of his early leaning to Romanism.<a name="FNanchor_311_311" id="FNanchor_311_311"></a><a href="#Footnote_311_311" class="fnanchor">[311]</a> As early as the year 1626 he -found himself in trouble on account of a sermon he had preached, in -which he had asserted the doctrine of the real presence. Perhaps the -consciousness of his tendencies led him to wish to have a coadjutor in -his episcopal office, and then eventually to resign his bishopric;—a -wish which is made apparent in a letter written to him by Archbishop -Laud, in the year 1634.<a name="FNanchor_312_312" id="FNanchor_312_312"></a><a href="#Footnote_312_312" class="fnanchor">[312]</a> When the canons were submitted to the -Convocation of 1640, he at first refused to sign them;<a name="FNanchor_313_313" id="FNanchor_313_313"></a><a href="#Footnote_313_313" class="fnanchor">[313]</a> for which, -as Fuller states, he was sent to the Gatehouse, where "he got by his -restraint what he never could have gained by his liberty, namely, of -one reputed popish, to become for a short time popular, as the only -confessor suffering for not subscribing the canons."<a name="FNanchor_314_314" id="FNanchor_314_314"></a><a href="#Footnote_314_314" class="fnanchor">[314]</a> Nalson says -nothing respecting his imprisonment, but only mentions that Goodman -refused a second and a third time, and then at last put his hand to the -book, declining to say that he did so <i>ex animo</i>. Laud told him that -his refusal proved him to be a Papist, or a Socinian, or a sectary. -This conclusion he himself denied, but Nalson adds, it "proved true, -for he died a Papist."<a name="FNanchor_315_315" id="FNanchor_315_315"></a><a href="#Footnote_315_315" class="fnanchor">[315]</a></p> - -<p><span class="pagenum"><a name="Page_303" id="Page_303">[303]</a></span></p> - -<div class="sidenote"><i>Ussher.</i></div> - -<p>A contrast to Goodman is found in Ussher. Upon his leaving Oxford, -where last we met him, and his proceeding to visit Lady Stradling, at -her Castle of St. Donate's, in Glamorganshire, there occurred to this -eminent Divine an odd adventure, which indicates what must have been -the state of the country and the circumstances of travelling at that -period. The Welsh then being in a state of rebellion against English -governors—as the ejected Primate of Ireland, with his daughter, -were quietly riding along the road, they fell into the hands of some -straggling insurgents, who dragged them from their horses, and stripped -them of their baggage. Books and MSS. were wantonly strewed about -the highway; but the respect in which the Prelate was held appears -when we learn, that the neighbours from time to time brought back to -him his scattered treasures, so that on their being put together he -"found not many wanting."<a name="FNanchor_316_316" id="FNanchor_316_316"></a><a href="#Footnote_316_316" class="fnanchor">[316]</a> Coming to London he filled the office -of preacher at Lincoln's Inn, employing his leisure from public -duty upon that wonderful monument of learning, his "Annals of the -Old Testament,"—in which he unfolded a system of chronology, since -widely adopted in the reformed churches. Cromwell sent for Ussher, -and conversed with him upon the promotion of the Protestant religion -at home and abroad; at the same time offering him a lease of certain -lands pertaining to the see of Armagh. When failure of sight and -other infirmities had unfitted the Bishop for preaching any longer, -he resigned his office at Lincoln's Inn, and sought in seclusion the -consolations of that Gospel which he had faithfully proclaimed. When -Cromwell published his<span class="pagenum"><a name="Page_304" id="Page_304">[304]</a></span> ordinance against the Episcopalian clergy, -they requested Ussher to employ his influence to mitigate the severity -of his Highness's anger.<a name="FNanchor_317_317" id="FNanchor_317_317"></a><a href="#Footnote_317_317" class="fnanchor">[317]</a> He succeeded at first in obtaining from -the Protector a promise that the Episcopalians should be unmolested, -if they did but quietly submit to the government of the Commonwealth, -a promise which was as much as could be fairly expected; but, during -a second interview, Cromwell confessed that his Council had advised -him not to grant any indulgence to persons so implacably disaffected -as the Episcopalians were, since it might prove very dangerous to the -State. Anything which passed between two such men is interesting to -posterity; and therefore a further story is preserved, to the effect, -that Cromwell—suffering at the time from a boil—remarked to his right -reverend visitor, "If this core were once out, I should be soon well." -"I doubt the core lies deeper," is the reported reply. "There is a core -in the heart which must be taken out, or else it will not be well." -"Ah," rejoined the Protector, "so there is indeed." Supposing the story -to be true, the self-application of such reproof did no less credit to -Cromwell, than its honest administration did to Ussher. Leaving the -smoke and bustle of London for the breezy downs and rural scenery of -Reigate, the aged scholar there pursued his studies so far as failing -strength permitted him; and, there, with a calm mind, joining in prayer -with the chaplain of the Countess of Peterborough, he at once ended -his days and his sorrows. The Protector ordered a public funeral for -the deceased<span class="pagenum"><a name="Page_305" id="Page_305">[305]</a></span> Bishop, and contributed £200 towards the expenses—an -order which, whatever might be the extra cost entailed by it upon -his relatives, was intended as a mark of honour, and was so regarded -by his friends and by the clergy of London. The latter followed the -plumed hearse from Somerset House to Westminster Abbey, accompanied by -a guard of soldiers and a vast concourse of people. Cromwell permitted -the burial service of the Prayer Book to be used on the occasion, a -circumstance which appears the more remarkable, when we recollect that -it occurred just after the severest of all his measures against the -Episcopal Church.<a name="FNanchor_318_318" id="FNanchor_318_318"></a><a href="#Footnote_318_318" class="fnanchor">[318]</a></p> - -<div class="sidenote"><i>Hall.</i></div> - -<p>The pious Joseph Hall—the English Seneca—after the "hard measure" -meted out to him by Parliament, went to live in the hamlet of Heigham, -just outside one of the gates of the old city, of which he had been -Lord Bishop. There, in a rented house—now the little Elizabethan inn -bearing the sign of the Dolphin<a name="FNanchor_319_319" id="FNanchor_319_319"></a><a href="#Footnote_319_319" class="fnanchor">[319]</a>—he spent the remnant of his -days in seclusion and poverty; suffering from strangury and stone; -but bearing both his privations and his disease with the patience and -magnanimity of Christian faith. His will, after bequeathing his soul to -God, directed his body to be interred without any funeral pomp—with -this "monition," that he did not hold God's house a meet repository -for the bodies of the greatest saints: but his executors, whilst -"admiring the lowly mind of the departed," buried him in the chancel of -the little church; where the people of the hamlet still behold every -Sunday his mural monument in black marble, bearing the figure of a -gilt skeleton, which holds in its hand a scroll<span class="pagenum"><a name="Page_306" id="Page_306">[306]</a></span> inscribed with the -admonitory words, "<i>Debemus morti, nos, nostraque</i>."</p> - -<p>Morton, Bishop of Durham, a man of High Church views, had, in the -height of the popular fury against Prelatists, been assailed, as he -rode in his coach through the streets; and when some one remarked, "He -is a good man," "No matter," the Polyphemus of the mob replied, "he is -a Bishop." Eight hundred pounds a year was voted him by Parliament, -which, however, as it is reported, was never paid; but he did receive -the sum of one thousand pounds, with which he discharged his debts and -purchased an annuity. He was turned out of his house in London just -before the execution of Charles. Having lived awhile successively with -old Royalist friends, including the Earl of Rutland, he travelled up -one day to London, and was overtaken and joined on the road, in the -friendly fashion of those times, by Sir Christopher Yelverton, who had -some share in the humiliation of the Church. Ignorant of his travelling -companion, the knight, as their horses ambled on side by side, asked -the bishop who he was; the Bishop, having in this respect the advantage -of the knight, replied, with a dash of brave Episcopal pride which -rose above present humiliation, "I am that old man, the Bishop of -Durham, notwithstanding all your votes." To the enquiry whither he -went, he replied, "To London, to live a little while, and then die." -The incident is worth relating, as a specimen of the kindly English -feeling which in many an unknown case tempered party animosities. Sir -Christopher entered into friendly discourse with the ejected Bishop, -took him home to his seat in Northamptonshire, appointed him tutor -to his son, and left his friendship as an heirloom to the pupil—who -imbibed his tutor's love for Episcopacy, and in 1659<span class="pagenum"><a name="Page_307" id="Page_307">[307]</a></span> reverently closed -the old man's eyes in his 95th year.<a name="FNanchor_320_320" id="FNanchor_320_320"></a><a href="#Footnote_320_320" class="fnanchor">[320]</a></p> - -<div class="sidenote"><i>Other Bishops.</i></div> - -<p>Ralph Brownrigg, of Exeter—of whom, when made a Bishop, Fuller -observes he was "<i>defied</i> by some who almost <i>deified</i> him before, in -whose eyes he seemed the blacker for wearing white sleeves"—after -losing his bishopric found shelter at Sonning, a pleasant little -village on the banks of the Thames, not far from the town of Reading. -There, in the hospitable mansion of Thomas Rich, he enjoyed respectful -entertainment during the Protectorate; and about a year before his -death received the appointment of preacher at the Temple. "The deserved -opinion of his goodness," we are informed by Fuller, "had peaceable -possession in the hearts of the Presbyterian party; and I observed at -his funeral that the prime persons of all persuasions were present, -whose judgments going several ways met all in a general grief for his -decease. He was buried on the cost of both Temples, to his great but -their greater honour."<a name="FNanchor_321_321" id="FNanchor_321_321"></a><a href="#Footnote_321_321" class="fnanchor">[321]</a></p> - -<p>Thomas Winniffe,<a name="FNanchor_322_322" id="FNanchor_322_322"></a><a href="#Footnote_322_322" class="fnanchor">[322]</a> who was a Bishop with Puritan predilections, and -who was raised to the see of Lincoln at the beginning of the Church -troubles—by way of conciliation, when it was too late—found little -besides sorrow in the possession of his mitre. Driven from his house at -Westminster he went to live at Lambourne, in Essex, "having formerly -been the painful minister thereof;" and there he died in the year 1654, -leaving a goodly reputation for piety and learning.</p> - -<p><span class="pagenum"><a name="Page_308" id="Page_308">[308]</a></span></p> - -<p>John Owen and Roger Manwaring, two Welsh bishops, the first of -St. Asaph, the second of St. David's—like the rest of those just -enumerated—died before the Restoration, Owen, in the year 1651, -Manwaring, at Carmarthen, in 1653.<a name="FNanchor_323_323" id="FNanchor_323_323"></a><a href="#Footnote_323_323" class="fnanchor">[323]</a></p> - -<p>The fortunes of the Bishops who survived the return of Charles the -Second, and the re-establishment of Prelacy, demand a few notices. -In the sequestered village of Langley, in the County of Bucks, -King, Bishop of Chichester, spent some years at the seat of his -brother-in-law, Sir Richard Hobart. Wren, "that bird of ill omen," -driven from his nest at Ely, had to undergo some severe retaliation -for past offences; and became so reduced in circumstances, that when -his son took a degree at the University of Oxford in the year 1660, -the father had not wherewith to pay the fees. Juxon, the amiable -Metropolitan who attended Charles on the scaffold, retained the use -of Fulham Palace up to the year 1647—"reserved, like Ulysses by the -Cyclops, for the last morsel" and, after the Whitehall tragedy, he -retired to his manor of Little Compton, in Gloucestershire, where he -remained until the Restoration. Skinner, Bishop of Oxford, during the -whole period of the Commonwealth enjoyed the Rectory of Launton, where -he read prayers and conferred orders. Warner, Bishop of Rochester, a -man of wealth—and, after compounding for his estates, pos<span class="pagenum"><a name="Page_309" id="Page_309">[309]</a></span>sessing -a handsome residue—largely helped his suffering brethren, at the -expense of some self-denial, which led him to say—for he was a man -of humour with a little self-complacency—"that he did eat the crag -ends of the neck of mutton himself, that he might leave the poor the -shoulder." Brian Duppa, an ecclesiastic of moderate opinions, and a -graceful courtier, who succeeded Davenant at Salisbury, spent some -time at Richmond in solitude and devotion; but he availed himself of -opportunities to preserve and revive the Episcopal Church. From one of -his letters we learn that in the year 1653 meetings were being held to -consult "<i>ne ecclesia aliquid detrementi caperet</i>, especially in such a -sad juncture of time, when the well-being of it could hardly fall into -consideration, and the great care was, that though stripped of all her -outward helps, yet there might be a being left her."<a name="FNanchor_324_324" id="FNanchor_324_324"></a><a href="#Footnote_324_324" class="fnanchor">[324]</a> Piers, Bishop -of Wells, whose Episcopal administration had irritated the Puritans, -lived at Cuddesdon, upon a considerable estate of his own, which the -party in power "had been so merciful as to leave him."</p> - -<div class="sidenote"><i>Bramhall.</i></div> - -<p>There was at that time another Prelate who by his ability, devotion, -and attainments, adorned the Irish bench. Bramhall, Bishop of -Londonderry, fled to the Continent after the ruin of the Royal cause, -and then having returned to Ireland, and undergone great dangers and -difficulties, he fled again and had a narrow escape. "This escape of -his is accounted very wonderful, for 'the little bark he was in was -closely hunted by two of<span class="pagenum"><a name="Page_310" id="Page_310">[310]</a></span> the Parliament frigates, many of which -were on that coast; and when they were come so near that all hopes of -being saved were taken away, ... on a sudden the wind slackened into -a perfect calm, and, as it were, flew into the sails of the little -vessel, and carried her away in view.'" "On his arrival in foreign -parts, Providence supplied him with a considerable sum of money, of -which he greatly stood in need; for having had seven hundred pounds -long due to him, for salmon caught in the river Bann, and sent abroad, -which debt he looked upon as lost, he was now so fortunate as to -recover it; which proved a seasonable relief both to him and to many -Royalists that partook of his generosity. During this second time -of his being abroad, 'he had many disputes about religion with the -learned of all nations, sometimes occasionally, and at other times by -appointment and formal challenge;' and wrote several things in defence -of the Church of England. He likewise purposed to draw a parallel -between the liturgy of the Church of England and the public forms of -the Protestant Churches; and 'for that end designed a journey into -Spain;' 'but he met with an unexpected diversion in his first day's -journey into that kingdom;' 'for he no sooner came into the house where -he intended to refresh himself but he was known and called by his name -by the hostess. And his lordship admiring at his being discovered, she -soon revealed the secret, and shewed him his own picture, and assured -him there were several of them upon the road; that, being known by -them, he might be seized and carried to the Inquisition, and that -her husband, among others, had power to that purpose, which he would -certainly make use of if he found him. The Bishop saw evidently he -was a condemned man, being already hanged <i>in effigie</i>, and therefore -made use of the ad<span class="pagenum"><a name="Page_311" id="Page_311">[311]</a></span>vertisement, and escaped out of the power of that -Court.'"<a name="FNanchor_325_325" id="FNanchor_325_325"></a><a href="#Footnote_325_325" class="fnanchor">[325]</a> As an example of the reverses suffered in those days, and -to indicate the strange employments to which the highest dignitaries -might have to betake themselves, it may be mentioned, that Bramhall -acted as prize-master to Charles at the port of Flushing, where, in -person, he sold captured freights, and had often to complain of the -indignities to which he and his fellow Royalists were exposed.</p> - -<div class="sidenote"><i>Bramhall.</i></div> - -<p>Although not compiling memoirs of these sufferers, yet to interest -the reader, as well as illustrate the circumstances and sentiments of -Episcopalians during the Commonwealth, we venture to notice certain -passages in Bramhall's writings, which were composed by him during -the period of his exile. In his "Just Vindication of the Church of -England," printed at London (1654), the author (who wrote in Holland) -complains of the Episcopalians having to suffer so much for their -principles—"being chased as vagabonds into the merciless world to beg -relief of strangers." Then, comparing the conduct of Papists abroad and -at home during an earlier period with the conduct of English Churchmen -of his own day towards indigent brethren, he charges the latter with -neglecting to manifest sympathy and help. Foreign princes and their own -countrymen of the same communion had founded colleges in other lands -for Roman Catholics who were driven from England; and the age before -the civil wars had been as fruitful in works of Protestant piety and -charity as any age preceding it since the conversion of Britain. Hence, -although foreign assistance could not be hoped for, yet a larger supply -from home might have been expected, inasmuch as English Episcopalians -then were much more numerous than<span class="pagenum"><a name="Page_312" id="Page_312">[312]</a></span> English Catholics had been at the -period referred to. "Hath the sword," he goes on to ask, "devoured up -all the charitable Obadiahs in our land?" or, is there no man that -lays "the affliction of Joseph to heart?" A great lack of love and -zeal amongst brethren of the same faith in England alone could justify -these interrogations—for Bramhall laments no want of ability in his -friends to succour the wanderers, but only a want of will. The exiled -Prelate could only cast himself and his companions upon the help of -Heaven. "God, that maintained His people in the wilderness without the -ordinary supply of food or raiment, will not desert us until 'He turn -our captivity as the rivers in the south.' Where human help faileth, -Divine begins."<a name="FNanchor_326_326" id="FNanchor_326_326"></a><a href="#Footnote_326_326" class="fnanchor">[326]</a></p> - -<div class="sidenote"><i>Bramhall.</i></div> - -<p>Turning to Bramhall's "Vindication of himself and the Episcopal clergy -from the Presbyterian charge of Popery,"—a book written about the -year 1659, though not published till 1672<a name="FNanchor_327_327" id="FNanchor_327_327"></a><a href="#Footnote_327_327" class="fnanchor">[327]</a>—in reply to Baxter's -"Treatise of the Grotian Religion," we find in it a defence of the -conduct of Episcopalians in the days of their prosperity. Baxter had -complained of the persecutions inflicted by them upon the Puritans. -According to him, in some places, it had been much more dangerous for -a minister to preach a lecture once or twice on the Lord's Day, or -to expound the Catechism, than it had been never to preach at all. -Bramhall replies: "If preachers shall not content themselves to sow -the wheat over again, but shall sow tares<span class="pagenum"><a name="Page_313" id="Page_313">[313]</a></span> above the wheat; if they -shall seek to introduce new doctrines, new disciplines, and new forms -of worship, by popular sermons, different from and destructive to those -which are established by law, who can blame the magistrates, political -and ecclesiastical, if they begin to look about them? A seditious -orator is dangerous everywhere, but nowhere more than in the pulpit. -Then blame not magistrates, if they punish seditious or schismatical -preachers more than one who is no preacher. All laws, and all prudent -magistrates, regard public dangers more than particular defects."<a name="FNanchor_328_328" id="FNanchor_328_328"></a><a href="#Footnote_328_328" class="fnanchor">[328]</a> -The Bishop did not see that he employed a two-edged sword, and that -while aiming a blow at his adversary, he ran the risk of receiving, -through counter-thrusts, a wound from the back stroke of his own -weapon. If to preach doctrines contrary to those which were established -by law deserved chastisement from the magistrate—if such preaching was -seditious preaching, then the Commonwealth Government was justified in -depriving and silencing Episcopalian ministers. Bramhall vindicated -his own party in having done the very same sort of thing which he now -complained of as unrighteous when done by his opponents. It is plain -enough that both parties were in the wrong, and that each furnished the -other with a miserable pretext for revengeful injustice. And when the -same writer, comparing Nonconformist with Episcopal sufferers, quietly -says: the former suffered for faction, and the latter for faith,<a name="FNanchor_329_329" id="FNanchor_329_329"></a><a href="#Footnote_329_329" class="fnanchor">[329]</a> -and so concludes the subject,—everybody must smile to see how he -assumes as<span class="pagenum"><a name="Page_314" id="Page_314">[314]</a></span> settled the very point which was in dispute. His opponents -could just as easily say that they were faithful, and that he and his -brethren were factious. It is the old story—as old as human nature, -and as modern as this morning's newspaper.</p> - -<p>The Episcopalians were exposed to a cross fire from the Puritans, -who charged them with Popery, and from the Papists, who charged them -with schism. The story of the Nag's Head consecration was revived. -Laud had treated Presbyterians and Independents as schismatics. M. de -la Milletiere, counsellor in ordinary to the King of France, in an -epistle, written in the year 1653, with a view of inviting Charles -II. to embrace the Catholic faith, maintained, that everybody knew -the Archbishop, who had been nourished in the English schism, had no -other thought than to reunite in one body the people who were divided -into sects amongst themselves, and to make himself chief head of one -schismatical Church. "And we see," he adds, "God hath permitted that -his own people, divided against itself, hath caused his head to be cut -off." This passage illustrates the view which was entertained of Laud -and his followers by foreign Roman Catholics, and also of the sort of -controversy the refugees had to maintain in their travels through Roman -Catholic countries. Bramhall published at the Hague, in 1653, a reply -to this performance, repelling the charge of schism, and vindicating -the memory of his friend. He calls Laud a most glorious martyr, a man -of profound learning, exemplary life, clean hands, a most sincere -heart, a patron of learning, and a friend of order and uniformity, -but not for sinister ends.<a name="FNanchor_330_330" id="FNanchor_330_330"></a><a href="#Footnote_330_330" class="fnanchor">[330]</a> The defence was honestly written, and -indicated what many honest<span class="pagenum"><a name="Page_315" id="Page_315">[315]</a></span> exiles thought of Laud—how they dwelt on -his virtues, and were totally blind to the folly, mischief, and sin -of his intolerance; but by holding up to admiration such a Prelate, -without a word of condemnation for his faults, Bramhall and others -gave bad omen of what they would do themselves if they should ever be -restored to power.</p> - -<div class="sidenote"><i>Bramhall.</i></div> - -<p>An elaborate confutation of the Nag's Head fable engaged the pen -of the same writer, and issued from a press at the Hague in the -year 1658.<a name="FNanchor_331_331" id="FNanchor_331_331"></a><a href="#Footnote_331_331" class="fnanchor">[331]</a> In connection with his zeal and diligence in this -controversy it is worth while to notice the suspicions which -Bramhall entertained of Romanist intrigues in England throughout the -Commonwealth era. These suspicions on the part of Presbyterians and -Baptists have been already described. There must have been immense -exaggeration in such reports; yet their extensive circulation amongst -people of different opinions—all of them, however, agreeing in a -hatred of Rome—is somewhat remarkable. Impossible as it now is to -ascertain the amount of truth which these rumours might contain, they -are curious as signs of what was a prevalent belief in those days. That -the reader may see for himself what such a man as Bramhall heard and -credited on this subject, we subjoin the greater part of a letter to -Ussher, which he wrote in the year 1654:—</p> - -<div class="sidenote"><i>Bramhall on Romanists.</i></div> - -<p>"It plainly appears that in the year 1646, by order from Rome, above -one hundred of the Romish clergy were sent into England, consisting of -English, Scotch, and Irish, who had been educated in France, Italy, -Germany, and Spain; part of these within the several schools<span class="pagenum"><a name="Page_316" id="Page_316">[316]</a></span> there -appointed for their instructions. In each of these Romish nurseries, -these scholars were taught several handicraft-trades and callings, -as their ingenuities were most bending, besides their orders or -functions of that Church. They have many yet at Paris a fitting to be -sent over, who twice in the week oppose one the other; one pretending -Presbytery, the other Independency; some Anabaptism, and the others -contrary tenets—dangerous and prejudicial to the Church of England, -and to all the Reformed here abroad. But they are wisely preparing -to prevent their designs, which I heartily wish were considered in -England among the wise there. When the Romish orders do thus argue pro -and con, there is appointed one of the learned of those convents to -take notes and to judge: and as he finds their fancies, whether for -Presbytery, Independency, Anabaptism, Atheism, or for any new tenets, -so, accordingly, they be to act, and to exercise their wits. Upon -their permission, when they be sent abroad, they enter their names -in the convent registry, also their licences; if a Franciscan, if a -Dominician, or Jesuit, or any other order, having several names there -entered in their licence; in case of a discovery in one place, then -to fly to another, and there to change their names or habit. For an -assurance of their constancy to their several orders, they are to give -monthly intelligence to their fraternities of all affairs wherever -they be dispersed; so that the English abroad know news better than ye -at home. When they return into England, they are taught their lesson: -to say, (if any enquire from whence they come,) that they are poor -Christians formerly that fled beyond sea for their religion sake, and -are now returned, with glad news, to enjoy their liberty of conscience. -The one hundred men that went over in 1646, were most of them soldiers -in<span class="pagenum"><a name="Page_317" id="Page_317">[317]</a></span> the Parliament's army, and were daily to correspond with those -Romanists in our late King's army that were lately at Oxford, and -pretended to fight for his sacred Majesty; for, at that time, there -were some Roman Catholics who did not know the design a contriving -against our Church and State of England. But the year following, 1647, -many of those Romish Orders who came over the year before were in -consultation together, knowing each other. And those of the King's -party, asking some why they took with the Parliament's side, and asking -others whether they were bewitched to turn Puritans, not knowing the -design; but at last, secret bulls and licences being produced by those -of the Parliament's side, it was declared between them, there was no -better design to confound the Church of England than by pretending -liberty of conscience. It was argued then that England would be a -second Holland, a Commonwealth; and if so, what would become of the -King? It was answered, 'Would to God it were come to that point.' It -was again replied, 'Yourselves have preached so much against Rome and -his Holiness, that Rome and her Romanists will be little the better -for that change:' but it was answered, 'You shall have mass sufficient -for a hundred thousand in a short space, and the governors never the -wiser.' Then some of the mercifullest of the Romanists said, 'This -cannot be done unless the King die;' upon which argument, the Romish -Orders thus licensed, and in the Parliament army, wrote unto their -several convents, but especially to the Sorbonists, whether it may be -scrupled to make away our late godly King and his Majesty his son, our -King and master, who, blessed be God, hath escaped their Romish snares -laid for him? It was returned from the Sorbonists, that it was lawful -for Roman Catholics to work changes in<span class="pagenum"><a name="Page_318" id="Page_318">[318]</a></span> Governments for the Mother -Church's advancement, and chiefly in an heretical kingdom; and so -lawfully make away the King."<a name="FNanchor_332_332" id="FNanchor_332_332"></a><a href="#Footnote_332_332" class="fnanchor">[332]</a></p> - -<div class="sidenote"><i>Cosin—Morley.</i></div> - -<p>Concluding this imperfect story respecting the Bishops, we now relate -what happened to the other clergy. Several of them went abroad. -Cosin, the High Church Dean of Peterborough, was of this number. At -Charenton, near Paris, according to Walker, he kept up the English -Church discipline and worship by the Common Prayer, recovered some -who were inclined to Popery, and had encounters with several Jesuits -and Romish priests; but his tendencies in another direction appear in -"Evelyn's Diary," where it is related that, "The Dean of Peterborough -preached on the Feast of Pentecost; perstringing those of Geneva for -their irreverence of the blessed Virgin."<a name="FNanchor_333_333" id="FNanchor_333_333"></a><a href="#Footnote_333_333" class="fnanchor">[333]</a> The same diarist gives -a glimpse of the ceremonies in the chapel of the exiles: "The King and -Duke received the sacrament first by themselves, the Lords Byron and -Wilmot holding the long towel all along the altar."<a name="FNanchor_334_334" id="FNanchor_334_334"></a><a href="#Footnote_334_334" class="fnanchor">[334]</a> To shew the -sincerity of the Dean, who had raised—and we do not wonder at it, -when we think of his childish ritualism—such a storm<span class="pagenum"><a name="Page_319" id="Page_319">[319]</a></span> of Puritan -indignation against himself; and as an indication of his courage and -his constancy—a trait of character, no doubt common in that age, as -it is wont to be amongst all but the basest of mankind, when storms of -persecution try their attachment to the Church of their childhood and -their convictions—we venture to quote a few lines from one of Cosin's -letters to his friend Sancroft, who was destined to occupy the chair of -the Primacy, but was at the time of the Restoration a wanderer abroad: -"I am right glad to hear still, (as I have been told by divers persons -heretofore,) how firm and unmoved you continue your own standing in the -midst of these great and violent storms that are now raised against -the Church of England; which, for my part, notwithstanding the outward -glory and dress that she had, be in these evil times taken from her, -yet I honour and reverence above all the other churches of the world; -for she bears upon her, more signally than any other that I know does, -the marks of Christ, which, when all is done, will be our greatest -glory."<a name="FNanchor_335_335" id="FNanchor_335_335"></a><a href="#Footnote_335_335" class="fnanchor">[335]</a></p> - -<p>Dr. Morley, in company with Cosin, attended the English Court in the -city of Paris in the year 1651.<span class="pagenum"><a name="Page_320" id="Page_320">[320]</a></span><a name="FNanchor_336_336" id="FNanchor_336_336"></a><a href="#Footnote_336_336" class="fnanchor">[336]</a> After being engaged in the -education of Hyde's family during part of their exile, at a period when -they were "in great want already, and likely to be in more and more, -even to a very great extremity, if God in mercy did not provide for -it by some extraordinary means, beyond all visible probability,"—he -became chaplain at Heidelberg to Elizabeth, Queen of Bohemia, at a -salary of £50 per annum, with permission "to officiate to the Queen's -family according to the liturgy of the Church of England, without -any subordination to the classis." He had been a friend of Falkland, -of Chillingworth, and of Waller, and before the wars was thought to -favour the Puritans. Burnet says he was doctrinally a Calvinist, and -was pious and charitable, but he also speaks of him as extremely -passionate, and full of obstinacy—a statement which Baxter confirms -in his account of the Savoy disputations.<a name="FNanchor_337_337" id="FNanchor_337_337"></a><a href="#Footnote_337_337" class="fnanchor">[337]</a> He had in early days -been "one of Ben Jonson's sons," a circumstance which accords with his -life-long reputation for brilliant wit. That gift, always dangerous, -is particularly so to a clergyman; and Morley, who is said to have -been "keen, but inoffensive," though admired by his friends for his -companionable qualities, was condemned by many for<span class="pagenum"><a name="Page_321" id="Page_321">[321]</a></span> social habits and -a tone of conversation unbecoming a Christian minister.</p> - -<div class="sidenote"><i>Basire.</i></div> - -<p>Isaac Basire, who had been chaplain to King Charles and to the Bishop -of Lichfield, and who had held a Prebendal stall and a Rectory, -being deprived of all his preferments, found refuge in Rouen, his -native city, whilst his wife and children were encompassed by pecuniary -difficulties at home. After travelling with pupils in Italy and -elsewhere, he visited the islands of the Mediterranean, and also the -shores of Greece—where he preached, by invitation of the Metropolitan, -before his bishops and the clergy. He visited Naples and Sicily, where -he officiated for some weeks on board ship. He went also to Aleppo -and Jerusalem, had conferences with the Greek and Latin clergy, and -interested himself in the Coptic Churches: at the same time he aimed -at reforming the Eastern Christians, and endeavoured to promulgate -the doctrines and formularies of English Episcopalians.<a name="FNanchor_338_338" id="FNanchor_338_338"></a><a href="#Footnote_338_338" class="fnanchor">[338]</a> We are -perfectly ready to honour a man who, in the hour of his spiritual -mother's humiliation, and when driven from her altars, vindicated her -priesthood,<span class="pagenum"><a name="Page_322" id="Page_322">[322]</a></span> maintained her ritual, and diffused her principles; -but we must add, that Basire attached most unjustifiable importance -to certain ecclesiastical matters, and went beyond bounds in his -episcopalian zeal, betraying, at the same time, a strong hatred to -those who in England held the reins of government.</p> - -<div class="sidenote"><i>Jeremy Taylor.</i></div> - -<p>Let us return to our own country, to trace other and more illustrious -Episcopal confessors in their various retreats. Jeremy Taylor, after -submitting to the drudgery of school-keeping in a Welsh village, found -for a while a congenial and charming home at Golden Grove. There—to -use some of his own richly-coloured words—as the highest branches of -the wood stooped, and made a smooth path for the winds on the top of -all its glories—and as the sun so gloriously opened the little eye of -heaven and sent away the spirits of darkness, and called up the lark to -matins, and gilded the fringes of a cloud, and wept great and little -showers; and as the images of the trees hung over the water, and were -reflected from the bottom, and as the lark rose from his bed of grass, -and climbed above the clouds, and was beaten back with the loud sighing -of an eastern wind—the great poet-preacher gathered images for his -discourses. And again, as he heard the faint echo of a distant valley, -and watched the little bee that feeds on dew, and pried into the ivy -creeping at the foot of the oak, he found lessons of instructive -piety to delight mankind. Looking at what Taylor there worked up into -his marvellous imagination, it may be truly said, "the gold of that -land was good;" but his temporary sojourn in a paradise-like retreat -was followed by imprisonment in Chepstow Castle, and afterwards in -the Tower of London, in consequence of incautious language which -he used in reference to his Puritan oppressors, and because of a -"superstitious" engraving of our<span class="pagenum"><a name="Page_323" id="Page_323">[323]</a></span> Saviour at prayer, prefixed by his -publisher to the "Collection of Offices." Taylor's theology, which -was surpassed by his eloquence, brought him into trouble with the -calmer and more careful Divines of his own Church, as well as with the -Presbyterians; his "Treatise on Repentance" drawing tears from the -eyes of Sanderson, who complained that his friend was pulling down -the ancient landmarks of the Christian faith. His controversy with -Jeanes, the Presbyterian, proved that Taylor had a quick temper—that -instead of "receiving furies and indiscretions like a stone into a bed -of moss and soft compliances," he could send out angry words like fire -when the flint and steel come into collision. With ruffled temper, -when the controversy was over, he remarked: "I have been so pushed at -by herds and flocks of people that follow anybody that whistles to -them, or drives them to pasture, that I am grown afraid of any truth -that seems chargeable with singularity;" and thus it appears that -he had to pay the penalty of unpopularity and opposition, which all -men must pay who, whether right or wrong, venture to differ from the -theological opinions of their brethren. In a nobler and sweeter tone he -confessed, when the wings of his spirit were smoothed once more: "For -my part I have learned to humble myself, and to adore the inscrutable -paths of the Most High. God and truth are still the same, though the -foundations of the world be shaken." And again: "We are reduced to -that religion which no man can forbid—which we can keep in the midst -of a persecution—by which the martyrs in the days of our fathers -went to heaven—that by which we can be servants of God, and receive -the Spirit of Christ, and make use of His comforts, and live in His -love, and in charity with all men, and they that do so cannot perish." -With exquisite<span class="pagenum"><a name="Page_324" id="Page_324">[324]</a></span> delicacy and pathos, Taylor alludes to his poverty in -a letter to Evelyn (1656): "Sir, I know not when I shall be able to -come to London, for our being stripped of the little reliques of our -fortune remaining after the shipwreck leaves us not cordage nor sails -sufficient to bear me thither." Taylor is supposed, but not with any -sufficient foundation, to have at one period held a pastoral charge in -London; certainly he obtained induction to a Lectureship at Lisburn, -in Ireland. Residing at Portmore, in the enjoyment of Lord Conway's -hospitality, he found repeated there some of the charming scenes and -also some of the associations and advantages of Golden Grove. Yet, -again, the great preacher's repose was interrupted by a fanatical -Presbyterian, who informed against him as a dangerous man who used the -sign of the cross in baptism. Writing in 1659-60, Taylor remarks: "I -had been in the worst of our winter weather sent for to Dublin by our -late Anabaptist Commissioners, and found the evil of it so great that -in my going I began to be ill, but in my return had my ill redoubled." -The Restoration found him bringing through the press the <i>Ductor -Dubitantium</i>.<a name="FNanchor_339_339" id="FNanchor_339_339"></a><a href="#Footnote_339_339" class="fnanchor">[339]</a></p> - -<div class="sidenote"><i>Sanderson and Hammond.</i></div> - -<p>Of those who were ejected from the University of Oxford, Sanderson and -Hammond were the most distinguished. Their story is amongst the most -beautiful legends<span class="pagenum"><a name="Page_325" id="Page_325">[325]</a></span> of the age, and their loving intercourse reminds us -of the friendship of Basil and Gregory in far earlier times. As their -lives were entwined round each other, so are their memories. Sanderson -retired to Boothby parish, where he continued to minister according -to Episcopalian rites, only disturbed occasionally by soldiers while -he was reading prayers. They told him how God could be served more -acceptably, and then they enforced their advice by tearing the liturgy -to pieces. A prudent and affectionate Parliamentary friend recommended -him not to be strict in reading all the prayers, "especially if the -soldiers came to watch him," "for which reasons he did vary somewhat -from the strict rules of the rubric." His admiring biographer sets -down the form of confession which, perhaps in consequence of such -advice, was used by this Divine, and it shews what minute variations -were adopted by clergymen in order to evade the ordinance against the -use of the Common Prayer Book.<a name="FNanchor_340_340" id="FNanchor_340_340"></a><a href="#Footnote_340_340" class="fnanchor">[340]</a> Sanderson preached every Sunday, -solicitously enquiring "what he might do to speak more plainly or more -movingly: whether his extemporary wording might not be a defect, and -the like." He daily read prayers, and the time between doing this and -the hour of dinner he employed in<span class="pagenum"><a name="Page_326" id="Page_326">[326]</a></span> instructing the children of the -family with whom he lived; "observing diligently the little deviations -of their manners, and applying remedies unto them."</p> - -<p>After an abortive attempt had been made by some Royalists in the -neighbourhood of Tunbridge to help the King, Hammond, then living -there, felt obliged to remove; and, upon visiting his old tutor, Dr. -Buckner, "in such a habit as that exigence made necessary," he, under -his friend's hospitable roof, though "no valuer of trifles," had so -extraordinary a dream that he could not then despise or ever afterwards -forget it. "He thought himself and a multitude of others to have been -abroad in a bright and cheerful day, when on a sudden there seemed a -separation to be made, and he, with the far less number, to be placed -at a distance from the rest; and then, the clouds gathering, a most -tempestuous storm arose, with thundering and lightnings, with spouts -of impetuous rain, and violent gusts of wind, and whatever else might -add unto a scene of horror, particularly balls of fire, that shot -themselves amongst the ranks of those that stood in the lesser party; -when a gentle whisper seemed to interrupt those other louder noises, -saying: <i>Be still, and ye shall receive no harm</i>. Amidst these terrors, -the doctor falling to his prayers, soon after the tempest ceased, and -that well-known cathedral anthem begun, <i>Come, Lord Jesus, come away</i>, -with which he awoke. The correspondent event of all which he found -verified signally in the preservation both of himself and his friends -in doing of their duties; the which with much content he was used to -mention. Beside, being himself taken to the choir of angels at the -close of that land-hurricane of ours, whereof that dismal apparition -was only a faint emblem, he gave thereby too<span class="pagenum"><a name="Page_327" id="Page_327">[327]</a></span> literal a completion to -his dream, and the unhappy credit of bordering upon prophecy."<a name="FNanchor_341_341" id="FNanchor_341_341"></a><a href="#Footnote_341_341" class="fnanchor">[341]</a></p> - -<div class="sidenote"><i>Sanderson.</i></div> - -<p>Hammond went to see Sanderson at Boothby, when Hammond persuaded him -to attempt the practice of <i>memoriter</i> preaching. Early on a Sunday -morning, they walked to a neighbouring church, where the minister -requested the favour of a sermon. Sanderson entered the pulpit, having -previously put the MS. of the discourse, which he had committed to -memory, into his friend's hands. The effort to preach in this way -turned out a humiliating failure. The preacher, before he had delivered -the third part of what he meant to say, became very confused, and "so -lost as to the matter," that his learned auditor was frightened, and -many of the village congregation discovered that there was something -wrong. "Good doctor," said Sanderson, as they were returning home, -"give me my sermon, and know that neither you nor any man living, shall -ever persuade me to preach again without my books." "Good doctor," -returned the other, "be not angry; for if I persuade you to preach -again without book, I will give you leave to burn all those that I am -master of."<a name="FNanchor_342_342" id="FNanchor_342_342"></a><a href="#Footnote_342_342" class="fnanchor">[342]</a></p> - -<p>Another interesting glimpse of Sanderson is caught in "Walton's Lives." -When he came up to London in 1655, the worthy angler met him near -Little Britain, "in sad-coloured clothes—far from being costly." One -can see the noble countenance of the man—with his lofty forehead, fine -regular features, full round eyes, white moustache, and trimly-peaked -beard;—only he was now dressed in lay attire, and that of a very -humble kind, instead of appearing, as in his portrait, with surplice, -scarf, and college cap. It was raining at the time, and he and<span class="pagenum"><a name="Page_328" id="Page_328">[328]</a></span> Walton -turned aside to gossip under a pent-house; when, the wind driving in -their faces, they adjourned to "a cleanly house," where they had bread, -cheese, ale, and a fire for their money. Their conversation naturally -turned upon the Church; and Sanderson bewailed the abolishing of the -Prayer Book and the use of extempore prayer, pronouncing the Collects -"the most passionate, proper, and most elegant expressions that any -language ever afforded." The Liturgy, the Psalms, and the language -of devotion, he complained, had been exchanged for needless debates -about free-will, election, and reprobation. Such lamentations no doubt -formed the staple of much table-talk amongst the class to which the -ejected Oxonian belonged; and in the contempt poured upon extempore -prayer he manifested the onesidedness of Episcopalian prejudices. He -and his opponents were not in a position to regard fairly each other's -methods of devotion. Mutual war had exasperated the passions, so as to -produce in both a stone-blindness to that which was good beyond their -own narrow enclosures. The same tone of prejudice also led Sanderson to -point at Puritanism another shaft—which larger acquaintance with human -nature, and a deeper sense of justice, will lead the moral censor, -with a slight modification of phraseology, to apply to hypocrites of -all sects. They thought, said the Anglican Churchman, that "they might -be religious first, and then just and merciful; that they might sell -their consciences, and yet have something left that was worth keeping; -that they might be sure they were elected, though their lives were -visibly scandalous; that to be cunning was to be wise; that to be rich -was to be happy, though their wealth was got without justice or mercy; -that to be busy in things they understood not, was no sin." The writer -and other clear-headed men besides him did<span class="pagenum"><a name="Page_329" id="Page_329">[329]</a></span> not see, that after all, -the charge of hypocrisy applies, not to the thoroughly honest, though -fanatical Puritan of the Commonwealth, but to all such persons as -for awhile assumed the livery of a sect for their own selfish ends: -amongst whom were many who a few years afterwards declared, that -they had been Episcopalian in heart throughout the whole period, and -had only "submitted to the times." Curious, too, is it to find this -distinguished man, at the end of his interesting conversation with -Walton, starting the idea, that the way to restore the country to a -more meek and Christian temper was to prepare a body of Church divinity -in fifty-two homilies, each to be of such length as not to exceed a -quarter of an hour or twenty minutes' reading.<a name="FNanchor_343_343" id="FNanchor_343_343"></a><a href="#Footnote_343_343" class="fnanchor">[343]</a> Melancholy it is to -learn that this scholar and Divine, in the year 1658, was in so low a -condition as to be glad to receive £50 as a present from Dr. Barlow.</p> - -<div class="sidenote"><i>Hammond's Letters.</i></div> - -<p>Sanderson's friend, Dr. Hammond, wins our heart at once, as we hear him -say: "He delighted to be loved, not reverenced," and he excites our -veneration, too, as he exclaims, with vehemence: "Oh! what a glorious -thing, how rich a prize for the expense of a man's whole life, were -it to be the instrument of rescuing one soul!" He lived with a family -in which he acted as chaplain, when Cromwell's intolerant decree of -1655 disturbed his peace. Roused to righteous indignation, he wrote -his "Parænesis," in which "he resented with the highest passion" the -Protector's edict; at the same time he looked, as he says, upon this -dispensation of Providence as if God pronounced him unworthy to do -any service, and as if He reproached him of former unprofitableness, -by casting him out now like straw upon a dunghill. Hammond being<span class="pagenum"><a name="Page_330" id="Page_330">[330]</a></span> -one who made the best of circumstances—saying, with Epictetus, -"that everything has two handles: if the one prove hot, and not to -be touched, we may take the other that is more temperate"—always -advocated quiet submission to Providence during what he considered to -be afflictive times.<a name="FNanchor_344_344" id="FNanchor_344_344"></a><a href="#Footnote_344_344" class="fnanchor">[344]</a></p> - -<div class="sidenote"><i>Hammond's Letters.</i></div> - -<p>Several of his letters are preserved in the British Museum. In one of -these, addressed to Sheldon, afterwards Bishop of London, so early as -October the 14th, 1649, he remarks, respecting his friend: "I think, -when I saw Dr. S[anderson] last, certainly he told me he used the -Common Prayer, otherwise I wonder not that he that disuses it, should -think fit to go to their churches that do omit it. When you meet with -him, endeavour to infuse some courage into him, the want of which -may betray his reason. His opinion expressed will betray many."<a name="FNanchor_345_345" id="FNanchor_345_345"></a><a href="#Footnote_345_345" class="fnanchor">[345]</a> -The method pursued by Sanderson, of using the Liturgy with verbal -alterations, so as to give the appearance of not adopting it, when -he employed it in substance, displeased and perplexed some of his -episcopal acquaintance; but beyond this—as it appears from another -letter by Hammond—his companion once thought of becoming associated -in public religious ministrations "with the Grantham Lecturers." To do -such a thing, Hammond, altogether a stiffer Churchman than Sanderson, -regarded as illegal—as not allowed by the authority of the Bishop, who -was still alive, and might be consulted—as countenancing schismatics, -and therefore an act of schism—and as not right, even if the end were -good. The rest of the letter is so indicative of the temper of the best -High Churchmen in those days, that it deserves to be quoted at length. -"I cannot believe<span class="pagenum"><a name="Page_331" id="Page_331">[331]</a></span> that the end, by your letter mentioned, is good for -to sweeten them by complying with them in schismatical acts; and making -them believe themselves pardonable, whilst they continue and remain -unreformed in their schism, is to confirm them in their course and so -to scandalize them as well as others, to put a stumbling-block in their -way to reformation. Certainly the greater charity to those moderate -reformable Presbyters were to assist, and hasten the perfecting of -their repentance, and renouncing of their erroneous practices, and -then if the Bishop give leave to Dr. Sa[nderson] to erect some other -lecture, they will sure come and combine with him. And for those that -mean not this, 'tis certain that they are not to be persuaded, that -if the laws regain their power, they shall be tolerated (their way -being so unreconcilable with Prelacy), and as certain that instead of -serving Dr. Sanderson's end they desire to serve themselves of him, -and by his presence and joining with them, to have him thought such -as they—and so hath Mr. Baxter already divided the Prelatical Clergy -into two parts, one exemplified by Dr. Ussher and Dr. Sanderson; the -other styled, in gross, Cassandrian, Grotian Papists; and several of -his friends marked out by some circumstances to be of that number. -Lastly, he may do well to consider whether, if from writing for the -Engagement first and then the laying aside the Liturgy, he proceed -farther to this, it will not be after more easy to superstruct on these -beginnings more suitable practices than it hath been to reconcile these -to his former writings [and?] persuasions. And whether, on the other -side, this be not a season much better for him to appear in upholding -the truth by answering the London Presbyters' vindication (in sixty -sheets shortly coming out) of their government ordination, &c., than -to seem (a<span class="pagenum"><a name="Page_332" id="Page_332">[332]</a></span> person of such authority) to consent to it by practising -with them."<a name="FNanchor_346_346" id="FNanchor_346_346"></a><a href="#Footnote_346_346" class="fnanchor">[346]</a> From this communication it appears how strongly -such men as Hammond opposed the idea of any scheme of ecclesiastical -comprehension—how determined they were to maintain the exclusive -system of the Episcopal Church, and how honestly they did so, when by -relaxing a little the bonds so strictly drawn, they might have gained -some freedom for themselves. Their integrity in that respect deserves -credit, but it also shews how hopeless was any idea of union between -Episcopalians and Presbyterians after the Restoration, when men who -were really so good were also so narrow-minded.</p> - -<p>Another epistle from the same pen presents the writer under another -aspect. Zealous for the preservation of Episcopacy, he proposed to -contribute munificently to a fund for the support of learned persons -who might advance its interests. The proposal was addressed to Sheldon, -who had been ejected from All Souls, when Hammond had suffered -expulsion from his Professorship. "Let me mention to you an hasty -undigested fancy of mine suggested to me by reading the conclusion -of Bishop Bramhall's excellent book of schism, pages 276, 277. It is -this: What if you and Dr. Henchman and I should endeavour to raise -£600 per annum (each of us gaining subscriptions for £200) for seven -years, to maintain a society of twenty exiled scholars; and, when we -discern the thing feasible, communicate it to Bishop Bramhall, and -require of him a catalogue of twenty such, whose wants and desires of -such a recess, in some convenient place (by him to be thought of also) -might make it a fit charity to recommend to pious persons? Next, if -this be not unreasonable to be endeavoured, then, tell me<span class="pagenum"><a name="Page_333" id="Page_333">[333]</a></span> whether it -must be privately carried or may be publicly avowed, and what else you -can think of to perfect and form this sudden rude conceit? which, when -I have also communicated to Dr. Henchman, I shall be content to be -laughed at by either of you."<a name="FNanchor_347_347" id="FNanchor_347_347"></a><a href="#Footnote_347_347" class="fnanchor">[347]</a></p> - -<div class="sidenote"><i>Hammond's Death.</i></div> - -<p>Dr. Hammond died before the Restoration. His patience during his last -sufferings, which were extremely great, his reliance upon Jesus Christ -as the Saviour of sinners, his humility and thankfulness, and his dying -words, "Lord make haste," are duly recorded by his biographer Fell. -But, as some additional information respecting his disease, and the -temper in which he bore it, is supplied by a letter of his widow, we -venture to introduce it here:—"It is my great misfortune I neither can -send to you as I would, nor hear from you as I desire, for sometimes my -friend is not here when your letters come, then they are delivered to -him, wheresoever he is, which many times makes it very long before I -can return an answer; but now my long silence was occasioned by my dear -husband's sickness and death, which, though my loss was very great, -yet, when I consider God's mercy was so infinitely shewed both to him -and me, giving us, first, many years of comfort together and life to -a very great age, and then a gentle correction to bring him home to -Him, and gave him the comfort of his children about him, and be a great -comfort and example to them of patience and humility, submitting to -God's will in all. Indeed, I cannot say he had better health at any -time, since we came into these parts, than he had the last very hard -winter; overcoming it with so much life and spirit, I believed he -might have lived some years more, till this accident<span class="pagenum"><a name="Page_334" id="Page_334">[334]</a></span> happened upon -him, which proved an ulcer under his tongue. At first I thought little -of it, neither did he much complain, I used such means as I had, and -thought good for that purpose, but he still continued ill; then we had -a surgeon at least two months in hand, making no difficulty at all of -healing of it; but I, seeing it continue so long and no change to the -better, I desired him to deal plainly with me, and what his opinion -was. He told me, he [could] see now he must use sharper medicines to -it, and cornise, (<i>sic</i>, cauterize?) which I would not suffer without -better advice. My son sent us a very excellent surgeon, and a very -honest man. As soon as he looked on it, gave me little comfort by -reason of my husband's age, but approved of what I had done and gave -me further directions what to do; and said no violence must he use to -it, for he feared, as the summer came on, it would grow worse, which, -indeed, it did, and eat till all his teeth came out on that side, which -was a great disheartening to him; but I comforted him as well as I -could, though I much feared his tongue would have been eaten out if -he had continued long, which would have made his life unpleasant to -him, and a great grief to all his friends about him; but my gracious -God was very merciful to both him and me, for having prepared him with -great patience and humility to submit either to life or death, and -with St. Paul to say, that death was gain. Our great God kept us from -want, and gave us the comfort of our children about us, and that good -man, as you say, which indeed hath been a great comfort to me in all -my afflictions. My many years tell me I shall not be long after him; -I pray God I may follow his good example, and then we shall meet in -perfect joy together. My good friend would not give me the discomfort -of your sickness till he heard you were past danger, though I had -many times enquired of him,<span class="pagenum"><a name="Page_335" id="Page_335">[335]</a></span> when he heard from you, but told me he -did not use to hear from you. I do give God most hearty thanks for -your recovery, and do daily pray that He, in His infinite mercy, will -continue good people amongst us for our example, that we may be fit for -His mercy. Within this three weeks I have received your bounty, but no -letter which would give me great satisfaction of your health, which I -daily pray for. Excuse this long scribbled letter, and make me happy -with a line from you."<a name="FNanchor_348_348" id="FNanchor_348_348"></a><a href="#Footnote_348_348" class="fnanchor">[348]</a></p> - -<div class="sidenote"><i>Thorndike.</i></div> - -<p>Another learned Anglo-Catholic Divine requires attention on his own -account, and in consequence of his disapproval of such conciliatory -methods as were favoured by the more truly Catholic Episcopalian -Sanderson. Herbert Thorndike, whose erudition did honour to Cambridge, -was ejected first from Barley, in Hertfordshire, and then from his -Fellowship at Trinity College. His name occurs in the list of those who -were relieved by the beneficence of Lord Scudamore, and also amongst -the friends of Walton engaged upon the great polyglott.<a name="FNanchor_349_349" id="FNanchor_349_349"></a><a href="#Footnote_349_349" class="fnanchor">[349]</a> With a -logical mind, which was eminently fitted for systematizing opinions, -he had worked out Anglo-Catholic principles into a complete scheme of -theology. His central point was that "the title of our salvation is -the covenant of baptism, whereby we undertake to profess Christianity -and to live according to it, in despite of the devil and all his -works;"<a name="FNanchor_350_350" id="FNanchor_350_350"></a><a href="#Footnote_350_350" class="fnanchor">[350]</a> and this view he urges incessantly in his writings -against<span class="pagenum"><a name="Page_336" id="Page_336">[336]</a></span> the Puritan doctrine of justification by faith. Episcopal -order, and the use of the Prayer Book, without even the slightest -alteration, found in Thorndike a most zealous defender; and, it may -be inferred from such a circumstance, that the Puritans had not a -more steady and determined opponent than this able man. He could not -understand them. Their doctrinal views, as seen through his prejudices, -seemed to be of an antinomian nature, whilst their ecclesiastical -proceedings, judged of with the same unfairness, were denounced as -schismatical and as utterly subversive of all Church order. Hence -he condemned Sanderson's practice of altering the prayers; arguing -that though force might make him omit what he was ecclesiastically -commanded, it could not make him do what he was ecclesiastically -forbidden.<a name="FNanchor_351_351" id="FNanchor_351_351"></a><a href="#Footnote_351_351" class="fnanchor">[351]</a> Thorndike was made of such stern, tough stuff, that -he revolted from all mere politic measures, and from all attempts at -compromise. He never asked what was expedient, but only what was right; -yet also he deemed trimming to be as unwise as it was wrong, and he -maintained that not to omit a word of the service would be as safe as -the method adopted by Sanderson. He advised that when the whole Liturgy -could not be read, as much of it should be used as possible without -any alteration.<a name="FNanchor_352_352" id="FNanchor_352_352"></a><a href="#Footnote_352_352" class="fnanchor">[352]</a> One of his papers, dated 1656, preserved in the -Westminster Chapter Library, contains an argument against communicating -with the Presbyterian or other sects: most uncharitably and unjustly -he inferred—from their doctrine of justification by faith, which -he quite misunderstood—that they could not "think themselves tied -to live as Christians," or, as he added, to repent and<span class="pagenum"><a name="Page_337" id="Page_337">[337]</a></span> return to -that Christianity which they had forfeited. And beside this—fearing -that the sects would swallow up the Church, which they had broken -in pieces—he warned Churchmen against in any way owning Puritan -teachers or frequenting Puritan sermons, whatever danger there might -be of temporal penalties in pursuing a different path, or whatever -"difficulty of finding what course to take."<a name="FNanchor_353_353" id="FNanchor_353_353"></a><a href="#Footnote_353_353" class="fnanchor">[353]</a></p> - -<div class="sidenote"><i>Evelyn's Diary.</i></div> - -<p>As to the inner life of persecuted Episcopalianism, "Evelyn's Diary" -affords information beyond, perhaps, any other contemporary production. -A sequestered and learned minister preached in Evelyn's parlour and -administered the blessed sacrament, when, according to Episcopal usage, -it was "wholly out of use in the parish churches." He heard once the -Common Prayer read<a name="FNanchor_354_354" id="FNanchor_354_354"></a><a href="#Footnote_354_354" class="fnanchor">[354]</a> ("a rare thing in those days") in St. Peter's, -at Paul's Wharf, London; and in the morning of the same day he listened -to the preaching of "the Archbishop of Armagh—that pious person and -learned man, Ussher—in Lincoln's Inn Chapel." On a Christmas day there -was no sermon anywhere, no church being permitted to be open, so the -diarist observed it at home. The next day he went to Lewisham, where -"an honest Divine delivered a discourse."<a name="FNanchor_355_355" id="FNanchor_355_355"></a><a href="#Footnote_355_355" class="fnanchor">[355]</a></p> - -<p><span class="pagenum"><a name="Page_338" id="Page_338">[338]</a></span></p> - -<p>Now and then an "honest orthodox man" ascended the pulpit of Evelyn's -parish church, and although the Incumbent was "somewhat of the -Independent," yet "he ordinarily preached sound doctrine and was a -peaceable man, which was an extraordinary felicity in that age." Once -Evelyn heard a person who "had been both chaplain and lieutenant to -Admiral Penn, and who thus, as he says, used "both swords."<a name="FNanchor_356_356" id="FNanchor_356_356"></a><a href="#Footnote_356_356" class="fnanchor">[356]</a></p> - -<p>Repeatedly notices occur in the "Diary" of neglected festivals, and -of private preachings and communions; and he indicates his caution -no less than his zeal, by stating that his only reason for going to -church whilst these "usurpers" possessed the pulpits was, that he -might not be suspected of being a Papist. He felt the wholesome uses -of adversity, and states—after alluding to Dr. Wild as preaching -in a private house in Fleet Street—that the zealous Christians who -gathered together there were much more religious and devout than they -had ever been in times of prosperity. He notes down the circumstance, -that on Christmas day, 1657, at the conclusion of a sermon by Mr. -Gunning, in Exeter Chapel, the building was surrounded by soldiers, -and the communicants were kept inside as prisoners. Evelyn himself had -his place of confinement in the mansion to which the chapel belonged; -but was allowed to dine with the noble master of it, the Countess of -Dorset, Lady Hatton, and others. Some of Oliver's colonels came in -the afternoon to enquire into the matter, and they asked the Royalist -churchman why he durst offend against the ordinances of Parliament. -It appears<span class="pagenum"><a name="Page_339" id="Page_339">[339]</a></span> from his answer that the name of "King Charles" had been -omitted from the service, and that supplications of a general kind -were offered on behalf of kings and princes. At the conclusion of the -account, however, the diarist acknowledges that the soldiers after all, -did not really interrupt the worship, but only held up their muskets -"<i>as if</i>" he says, "<i>they</i> would have shot us at the altar, but yet -suffering <i>us to finish</i> the office of communion."<a name="FNanchor_357_357" id="FNanchor_357_357"></a><a href="#Footnote_357_357" class="fnanchor">[357]</a></p> - -<p>Such was the case in London. In the country an instance -occurred—perhaps only representing several of the same kind—of a -public defiance of the law. In the year 1658, as John Wilson, a cloth -merchant of Leeds, kinsman of Bishop Wilson's father, was walking -through the streets he met the Vicar and said to him: "When shall we -have Divine service again in Leeds Old Church?" The Vicar replied: -"Whenever Mr. Wilson will protect me in the discharge of my duty." -"Then," he rejoined, "by the grace of God it shall be next Sunday." -Accordingly, on that day the bells rang as in the days before the wars, -for morning prayers, and a large congregation was gathered together. -In the centre aisle stood Mr. Wilson, with a great number of persons -drawn up as if to protect the Vicar. News of this occurrence soon -reached London, and an order came down for the imprisonment of the bold -violator of Parliamentary ordinances; but before his trial could take -place Oliver Cromwell died.<a name="FNanchor_358_358" id="FNanchor_358_358"></a><a href="#Footnote_358_358" class="fnanchor">[358]</a></p> - -<div class="sidenote"><i>Episcopalians.</i></div> - -<p>Mention has been already made of a practice, adopted by some Anglicans, -of using parts of the Prayer Book<span class="pagenum"><a name="Page_340" id="Page_340">[340]</a></span> with less or more of alteration. -But besides this method another appears to have been proposed, if -not actually adopted. There lies before us, at the moment of writing -these lines, a little volume in manuscript,<a name="FNanchor_359_359" id="FNanchor_359_359"></a><a href="#Footnote_359_359" class="fnanchor">[359]</a> evidently intended -to be read by Episcopalian Churchmen in their worship during the -Commonwealth. It neither exactly follows the order, nor does it, except -in a very few instances, adopt the phraseology of the Common Prayer. "A -Prayer preparatory to the holy Sacrament" appears upon the first page, -followed by "A Meditation when we come to the holy table"—meant no -doubt for private use; and next to it there follows that which appears -to be the opening of a service of social worship. It commences with -a long series of confessions, including this remarkable one:—"Not -observing the times of festivity or fasting appointed by just authority -according to the example of Thy people in all ages." After each article -of confession there occur the words: "O Lord! righteousness belongs -unto Thee, but unto us confusion of face, as at this day." "The form -of absolution, to be pronounced by the priest only," is expressed in -the following terms:—"Almighty God, our Heavenly Father, who of His -great mercy hath promised forgiveness of sins to all them that with -hearty repentance and true faith turn unto Him, have mercy upon you, -pardon and deliver you from all your sins, confirm and strengthen you -in all goodness, and bring you to everlasting salvation, both of body -and soul, through Jesus Christ our Lord." Next to the absolution is -the Lord's Prayer; and next to the Lord's Prayer are brief petitions -associated with it—the same as are found in the like portion of the -"Order<span class="pagenum"><a name="Page_341" id="Page_341">[341]</a></span> for Morning and Evening Prayer" in the Church of England -service at the present day. Lamentations respecting the Church and the -nation are inserted; after which the first lesson is directed to be -read;<a name="FNanchor_360_360" id="FNanchor_360_360"></a><a href="#Footnote_360_360" class="fnanchor">[360]</a> then comes "A Form collected out of the Psalms," in which -the people respond to the priest. There succeed three prayers; the -first two confessing sins, and imploring mercy, the third interceding -for the son of Charles I. There are also prayers for the clergy, for -the enemies of the Church, and for the removal of the anger of God -from His afflicted people. The service ends with the benediction. -"A Prayer to be said during these troubles;" "A Confession of God's -justice in His punishments, and A Deprecation of His judgments;" and "A -Prayer for the 30th of January," conclude the volume. From the second -of these forms we extract the following passage:—"Arise, O arm of -the Lord, and put on strength, let not man have the upper hand, let -not the mischievous imaginations of our enemies prosper, lest they -be too proud. But now Thou hast frustrated all our worldly hopes and -affiances, take the matter we beseech Thee into Thine own hands, and -by what means it pleaseth Thee, put a period to our wasting miseries, -that these lands may no longer be rent and torn asunder by their own -children, and thus made drunk with the blood of their own inhabitants. -Bring into Thy way of truth all such as offend through ignorance, -mollify the hard-hearted, be merciful to all that offend not of -malicious wickedness, but let Thy exemplary judgments be upon such as -will not turn nor fear God, and be a means for the speedier conversion -of the rest. O God of all order and<span class="pagenum"><a name="Page_342" id="Page_342">[342]</a></span> peace, and yet makest men to be -of one mind in an house, turn the hearts of the people of these lands -to their God, to Thy servant our King, one to another, make up our -breaches, heal our wounds, compose our divisions, bring all things -again into a right frame among us, both in Church and State, and knit -us again together in the unity of the Spirit and in the bond of peace. -Arise and help us, O God of our salvation, for the glory of Thy name; -help us in these our great extremities in this most needful time of -trouble, for Thy promise' sake, for Thy mercies' sake, for Thy Son -Christ Jesus' sake, to whom with Thee and the Holy Ghost be all glory -and praise now and for ever."</p> - -<div class="sidenote"><i>Episcopalians.</i></div> - -<p>Thus the proscribed and suffering children of the Episcopal Church, -forbidden to use the ancient prayers so dear to their affections, -prepared for themselves new ones, in which they expressed their -patriotism and their loyalty. The latter sentiment is conspicuous in -these original offices—indeed it had become a perfect passion in the -breasts of the Episcopalians. Whatever doubts some might have formerly -felt as to the wisdom of the proceedings of Charles the First, they now -almost all regarded him as a martyr for Episcopacy; so that, as they -engaged in their devotions, the crimson-stained shadow of the departed -monarch rose before their eyes with a touching solemnity and religious -reverence for his memory blended with their remembered allegiance to -his crown. Thorough legitimists, they now esteemed that crown the -property of his eldest son. All Republicans, all Commonwealth men, all -who dared to uphold the rights of Parliament or of a Protector against -the rights of kings, were to them no better than rebels. Whereas the -loyalty of some persons rested on their religion, the religion of many -more rested on their loyalty. They<span class="pagenum"><a name="Page_343" id="Page_343">[343]</a></span> cared very little, if at all, about -ecclesiastical and spiritual questions. They simply believed that King -Charles had died for the Church of England, and that, as loyal men, -they ought to love it for King Charles' sake. The religion of many -of them was merely a feeling of that description. Sufferings in the -cause—as is always the case—endeared the cause to the sufferers. They -had lost their relatives in battle; they felt twinges in their old -wounds when the weather changed; Naseby and Marston Moor were names to -them full of anguish. They had endured confiscation, imprisonment, and -bonds. One could tell how he had carried packets to the Queen at the -risk of his life; a second how he had lost his eyes and his arms in -the King's service; a third how he had been tossed and tumbled up and -down, and was tried eleven times for his life, and how he was brought -to the foot of the gallows, and yet after all escaped with his life; -and a fourth, how he had lost £2,000, had been turned out of doors, -had been burnt with matches, and carried to Worcester, and kept there -under guard, whence he had fled, had been obliged to take to trees for -a hiding place in the day time, and then to travel all night, had been -caught and sent to the gatehouse, and sentenced to be shot, and had -then got out of prison during sermon time, and lived three weeks in -an enemy's haymow, and limped on crutches to Bristol, and so escaped. -The widows of soldiers, too, talked of being plundered, stripped, and -whipped, of their banished children, and of their own poverty and -hardships; in all which stories, though there might be not a little -exaggeration, there was also not a little truth.<a name="FNanchor_361_361" id="FNanchor_361_361"></a><a href="#Footnote_361_361" class="fnanchor">[361]</a></p> - -<p><span class="pagenum"><a name="Page_344" id="Page_344">[344]</a></span></p> - -<div class="sidenote"><i>Episcopalian Loyalty.</i></div> - -<p>The loyalty of these persons, as we have said, is prominently exhibited -in the little Prayer Book before us; and from its pages we quote the -following remarkable petitions for Prince Charles:—</p> - -<p>"O blessed Lord God, who hast in Thy fatherly care and goodness taken -our late gracious Sovereign into Thy peace, and left the inheritance -of his throne and sceptre to his firstborn, we beseech Thee to -prepare and instruct him for so high and so weighty a calling. Be -Thou pleased, out of the riches of Thy treasure, to pour Thy wisdom -into his heart, to command that double portion of his father's spirit -to rest upon him—the head of Solomon and the heart of David—and -withal the meekness and true Christian charity, the inward calmness, -and placability of spirit, that may arm him thoroughly against all -the provocations of an unthankful people; that he may come and reign -amongst us, as a tender compassionate father of all his kingdoms, -carry them, as Moses did Thy people, in his arms, from a desert to -Canaan, and go in and out before them with that conduct which Thy -pillar of fire and cloud afforded them. Lord, be Thou his light and -his guide, his counsellor and protector, his shield and his exceeding -great reward; keep him from all the designs of the enemies of his and -our peace; preserve him as the apple of thine own eyes; and because -of the great strait and difficulties which are now before him, the -obstructions which none but Thine especial interposition can remove, -Lord, fasten his heart, and the eyes and hearts of all his counsellors -steadfastly and unanimously upon Thee, to keep close to Thy ways and -rule, and be Thou continually assistant to them, that without the -effusion of any more blood, if it be Thy sacred will, he may attain to -a peaceable possession and establishment in his inheritance; erect<span class="pagenum"><a name="Page_345" id="Page_345">[345]</a></span> his -throne in the hearts and loyal affections of his people; give them all -a thorough sight of the great errors of their former ways, and sincere -endeavour to approve their fidelity to him whom Thou hast set over -us. Unite us all at length in the Christian bond of peace and love, -in the practice and power of all godliness, that being by this last -astonishing cup, added to so many former punishments, made inwardly -sensible of Thine anger for this unnatural division, we may all at -length be reduced to our bounden obedience, to the glory of Thy sacred -name, the vindication of our defamed religion, the comfort of our King, -and the happiness and restoration of these languishing kingdoms; and -confirm all this to us, O Lord, in the bowels of Thine own mercy, to a -sinful people, through the mediation of Thine own dear Son Jesus Christ -our Lord. Amen."</p> - -<div class="sidenote"><i>Episcopalian Loyalty.</i></div> - -<p>There is no doubt a great deal to admire in these expressions of -attachment to the old regal rule of England, and in these supplications -for him whom the Episcopalians could not fail to regard as heir to the -throne; but then, on the other hand, no one can shut his eyes to the -fact that these persons, precisely to the same degree in which they -evinced their devotion to monarchy now abolished, and their love for -the Stuart dynasty now exiled, shewed themselves to be disaffected -subjects of the existing Government—rebels, in short, against the -Republic and the Protectorate. Unquestionably they formed a very -dangerous class. Their religion, and their holiest services, were -identified with the strongest desires for a revolution. They believed -that the overthrow of the powers of the State was essential to the -restored prosperity of their Church. No doubt the righteous course -of the supreme authority in England at that time would have been to -separate what had<span class="pagenum"><a name="Page_346" id="Page_346">[346]</a></span> become entangled; and whilst consistently forbidding -such worship as was instinct with the spirit of treason, justly to -concede full toleration for such worship as was simply Episcopalian. -But, looking at human nature, and at the exasperation of men's feelings -in those days, such clear discrimination and such calm equity are much -more than could be expected; and therefore whilst we decidedly condemn -the intolerance of forbidding the use of the Prayer Book altogether, -we are bound to recognize—as some excuse for the Commonwealth Rulers, -or, at least, as a fact claiming some mitigation of our censures of -their conduct—the political position of the Episcopalians, assumed -either by their continued use of the old royalistic formularies, or -by their adoption of new ones even stronger and more revolutionary in -their place. It is also only fair to recollect what large provocations -the Puritans had received only a few years earlier from persons of this -very class when they were in the ascendant; as well as to remember what -provocation the rulers of the country still met with from persons of -the same class who were known to be actually engaged in plots for their -overthrow. And after all, the pressure put upon the Episcopal party -in the darkest hour of their history under the Commonwealth is not to -be compared, as it respects violence on the one side and suffering on -the other, with what was inflicted by Churchmen, and experienced by -Nonconformists, under Charles the First and Charles the Second.<a name="FNanchor_362_362" id="FNanchor_362_362"></a><a href="#Footnote_362_362" class="fnanchor">[362]</a> -Nor is there any resem<span class="pagenum"><a name="Page_347" id="Page_347">[347]</a></span>blance between the amount of persecution -endured by the disciples of Prelacy at the period under review, and -the amount of sorrow and pain which was then borne by another class of -Christians whose history will be unfolded in the following chapter.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_348" id="Page_348">[348]</a></span></p></div> - - <div class="figcenter" id="i_482" > - <img - class="p0" - src="images/i_482.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER XIII.</h2> - - -<p>There is in humanity an element of mysticism presenting manifold -developments. It characterizes both individual minds and schools of -thought: mediæval theologians, and men and women of Romish Christendom, -altogether ignorant of scientific divinity, and only burning with pious -fervour, have been mystics without knowing that they were so. Since the -Reformation particular members of all sects have been tinged with this -peculiarity; and a whole body of religionists in England have from the -very beginning of their remarkable history avowed the love and walked -in the light of a mystical spiritualism. Though the Anglo-Saxon race -are believed generally to have less sympathy with transcendental views -than Spaniards, Germans, or Frenchmen, yet it is a fact that nowhere -as in this country has mysticism produced a distinct and permanent -ecclesiastical organization. And what is further remarkable, whilst -it claims a purely spiritual basis—there is no other sect which has -an equal distinctness of form and an equal prominence in external -singularity; for not only in worship and discipline does it stand out -in marked visibility before the world, but so obvious are or were its -outward signs that, until very lately, a member of the Society might be -as easily recognized as a Roman Catholic priest or a Capuchin friar.</p> - -<p><span class="pagenum"><a name="Page_349" id="Page_349">[349]</a></span></p> - -<div class="sidenote"><i>Rise of Quakerism.</i></div> - -<p>The origin of the Quakers, as they were first derisively called,<a name="FNanchor_363_363" id="FNanchor_363_363"></a><a href="#Footnote_363_363" class="fnanchor">[363]</a> -of the Friends, as they prefer to be designated, was under the -Commonwealth. Then the freedom granted to enquiry within Evangelical -limits, the violent reaction which had set in against the forms -and ceremonies of Anglo-Catholicism, the generally unsettled state -of religious thought, the activity of tendencies towards a sort of -ultra-spirituality, and a natural craving—amidst the revolutions of -an age which tore up old conventionalities of belief—to get at the -pure substance of truth, and at the heart of things, combined to draw -out and to nourish whatever of the mystical element there might be in -English souls. Sympathies of that order were vaguely working and were -indefinitely expressed in many quarters.</p> - -<p>Quakerism, as a congenial centre, speedily attracted them to itself. -The true Friend, travelling in modern days on religious service, -finds in churches the most remote, persons whose inner life presents -strange affinities to his own. Discoursing in his peculiar way upon -the mysteries of religious experience, he evokes recognitions of -brotherhood from the Spanish Catholic and the Russian Greek;<a name="FNanchor_364_364" id="FNanchor_364_364"></a><a href="#Footnote_364_364" class="fnanchor">[364]</a> no -wonder, therefore, when mysticism in England found for itself such -a voice in the middle of the seventeenth century, that it soon drew -within the circle of its fellowship thousands who were waiting for its -call.</p> - -<div class="sidenote"><i>George Fox.</i></div> - -<p>The rise of Quakerism must be sought in the life of its founder. If -ever the child was father to the man, it certainly was so in the case -of George Fox. Born of<span class="pagenum"><a name="Page_350" id="Page_350">[350]</a></span> humble but virtuous parents—his father, -Christopher, an honest weaver, winning amongst his companions the name -of "righteous Christer;" his mother, Mary Lago, a pure-minded woman, -sprung from a family stock which had borne fruits of martyrdom—he -was not likely in his early days to see much of immorality, nor -were the folks who crossed his parents' threshold, and whom the -boy heard talking round the hearth-stone, likely to be otherwise -than of the better sort in morals; yet their cheerfulness and mirth -shocked little George so much, that he would say within himself, -"If ever I come to be a man surely I will not be so wanton." He was -too precocious to like childish games, and shewed his activity of -intellect and depth of feeling in strange questions about religion, -and in ways of worship unlike his mother's. When only eleven, he had -inward monitions, inclining him to an ascetic life, and impulses -which two hundred years earlier would have made a youth of his stamp -an exemplary monk. Apprenticed to a dealer in leather and wool, -who bred sheep for the sake of the fleece, George was set to watch -the flocks, and in his shepherd life he found "a just emblem of -his after ministry and service." As he grew older, men admired the -justness of his dealings, and in his "verily" found what was more -than equivalent to another man's oath, so that it became a proverb, -"If George says verily there is no altering him." When business or -persuasion took him to the market or the fair, his righteous soul was -vexed with what he saw and heard—for even drinking healths appeared -offensive—and he would return from the gaiety of the gathering to -mourn in secret, through sleepless nights, over the world's vanity and -sin. He resolved to separate from his acquaintances and to spend a -life of retirement and devotion. None of the professions of religion -in those<span class="pagenum"><a name="Page_351" id="Page_351">[351]</a></span> days met his views. The Episcopal Church seemed little -better than the world—Baptists and Independents were not sufficiently -spiritual—current forms of theology did not supply the necessities -of the young enquirer—and therefore in solitude and fasting, in the -Scriptures, and in communion with his own deep thoughts, George Fox -sought to satisfy the hunger of his soul.<a name="FNanchor_365_365" id="FNanchor_365_365"></a><a href="#Footnote_365_365" class="fnanchor">[365]</a></p> - -<p>The intellectual character of this remarkable person is not easily -measured. Possessing little of the logical faculty, eschewing -argumentative forms of thought, and altogether ignorant of Baconian -methods of induction, he had nevertheless a keen, lightning-like power -of penetrating hidden truths and of laying open secret things. By -intuitive perception he reached spiritual truths. He felt a great deal -to be right which he could not prove to be so; and much which to men of -another mould seemed occult and shadowy, to him appeared firmer than -the earth on which he trod. He cared not for the coverings of truth, -the nakeder it was to him the better. He could boast of no poetical -imagination, yet he possessed a prodigious power of realizing what he -believed, and had he been a school-man, he would have been as decided a -Realist as Thomas Aquinas.</p> - -<p>George Fox had strong sympathies with what is spiritual everywhere -and in all things, but especially with what is so in religion. As in -striving after truth he was ever breaking shells to get at kernels, -so in his pantings for fellowship with God, which constituted the -most pressing need of his nature, he was intolerant of forms. He had -no patience with any ceremonial avenues by which to walk up to the -temple of the Eternal, but rather longed for an eagle's wing to fly at -once to the mount of God; forgetful, in his<span class="pagenum"><a name="Page_352" id="Page_352">[352]</a></span> sincere raptures, of the -conditions of humanity, and not considering that in the pursuit of the -noblest as of the humblest ends, mortals cannot dispense with means, -and that we are all of us two-sided beings, needing helps from without -to strengthen and preserve what is most Divine within.</p> - -<p>In morals his character was more than unimpeachable. Rarely has a man -been found so just and true, so virtuous and temperate, so benevolent -and pacific; although, withal, so bold, and even severe in rebuking -falsehood, hypocrisy, and every kind of sin. His moral indignation, -which was sometimes misplaced, made him forgetful of the courtesies of -life, and the rudeness which he thus displayed served to increase both -the animosity and the number of his enemies.<a name="FNanchor_366_366" id="FNanchor_366_366"></a><a href="#Footnote_366_366" class="fnanchor">[366]</a></p> - -<div class="sidenote"><i>George Fox.</i></div> - -<p>Mysticism formed his whole character. It penetrated his intellect. -It pervaded his spirit. It was the soul of his religion, and the -mainspring of his morality. It inspired him with the love of solitude -and the love of nature. To get away from his fellow-creatures to -commune with himself, and with God, amidst the solitudes of creation, -became his chief delight. Not that when he speaks of wandering in -fields and orchards, and of getting into the depths of forests, and -the hollows of trees, it was with a poet's perception of nature's -mysteries. He rather wished, whilst away from the noisy world, in -the deep silence of a summer's noon or a winter's night, to open his -inmost self to the Spirit of God, to uncover the hidden harp that an -invisible finger might touch the strings; to walk in an inward light, -to enjoy the indwelling Christ, and to receive revelations of truth -and love from those pure realms where they everlastingly reign. George -Fox<span class="pagenum"><a name="Page_353" id="Page_353">[353]</a></span> often deluded himself, and mistook for the Divine what was merely -human: but that the Holy Ghost wrought within his heart in a powerful -manner, who can doubt? His errors were often the shadows of everlasting -verities; some of his aberrations came from noble self-denying -impulses; and with respect to him it might be aptly said, "And e'en the -light that led astray was light from heaven."</p> - -<p>The solitary became ascetic, as was natural. He denied himself the -common comforts of life, he would not eat and drink like other people, -and for a while he belied the name of "friend," and walked about -like a hermit or a ghost. "And when he came into a town, he took a -chamber to himself there, and tarried sometimes a month, sometimes -more, sometimes less, in a place; for he was afraid of staying long -in any place, lest, being a tender young man, he should be hurt by -too familiar a conversation with men."<a name="FNanchor_367_367" id="FNanchor_367_367"></a><a href="#Footnote_367_367" class="fnanchor">[367]</a> He had deep spiritual -exercises of soul. No one could be more conscious of the existence of -evil powers—of Satanic agencies in the invisible world to which the -inner nature of man belongs even in the present life. But applying to -himself the holy words, "in returning and in rest shall ye be saved, -in quietness and in confidence shall be your strength," he sought -refuge from his mysterious troubles by abiding "under the shadow of -the Almighty." Describing his experience when he was pressed by the -greatest of mystical problems, he says:—"One morning, as I was sitting -by the fire, a great cloud came over me, and a temptation beset me; -but I sat still. And it was said, 'All things come by nature,' and -the elements and stars came over me, so that I was in a manner quite -clouded with it. But as I sat still,<span class="pagenum"><a name="Page_354" id="Page_354">[354]</a></span> and said nothing, the people of -the house perceived nothing. And as I sat still under it, and let it -alone, a living hope arose in me, and a true voice which said:—'There -<i>is</i> a living God, who made all things,' and immediately the cloud and -temptation vanished away, and life rose over it all; my heart was glad, -and I praised the living God."<a name="FNanchor_368_368" id="FNanchor_368_368"></a><a href="#Footnote_368_368" class="fnanchor">[368]</a></p> - -<div class="sidenote"><i>George Fox.</i></div> - -<p>Fox was mighty in prayer. So great an effect he produced on one -occasion, that the persons present felt as if the house were shaken by -a mighty wind and the day of Pentecost had once more fully come; and -Penn declared: "The most awful living reverent frame I ever felt or -beheld, I must say, was his in prayer."<a name="FNanchor_369_369" id="FNanchor_369_369"></a><a href="#Footnote_369_369" class="fnanchor">[369]</a> By Fox's public teaching -he became more widely known, and exerted an influence which has lasted -from that day to this. Believing in the fundamental doctrines of -Christianity,<a name="FNanchor_370_370" id="FNanchor_370_370"></a><a href="#Footnote_370_370" class="fnanchor">[370]</a> and regarding them in an anti-Calvinistic light, -strong in a simple Evangelical faith, but without any theological -discipline of thought, preferring the language of Scripture to the -words of men—he added to all this, as the first-fruit of his mystical -tendencies, a belief in the "inward light," even the revelation of -Christ in the soul, not as superseding holy Scripture, but as its -necessary witness and its gracious supplement. He dwelt very largely -upon redemption through Christ, as consisting in deliverance from sin, -not simply from its guilt, but from its power;—a view of salvation of -the very last importance, and one which had been, at least partially, -obscured through the prominence given by some theologians of the -day to the doctrine of pardon, and the change effected in our legal -relationship by the work of Christ, without a due exhibition of<span class="pagenum"><a name="Page_355" id="Page_355">[355]</a></span> -the moral change in the heart and life which forms so important an -aspect of the one salvation of the Gospel of God. He dwelt much on -the subject of man's deliverance from sin itself—from its power and -practice—which the Divine Redeemer had accomplished. Ideas of human -perfectibility through Christ<a name="FNanchor_371_371" id="FNanchor_371_371"></a><a href="#Footnote_371_371" class="fnanchor">[371]</a> blended with Fox's conceptions of -holiness and of the work of the Spirit; and his notion of Christianity -as a purely spiritual system<a name="FNanchor_372_372" id="FNanchor_372_372"></a><a href="#Footnote_372_372" class="fnanchor">[372]</a> led to further peculiarities -which, in fact, chiefly distinguished this remarkable teacher in -the estimation of contemporaries. Hence sprang his opposition to -sacraments, to ceremonies, and to forms of prayer, and also his delight -in the exercises of silent worship. Hence, too, his dislike to all -compulsory support of the ministry, whether by tithes or taxation; -together with a horror of human priesthoods, and even of any order -of Christian teachers educated and exclusively set apart for the -service. His condemnation of the use of oaths and of the practice of -war resulted from his reverence for the Supreme Being, and from the -deep sympathies of his benevolent nature with the pacific spirit of the -Gospel.</p> - -<div class="sidenote"><i>George Fox.</i></div> - -<p>But his oddities attracted still more notice than his preaching. He -wore very long hair, and clothed himself in a suit of leather; things, -however, of which too much has been made by his biographers, seeing -that this sort of dress was worn only for a time, and was adapted -for rough use, while it was not so very strange in an age of leather -doublets. Nor was his numbering the days of the week, instead of -calling them by their usual names, so peculiar<span class="pagenum"><a name="Page_356" id="Page_356">[356]</a></span> as is supposed, since -it appears to have been the practice of Independents and Baptists to do -the same. Nor did "thee" and "thou" sound so strange as in the present -day. But the stern refusal to take off his hat before anybody, even -before magistrates; the violence with which he assailed "priests," -and all ministers; the terms he applied to parish churches, calling -them "steeple-houses;" the encouragement he gave to the preaching of -women; and the manner in which he publicly testified against evil, -made this spiritual reformer appear a most eccentric personage, and -brought down upon him ridicule and abuse, and a great deal of what -was very much worse.<a name="FNanchor_373_373" id="FNanchor_373_373"></a><a href="#Footnote_373_373" class="fnanchor">[373]</a> His testimonies were delivered at wakes, at -fairs, at inns, in courts of justice, and in places of worship. When -the bell rang for church, it smote his soul as a sign that the Gospel -was going to be sold, not given without money and without price; and -off the honest enthusiast went to the steeple-house, to interrupt the -minister, and protest against his ministry. This, of course, could not -be tolerated, and presently he found himself shut up in filthy cells, -or set in the public stocks. The punishment was severe, monstrously -and beyond all proportion to the offence, but the offender clearly put -himself in a false position. With no taste for Gothic architecture, -looking upon cathedrals as popish mass-houses, he could not endure the -sight of the beautiful spires of Lichfield; so, pulling off his shoes, -he walked through the streets, and thinking of pagan persecutions<span class="pagenum"><a name="Page_357" id="Page_357">[357]</a></span> -there in old times, cried "Woe, woe to the bloody city."<a name="FNanchor_374_374" id="FNanchor_374_374"></a><a href="#Footnote_374_374" class="fnanchor">[374]</a> The -magistrates of Derby most unjustly convicted him of blasphemy, under -the late Act against atheistical opinions, and sentenced him to six -months' confinement in the House of Correction. He subsequently -moderated some of his excesses, but this did not secure him against -outrageous persecutions and intolerable sufferings. The Quaker reveals -his character as he tells his story. "When the Lord first sent me forth -in the year 1643, I was sent as an innocent lamb (and young in years) -amongst (men in the nature of) wolves, dogs, bears, lions and tigers -into the world, which the devil had made like a wilderness, no right -way then found out of it. And I was sent to turn people from darkness -to the light, which Christ, the Second Adam, did enlighten them withal; -that so they might see Christ, their way to God, with the Spirit of -God, which He doth pour upon all flesh, that with it they might have an -understanding to know the things of God, and to know Him, and His Son, -Jesus Christ, which is eternal life; and so might worship and serve -the living God, their maker and creator, who takes care for all, who -is Lord of all; and with the light and Spirit of God they might know -the Scriptures, which were given forth from the Spirit of God in the -saints, and holy men and women of God.</p> - -<p>"And when they began to be turned to the light (which is the life in -Christ) and the Spirit of God, which gave them an understanding, and -had found the path of the just, the shining light, then did the wolves, -dogs, dragons, bears, lions, tigers, wild beasts and birds of prey make -a roaring and a screeching noise against the lambs, sheep, doves, and -children of Christ, and were ready to de<span class="pagenum"><a name="Page_358" id="Page_358">[358]</a></span>vour them and me, and to tear -us in pieces. But the Lord's arm and power did preserve me; though many -times I was in danger of my life, and very often cast into dungeons and -prisons, and haled before magistrates. But all things did work together -for good, and the more I was cast into outward prisons, the more people -came out of their spiritual and inward prisons (through the preaching -of the Gospel). But the priests and professors were in such a great -rage, and made the rude and profane people in such a fury, that I could -hardly walk in the streets, or go in the highways, but they were ready -oft-times to do me a mischief. But Christ, who hath all power in heaven -and in the earth, did so restrain and limit them with His power, that -my life was preserved; though many times I was near killed.</p> - -<p>"Oh! the burdens and travels that I went under! Often my life pressed -down under the spirits of professors and teachers without life, and -the profane! And besides, the troubles afterwards with backsliders, -apostates, and false brethren, which were like so many Judases in -betraying the truth, and God's faithful and chosen seed, and causing -the way of truth to be evil spoken of! But the Lord blasted, wasted, -and confounded them, so that none did stand long; for the Lord did -either destroy them or bring them to nought, and His truth did -flourish, and His people in it, to the praise of God, who is the -revenger of His chosen."<a name="FNanchor_375_375" id="FNanchor_375_375"></a><a href="#Footnote_375_375" class="fnanchor">[375]</a></p> - -<p>Fox appeared before the Lord Protector. The meeting of the two at -Whitehall must have been a remarkable scene. Both mystical, but in -different degrees—both enthusiastic in religion, and perhaps equally -sincere in the most erratic<span class="pagenum"><a name="Page_359" id="Page_359">[359]</a></span> forms of their respective faiths—the man -in power excelled in that practical shrewdness and common sense, which -were not altogether wanting in his persecuted brother; and, while the -latter was throwing the religious world into disturbance, the former -aimed at restoring it to order. Cromwell reproached Fox for opposing -the regular clergy. Fox told Cromwell that all Christendom had the -Scriptures; but that those who preached were destitute of the Spirit -by which the Scriptures were written. Thus two strong wills came into -collision. But when the Quaker went on lovingly to talk upon the -mysteries of spiritual experience, it touched the heart of the Lord -Protector at once; and pressing his friend's hand, whom he allowed to -wear his hat in his presence, he said: "Come again to my house; if thou -and I were together but one hour in every day we should be nearer to -each other. I wish you no more ill than I do to my own soul."</p> - -<div class="sidenote"><i>Fox's Disciples.</i></div> - -<p>Fox had many followers,<a name="FNanchor_376_376" id="FNanchor_376_376"></a><a href="#Footnote_376_376" class="fnanchor">[376]</a> and the character of the master reproduced -itself in his disciples. Organization in so large a body soon became -a necessity; and, in spite of the extreme spiritualism of the system, -the Quakers were consolidated into a sect, having a gradation of -ecclesiastical courts, under the name of "meetings," as elaborate -as those of completed Presbyterianism, yet vesting all power in the -people, and combining liberty with subordination. Some early Quaker -preachers vied with Fox in simplicity, earnestness, and courage. Edward -Burroughs, a man of great spirituality and power, would<span class="pagenum"><a name="Page_360" id="Page_360">[360]</a></span> step into the -wrestlers' ring—as lusty peasants on a summer's evening kept up the -ancient sports on the village green—and speak to the rustic spectators -with "a heart-piercing power." He thundered against sin—to use the -Scripture-coloured language of his admirers, and broke stony hearts; -his bow never turned back, and his sword returned not empty from the -slaughter of the mighty. "And, although coals of fire, as it were, -came forth of his mouth, to the consuming of briars and thorns; and -he, passing through unbeaten paths, trampled upon wild thistles and -luxuriant tares, yet his wholesome doctrine dropped as the oil of joy -upon the spirits of the mourners in Zion."<a name="FNanchor_377_377" id="FNanchor_377_377"></a><a href="#Footnote_377_377" class="fnanchor">[377]</a> But there were people -numbered amongst the Quakers—for the term was widely and vaguely -applied—who had not the wisdom and gentleness of Edward Burroughs. -One at least of these persons—in imitation of the Oriental method -of teaching by signs, as seen in the Hebrew prophets; and also after -the manner of the Russian anchorites—went forth in public stripped -and naked, making a wailing like the dragons, and a mourning as the -owls. George Fox himself says: "the Lord made one to go naked among -you, a figure of thy nakedness, and as a sign amongst you, before your -destruction cometh, that you might see that you were naked and not -covered with the truth."<a name="FNanchor_378_378" id="FNanchor_378_378"></a><a href="#Footnote_378_378" class="fnanchor">[378]</a> But, notwithstanding he speaks of this -singular manifestation in such terms, he is not to be held responsible -for the manifestation itself. Nothing of the kind occurred in his own -history, nor, as far as we can discover, in that of any distinguished, -or of even any recognized member of the Society of Friends in this -country.<a name="FNanchor_379_379" id="FNanchor_379_379"></a><a href="#Footnote_379_379" class="fnanchor">[379]</a></p> - -<p><span class="pagenum"><a name="Page_361" id="Page_361">[361]</a></span></p> - -<div class="sidenote"><i>Fox and Cromwell.</i></div> - -<p>In the "Broadmead Records" strange suspicions about Quakerism are -expressed, and tales are told to shew how "the Papists, by their -emissaries and agents, did promote this error and delusion." A -public declaration of the magistrates of Bristol testified to the -same effect.<a name="FNanchor_380_380" id="FNanchor_380_380"></a><a href="#Footnote_380_380" class="fnanchor">[380]</a> But nothing appears beyond surmises. Some people -in those days, like some people still, were wild upon the subject of -Romanism, and fancied that they saw the print of the Papacy all over -the country.<a name="FNanchor_381_381" id="FNanchor_381_381"></a><a href="#Footnote_381_381" class="fnanchor">[381]</a> The source of this terror has been already explained; -and, looking at what was then attributed to the Roman Catholics, we see -that the feeling, under the circumstances, is not wonderful. Impartial -historians of the present day, however, will require more than vague -rumours, and unsupported accusations, to convince them of the existence -of a scheme so subtle and so unreasonable. That Rome could promote -its interests through the spread of Quakerism seems an idea even -more absurd than the current story of the Queen's Jesuit confessor, -plotting the death of Charles, and riding up and down the street -before Whitehall upon the day of the monarch's execution with a drawn -sword in his hand. How could Franciscans, in the garb of Quakers, fail -to be detected by Quakers themselves, who of all sectaries perhaps, -most hated Popery? How can the activity of<span class="pagenum"><a name="Page_362" id="Page_362">[362]</a></span> well-known preachers -amongst them—who loathed the ritual and the polity of Rome, and who -were sincere in following the inward light in opposition to all human -authority whatever—be reasonably believed to have received support -from Catholic intriguers?<a name="FNanchor_382_382" id="FNanchor_382_382"></a><a href="#Footnote_382_382" class="fnanchor">[382]</a></p> - -<p>The amount of persecution inflicted upon Quakers by magistrates and -by mobs during the Commonwealth is almost incredible. "Fox's Journal" -and "Sewel's History" abound in examples of the cruelties which they -endured. Cromwell's latter Parliaments disliked Quakers as much as -other people did; but Cromwell himself, although disapproving of their -disorderly conduct, shewed mercy to the offenders. Treatment such -as they generally received reflects, beyond anything else, upon the -character of the times for toleration and Christian justice. England -at large could not have learned the doctrines of religious liberty, -and must have been sadly out of sympathy with Cromwell and others, to -have inflicted such wanton barbarities upon people who were harmless -as a rule, and mischievous only in a few exceptions. As they quietly -worshipped God, parish ministers would rush into their places of -meeting—accompanied by people armed with staves, cudgels, pitchforks, -"and such like armour"—and interrupt the Quaker preacher more than -any Quaker preacher at the very worst had ever interrupted them. Yet, -under these circumstances, the poor Quakers disturbed—not the people -disturbing—were<span class="pagenum"><a name="Page_363" id="Page_363">[363]</a></span> hustled off to gaol. Katherine Evans, who publicly -exhorted the citizens in Salisbury market-place, was whipped for the -first offence, and for the second was thrown into the "blind-house," -the worst part of the bridewell.<a name="FNanchor_383_383" id="FNanchor_383_383"></a><a href="#Footnote_383_383" class="fnanchor">[383]</a></p> - -<p>The justices of Exeter, in the month of June, 1656, made an order of -sessions to apprehend as vagrants all Quakers travelling without a -pass:<a name="FNanchor_384_384" id="FNanchor_384_384"></a><a href="#Footnote_384_384" class="fnanchor">[384]</a> and the year afterwards a Bill came before Parliament to the -same effect, supported by Major-General Desborough, Mr. Bampfield, an -Independent, and Sir Christopher Pack, a Presbyterian.<a name="FNanchor_385_385" id="FNanchor_385_385"></a><a href="#Footnote_385_385" class="fnanchor">[385]</a></p> - -<div class="sidenote"><i>James Nayler.</i></div> - -<p>James Nayler brought much dishonour on the whole sect. The nineteenth -century, with all its rationalism, has seen Joanna Southcote, and -her numerous disciples. The seventeenth, with all its fanaticism, -witnessed, in the greatest enthusiast of the age, less absurdity, and -with him a smaller following than we have witnessed even in our own -time. Though Nayler was a convert of George Fox, George Fox regarded -Nayler with some suspicion, "struck with a fear," as he said, "and -being, as it were, under a sense of some great disaster that was like -to befal him."<a name="FNanchor_386_386" id="FNanchor_386_386"></a><a href="#Footnote_386_386" class="fnanchor">[386]</a> Nayler's fall grieved the hearts of his own<span class="pagenum"><a name="Page_364" id="Page_364">[364]</a></span> -people, and filled the whole country with exaggerated reports of his -shame. While a sufferer in Exeter gaol, his deluded followers addressed -him as "the Everlasting Son, the Prince of Peace, the fairest among ten -thousand." He fancied himself possessed of the Divine nature in some -inexplicable way. Reports were circulated that he pretended to raise -to life one Dorcas Erbery two days after her death. Liberated from -gaol, he marched through Glastonbury and Wells, men and women walking -before him, bareheaded, and strewing the ground with their clothes, -in imitation of what was done at Christ's entrance into Jerusalem. -At Bristol people shouted as he passed along, "Holy, Holy, Holy, -Lord God of Israel, Hosanna in the highest." In prison he received -greetings from fanatics who sung hymns to him, and cried, in Scripture -words: "Rise up, my love, my dove, my fair one, and come away: why -sittest thou among the pots?" This national scandal, as the Parliament -deemed it, could, in their judgment, be washed out only by pains and -penalties; a fact which has received attention in our account of the -second Protectorate Parliament. Although a fanatic, James Nayler -demands justice. It has been rarely meted out to him. His fanaticism -was mystical. He had a notion of some extraordinary indwelling of -the Spirit within his soul, which he enjoyed, as he supposed, not in -consequence of his own superiority, but entirely from abounding grace. -Not himself, but the indwelling Lord, he deemed the object of the -honours paid—honours, it would appear, volunteered by enthusiasts -who were madder than himself. This point is largely noticed in his -trial.<a name="FNanchor_387_387" id="FNanchor_387_387"></a><a href="#Footnote_387_387" class="fnanchor">[387]</a> Things were laid to his charge which he denied, and he -distinctly<span class="pagenum"><a name="Page_365" id="Page_365">[365]</a></span> repudiated the pretence of raising the dead. Most important -of all is the fact that he repented of his folly, and published a -recantation of his errors in several forms.<a name="FNanchor_388_388" id="FNanchor_388_388"></a><a href="#Footnote_388_388" class="fnanchor">[388]</a></p> - -<p>The Quakers lamented Nayler's madness and backsliding, and they must -not be held responsible for his aberrations, although they humanely -sympathized with him in his sufferings, which were both unrighteously -inflicted, and patiently endured. Nobody now will vindicate the -treatment he received; yet few besides members of his own sect -condemned it then. To the honour of Lord Fairfax's Presbyterian -chaplain, Joshua Sprigg, it should be mentioned that he, with thirty -other petitioners, personally sought, at the hands of Parliament, some -mitigation of the culprit's doom.<a name="FNanchor_389_389" id="FNanchor_389_389"></a><a href="#Footnote_389_389" class="fnanchor">[389]</a></p> - -<div class="sidenote"><i>Number of Sects.</i></div> - -<p>Certain parties under the Commonwealth had the habit—and the fashion -still exists—of exaggerating the number of religious denominations. -Ephraim Pagitt—in his "Heresiography," published in 1654—gives a -list of between forty and fifty sects: the historical worth of which -enumeration we may estimate, when we observe that he distinguishes -between Anabaptists and plunged Anabaptists—between Separatists and -semi-Separatists—between Brownists and Barrowists—and then proceeds -to specify three orders of Familists. Edwards, in his "Gangræna," -with the strongest wish to make the most of his subject, cannot -advance beyond the enumeration<span class="pagenum"><a name="Page_366" id="Page_366">[366]</a></span> of sixteen kinds of schismatics: -but immediately impeaches his own distinctions, by informing us that -one and the same society of persons were Anabaptistical, Antinomian, -Manifestarian, Libertine, Socinian, Millenary, Independent, and -enthusiastical.<a name="FNanchor_390_390" id="FNanchor_390_390"></a><a href="#Footnote_390_390" class="fnanchor">[390]</a> Our distrust is increased by a subjoined catalogue -of one hundred and seventy-six errors, swollen by statements of -substantially the same thing in varied forms of words, and by the -inclusion of all sorts of trivial opinions and absurd vagaries. Edwards -also gives another catalogue of "particular practices," twenty-eight -in number; besides an array of "blasphemies" culled from sectarian -prayers. Adopting such methods, there is no religious denomination -which we might not subdivide at pleasure. A dozen different names may, -with a little ingenuity, be given to almost every Church upon earth; -and thus twelve different Churches may be made out of one.</p> - -<p>Baxter mentions only five, in addition to the larger religious parties. -He describes the minor sects as Vanists, Seekers, Ranters, Quakers, -and Behmenists. With all his power of analysis, however, he very -unsatisfactorily performs his task; for it is idle to represent Vane -as the founder of a sect, and the chief reason why the Kidderminster -polemic placed him in this category seems to be, that he honestly -disliked the man, and that he had been "a means to lessen his -reputation."<a name="FNanchor_391_391" id="FNanchor_391_391"></a><a href="#Footnote_391_391" class="fnanchor">[391]</a> The account of the Seekers, many of whom, according -to his statement, were "Papists and Infidels," runs into that of the -Ranters. The Quakers he describes as Ranters, turned from profaneness -and blasphemy to asceticism. With the writings of<span class="pagenum"><a name="Page_367" id="Page_367">[367]</a></span> Jacob Behmen it -appears that Baxter had little acquaintance. But he mentions, as chief -of the English Behmenists, one Pordage, who had "sensible communion -with angels," who was acquainted with spirits "by sights and smells," -who fought fiery dragons, and who saw an impression upon the wall -of his house representing a coach drawn by lions and tigers, which -could not be removed without pickaxes.<a name="FNanchor_392_392" id="FNanchor_392_392"></a><a href="#Footnote_392_392" class="fnanchor">[392]</a> The record of such idle -rumours, whilst it does not raise our opinion of Baxter as a historian -of religious sects—for the man he describes seems to have been a -lunatic—gives some little insight into the psychological curiosities -of the times, and brings us into acquaintance with "spiritualists" of -the seventeenth century.</p> - -<div class="sidenote"><i>Number of Sects.</i></div> - -<p>Besides Episcopalians, Presbyterians, Independents, Baptists, and -Quakers, there were no sects, properly so called—no groups of -professing Christians distinctly organized. Socinianism, however, -existed. John Biddle—who has been already noticed in connection with -the proceedings of Cromwell's first Parliament—contended, at a public -disputation in St. Paul's with Griffin, a Baptist minister, that Christ -was not the Most High God, and this man never lost an opportunity of -avowing Unitarian sentiments.<a name="FNanchor_393_393" id="FNanchor_393_393"></a><a href="#Footnote_393_393" class="fnanchor">[393]</a> But he founded no party, nor are -there traces of any separate congregations under the Commonwealth -maintaining similar views. There was also much floating mysticism. -The theology of Jacob Behmen, through an "Account of his Life and -Writings," written in English, produced some effect in this country. -The spiritualism of that extraordinary person—akin to the "Theologia -Germanica"—anticipated in "Tauler's Sermons"—and possessing some -affinity to certain Lutheran principles, fed<span class="pagenum"><a name="Page_368" id="Page_368">[368]</a></span> the devotion of English -transcendentalists. Notwithstanding its errors and visionary fancies, -on its better side it nourished a spirit of self-abnegation, protested -against formality, exposed the dangers of dogmatical dispute, opposed -High Calvinism, and pronounced millenarian speculations as of little -profit. And, independently of all foreign culture, mysticism, deeply -rooted in humanity, grew freely on Anglo-Saxon soil; not always -with quiet grace, as in the Cambridge school under the husbandry of -learning, but with twisted roots, gnarled trunks, and oddly-forked -branches, bent and torn by those political and theological storms -which swept so wildly over the whole country. But mysticism of this -description did not settle down into any sectarian type. It has been -common to pass strong and indiscriminate votes of censure upon all the -Commonwealth theology which was leavened by an element of this kind; -but now that such theology is better understood, because more carefully -studied, the universal application of such censure is seen to be -exceedingly unfair.</p> - -<div class="sidenote"><i>Floating Mysticism.</i></div> - -<p>Mysticism, in German and English books of the better class, is -opposed to Antinomianism; but, no doubt, mysticism existed in the -middle of the seventeenth century in close alliance with high -predestinarian opinions, and with very loose views of moral obligation -and responsibility. Dr. Tobias Crisp, a Puritan clergyman, who died -in 1643, was the most distinguished Divine of the Antinomian class; -yet, although unguarded and violent in his theoretical statements -to the very last degree, he is described as having been a man of -undeniable Christian virtue. Habits of thinking like his—not marking -the boundaries of a sect—pervaded, in all probability, many minds -which, by an inconsistency happily for mankind very common, were -preserved, through the force of better<span class="pagenum"><a name="Page_369" id="Page_369">[369]</a></span> impulses, from carrying their -principles into practice. But Antinomianism did, in some cases, become -practical, if heed be given to contemporary reports. Monstrous excesses -were committed by individuals;<a name="FNanchor_394_394" id="FNanchor_394_394"></a><a href="#Footnote_394_394" class="fnanchor">[394]</a> and communities arose, called -<i>Families of Love</i>, amidst which, according to contemporary pamphlets, -a shameless immorality prevailed.<a name="FNanchor_395_395" id="FNanchor_395_395"></a><a href="#Footnote_395_395" class="fnanchor">[395]</a> These monstrous outgrowths of -fanaticism, however, as we might expect from their very nature, were -but short-lived; and they mostly belonged to the soldiery during the -continuance of the Civil Wars. In short, things of this sort formed the -filthy surf thrown up by lashed waters, and disappeared when the storm -had subsided.</p> - -<p>We may name, in addition, four eccentric, if not crazy, individuals, -called founders of sects, who in their strangeness really represented -only themselves. The first was John Robins, who pretended to work -miracles, to ride on the winds, and to exhibit angels and other -supernatural sights—proclaiming himself to be an incarnation of the -Deity; the second was John Tawney, the high priest of this Robins, and -who joined with him in a commission to lead a company of followers -to Jerusalem; and the third and fourth, men equally hare-brained, -were named Reeve and Muggleton, who called themselves the witnesses -predicted in Revelation, and who said they were able by fire to devour -their adver<span class="pagenum"><a name="Page_370" id="Page_370">[370]</a></span>saries. These fanatics cursed everybody who did not agree -with them. It is useless to pursue the subject further. Enough has -been said to prove that the number of sects under the Commonwealth has -been enormously exaggerated; that various opinions were held then, -as now, without forming distinct ecclesiastical communions; and that -the greatest absurdities were little more than the hallucinations of -individual minds.<a name="FNanchor_396_396" id="FNanchor_396_396"></a><a href="#Footnote_396_396" class="fnanchor">[396]</a></p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_371" id="Page_371">[371]</a></span></p></div> - - <div class="figcenter" id="i_514" > - <img - class="p0" - src="images/i_514.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER XIV.</h2> - - -<p>As in the histories of the English nation, so in histories of the -English Church, the individual, domestic, and social condition of the -people has been too much overlooked; public ecclesiastical affairs -have been allowed almost completely to overshadow private religious -customs and habits. Yet if we would fully understand what our ancestors -were, and truly estimate their character under its moral aspect, and -in its spiritual relations, we must enter as far as we can within -the circle of their inner Church life and their home retirements. -Happily, materials exist for the illustration of this important part -of the ecclesiastical history of England during the Civil Wars and the -Commonwealth.</p> - -<div class="sidenote"><i>Baptism.</i></div> - -<p>I. Episcopalians were deprived of the privilege of baptism according -to their own cherished formularies. Had the law only prohibited the -open celebration of that service, the hardship would have been less -than it was; inasmuch as christenings in the house had become common -in the Stuart period, and the display made on such occasions had been -often made the subject of complaint and rebuke. The ordinance of 1645 -prohibited the use of Episcopal Church services in private as well as -in public. But notwithstanding this circumstance, many a clergyman ran -the risk of still wearing a surplice, of still making the sign of the<span class="pagenum"><a name="Page_372" id="Page_372">[372]</a></span> -cross, and of still repeating those words which had become dearer to -him than ever, from the very fact of the peril which was now connected -with their employment.</p> - -<p>The Directory described the legalized mode of celebrating the -initiatory rite of the Gospel. Private members of the Church were -by that authority forbidden to perform it; its administration being -lodged, it was said, in "the hands of the Stewards of the mysteries of -God." Great importance was attached to the publicity of the ceremony; -the law requiring it to be conducted in a place where the whole act -of worship could be seen and heard, and not in a dark corner of the -church, where—to use the words of the Directory—"fonts in the time -of Popery were unfitly and superstitiously placed." The Presbyterians -explained baptism as the seal of ingrafting into Christ—the right -to which formed the inheritance of the seed of believers, who were -pronounced to be "holy before baptism, and therefore are they to be -baptized." The inward virtue was not tied in its communication to the -time of administering the ordinance. Its fruit and power, it was said, -"reacheth to the whole course of our life; and that outward baptism -is not so necessary, that through the want thereof the infant is in -danger of damnation, or the parents guilty, if they do not contemn -or neglect the ordinance of Christ, when and where it may be had." -Instruction to that effect was to be given when the service took -place; then prayer was to be offered for "sanctifying the water to -this spiritual use"—the element being applied by means of pouring -or sprinkling.<span class="pagenum"><a name="Page_373" id="Page_373">[373]</a></span><a name="FNanchor_397_397" id="FNanchor_397_397"></a><a href="#Footnote_397_397" class="fnanchor">[397]</a> The service was concluded with thanksgiving -and supplication, for which suitable topics were suggested by the -Directory. The staid Puritan matron, in raiment simple as it was pure, -came to church accompanied by her husband—also dressed in Puritan -garb—who presented the child to the minister and announced its name. -Names savouring of Paganism and Popery were decidedly forbidden, and -sometimes, no doubt, peculiar ones taken from Scripture were chosen; -yet, in this respect, the Puritans of the Commonwealth only followed -a custom which had been common in the reigns of James I. and Charles -I. Any strange Christian names which might be borne by men and women -under the Protectorate must have been given by a parent at that -earlier period, and can therefore be no just reason for ridiculing the -persons to whom they belonged. Care was taken in the ordinance which -established the Directory to require that there should be a book of -vellum provided for the registration of baptisms; but the unsettled -condition of the times in some cases rendered the provision nugatory. -For example, the Vicar of Lowestoft states that, in 1645, he and many -others were taken prisoners by Colonel Cromwell, so that, for some -time, there existed neither minister nor clerk in the town, and "the -inhabitants were obliged to procure one another to baptize their -children"—consequently baptisms could not be properly registered.<a name="FNanchor_398_398" id="FNanchor_398_398"></a><a href="#Footnote_398_398" class="fnanchor">[398]</a></p> - -<p>That baptisms should be in public was required by the Independents -no less than by the Presbyterians; nor would the former, in general, -object to what the Directory prescribed, except that they disliked set -forms, and preferred "the administration of the seals," as they termed -them, by the minister in his own way, "accord<span class="pagenum"><a name="Page_374" id="Page_374">[374]</a></span>ing to the occasion." -It is mentioned as a practice amongst the Independents, that one -minister preached and another performed the rite of baptism after the -sermon.<a name="FNanchor_399_399" id="FNanchor_399_399"></a><a href="#Footnote_399_399" class="fnanchor">[399]</a></p> - -<div class="sidenote"><i>Education.</i></div> - -<p>II. The education of the young received much attention in Puritan -times. Devout parents were anxious that their children should be -well instructed in the truths of Christianity, and for this purpose -they used certain approved catechisms. That which was prepared by -the Assembly of Divines soon superseded all others. Schools, whether -conducted by an Anglican priest or by a Puritan presbyter, were -remarkable both for the thorough drilling which the younger pupils -received in the rudiments of the dead languages, and for the use of -the higher classics by elder boys in the upper forms. Such boys were -required to talk during school hours in Latin, "under a penalty if they -either spoke English or broke Priscian's head;" but if their Latinity -was barbarous and not ungrammatical, they were subject simply to the -derision of their juvenile critics. The study of Greek authors was -also cultivated, and school exercises in that department took a shape -bearing upon the illustration of Scripture, and sometimes presented -very amusing examples. A "great anti-Puritan" schoolmaster is mentioned -as being particularly careful to observe in profane authors all -allusions to the contents of the Bible; and so quick were his eyes in -detecting these that he would gravely tell his boys that the words, -"<i>ubi nuper arârat</i>," in Ovid's story of Deucalion's flood, had in them -a strange allusion, (he would not say whether intended or accidental,) -to the Mountain of Ararat on which rested Noah's ark.<a name="FNanchor_400_400" id="FNanchor_400_400"></a><a href="#Footnote_400_400" class="fnanchor">[400]</a> The tutors -of the upper classes were ambitious of improving<span class="pagenum"><a name="Page_375" id="Page_375">[375]</a></span> upon earlier methods, -avoiding "the miseducation of the gentry," over which Bishop Hall, in -one of his letters, pours out very characteristic lamentations.<a name="FNanchor_401_401" id="FNanchor_401_401"></a><a href="#Footnote_401_401" class="fnanchor">[401]</a> -William Greenhill—the Independent minister of Stepney—in the -Dedication prefixed to one of his works, compliments the Princess -Elizabeth upon her resolution to write out with her own princely hand -the Holy Oracles in the original, thus breeding hopes that she would -excel her sex throughout Europe, as Drusius said of his son, who, -when five years old, learned Hebrew, and at twelve could write it -<i>extempore</i>, both in prose and verse.<a name="FNanchor_402_402" id="FNanchor_402_402"></a><a href="#Footnote_402_402" class="fnanchor">[402]</a> Discipline seems to have -been equally strict at home and at school; and the young Puritan was -taught in his earliest days to regard life as a very grave and serious -business. He had to pass through long seasons of fasting and prayer, -and to listen to sermons of three hours' duration, from which he was -required to carry home "the minister's method," duly drawn out in heads -and particulars.<a name="FNanchor_403_403" id="FNanchor_403_403"></a><a href="#Footnote_403_403" class="fnanchor">[403]</a></p> - -<p><span class="pagenum"><a name="Page_376" id="Page_376">[376]</a></span></p> - -<div class="sidenote"><i>Marriage.</i></div> - -<p>III. When Puritan young ladies and gentlemen had reached a fitting -age, and began to think of a union for life—after courtship had been -commenced in earnest, and the lovers' knot had been tied—there came -what was called the <i>handfasting</i>, which was a sort of solemn espousal, -and upon this event a day was spent in praying and hearing a sermon, -and in forming a contract, which bound the parties to wed each other.</p> - -<p>When the Presbyterian minister had received a certificate of the banns -having been published, he might solemnize the marriage on any day -excepting one of public humiliation; although the Directory advised -that<span class="pagenum"><a name="Page_377" id="Page_377">[377]</a></span> it should not be on a Lord's Day.<a name="FNanchor_404_404" id="FNanchor_404_404"></a><a href="#Footnote_404_404" class="fnanchor">[404]</a> After an address had been -delivered, and the usual charge had been given, as to whether the -parties were aware of any impediment to their union, the man and woman, -taking each other by the hand, promised to be loving and faithful to -each other until God should separate them by death. Then, without any -further ceremony, the minister pronounced them to be husband and wife, -and "concluded the action with prayer." When several persons were -present, it was not an uncommon thing for a sermon to be preached.<a name="FNanchor_405_405" id="FNanchor_405_405"></a><a href="#Footnote_405_405" class="fnanchor">[405]</a></p> - -<p>Old English wedding customs had been rather wild and rude. Amidst -plenty of music and dancing, with perhaps a masque and other sports, -the bride had appeared adorned with garlands, when her head was touched -with the sole of a shoe, in token of subjection to her future lord. -Stockings were flung at the fair one; and on the sideboard, in addition -to the bride-cake, bays and rosemary (the latter dipped in scented -water) played an important part in the marriage feast. Sheffield -knives were presented, to be worn, one each in the girdle of bride and -bridegroom; gloves, scarfs, points, and laces, were also fashionable -offerings on the happy occasion. But Puritans, shocked at the -superstition which animated some ancient usages, and at the indelicacy -and grossness of others, became sparing in<span class="pagenum"><a name="Page_378" id="Page_378">[378]</a></span> the use of symbols, and -contracted the entertainments of the most joyous day of human life so -as to bring them within very narrow dimensions. It might indeed be -said, in the words of an old play, "We see no ensigns of a wedding -here—no character of a bridal; where be our scarfs and gloves?"<a name="FNanchor_406_406" id="FNanchor_406_406"></a><a href="#Footnote_406_406" class="fnanchor">[406]</a></p> - -<p>John Howe speaks of "Emanuel, God with us," as the motto of a married -pair, and as "the posy on their wedding ring;" but with some persons, -even the use of that simple and beautiful sign now stood in jeopardy, -from the supposed paganism of its remote origin. Whatever might be the -speeches made at wedding feasts, no healths would be drunk, for such -a practice was distinctly forbidden. Yet innocent mirth, according to -the taste of the persons assembled, would not be wanting; nor did they -need any commiseration for the absence of what they did not relish, and -what it would have been really a sacrifice for them to adopt. Presents -of substantial worth sometimes graced these festivals; and a silver -bowl, given at Oliver Heywood's nuptials, continued for many years an -heirloom in the family.</p> - -<div class="sidenote"><i>Puritan Women.</i></div> - -<p>IV. The ideal of the Puritan woman is one of the fairest types of -womanhood—face full of the beautifulness of modesty; eyes lustrous -with the calm light of devotion; countenance expressive of firmness -and gentleness, meekness and love; dress of subdued colour—of silk, -or stuff, according to the wearer's rank; kerchief white as snow; no -"plaiting of hair," but locks tucked back, smooth and glossy as a -raven's wing. The bashful maiden sat in her garden bower, with lute -and psalm-book; the matron, with her waiting women, in the fair oak -parlour after morning prayer, her character formed<span class="pagenum"><a name="Page_379" id="Page_379">[379]</a></span> on King Lemuel's -model, "seeking wool and flax, and working willingly with her hands;" -laying her hands to the spindle, and her hands holding the distaff; -stretching forth her hand to the poor, reaching forth her hands to the -needy; opening her mouth with wisdom, while on her tongue is the law -of kindness; looking well to the ways of her household, and not eating -the bread of idleness. This is a lovelier type of female humanity than -can be found in any of Lily's pictures of Charles II.'s beauties, with -luscious lips and dainty lovelocks—with their outward adorning, and -wearing of gold, and putting on of apparel. Modern painters, with the -instinctive insight of genius, see and appreciate the fact, and hence -depict, not the Puritan in love with the Cavalier's daughter, but the -Cavalier in love with the Puritan girl.</p> - -<p>Puritan houses exhibited Scripture texts upon the doors and over the -fire-places; also upon the baby's cot, and even upon a wooden skillet -or a copper kettle. Godly verses hung on the walls, forming decorations -destitute of all beauty, save such as might exist in the meaning of -the words printed in rude type and upon coarse paper. The ladies, in -fair white stomachers and silken skirts, plied their needles or read -their books. A few conned the Greek Testament or spelt out the Hebrew -Bible. Lips and the lute yielded fair music; but in some cases a -large induction from the study of natural history seems to have been -considered necessary to vindicate the recreation, for it was sagely -observed: "Of all beasts, saith Ælian, there is not that delighteth not -in harmony only the ass; strange would it be for man to love it not." -It ought in this connection, however, to be remembered that the songs -of the seventeenth century were not generally of a kind to commend -themselves to minds distinguished by purity; and therefore, amongst -religious and virtuous<span class="pagenum"><a name="Page_380" id="Page_380">[380]</a></span> persons, a prejudice extensively obtained -against all music except such as was sacred.</p> - -<div class="sidenote"><i>Domestic Religion.</i></div> - -<p>V. Family worship was maintained with conscientious regularity, but -was sometimes carried to a most wearisome length. In earlier days, -Presbyterians had been cautious in their prolonged devotions, lest they -should be interrupted by their neighbours, and had even adopted the -very strange expedient of posting a boy by the gate, to sing and shout, -for the purpose of deadening the voice of the individual who might -be engaged in domestic supplication. When alarming events occurred, -persons of this description would spend whole nights in the exercises -of devotion; and Oliver Heywood, referring to one of these seasons, -remarks: "Such a night of prayers, tears, and groans, I was never -present at in all my life."<a name="FNanchor_407_407" id="FNanchor_407_407"></a><a href="#Footnote_407_407" class="fnanchor">[407]</a> Whilst in the days of the Civil Wars -and the Protectorate the Puritans had full liberty of worship, their -Episcopalian neighbours were obliged to take the place of those whom -they had previously persecuted; and the reader of "Woodstock" will, -perhaps, call to mind Sir Henry Lee, in his wicker chair, listening -to an old man, in a dilapidated clerical habit, reading prayers, as -Alice knelt at her father's feet, uttering "responses with a voice -that might have suited a choir of angels." The picture is no doubt -over-coloured, and may express a deceptive kind of sentimentalism; yet -the circumstances of domestic worship in the dwelling of a High Church -family would not be unlike the graphic sketch supplied by the great -novelist.</p> - -<p>Puritanical servants were ill at ease in houses where young gentlewomen -learned to play, and dance, and sing; but they breathed a congenial -atmosphere in places where the means of grace were amply enjoyed, and -a rigid<span class="pagenum"><a name="Page_381" id="Page_381">[381]</a></span> discipline was firmly maintained. An individual of this class -has minutely detailed his own history; and in it he describes himself -as receiving hat-bands, doublet, coat, breeches, stockings, shoes, a -cloak, and half-a-dozen pairs of cuffs, from his mistress, in the shape -of a gratuity, besides some £5 a year wages. He waited—he says—upon -her at table, brought the table-cloth and spread it out, laid upon -the trenchers salt and bread, set her a chair, brought her the first -dish, begged her to sit down, and supplied whatever she asked for. This -footman used to write down the sermons which he heard, and repeated -them noon and night on Sabbath and other "special days," thanking God, -who provided him with "rich and fat ordinances" in the ministry of the -Word.<a name="FNanchor_408_408" id="FNanchor_408_408"></a><a href="#Footnote_408_408" class="fnanchor">[408]</a></p> - -<p>Where some members of a family remained faithful to the Episcopal -Church—loving her liturgy, and frequenting the private meetings of her -clergy—divisions might naturally be expected to arise; but sometimes -also, even where all were under the power of a Puritan spirit, -religious discord, contrary to all expectation, might be introduced. -For instance, we are informed by Lucy Hutchinson that the home of Sir -Thomas Fairfax suffered much disquiet from collisions of sentiment -between his lady, a staunch Covenanter and Royalist, and certain -Independent ministers holding republican views, who attended upon the -General in the capacity of his chaplains.</p> - -<p>VI. Scarcely anything more obviously marked out the Puritans as objects -for the notice of the world than the manner in which they regarded -the Lord's Day. They could not agree with Anglicans even as to its -appellation; the word <i>Sabbath</i>, commonly used by the former class, -being<span class="pagenum"><a name="Page_382" id="Page_382">[382]</a></span> much disliked by the latter. The Puritans claimed sanctity for -all the hours of the day from morning until night; their neighbours -accounted the hours spent in Divine service alone as holy.<a name="FNanchor_409_409" id="FNanchor_409_409"></a><a href="#Footnote_409_409" class="fnanchor">[409]</a> The one -party founded the whole observance entirely upon words of Scripture, -the other mainly upon ecclesiastical tradition. The difference as -to the mode of keeping the first day of the week was still more -striking. High Churchmen approved of rural amusements after the -celebration of public worship, and vindicated the "Book of Sports" -as a wise regulation; an extravagance of opinion which drove their -fellow-countrymen to an opposite extreme. Whether it were right even -to take a walk on the Sunday became with them a serious question; and -Baxter, whose health required that he should do so, remarks that he did -it privately, lest he should lead other people into sin.<a name="FNanchor_410_410" id="FNanchor_410_410"></a><a href="#Footnote_410_410" class="fnanchor">[410]</a> The lower -orders would sometimes burst through the trammels of law, and would -riotously attempt the revival of ancient sports; and it happened once, -that upon Easter Sunday, a number of noisy apprentices met in Finsbury -Fields to play at their favourite games, and, when the train bands had -been sent to disperse them, the young men said that, since all other -holydays had been abolished by law, no time of recreation remained but -the Sabbath.</p> - -<div class="sidenote"><i>Belief in Witchcraft.</i></div> - -<p>VII. Superstitious beliefs deeply tinged the religious and social life -of the seventeenth century. There is in<span class="pagenum"><a name="Page_383" id="Page_383">[383]</a></span> human nature an ineradicable -conviction of the presence throughout the universe of invisible -and mysterious influences; and this conviction, in certain wild -imaginary forms, is found in a number of instances to be a pitiable -substitute for religion, and, in a still greater number, to be its -unworthy companion, and the corrupter of its purity. One of the worst -superstitions of this kind is that belief in witchcraft which, after -being widely and fondly cherished in mediæval Christendom, was brought -over into Protestant churches at the period of the Reformation.<a name="FNanchor_411_411" id="FNanchor_411_411"></a><a href="#Footnote_411_411" class="fnanchor">[411]</a> -An Act of Parliament in the reign of Queen Elizabeth—the Book -on Dæmonology by King James—other works on the subject by less -conspicuous authors<a name="FNanchor_412_412" id="FNanchor_412_412"></a><a href="#Footnote_412_412" class="fnanchor">[412]</a>—articles of visitation issued by -Bishops<a name="FNanchor_413_413" id="FNanchor_413_413"></a><a href="#Footnote_413_413" class="fnanchor">[413]</a>—and even the writings of Lord Bacon and John Selden, bear -witness to the existence of this delusion on an extensive scale in the -fifteenth and sixteenth centuries. Indeed, it hung at that time like -a black cloud over all Europe, terrifying people of all countries, of -all ranks, of all degrees of culture, and of all varieties of religious -opinion.</p> - -<div class="sidenote"><i>Belief in Witchcraft.</i></div> - -<p>The most terrible form of this superstition within the shores of Great -Britain was to be found in Scotland. The enormous number of witches -executed there proves the intense and general persuasion as to the -reality of witchcraft which must at the time have existed in that -country; and the vigorous and active faith in such diabolical agency -manifested by the northern<span class="pagenum"><a name="Page_384" id="Page_384">[384]</a></span> inhabitants of our island could not fail -to influence their southern brethren, with whom they were connected -by so many bonds of religious association.<a name="FNanchor_414_414" id="FNanchor_414_414"></a><a href="#Footnote_414_414" class="fnanchor">[414]</a> The common idea was, -that witches possessed all sorts of mischievous power. Diseases, -especially such as lay beyond the reach of medical art, mysterious -pains and convulsions, even accidents and injuries from lightning, and -also murrain amongst cattle, were by all classes of people laid at the -doors of unfortunate old women who had wrinkled faces, or furrowed -brows, or hairy lips, or a squinting eye, or a squeaking voice, or a -hump back. It was, moreover, said, that the bewitched fell into fits -when they tried to pronounce the name of "Lord," or Jesus, or Christ; -but that they could glibly utter the words "Satan," or "Devil."<a name="FNanchor_415_415" id="FNanchor_415_415"></a><a href="#Footnote_415_415" class="fnanchor">[415]</a> -To check the demoniacal craft, witchfinders were employed, who drove a -thriving trade at the expense of an inconceivable amount of suffering. -Detectives of this order were busy in England, imported from beyond -the Tweed,<a name="FNanchor_416_416" id="FNanchor_416_416"></a><a href="#Footnote_416_416" class="fnanchor">[416]</a> and there were others of southern origin, possessing -a wonderful skill for witch-catching altogether of indigenous growth. -A genius of this description, the notorious Hopkins,<a name="FNanchor_417_417" id="FNanchor_417_417"></a><a href="#Footnote_417_417" class="fnanchor">[417]</a> boasted of -having<span class="pagenum"><a name="Page_385" id="Page_385">[385]</a></span> hanged no less than sixty of the infernal sisterhood in the -county of Essex alone; and trials for these mysterious offences excited -a curiosity, possessed a fascination, and inspired a terror such as, in -our time, it is extremely difficult to imagine. The effect of all this -upon private life amongst religious people, who had a strong faith in -the spiritual world and in the agency of Satan, would be exceedingly -great; and mainly for the illustration of this point our cursory notice -of the subject has been introduced. Stories of dealers in the black -art, and of the spells with which they bound men, women, and children, -and how pins were extracted from those suffering under enchantment, -would be related by the firesides of religious families throughout -England during the Commonwealth; these miserable hallucinations making -people tremble who were far too brave to shrink with fear from some -other things which were really terrific. Tales of apparitions, dreams, -and other mysterious occurrences, were not only mingled largely in the -staple of such conversations, but they also formed topics of discussion -in the correspondence of Divines.<a name="FNanchor_418_418" id="FNanchor_418_418"></a><a href="#Footnote_418_418" class="fnanchor">[418]</a></p> - -<p>The belief in witchcraft, although so common in Puritan times, and -even culminating in England under the Commonwealth,<a name="FNanchor_419_419" id="FNanchor_419_419"></a><a href="#Footnote_419_419" class="fnanchor">[419]</a> was not, as -already indicated, of Puritan origin; nor was it confined to Puritan -religionists. Richard Baxter, indeed, dwelt much upon the subject, and -derived from it arguments against the doctrines of materialism and -the denial of revelation; but men of another<span class="pagenum"><a name="Page_386" id="Page_386">[386]</a></span> theological school, -such as More and Cudworth, were equally believers in this form of -the marvellous; and the same faith was held by the scientific Robert -Boyle, and by Sir Thomas Brown, notwithstanding his exposure of "Vulgar -Errors." Nor did this credulity, after all, produce in England an -amount of mischief and suffering, great as it was, to be compared with -what it did on the Continent before the Reformation, when as many as -500 people are said to have been executed at Geneva in one year, and -the Inquisitor Remigius boasted that he had put 900 to death in the -province of Lorraine.<a name="FNanchor_420_420" id="FNanchor_420_420"></a><a href="#Footnote_420_420" class="fnanchor">[420]</a> Neither were there wanting in this country -some who, when the rage for witch-burning was most rampant, protested -against the whole system as an impious absurdity. In a curious tract, -written by Thomas Adey, in the year 1656, entitled, "A Candle in the -Dark; or, a Treatise concerning the Nature of Witches and Witchcraft," -we meet with the following passage:—"It is reported by travellers -that some people in America do worship for a day the first living -creature they see in the morning, be it but a bird or a worm. This -idolatry is like the idolatry of this part of the world, who, when -they are afflicted in body or goods by God's hand, they have an eye -to some mouse, or bug, or frog, or other living creature, saying it -is some witch's imp that is sent to afflict them; ascribing the work -of God to a witch, or any mean creature, rather than God." The writer -also alludes to Reginald Scott, who had published a book, called "The -Discovery of Witchcraft," in<span class="pagenum"><a name="Page_387" id="Page_387">[387]</a></span> the beginning of the reign of Queen -Elizabeth, and describes it as composed for the instruction of all -Judges and Justices of that day; which book, he observes, did for a -while make great impression on the magistracy, and also on the clergy, -"but, since that time, England has shamefully fallen from the truth -which they began to receive."</p> - -<div class="sidenote"><i>Clerical Costume.</i></div> - -<p>VIII. Clerical costume is worth at least one word. The Seventy-fourth -Canon of the Church of England—and this Canon has never been -repealed—prescribes very minutely that persons in holy orders shall, -in ordinary, wear gowns with standing collars and hoods; and shall, -when they are on a journey, be dressed in cloaks with sleeves, without -welts, but with long buttons; and shall, when they are taking a -walk, appear in doublet and hose, with coat or cassock, but not in -light-coloured stockings. This law affords some idea of the garb of -ministers in the days of Queen Elizabeth; and, with some little change, -their garments would be similar in the days of the Stuarts. Ejected -Episcopalians, in places where prejudice against them did not exist, -would dress in this fashion. Some teachers belonging to the sects -would clothe themselves just like other people; and leathern doublets, -nay, even uniforms of buff or scarlet, might be seen in pulpits. But -such Puritan instructors of the people as had received a University -education retained their academic costume for general use; and, of -course eschewing in acts of worship the surplice prescribed in the -Fifty-eighth Canon, wore gowns of Genevan form, with bands; which -latter appendages—judging from old portraits—varied in dimensions -from their present cut to such ample breadths as to fall like a collar -across the shoulders. Square caps were signs of Anglicanism; and the -advocates of the opposite system rigidly refused to<span class="pagenum"><a name="Page_388" id="Page_388">[388]</a></span> wear any which -were not round. The wigs so conspicuous in the portraits of early -Nonconformists were the luxurious innovations of the period after the -Restoration.<a name="FNanchor_421_421" id="FNanchor_421_421"></a><a href="#Footnote_421_421" class="fnanchor">[421]</a></p> - -<div class="sidenote"><i>Public Worship.</i></div> - -<p>IX. Churches were divested of Catholic adornments, except in the case -of certain large and elegant edifices, which, as already remarked, shew -in their present state how little injury was done to their sculpture, -their carvings, or even their painted windows. Commonly, however, -images were torn from their niches, screens were taken down in the -Chancel, and plain glass substituted in windows for coloured panes. -Walls became whitewashed, and exhibited a framed copy of the Covenant -hung up in some conspicuous position. No rails enclosed the uncovered -table of plain wood standing in the chancel, then altarless. No organ -helped the service of song. Pews in continually-increasing number<a name="FNanchor_422_422" id="FNanchor_422_422"></a><a href="#Footnote_422_422" class="fnanchor">[422]</a> -covered<span class="pagenum"><a name="Page_389" id="Page_389">[389]</a></span> the floor of the nave; galleries in the side aisles also -afforded accommodation for the multitudes who, in greater crowds than -ever, flocked to hear the sermons of popular Divines. Reading-desks -went out of fashion; and a precentor, instead of a clerk, occupied a -seat under the pulpit—a heavy sounding-board aiding the preacher's -voice, and the sands of the hour-glass measuring out the length of -his discourses.<a name="FNanchor_423_423" id="FNanchor_423_423"></a><a href="#Footnote_423_423" class="fnanchor">[423]</a> The general appearance of Gothic fabrics under -Presbyterian rule resembled that of ancient parish churches and -cathedrals in Holland, Switzerland, and Scotland. Indeed, St. Lawrence -at Rotterdam, the Gross Minster of Zurich, and the Grey Friars in -Edinburgh, may be regarded as specimens of the appearance which some of -our large religious edifices wore before the Restoration.</p> - -<p>X. Presbyterians conducted worship according to the terms of the -Directory. The service commenced with prayer; then followed the -reading of the Holy Scriptures, with more or less of exposition. -The congregation afterwards sung a psalm; subsequently to which the -minister offered a long prayer, which embraced a number of prescribed -topics. The sermons introduced by these devotional exercises -were—according to the admirable advice given<span class="pagenum"><a name="Page_390" id="Page_390">[390]</a></span> in the Directory—to be -prepared and delivered <i>painfully</i>, <i>plainly</i>, <i>faithfully</i>, <i>wisely</i>, -<i>gravely</i>, <i>lovingly</i>, and <i>as taught of God</i>. Some preachers, it would -appear, read their discourses; but it was by far the most general -practice amongst Puritan Divines to deliver them without the aid -of notes.<a name="FNanchor_424_424" id="FNanchor_424_424"></a><a href="#Footnote_424_424" class="fnanchor">[424]</a> In the Westminster Assembly there had been a debate -respecting a curious practice adopted by the Scotch clergy, of bowing -in the pulpit to certain distinguished persons in the audience. Baillie -attempted to introduce the custom into England, but the Independents -opposed it; and the Presbyterians on this side the Tweed never imitated -this peculiar usage of their brethren on the other. Devout behaviour -at worship was carefully enjoined in the Directory, which, very -properly, interdicted all whispering, sleeping, and looking about. -Yet the taking of notes—as observed already in the case of persons -in Calamy's congregation—seems to have continued as a common habit. -"Almost all people," Baillie remarks, "men, women, and children, write -at preaching."</p> - -<p>Wearing hats during Divine service had been usual in the reign of -Queen Elizabeth. At the funeral of Bishop Cox, in Ely Cathedral, the -congregation sat in the choir to hear the sermon, "all covered, and -having their bonnets on." Archbishop Laud noticed that it was a new -thing, and he approved of it, for the Oxford Masters to sit at St. -Mary's Church bareheaded. To do so became a sign of Cavaliership; -and a Royalist colonel, hanged for burglary, told the crowd what a -consolation it was to him to remember "that he had always taken his -hat off when he went to church." The Puritans<span class="pagenum"><a name="Page_391" id="Page_391">[391]</a></span> continued the older -practice, and a forest of steeple-crowned hats covered the pews as long -as the sermon lasted; but they were all doffed again as soon as they -began to pray.<a name="FNanchor_425_425" id="FNanchor_425_425"></a><a href="#Footnote_425_425" class="fnanchor">[425]</a></p> - -<p>During the Civil Wars, very unseemly conduct was witnessed occasionally -in places of worship. The inhabitants of a parish in the Isle of Wight -being divided into two parties as to the great religious questions of -the day, the Puritans went one Sunday to church to hear a minister -sent down by Parliament. But the previous Anglican incumbent stood -upon his rights, and would not allow the new comer to enter within the -sacred edifice. Sending for his surplice, he preached in the porch, -whereupon the other party adjourned to the school-room, leaving him -where he was, surrounded by a small auditory. The correspondent who -communicated to the newspaper this piece of intelligence added to it -this congratulatory remark: that the discomfiture of the parson was -the more remarkable, because in that rude place, the godly folks had -before been scorned and derided—as was the case when a certain Lady -Norton, living in that neighbourhood, "had repetitions of sermons in -her house."<a name="FNanchor_426_426" id="FNanchor_426_426"></a><a href="#Footnote_426_426" class="fnanchor">[426]</a></p> - -<p>There was little or no difference between the Presbyterian and -Independent methods of worship, except that the latter would not -employ any prescribed method of service; insisting very much upon the -advantages of free prayer, and upon the doctrine that in such kind of -prayer "the Spirit helpeth our infirmities."</p> - -<div class="sidenote"><i>The Lord's Supper.</i></div> - -<p>XI. Anglicans still knelt in secret, and received the consecrated -bread and cup from the hands of one of their own<span class="pagenum"><a name="Page_392" id="Page_392">[392]</a></span> priests; but the -Presbyterian incumbent administered the Lord's Supper in the parish -church to all parishioners, excepting the ignorant and scandalous. -The table, decently covered, was conveniently placed so that the -communicants might sit around it. After a short warning against -improper communion—called in Scotland <i>fencing the tables</i>—the -minister began "the action" by sanctifying the elements; then he read -the words of institution, and proceeded to pray; after which the bread -and wine were distributed, with solemn words, including those used by -our blessed Saviour when He instituted the holy feast. Thanksgiving, -with a collection, closed the celebration of the Eucharist.</p> - -<p>The Independents sat in their pews during the commemoration, instead of -sitting close around the tables, as the Presbyterians did; also, they -disapproved of the unfrequency of the service amongst their brethren, -and were themselves wont to celebrate it week by week. Generally, they -partook of the sacred emblems in silence. Philip Nye, according to the -report of Robert Baillie, thought that the minister, in preaching, -should "be covered, and the people discovered;" but that, "in the -sacrament, the minister should be discovered, as a servant, and the -guests all covered."<a name="FNanchor_427_427" id="FNanchor_427_427"></a><a href="#Footnote_427_427" class="fnanchor">[427]</a> How far this strange practice prevailed we -cannot say; but the wearing of hats at the Lord's table was a reproach -which we find cast upon the Independents by Edwards, the Presbyterian; -and that he did not bring the charge without good reason appears from -the reply which was made to him by one Catherine Chidley, who thus -attempts to vindicate the practice: "It may be as lawful for one man to -sit covered, and another uncovered, as it may be<span class="pagenum"><a name="Page_393" id="Page_393">[393]</a></span> lawful for one man to -receive it sitting, and another lying in bed."<a name="FNanchor_428_428" id="FNanchor_428_428"></a><a href="#Footnote_428_428" class="fnanchor">[428]</a></p> - -<div class="sidenote"><i>Psalmody.</i></div> - -<p>XII. A prejudice existed amongst some of the earlier Baptists against -the use of psalmody in the worship of the Almighty, but the practice -met with decided approval from Ainsworth and Robinson, who were -patriarchs of Congregationalism.<a name="FNanchor_429_429" id="FNanchor_429_429"></a><a href="#Footnote_429_429" class="fnanchor">[429]</a> Also, in "The Apologetical -Narration of the Five Brethren," the singing of psalms is mentioned as -a part of their worship, from which it follows that any objection to it -amongst the Congregationalists must have been quite exceptional. The -many versions of the Psalms (forty-three at least) at the commencement -of the Civil Wars, bear witness to the extensive delight felt at that -time in the exercise of praise. Of the primitive Protestant version -of Sternhold and Hopkins, there were then several Genevan editions; -and certain other versions—altogether distinct from it—present clear -indications of a Puritan, and even of a Nonconformist origin.<a name="FNanchor_430_430" id="FNanchor_430_430"></a><a href="#Footnote_430_430" class="fnanchor">[430]</a> -Rivalry between the two Presbyterian hymnologists, Rouse and Barton, -as to the use of their new books, published respectively in 1641 and -1644, has been already noticed. The metrical psalms of King<span class="pagenum"><a name="Page_394" id="Page_394">[394]</a></span> Edward -the Sixth's time—which had been enjoined under Queen Elizabeth, and in -the reigns of the early Stuarts had been liked by the Puritans—were -pronounced by some, after the commencement of the Civil Wars, as -"uncouth, and unsuited to the times." But the venerable psalter of the -Reformers still, to some extent, held its ground; and Baxter complains -that those who laid it by used, "some one, and some another" of the -existing versions, so that there could be no uniformity at that time in -"the service of song."<a name="FNanchor_431_431" id="FNanchor_431_431"></a><a href="#Footnote_431_431" class="fnanchor">[431]</a></p> - -<p>XIII. Lenten and other Church fasts savoured of superstition in the -esteem of the Puritans; but, by the latter, seasons of national -humiliation were as solemnly observed as they were frequently enjoined. -The Directory defined a fast as requiring total abstinence, not only -from food, but also from worldly labour, discourses, and thoughts, -and from all bodily delights and rich apparel; still much more from -what is scandalous and offensive, such as "gaudish attire, lascivious -habits and gestures, and other vanities of either sex;" but abstinence -in the last particulars certainly was not meant to be represented as -peculiar to days of public repentance. Much time on these occasions -was ordered to be spent in reading, hearing, and singing in such -manner so "as to quicken suitable affections, especially in prayer;" -for which latter exercise the Assembly of Divines had been careful—as -in reference to all other kinds of worship—to provide appropriate -sub<span class="pagenum"><a name="Page_395" id="Page_395">[395]</a></span>jects. Nor were themes proper for the pulpit at such seasons, left -unmentioned by those spiritual counsellors. Similar directions, the -difference of the object being taken into account, were also given for -public thanksgivings. And, not only when governments ordered fasts for -the sins of the people, or festivals for victories and deliverances, -but at other times, on account both of private sorrows and private -joys, did Puritan households devote whole days to the worship of God. -Scattered up and down the quaint biographies of that era are instances -of hours spent in solitary devotion; of lengthened preparations for -the sacrament; of family groups gathered upon their knees, bewailing -lukewarmness, declension and backsliding; of services at home akin to -those at church, bewailing the low estate of Christendom; of sorrowful -commemorations of public and domestic calamities, and of intense -spiritual enjoyments experienced alone in the closet, or shared by all -the inmates of a dwelling; whilst texts and psalms, religious anecdotes -and pious meditations, set their mark on the anniversaries of births, -marriages, and special interventions of providence.</p> - -<div class="sidenote"><i>Recreations.</i></div> - -<p>XIV. Certain recreations were rigorously forbidden. No wonder the -theatre incurred denunciation, after the character given of it by Ben -Jonson. Parliament prohibited stage exhibitions; but, in despite of the -law, they were covertly continued in certain private mansions, much to -the annoyance of the Puritan class. A company of actors in Golding Lane -were frequently complained of, who, notwithstanding all complaints, -still persevered in their forbidden art; but they were at length seized -in the middle of a performance, when, as it was remarked, comedy was -turned into tragedy. They were put under a strong guard of pikes and -muskets, "plundered of all the richest of their clothes," and left -"nothing but<span class="pagenum"><a name="Page_396" id="Page_396">[396]</a></span> necessaries, now"—adds the newspaper which reports the -occurrence—"to act and to learn a better life."<a name="FNanchor_432_432" id="FNanchor_432_432"></a><a href="#Footnote_432_432" class="fnanchor">[432]</a></p> - -<p>The festivities of New Year and of Shrovetide, of May and Michaelmas, -also shared in receiving reprehension;<a name="FNanchor_433_433" id="FNanchor_433_433"></a><a href="#Footnote_433_433" class="fnanchor">[433]</a> the picturesqueness -of ancient customs being overlooked amidst the cruelties and the -immoralities, with which they had become associated. Wakes were -dropped; maypoles were pulled down; cock-fights and bear-baitings -came to an end.<a name="FNanchor_434_434" id="FNanchor_434_434"></a><a href="#Footnote_434_434" class="fnanchor">[434]</a> No doubt actual wickedness and temptations -to vice thus met with a decided check, and a surface morality for -a while appeared; but certain other prohibitions of a different -nature—for which, however, occasion had been given in part, by the -circumstance of such amusements as we have just mentioned having become -connected with the observance of the seasons prohibited—shocked the -sensibilities of many truly pious people. The Christmas, Easter, -and Whitsuntide festivals, with other holydays, were abolished by -the ordinance of 1647.<a name="FNanchor_435_435" id="FNanchor_435_435"></a><a href="#Footnote_435_435" class="fnanchor">[435]</a> This touched the conscience<span class="pagenum"><a name="Page_397" id="Page_397">[397]</a></span> of devout -Episcopalians, who loved to commemorate at special seasons the great -events of Christianity, and cut deep into the heart of certain social -enjoyments, which had come to depend very much upon the associations -formed between them and the festivals of the Church. Such unreasonable -interferences produced popular tumults. For example, the Mayor of -Canterbury would have a market held on Christmas day; and people who -at that season desired to attend divine worship in the Cathedral were -roughly handled. The discontent which was thus produced burst out -into open revolt, and the military were called in to put an end to -the uproar,—in consequence of which several people were committed to -prison. Puritans, however, had their periods of rest and amusement. -The Ordinance for abolishing holidays provided that there should be -allotted to scholars, apprentices, and other servants, for recreation, -on every second Tuesday of the month, such time as the masters could -conveniently spare. The determination of its length would be a matter -of difficulty when servant and master were of different minds; to meet -which circumstance, this awkward piece of legislation provided, that -the next Justice of the Peace should "have power to order and reconcile -the same." "<i>Public</i> holidays," therefore, must be considered as having -been entirely suspended during the Commonwealth,—a most injudicious -proceeding, which led to the worst results at the Restoration.</p> - -<div class="sidenote"><i>Recreations.</i></div> - -<p>Ladies had their sober and stinted diversions in the parlour and the -garden; and gentlemen had theirs at home and in the field—all measured -out sparingly, and by scripture line and rule. The Word of God, said -the Puritan licensers, permitted shooting, (2 Samuel i. 18), musical -consort, (Nehemiah vii. 67), putting forth riddles, (Judges xiv. 12), -hunting of wild beasts (Canticles<span class="pagenum"><a name="Page_398" id="Page_398">[398]</a></span> ii. 15), searching out, or the -contemplation of the works of God, (I Kings iv. 33). This enumeration -of amusements allowed by Scripture seemed to sanction certain old -English field sports, to concede the pleasures of the chase, and to -permit ladies from the manor-house and the castle to ride out a-hawking -over hill and dale.<a name="FNanchor_436_436" id="FNanchor_436_436"></a><a href="#Footnote_436_436" class="fnanchor">[436]</a></p> - -<p>XV. It is a mistake to suppose that the Independents of the -Commonwealth were very ascetic. Even the habits of the Presbyterians -in this respect have been considerably exaggerated. They were by no -means so rigid and demure as prejudiced writers are wont to represent. -They did not look so melancholy, nor dress in such ridiculous garbs, -nor act in such absurd ways, as believers in Hudibras imagine. Many -were gentlemen of graceful bearing, polite demeanour, and genial -sympathies. They had amongst them some of the noblest blood of England, -and they included large numbers of genteel descent. Such persons, with -multitudes of yeomen of ruddy countenances, would crack a joke, and -ring an honest laugh, as they walked through trim flower gardens or -rode out to their field sports. But the Independents, perhaps, advanced -still further in conformity to the outward world.<a name="FNanchor_437_437" id="FNanchor_437_437"></a><a href="#Footnote_437_437" class="fnanchor">[437]</a></p> - -<p><span class="pagenum"><a name="Page_399" id="Page_399">[399]</a></span></p> - -<div class="sidenote"><i>Social Life of the Independents.</i></div> - -<p>Country life in the old mansions and manor houses, with the exception -of certain "superstitions," remained much the same as in the days -before the wars. And city life in the main ran on as it did before the -fall of monarchy; merchants and tradesmen lived as of yore; and mayors -and corporations feasted as they had ever done in guildhalls. Wives -were handed by wealthy husbands, and maidens by ambitious lovers, up -staircases of polished oak, to drawing rooms, profusely carved, and -full of furniture curiously fashioned. The dining-room wore an air of -enticing comfort, and the hearth blazed, as family and friends sat down -to a well-spread table after a long grace. Probably the feast did not -break up until a godly minister had expounded a chapter and offered a -prayer. And if the guests did not quaff as much sack as some of their -royalist friends, and although they did abstain from drinking healths, -they were not more addicted to asceticism than excess; all this it -would be idle to mention, but for the preposterous notions so widely -prevalent, that the Independents and other "sects" of the Commonwealth -were an exceptional order of beings, living somewhere quite beyond the -outskirts of civilized<span class="pagenum"><a name="Page_400" id="Page_400">[400]</a></span> life. If their connexion with Cromwell's Court -somewhat affected the social habits of Independents, and spread amongst -them rather more of indulgence in luxury than might be witnessed -in other Puritan dwellings, it should be stated, that before any -such influence existed, even amidst the early controversies between -Presbyterians and Independents, the latter were charged with worldly -conformity. They were reproached for riding about in coaches and four -on the Lord's Day, and so acting the gallant, that they might have -been taken "for roarers and ruffians, rather than saints." They wore -cuffs and silver spurs, and gold upon their clothes. Their houses were -furnished like those of noblemen and peers. More plate was in their -cupboards than in the palaces of grandees. Their fare was delicious, -set out with "such curiosity of cookery," and all sorts of wines and -delicacies.<a name="FNanchor_438_438" id="FNanchor_438_438"></a><a href="#Footnote_438_438" class="fnanchor">[438]</a> This picture is connected with accusations of unkind -conduct towards those of "the presbyter way," which clearly prove -the animus of the writer, and justify us in toning down considerably -the colours in which he has painted the Independents. But, after due -abatement, enough remains to shew that they were less precise in -their habits, and more conformed to the fashion of the age in dress, -equipage, and entertainments, than some of their Puritan contemporaries.</p> - -<div class="sidenote"><i>Cromwell's Court.</i></div> - -<p>XVI. The Independent Protector's Court, whilst eminently virtuous and -religious, exhibited also a degree of magnificence, little inferior -to that of any court in Christendom. Louis the Fourteenth would not -have found in the apartments at Whitehall splendour equal to that -which blazed at Versailles; but the envoy of Sweden, when he visited -England in the summer of 1655, beheld a scene of<span class="pagenum"><a name="Page_401" id="Page_401">[401]</a></span> pomp and magnificence -which filled him with perfect surprise. Soldiers were drawn up at the -entrance; guards in livery lined the stairs; the banqueting house was -hung with arras; and multitudes of ladies waited in the galleries, to -receive the Ambassador and his attendants, consisting of "two hundred -persons, generally proper handsome men, and fair-haired; they were all -in mourning, very genteel." At the upper end of the room stood his -Highness, with a chair of state behind him, and divers of his council -and servants, the master of the ceremonies regulating the interview. -His Highness did not put off his hat till the Swede had put off his, -and whenever the latter named the king his master, or Sweden, or the -Protector, or England, he moved his hat. And, if he used the Divine -name, or spoke of the good of Christendom, he put off his hat very low, -the Protector assuming "like postures of civility."<a name="FNanchor_439_439" id="FNanchor_439_439"></a><a href="#Footnote_439_439" class="fnanchor">[439]</a></p> - -<p>As an illustration of the social life of Whitehall, an amusing incident -may be related respecting one of the clergy in attendance upon Oliver, -indicative of those flirtations which neither clerical office nor the -strictest forms of religious profession can banish either from royal -courts or from the scenes of humble life. Jeremiah White, of Trinity -College, Cambridge, a handsome young man, noted for "facetiousness," -and at the time enjoying a court chaplainship, became an admirer of -the lively Lady Frances Cromwell. He was one day found by his Highness -on his knees, kissing the lady's hand. "What is the meaning of that -posture," the grave soldier sternly enquired. "May it please your -Highness," replied the chaplain, "I have a long time courted that -young gentlewoman there, my lady's woman, and cannot prevail. I<span class="pagenum"><a name="Page_402" id="Page_402">[402]</a></span> -was therefore humbly praying her ladyship to intercede for me." The -Protector demanded of the girl what she meant, by refusing the honour -which Mr. White proposed. She, too glad of the opportunity, curtsied -and said, "If the reverend gentleman had any such wish, she could not -refuse." "Sayst thou so, my lass," answered Cromwell, "call Goodwin, -this business shall be done presently before I go out of the room." The -couple were married, and the bride received from the Protector five -hundred pounds dowry.<a name="FNanchor_440_440" id="FNanchor_440_440"></a><a href="#Footnote_440_440" class="fnanchor">[440]</a></p> - -<div class="sidenote"><i>Cromwell's Court.</i></div> - -<p>Besides Jeremiah White, Cromwell had other chaplains, Hugh Peters, -William Hook, Nicholas Lockier, and Peter Sterry. John Howe, as already -noticed, was also of the number; and in his letters there are found -allusions to the moral and religious character of the Protector's -Court, of so much importance that we cannot pass them over. Howe asked -Baxter, what he conceived a chaplain ought to do in the way of urging -upon the Government a redress of spiritual evils; how far it became him -by public preaching, as well as by private exhortation, to bear witness -against the neglect of such redress—supposing that those persons -who were in power did not conceive that any interference of this -description came within the range of their duty, or excused themselves -because they had to attend to other affairs of still greater moment. -What the writer exactly meant by these expressions is not very clear, -whether by "interference" he intended merely <i>moral</i> interference, -respecting which there ought to have been no hesitation; or beyond -this,<span class="pagenum"><a name="Page_403" id="Page_403">[403]</a></span> some sort of <i>legislative</i> interference, touching which, there -might be doubts in the minds of Cromwell and his State Counsellors. The -following passages had better be given literally:—</p> - -<p>"My time will not serve me long; for I think I shall be constrained in -conscience (all things considered) to return, ere long, to my former -station. I left it, I think, upon very fair terms. For, first, when I -settled there, I expressly reserved to myself a liberty of removing, -if the providence of God should invite me to a condition of more -serviceableness anywhere else—which liberty I reckon I could not have -parted with if I would, unless I could have exempted myself from God's -dominion. My call hither was a work I thought very considerable—the -setting-up of the worship and discipline of Christ in this family, -wherein I was to have joined with another, called upon the same -account. I had made, as I supposed, a competent provision for the place -I left. But now at once I see the designed work here hopelessly laid -aside. We affect here to live in so loose a way, that a man cannot fix -upon any certain charge to carry towards them as a minister of Christ -should; so that it were as hopeful a course to preach in a market, or -in any assembly met by chance, as here."</p> - -<p>"Here my influence is not like to be much (as it is not to be expected -a raw young man should be much considerable among grandees); my work -little; my success hitherto little; my hopes, considering the temper -of this place, very small; especially coupling it with the temper of -my spirit, which, did you know it, alone would, I think, greatly alter -your judgment of this case. I am naturally bashful, pusillanimous, -easily brow-beaten, solicitous about the fitness or unfitness of speech -or silence in most cases, afraid (especially having to do<span class="pagenum"><a name="Page_404" id="Page_404">[404]</a></span> with those -who are constant in the '<i>arcana imperii</i>') of being accounted uncivil, -etc.; and the distemper being natural (most intrinsically) is less -curable. You can easily guess how little considerations are like to do -in such a case. I did not, I confess, know myself so well as, since my -coming up, occasion and reflection have taught me to do. I find now my -hopes of doing good will be among people where I shall not be so liable -to be overawed. I might have known this sooner and have prevented -the trouble I am now in. Though the case of my coming up hither, and -continuance, differ much, so as that I can't condemn the former, yet I -more incline to do that than justify the latter."<a name="FNanchor_441_441" id="FNanchor_441_441"></a><a href="#Footnote_441_441" class="fnanchor">[441]</a></p> - -<p>The word "<i>loose</i>," used by John Howe, must not be strictly -interpreted. If licentiousness had prevailed at Whitehall, he certainly -would have used stronger language, and would not have remained in the -place a single hour after making such a discovery. The reputation -for virtue of Cromwell's family and Court has never been impeached. -Malignant slanders reflecting on their morals, and circulated by -enemies after Cromwell's death, have never received any support -from ascertained facts, or received any credence from unprejudiced -historians; but luxury, extravagance, practical jokes, and escapades -of the kind indicated in the case of Jeremiah White, there undoubtedly -were; and it is to these things, probably, that the strongest -expression in Howe's letter refers; whilst the rest of his complaints -relate to irregularity in worship, and to habits unfriendly to vital -religion. At the same time it must be remembered, that the character of -Baxter's correspondent was one of saintly holiness; and that, beheld -from the level of his eminently<span class="pagenum"><a name="Page_405" id="Page_405">[405]</a></span> spiritual life, many things would -appear deplorable, which common persons are wont to pass by without the -utterance of any, even the slightest, reprehension.</p> - -<div class="sidenote"><i>The End of Life.</i></div> - -<p>XVII. Before terminating the review of the private and social life of -the period, as it existed amongst religious people, we must touch upon -those observances of a sacred kind which were connected with the close -of human existence.</p> - -<p>One section in the Directory is "Concerning visitation of the sick." -It is observed that times of affliction are special opportunities put -into the minister's hands to communicate a word in season to weary -souls, and topics of spiritual address and advice are largely suggested -for his guidance in conducting conversation in the chamber of disease -and death. The minister is directed to admonish the patient to set -his house in order, to make provision for the payment of his debts, -to render satisfaction for any wrong he has done, to be reconciled to -his enemies, and to forgive all men their trespasses. The minister -also would, in addition to this, according to the instructions given -in the Directory, improve the occasion for the spiritual benefit of -relatives, friends, or servants present; but no mention is made, in -any way, of the administration of the Lord's supper, which, being then -regarded exclusively as a Church ordinance, both by Presbyterians -and Independents, would not be deemed a proper solemnity for a few -persons around a sick bed. But in numerous cases, beyond all doubt, -the sacrament would be administered secretly by Anglican clergymen to -persons of their own communion in the last hours of life.</p> - -<div class="sidenote"><i>The End of Life.</i></div> - -<p>The Episcopal burial service could not be used—a hardship which -can be appreciated by those, who, in the present day, occasionally -find enactments and<span class="pagenum"><a name="Page_406" id="Page_406">[406]</a></span> prejudices interfering with their sentiments of -natural piety.<a name="FNanchor_442_442" id="FNanchor_442_442"></a><a href="#Footnote_442_442" class="fnanchor">[442]</a> The custom of kneeling down by the side of the -corpse was pronounced by the Presbyterians to be superstitious; and all -praying, reading, and singing at funerals was forbidden. The minister -was directed simply to put people in mind of their duty of applying -"themselves to meditation and conferences suitable to the occasion." -Funeral sermons incurred from certain Divines strong objections. The -Puritans, Cartwright and Hildersam, had scrupled to allow them, and -some Reformed Churches abroad had abandoned their use. The Westminster -Assembly debated the question, and Baillie reports, that the difference -upon this point between the Scotch and some of the English brethren -appeared irreconcilable. Funeral sermons, he adds, were an abuse of -preaching, intended to humour the rich for reward, and employed in -order to augment the minister's livelihood; and, on these accounts, he -says, that they could not easily be got rid of. Yet, notwithstanding -this strong feeling against religious ceremonies at funerals, many -public ones are recorded in those times as having been conducted on a -scale of splendour surpassing anything we are familiar with now-a-days. -Pym's was very imposing; but in magnificence it was eclipsed by the -processions and formalities at the interment of the Earl of Essex, -Ireton, Blake, and Oliver Cromwell. Indeed, sometimes there seems -to have been an unusual love of display manifested at the tomb of a -Puritan grandee. In the British Museum is a curious deposition by a -herald, relative to the funeral of John St. John; that functionary -declares it to have<span class="pagenum"><a name="Page_407" id="Page_407">[407]</a></span> been in violation of all heraldic laws, insomuch -that the escutcheons went beyond those pertaining to a duke, and that -he never saw so many pennons, except at the funeral of one of the blood -royal.<a name="FNanchor_443_443" id="FNanchor_443_443"></a><a href="#Footnote_443_443" class="fnanchor">[443]</a></p> - -<p>Far different, and far more touching, were the obsequies of the Master -of St. Paul's School: as he died a single man, the boys walked before -the corpse with white gloves, verses being hung upon the pall instead -of escutcheons.<a name="FNanchor_444_444" id="FNanchor_444_444"></a><a href="#Footnote_444_444" class="fnanchor">[444]</a></p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_408" id="Page_408">[408]</a></span></p></div> - - <div class="figcenter" id="i_567" > - <img - class="p0" - src="images/i_567.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER XV.</h2> - - -<p>Sometimes, by the shore of a lake, the eye catches prismatic effects -upon the ripples, as if chains and rings of gold, and green, and -crimson, were thickly scattered in fragments over the surface, -whilst weeds lie plain enough beneath, covering the bottom of -the mountain-girdled waters. Little creations and images of the -glorious light above are those ripples; and no unapt illustration -do they afford of the varieties of spiritual life in this lower -world; for all these varieties are really reflections of the Sun of -Righteousness—reflections manifold, always imperfect and sometimes -confused, and ever found with the weeds of fallen humanity growing -underneath them.</p> - -<p>The religious history of the Commonwealth abounds in specimens of such -varieties: we proceed to furnish further instances of these, not only -from Anglo-Catholic and Puritan biographies, but from others in which -there is the absence of either peculiarity, or a blending of the two.</p> - -<div class="sidenote"><i>George Herbert.</i></div> - -<p>Amidst the Civil Wars, and under the ascendancy of Presbyterianism, -there could no longer be the same kind of pastoral care as that which -threw such an air of saint<span class="pagenum"><a name="Page_409" id="Page_409">[409]</a></span>liness over Bemerton rectory. The "country -parson" could no more use the Prayer Book and keep Church festivals. -Daily worship had ceased, such as George Herbert loved to attend, -at the canonical hours of ten and four, when "he lifted up pure and -charitable hands to God in the midst of the congregation." There could -no longer assemble in public twice a day, an Anglican congregation, -composed of parishioners and gentlemen of the neighbourhood. An end -had also come to the usage described by Isaac Walton: "Some of the -meaner sort of his parish did so love and reverence Mr. Herbert, that -they would let their plough rest, when Mr. Herbert's saint's-bell rung -to prayers, that they might also offer their devotions to God with -him, and would then return back to their plough." Yet throughout the -Commonwealth era the lofty devotion of the poet-priest—albeit touched -with asceticism and other weaknesses—continued to beat in many hearts, -and to inspire the concealed use of ancient formularies.</p> - -<p>Never was anything more beautiful than Herbert's dying confession: "I -now look back upon the pleasures of my life past, and see the content -I have taken in beauty, in wit, in music, and pleasant conversation, -are now all past by me like a dream, or as a shadow that returns not, -and are now all become dead to me, or I to them; and I see, that as -my father and generation hath done before me, so I also shall now -suddenly (with Job) make my bed also in the dark; and I praise God I am -prepared for it; and I praise Him that I am not to learn patience now -I stand in such need of it; and that I have practised mortification, -and endeavoured to die daily, that I might not die eternally! and my -hope is that I shall shortly leave this valley of tears, and be free -from all fevers and pain; and, which will be a more<span class="pagenum"><a name="Page_410" id="Page_410">[410]</a></span> happy condition, -I shall be free from sin, and all the temptations and anxieties that -attend it; and this being past, I shall dwell in the New Jerusalem; -dwell there with men made perfect; dwell where these eyes shall see my -Master and Saviour Jesus; and with Him see my dear mother and all my -relations and friends. But I must die, or not come to that happy place. -And this is my content, that I am going daily towards it; and that -every day which I have lived hath taken a part of my appointed time -from me, and that I shall live the less time for having lived this and -the day past."</p> - -<p>Such words were not theatrically uttered; they simply expressed the -life which the good man had really lived—a life which was in truth a -continued Sunday, answering to what he played and sung in those last -hours.</p> - - <div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="ileft">"The Sundays of man's life</div> - <div class="i1">Threaded together on time's string,</div> - <div>Make bracelets to adorn the wife</div> - <div class="i1">Of the eternal, glorious King.</div> - <div>On Sundays, heaven's door stands ope,</div> - <div class="i1">Blessings are plentiful and rife—</div> - <div>More plentiful than hope."</div> - </div> - </div> - </div> - -<p>Punctilious about forms, yet no formalist—thinking much of Lent, -Ember weeks, and Church rites, yet not to the neglect of spiritual -religion—and loving his parish as he loved his relatives, Herbert of -course deemed Nonconformists to be interlopers. Yet, what Nonconformist -will not forgive him the harshness of his judgment, considering the -purity of his spirit, and the elevation of his soul, and how he did -all things for the Master's honour? This cast of sentiment repeated -itself in many devout Anglicans, who in a measure conformed to -ecclesiastical changes, or resolutely suffered loss for conscience' -sake. Nor was sympathy with the tone of Herbert's hymns wanting even<span class="pagenum"><a name="Page_411" id="Page_411">[411]</a></span> -amongst contemporary Puritans. Baxter said: "I must confess after all, -that next to the Scripture poems, there are none so savoury to me as -Mr. George Herbert's. I know that Cowley and others far excel Herbert -in wit and accurate composure; but, as Seneca takes with me above all -his contemporaries, because he speaketh things by words, feelingly and -seriously, like a man that is past jest, so Herbert speaks to God, like -a man that really believeth in God, and whose business in the world is -most with God—heart-work and heaven-work make up his books."<a name="FNanchor_445_445" id="FNanchor_445_445"></a><a href="#Footnote_445_445" class="fnanchor">[445]</a> Thus -it was that under diverse forms of polity and worship holy chords in -those two hearts vibrated in unison with each other.</p> - -<div class="sidenote"><i>Hammond.</i></div> - -<p>Dr. Hammond's piety, elsewhere illustrated in this work, is largely -extolled by his biographer.<a name="FNanchor_446_446" id="FNanchor_446_446"></a><a href="#Footnote_446_446" class="fnanchor">[446]</a> His devotional habits, which were -characteristic of the age, are particularly recorded. "As soon as he -was ready (which was usually early), he prayed in his chamber with his -servant, in a peculiar form composed for that purpose; after this he -retired to his own more secret devotions in his closet. Betwixt ten and -eleven in the morning, he had a solemn intercession in reference to -the national calamities; to this, after a little distance, succeeded -the morning office of the Church, which he particularly desired to -perform in his own person, and would by no means accept the ease of -having it read by any other. In the afternoon he had another hour -of private prayer, which on Sundays he enlarged, and so religiously -observed, that if any necessary business or charity had diverted him -at the usual time, he repaired his soul at the cost of his body; and, -notwithstanding the injunctions of his physicians, which in other cases -he was careful to obey, spent the supper<span class="pagenum"><a name="Page_412" id="Page_412">[412]</a></span>time therein. About five -o'clock the solemn private prayers for the nation, and the evening -service of the Church returned. At bed-time his private prayers closed -the day; and, after all, even the night was not without its office, the -51st Psalm being his designed midnight entertainment."</p> - -<p>Thomas Fuller, already so often noticed, had nothing of the poetical -pensiveness of Herbert, nothing of that unearthly tone of thought -which was so real in the Salisbury canon, nothing either of the High -Churchmanship of Dr. Hammond, yet he cordially loved the Church of -England. Moderate, orthodox, and Catholic, he allowed to others the -liberty which he claimed for himself, whilst he bewailed the divisions -of the times in which he lived, not as many did, because he wanted all -to think like him, but because he saw that men would not peaceably -allow one another to exercise the right of private judgment. The piety -of Fuller was that of thorough conscientiousness, so well expressed -by himself when he told the Triers "he could appeal to the Searcher -of Hearts that he made a conscience of his very thoughts." With his -conscientiousness—which really seemed to cover the whole field of -evangelical and practical religion—there was associated the faculty of -<i>wit</i>, which gave even to his religion a character of humour. In his -book on the Holy State, he says of the "Faithful minister," "he will -not use a light comparison to make thereof a grave application, for -fear lest his poison go further than his antidote"; but, he himself -adds, "that fork must have strong tines wherewith one would thrust -out nature." In that very chapter, animadverting on affected gravity, -he remarks: "when one shall use the preface of a mile to bring in a -furlong of matter, set his face and speech in a frame—and to make -men believe it is some precious liquor, their words<span class="pagenum"><a name="Page_413" id="Page_413">[413]</a></span> come out drop by -drop—such men's vizards do sometimes fall from them not without the -laughter of the beholders. One was called '<i>gravity</i>,' for his affected -solemnness, who, afterwards, being catched in a light prank, was ever -after, to the day of his death, called 'gravity-levity.'" Fuller -could not help being humorous. He could not tell the most mournful -story without enlivening it with some sort of sally; but religion so -influenced him that he never indulged in ill-natured satire—never -raised a blister on the skin by the touch of a scorching sarcasm. With -such a temperament, added to unfeigned piety and unfeigned benevolence, -"it was as natural that he should be full of good-tempered mirth as -it is for the grasshopper to chirp, or the bee to hum, or the birds -to warble in the spring breeze and the bright sunshine. His very -physiognomy was an index to his natural character. As described by his -contemporaries, he had light flaxen hair, bright blue and laughing -eyes, a frank and open visage."<a name="FNanchor_447_447" id="FNanchor_447_447"></a><a href="#Footnote_447_447" class="fnanchor">[447]</a> And if any one will take the -trouble to compare the portraits of Herbert and Fuller, he must confess -that Herbert's gravity would look as foolish in the face of Fuller, -as Fuller's archness would be most unseemly, if it could be forced on -Herbert's sedate countenance.</p> - -<div class="sidenote"><i>Dalston.</i></div> - -<p>The character of Sir George Dalston, as given by Jeremy Taylor in -richly coloured words, deserves to be included in any portrait gallery -of his contemporaries. "He was indeed a great lover of, and had a great -regard for, God's ministers, ever remembering the words of God: 'Keep -my rest, and reverence my priests'; he honoured the calling in all, -but he loved and revered the persons of such who were conscientious -keepers of their 'depositum—that trust' which was com<span class="pagenum"><a name="Page_414" id="Page_414">[414]</a></span>mitted to them; -such which did not for interest quit their conscience, and did not, -to preserve some parts of their revenue, quit some portions of their -religion. He knew that what was true in 1639 was also true in 1644, -and so to '57, and shall continue true to eternal ages; and they that -change their persuasions, by force or interest, did neither behave well -nor ill, upon competent and just grounds; they are not just, though -they happen on the right side. Hope of gain did by chance teach them -well, and fear of loss abuses them directly. He pitied the persecuted; -and never would take part with persecutors; he prayed for his prince, -and served him in what he could; he loved God, and loved the Church; he -was a lover of his country's liberties, and yet an observer of the laws -of his king....</p> - -<p>"And now, having divested himself of all objections, and his -conversation with the world, quitting his affections to it, he wholly -gave himself to religion and devotion; he awakened early, and would -presently be entertained with reading; when he rose, still he would -be read to, and hear some of the Psalms of David; and, excepting only -what time he took for the necessities of his life and health, all the -rest he gave to prayer, reading, and meditation, save only that he -did not neglect, nor rudely entertain, the visits and kind offices of -his neighbours. But in this great vacation from the world he espied -his advantages; he knew well, according to that saying of the Emperor -Charles V.—'<i>Oportet inter vitæ negotia et diem mortis spatium aliquod -intercedere</i>;' there ought to be a valley between two such mountains, -the businesses of our life and the troubles of our death; and he stayed -not till the noise of the bridegroom's coming did awaken and affright -him; but, by daily prayers twice a day, constantly with his family, -besides the piety and devotion of his own<span class="pagenum"><a name="Page_415" id="Page_415">[415]</a></span> retirements, by a monthly -communion, by weekly sermons, and by the religion of every day, he -stood in precincts, ready with oil in his lamp, watching till his Lord -should call."<a name="FNanchor_448_448" id="FNanchor_448_448"></a><a href="#Footnote_448_448" class="fnanchor">[448]</a></p> - -<div class="sidenote"><i>Quarles.</i></div> - -<p>The poet Quarles—whose quaint emblems symbolize not only the -quaintness of his piety, but the quaintness of much besides belonging -to his age—suffered as a Royalist and an Episcopalian; and indeed -his death appears to have been hastened by the persecution which he -suffered. The hues of his religious experience are best conveyed by -preserving the phraseology of his devoted widow.<a name="FNanchor_449_449" id="FNanchor_449_449"></a><a href="#Footnote_449_449" class="fnanchor">[449]</a> "He expressed -great sorrow for his sins, and when it was told him that his friends -conceived he did thereby much harm to himself, he answered: '<i>They were -not his friends that would not give him leave to be penitent</i>.' His -exhortations to his friends that came to visit him were most divine; -wishing them <i>to have a care of the expense of their time, and every -day to call themselves to an account, that so when they came to their -bed of sickness, they might lie upon it with a rejoicing heart</i>. And, -doubtless, such an one was his, insomuch that he thanked God that -whereas he might justly have expected that his <i>conscience should look -him in the face like a lion</i>, it rather looked upon him <i>like a lamb</i>; -and that God had forgiven him his sins, and that night sealed him -his pardon; and many other heavenly expressions to the like effect. -I might here add what blessed advice he gave to me in particular, -still to trust in God, whose promise is to provide for the widow and -the fatherless, &c. But this is already imprinted on my heart, and -therefore I shall not need here again to insert it."</p> - -<p><span class="pagenum"><a name="Page_416" id="Page_416">[416]</a></span></p> - -<p>Lord Montague may be cited as a specimen of old English piety, apart -from strong ecclesiastical opinions on either side. "Many 'characters' -have been drawn of this stout cavalier. The sum of them all amounts -to this, namely that he was an honest, truthful, and pious man, an -example to his fellow-parishioners by constant attendance at sermons -on Sundays, and at lectures on week days. So long as the truth was -preached old Montague cared not who preached it; and his own chaplain -had no sinecure of it in his house, where that reverend official, on -Sunday afternoons, assembled the servants, and put them through their -catechism. The household was a godly one, though a certain depictor of -it says, rather equivocally, that 'the rudest of his servants feared to -be known to him to be a drunkard, a swearer, or any such lewd liver, -for he cast such out of his service.' This would imply that there was -an assumption of virtue, by which the good lord may have been deceived; -but his serving men and maids are emphatically chronicled as being a -credit and a comfort to him."<a name="FNanchor_450_450" id="FNanchor_450_450"></a><a href="#Footnote_450_450" class="fnanchor">[450]</a></p> - -<div class="sidenote"><i>Sir B. Grenville.</i></div> - -<p>In the heart of the Royalist camp, and amidst bloodshed on the battle -field, there had been—notwithstanding the prevalent profanity and -licentiousness of the Cavaliers—some strong stirrings of spiritual -life in the hearts of English gentlemen, worthy of that name, of which -a memorial exists in a letter written by John Trelawne, to the Lady -Grace, announcing the death of her honoured lord, Sir Bevill Grenville.</p> - -<p>"Honourable Lady,—How can I contain myself or longer conceal my -sorrow for the death of that excellent man, your most dear husband -and my noble friend. Be pleased with your wisdom to consider of the -events of the war, which<span class="pagenum"><a name="Page_417" id="Page_417">[417]</a></span> is seldom or never constant, but as full of -mutability as hazard. And seeing it hath pleased God to take him from -your ladyship, yet this may something appease your great flux of tears, -that he died an honourable death, which all his enemies will envy, -fighting with invincible valour and loyalty the battle of his God, his -King, and country. A greater honour than this no man living can enjoy. -But God hath called him unto Himself to crown him (I doubt not) with -immortal glory for his noble constancy in this blessed cause. It is -too true (most noble lady) that God hath made you drink of a bitter -cup, yet, if you please to submit unto his Divine will and pleasure by -kissing His rod patiently, God (no doubt) hath a staff of consolation -for to comfort you in this great affliction and trial. He will wipe -your eyes, dry up the flowing spring of your tears, and make your bed -easy, and by your patience overcome God's justice by His returning -mercy. Madam, he is gone his journey but a little before us. We must -march after when it shall please God, for your ladyship knows that none -fall without His providence, which is as great in the thickest shower -of bullets as in the bed. I beseech you (dear lady) to pardon this my -trouble and boldness, and the God of heaven bless you and comfort you, -and all my noble cousins in this your great visitation, which shall be -the unfeigned prayers of him that is, most noble Lady,</p> - -<p class="left1">"Your Ladyship's hon. and humble servant,</p> - -<p class="smcap r1">"John Trelawne.<a name="FNanchor_451_451" id="FNanchor_451_451"></a><a href="#Footnote_451_451" class="fnanchor">[451]</a> -</p> - -<p>"Trelawne, 20th July, 1643."</p> - -<p>And when the wars were over, and peace had been established, and the -usurper whom they feared was sitting<span class="pagenum"><a name="Page_418" id="Page_418">[418]</a></span> upon the throne, many a Royalist -lady and gentleman would think of their past sorrow and cherish their -hopes of a celestial future in the tone and spirit of this beautiful -epistle.</p> - -<div class="sidenote"><i>John Evelyn's Son.</i></div> - -<p>A touching instance of early piety occurred in the family of John -Evelyn, described by the bereaved father in the following terms: -"Illuminations, far exceeding his age and experience, considering the -prettiness of his address and behaviour, cannot but leave impressions -in me at the memory of him. When one told him how many days a Quaker -had fasted, he replied that was no wonder, for Christ had said that -man should not live by bread alone, but by the Word of God. He would -of himself select the most pathetic psalms, and chapters out of Job -to read to his maid during his sickness, telling her, when she pitied -him, that all God's children must suffer affliction. He declaimed -against the vanities of the world before he had seen any. Often he -would desire those who came to see him to pray by him, and a year -before he fell sick, to kneel and pray with him alone in some corner. -How thankfully would he receive admonition! how soon be reconciled! -how indifferent, yet continually cheerful! He would give grave advice -to his brother John, bear with his impertinences, and say he was but -a child. If he heard of or saw any new thing he was unquiet till he -was told how it was made; he brought to us all such difficulties as -he found in books, to be expounded. He had learned by heart divers -sentences in Latin and Greek, which, on occasion, he would produce even -to wonder. He was all life, all prettiness, far from morose, sullen, -or childish, in anything he said or did. The last time he had been at -church (which was at Greenwich), I asked him, according to custom, -what he remembered of the sermon; 'Two good things,<span class="pagenum"><a name="Page_419" id="Page_419">[419]</a></span> father,' said he, -'<i>bonum gratiæ</i>, and <i>bonum gloriæ</i>!' with a just account of what the -preacher said. The day before he died he called to me, and in a more -serious manner than usual told me that for all I loved him so dearly, -I should give my house, land, and all my fine things to his brother -Jack, he should have none of them; and, the next morning, when he found -himself ill, and that I persuaded him to keep his hands in bed, he -demanded whether he might pray to God with his hands unjoined; and a -little after, whilst in great agony, whether he should not offend God -by using His holy name so often calling for ease. What shall I say of -his frequent pathetical ejaculations uttered of himself: 'Sweet Jesus, -save me, deliver me, pardon my sins, let Thine angels receive me!' So -early knowledge, so much piety and perfection! But thus God, having -dressed up a saint fit for Himself, would not longer permit him with -us, unworthy of the future fruits of this incomparable hopeful blossom. -Such a child I never saw; for such a child I bless God, in whose bosom -he is! May I and mine become as this little child, who now follows the -child Jesus, that Lamb of God, in a white robe, whithersoever He goes; -even so, Lord Jesus, <i>fiat voluntas tua</i>! Thou gavest him to us, Thou -hast taken him from us, blessed be the name of the Lord! That I had -anything acceptable to Thee was from Thy grace alone, seeing from me he -had nothing but sin, but that Thou hast pardoned! Blessed be my God for -ever. Amen."<a name="FNanchor_452_452" id="FNanchor_452_452"></a><a href="#Footnote_452_452" class="fnanchor">[452]</a></p> - -<p>We have already presented several examples of eminent piety in the -lives of Puritan clergymen. To these may be added one more in a passage -from a sermon preached by John Howe on the death of "that faithful<span class="pagenum"><a name="Page_420" id="Page_420">[420]</a></span> and -laborious servant of Christ, Mr. Richard Fairclough."<a name="FNanchor_453_453" id="FNanchor_453_453"></a><a href="#Footnote_453_453" class="fnanchor">[453]</a></p> - -<p>"The bent of his soul was towards God; I never knew any man under the -more constant governing power of religion, which made it to be his -business both to exercise and diffuse it to his uttermost; he was a -mighty lover of God and men, and being of a lively, active spirit, that -love was his facile, potent mover to the doing even of all the good -that could be thought in an ordinary way, possible to him, and more -than was possible to most other men. To give a true succinct account of -the complexion of his soul—he was even made up of life and love. Such -was the clearness and sincerity of his spirit, his constant uprightness -and integrity, so little darkened by an evil conscience—and indeed -little ever clouded with melancholy fumes—that he seemed to live in -the constant sense of God's favour and acceptance, and had nothing to -do but to serve Him with his might; when his spirit was formed to an -habitual cheerfulness and seemed to feel within itself a continual -calm. So undisturbed a serenity hath, to my observation, rarely been -discernible in any man; nor was his a dull sluggish peace, but vital -and joyous; seldom hath that been more exemplified in any man. 'To -be spiritually minded is life and peace.' Seldom have any lived more -under the government of that kingdom, which stands in 'righteousness, -peace, and joy in the Holy Ghost.' His reverence of the Divine Majesty -was most profound, his thoughts of God high and great, that seemed -totally to have composed him to adoration and even made him live a -wor<span class="pagenum"><a name="Page_421" id="Page_421">[421]</a></span>shipping life; he was not wont to speak to God, or of Him, at -a vulgar rate; he was most absolutely resigned and given up to Him; -devotedness to His interest, acquiescence in His wisdom and will, -were not mere precepts with him, but habits. No man could be more -deeply concerned about the affairs of religion and God's interest in -the world; yet his solicitude was tempered with that steadfast trust, -that it might be seen the acknowledged verities of God's governing -the world, superintending and ordering all human affairs by wise and -steady counsel and almighty power—which in most others are but faint -notions—were with him turned into, living sense and vital principles -which governed his soul! Whereupon his great reverence of the Majesty -of God, falling into a conjunction with an assured trust and sense of -His love and goodness, made that rare and happy temperament with him, -which I cannot better express than by a pleasant seriousness. What -friend of his did ever, at the first congress, see his face but with -a grave smile? When unexpectedly and by surprise he came in among his -familiar friends, it seemed as if he had blessed the room; as if a new -soul or some good genius were come among them."</p> - -<div class="sidenote"><i>Lamot.</i></div> - -<p>Puritan gentlemen manifested in their own way virtues of a kind similar -to those which adorned their Anglican neighbours. The biographer of -Alderman John Lamot, who died in 1655, eulogizes the "holy carriage -of his youth," his industry, thanksgiving, prudence, integrity, zeal, -charity, sympathy, bounty, and patience. Mention is made especially of -his religious duties—he was a member and elder of the Dutch Church—of -his devoutly attending public lectures, and of his reading the Holy -Scriptures in private. Every year, upon the 17th of November, he made -a feast to commemorate the end of<span class="pagenum"><a name="Page_422" id="Page_422">[422]</a></span> Queen Mary's persecution, and the -commencement of Queen Elizabeth's reign. Upon these occasions he would -deliver a hearty Protestant speech, and bless God for the quenching -of the Smithfield fires. At other times he invited friends "to eat -bread with him before the Lord, as Jethro and Moses did," when, with -singular fulness—for his memory is called a living library—he traced -those Divine deliverances which had been wrought out for the Church in -England and in the Netherlands, ending his conversation, as it regards -the latter, with the words: "Their case might have been ours, and who -knows but it may yet be?"<a name="FNanchor_454_454" id="FNanchor_454_454"></a><a href="#Footnote_454_454" class="fnanchor">[454]</a></p> - -<p>Sir Nathaniel Barnardston may be mentioned as a person of the same -order. The time of his conversion is specified, and the foundation of -his faith is recorded by his biographer; who also draws a full length -portrait of him as a man and a magistrate—and as belonging both to -his own family and to God's Church. He rarely met his pastor but they -prayed together. "His tongue dropped honey, and his breath was as sweet -and fragrant as the roses in spring." He sanctified the Sabbath, and -diligently attended the preaching of the word. He prepared for the -sacrament, and loved the Christian ministry—and fasted and prayed -before exercising his right as a patron of Church livings, and sought -to draw his neighbours to a religious life. He also celebrated, like -the London alderman we have just mentioned, "The thrice happy day of -Elizabeth's inauguration," and forgot not the Fifth of November, and -the gunpowder treason, which last plot he was wont to pronounce "black -as hell."</p> - -<p>He welcomed "the messenger of death, when it drew near. He did not -then, according to the usual method of most, seem shy and averse to be -gone, as if so be he<span class="pagenum"><a name="Page_423" id="Page_423">[423]</a></span> were not ready, but was heartily ready; for as -soon as ever there appeared on his side a small swelling in which none -but himself conceived any danger, he being then at Hackney, did send -fifty miles for Mr. Fairclough, his minister, to discourse with him; -and taking him to walk with him, presently fell into conference of the -worth and immortality of the soul, of the manner of its subsistence and -actings when it was separated, of the joys of the other world, and the -vanity and emptiness of all things in this, as being most suitable to -his present condition, and herewith he was so deeply and spiritually -affected, that at their parting he expressed himself in the following -manner to Mr. Fairclough:<a name="FNanchor_455_455" id="FNanchor_455_455"></a><a href="#Footnote_455_455" class="fnanchor">[455]</a>—'Sir, I now much wonder that any man -that fully believes these things to be realities, and not mere notions -(being in my condition) should be unwilling to die. For my own part, -I will not be so flattered with any carnal content as to be desirous -to live longer in this world, where there is little hope left that the -Lord hath any more work or service for me to do, except it be to suffer -for keeping a good conscience, in witnessing against the apostasies -and impieties of the times; and now it is a great favour of God to be -sent for speedily.' After this, he being removed to London for greater -conveniency of physicians, he there made the same profession of his -desire to be dissolved and be with Christ, unto several friends and -visitors."<a name="FNanchor_456_456" id="FNanchor_456_456"></a><a href="#Footnote_456_456" class="fnanchor">[456]</a></p> - -<p>Choice examples of Christian character abound in the lives of the women -of that day.</p> - -<div class="sidenote"><i>Lady Carbary.</i></div> - -<p>Again we refer to the pages of Jeremy Taylor, and extract the following -passage from his sketch of the character of Lady Carbary:<a name="FNanchor_457_457" id="FNanchor_457_457"></a><a href="#Footnote_457_457" class="fnanchor">[457]</a>—"In -all her religion,<span class="pagenum"><a name="Page_424" id="Page_424">[424]</a></span> and in all her actions of relations towards God, -she had a strange evenness and untroubled passage, sliding toward her -ocean of God and of infinity, with a certain and silent motion. So -have I seen a river, deep and smooth, passing with a still foot and a -sober face, and paying to the 'fiscus,' the great 'exchequer' of the -sea, and prince of all the watery bodies, a tribute large and full; and -hard by it, a little brook skipping and making a noise upon its unequal -and neighbour bottom; and after all its talking and bragged motion, it -paid to its common audit no more than the revenues of a little cloud, -or a contemptible vessel; so have I sometimes compared the issues of -her religion to the solemnities and famed outsides of another's piety. -It dwelt upon her spirit, and was incorporated with the periodical -work of every day. She did not believe that religion was intended to -minister to fame and reputation, but to pardon of sins, to the pleasure -of God, and the salvation of souls. For religion is like the breath of -heaven; if it goes abroad into the open air, it scatters and dissolves -like camphire; but if it enters into a secret hollowness, into a close -conveyance, it is strong and mighty, and comes forth with vigour and -great effect at the other end, at the other side of this life, in the -days of death and judgment."</p> - -<div class="sidenote"><i>Lady Harley.</i></div> - -<p>The Countess of Suffolk, a friend of Richard Baxter, and an admirer -of George Herbert, affords another example of deep devotion, not -strongly marked by any "denominational" peculiarities—although she -one day locked herself up in her closet to write down from memory a -sermon she heard from a "grave prelate." On the other hand, Lady Harley -must have been a Puritan to the backbone; for in the memoir of her, -she appears rejoicing greatly at the meeting of the Long Parliament, -approving of the execution of<span class="pagenum"><a name="Page_425" id="Page_425">[425]</a></span> Lord Strafford, and saying, in a letter -to her son Edward—who accompanied his father to town, when he took -his seat in the House of Commons—"I believe that the hierarchy must -go down, and I hope now." "I am glad that the Bishops begin to fall, -and I hope it will be with them as it was with Haman—when he began to -fall, he fell indeed." The order of the two Houses for removing the -relics of idolatry delighted her ladyship exceedingly, and with deep -joy she communicated to her son, that the table in Hereford Cathedral -had been turned, and that the copes and basins, and all such vestiges -of Popery, had been put away. When the war broke out, she evinced no -little zeal in the business of raising money for the Parliament, and -sent her family plate to the military chest. When battle raged around -the walls of her own castle, this Puritan Amazon manifested a masculine -courage, and in her letters gave thanks to her son "for the hamper with -powder and match"—whilst she waited for "the muskets"—and stated -that she had sent to Worcester for fifty weight of shot. She met with -opposition in all sorts of ways. The Royalists would not pay their -rents; they would not let the fowler bring her any fowls; they arrested -her servants; they drove away her horses; and they threatened to burn -down her barns. The Marquis of Hertford came to besiege her fortress. -Stories were told of 600 men marching up to her gates. Under these -threatening circumstances she declared: "If I had money to buy corn and -meal and malt, I should hope to hold out, but then I have three shires -against me." When the assault came at last, and she heard that her cook -was shot with a poisoned bullet, and that the waters of the village -brook were poisoned also, this English Deborah, this Puritan mother -in Israel, trusting entirely in Divine help, retained<span class="pagenum"><a name="Page_426" id="Page_426">[426]</a></span> the confidence -she had before expressed, "I thank God I am not afraid. It is the -Lord's cause that we have stood for, and I trust, though our iniquities -testify against us, yet the Lord will work for His own name's sake, and -that He will now shew the men of the world that it is hard fighting -against heaven."<a name="FNanchor_458_458" id="FNanchor_458_458"></a><a href="#Footnote_458_458" class="fnanchor">[458]</a></p> - -<p>She died before the close of the siege, and the Puritan minister of -Clun, in Shropshire—who preached her funeral sermon—observed: "When -the naked sword, that messenger of death, walked the land, did God set -His seal of safety upon her. Though surrounded with drums and noise of -war, yet she took her leave in peace."</p> - -<p>We read, also, of Mrs. Margaret Andrews, who was constant in prayers -three times a day, spending two hours in her closet in the coldest -winter, and who rarely passed an hour without retiring from company, -stealing away that she might look towards heaven: of Lady Alice Lucy, -of Charlcot—one of the Shakespeare Lucys—who made it her first -employment every morning to address Almighty God in secret, and to -read some portions of the Divine Word, and who also delighted in -sacred literature, storing her memory with passages from favourite -English authors: and of Lady Mary Houghton, who spent the earlier -and later hours of the day in communion with God, and had books for -contemplation, and books for conversation, and books for devotion, and -who spent the rest of her time in needle-work, with her maidens sitting -round about her, or in visiting the cottages of the neighbouring poor.</p> - -<div class="sidenote"><i>Lady Courten.</i></div> - -<p>Lady Catherine Courten is another celebrity, who, having lost her -fortune—a calamity she bore with Christian fortitude—spent the last -and the retired season<span class="pagenum"><a name="Page_427" id="Page_427">[427]</a></span> of her life with her noble sister, Lady Francis -Hobart, at Chapel Field House, in the city of Norwich. She never -neglected sermons; and when, on account of illness, she was unable to -walk down stairs, she would be carried by her servants to the place of -worship. Her habit of reading is also particularly noticed, and the few -hours which she spent out of her closet were usually filled up with -discourses tending to edification. Nor was she ever more in her element -than when by debate with others, she was investigating some truth for -the information of her judgment, or for the guidance of her practice. -With her may be coupled Lady Francis Hobart, the wife of Sir John -Hobart, of Blickling, in Norfolk; like the former lady, a particular -friend of Dr. Collinge's, who observes:—"It was in September, 1646, -that I was invited by Sir John Hobart (at that time alive) to take -my chamber in his house whilst I discharged my ministerial office in -the county (Norwich), and to take some oversight of his family in the -things of God." The family had been without any spiritual guide, and -in a state of religious disorder, and the chaplain's design was to -bring it into a course of prayer, in conformity, as he said, to David's -pattern. He held services morning, evening, and at noon, reading some -portion of Scripture every day, and expounding it as the time would -allow. He catechised once a week, and accustomed the members of the -household to repeat the sermons which they had heard on the Lord's Day, -and at other public ordinances. The servants were required to attend -these duties every morning at seven o'clock. The catechising was made -easy by the parents prevailing upon their pious daughter to set an -example by first herself answering the questions which were proposed by -the minister.<span class="pagenum"><a name="Page_428" id="Page_428">[428]</a></span> A chapel was fitted up in the house, and a lecture was -preached every Lord's Day.<a name="FNanchor_459_459" id="FNanchor_459_459"></a><a href="#Footnote_459_459" class="fnanchor">[459]</a></p> - -<p>The religious convictions of the reader must create a preference for -some above others of the characters which we have described; yet, if we -would be loyal to Christian charity and righteousness, we must judge -all these individuals in no narrow spirit, but bring to bear upon our -conclusions respecting them a careful study of the differences which -exist in the ages, in the sects, in the minds, and in the morals of -ancient and of modern Christendom.</p> - -<div class="sidenote"><i>Ages of Christendom.</i></div> - -<p>The ages of the Church, down to the era of the Commonwealth, exhibit -a series of ecclesiastical and theological revolutions running -along through an extended line of generations which, under altering -circumstances, still exhibit ever the same spiritual life. Primitive -simplicity—when uninspired men accepted the authoritative teaching of -apostles as a religion rather than a theology, and had but an imperfect -apprehension of the profound truths of the New Testament, was succeeded -by sundry innovations of doctrine and practice, drawn from sources -which were open and active all around them in the Jewish and Pagan -world, or from others which were hidden in the very depths of human -nature. The true and the false soon became blended together, sometimes -in very unequal proportions; and hence sprung Nicene developments, -of doctrine touching certain vital points, associated, however, with -certain meta<span class="pagenum"><a name="Page_429" id="Page_429">[429]</a></span>physical refinements and with certain forms of polity and -of worship, which prepared for subsequent manifestations of despotism -and of superstition. Traditionalism for a time stereotyped both that -which was bad and that which was good in the sixth and the seventh -centuries, and then afterwards came limited but violent reactions -against authority in several different quarters, opening up paths which -ultimately led to the Protestant Reformation. That Reformation followed -as the result of applying the New Testament to human creeds, and -canons, and formularies. In their sifting of opinions and practices, -the Reformers sought to separate the wheat from the chaff; but when -the first excitement of the Ecclesiastical Revolution had passed -away, some persons thought that a measure of wheat had been cast away -along with the chaff; and others again believed that the process had -terminated too soon—that the sieve had been laid aside before all the -requisite sifting work had been done, and that a good deal of chaff -remained mixed with wheat. Such ideas, on the one hand and on the -other, constituted the groundwork of Anglo-Catholic and of Puritan -piety. Anglo-Catholicism, under James, arose as a reaction against -Puritan Protestantism under Elizabeth. That Anglo-Catholicism led to -a more violent Puritan reaction under Charles I. Hence followed the -antagonism of parties, at that time of immense excitement, in connexion -with the influences of early training, of associations in life, of -different kinds of pulpit teaching, and of varied idiosyncracies of -mental character. Not only did parties widely differ, but each regarded -the other as an enemy. They fought as for life—and certainly the -subjects of contention were not trifles. Scarcely could it be expected -that on either side there would be an unprejudiced estimate of what was -thought, said, and done on the other.</p> - -<p><span class="pagenum"><a name="Page_430" id="Page_430">[430]</a></span></p> - -<p>Moreover, as in every age some peculiar type of piety is found to -prevail, whether it be Primitive, or Nicene, or Mediæval, or Reformed; -so, during the English Commonwealth, influence flowing from the past -and mingling with the present, washed thoughts and habits into form -and hue so as to give to all religious parties a somewhat similar -appearance not to be overlooked. Much time was spent by all pious -persons in retirement, in reading, in meditation, and in prayer. Piety -was active as well as contemplative, but the contemplative side was -most apparent: the mind dwelt much upon memories of the past, the -Nicene age being the background of thought in the one case, and the -age of the Reformation in the other; whilst over the whole religion of -the day there rested the solemn shadows of an ascetic spirituality. -Moreover, there pertained to Anglicans and Puritans in common a -singularly strong conviction of the absolute reality of spiritual -and eternal things. They could truly say "we walk by faith, not by -sight"—in contrast with so many religionists in our own time whose -views are entirely walled in by objects of sense, and who walk by -sight, not by faith. Our fathers of the seventeenth century "tasted -the good Word of God and the powers of the world to come." They lived -"on the sides of eternity," and their souls breathed a bracing air -which came from the goodly land and the "Lebanon afar off." Visiting -the sick and the poor, and managing some hospital for boys, or for old -men and women, constituted the usual methods of beneficence in those -times, inasmuch as Bible Societies, Missions, and Sunday-schools, were -institutions then unknown.</p> - -<p>Together with the difference between one age of Christendom and -another, we must consider the differences between sect and sect. -It is only fair for the historian to apply the term sect to any -party exhibiting avowed<span class="pagenum"><a name="Page_431" id="Page_431">[431]</a></span> symbols; whether found existing within the -same Episcopal Church, as were all Anglo-Catholics and some of the -Puritans—or existing outside, as was the case with Presbyterians, -Independents, and Baptists. Each division appears marked by the -strength and the weakness of all such bodies. Each had a concentrated -power of attack and of defence. Each was strong in its polemical -attitude and action: each was powerful against the other. The weakness -lay—as is ever the case—in defective self-culture, and in an -imperfect extent of teaching within its own borders. Sectarianism is -always one-sided. It seizes on certain points and magnifies them beyond -all rules of proportion. Other parts of Divine truth and other portions -of human nature suffer from neglect.</p> - -<div class="sidenote"><i>Idiosyncrasies.</i></div> - -<p>And again, the idiosyncrasies of individuals must be taken into -account, since they always powerfully contribute to produce varieties -of spiritual life. John Milton and John Owen were both Christians, -both devout, both unceremonial, both advocating a wide liberty of -conscience, both averse to Prelacy, and to all Presbyterian domination, -both entertaining in general the same views of government, political -and ecclesiastical; yet how unlike in many other respects! The one -exhibiting in his religion the genius of a poet, the other the genius -of a systematic theologian; the one soaring with outstretched wings -into the loftiest regions of Divine contemplation, the other measuring -every opinion by the standard of a remorseless logic, based upon -Scripture; the one inspired with classic taste, chiselling the products -of his intellect into forms of beauty, comparable to those of Phidias -in the art of sculpture; the other careless respecting artistic style, -and flinging out the treasures of his affluent mind after a fashion -which is most excruciating to the æsthetical of this generation; the -one a man of imagination,<span class="pagenum"><a name="Page_432" id="Page_432">[432]</a></span> the other a man of reason; the one a Homer, -the other an Aristotle amongst Puritans. And as they differed in their -manner of thinking, so also they differed in their modes of feeling and -in their habits of life; the religious sentiments of Milton being calm -and pure, with something in their tone almost approaching to angelic -elevation, bearing scarcely any marks of such struggles as beset most -other Christians, and suggesting the idea that his chief conflicts of -soul must have been with "spiritual wickedness in high places;" Owen, -on the other hand, dwelling much upon "the mortification of sin in -believers," "the doctrine of justification," "the work of the Holy -Spirit in prayer," and "the Glory of Christ," and ever indicating the -strongest faith and the intensest feeling upon those evangelical points -respecting which some defect may be traced in the religion of Milton; -and whilst Milton was solitary in his devotion, at least during the -latter part of his life, and in this respect, as in others, was "like a -star and dwelt apart," Owen delighted in social worship.</p> - -<p>No reader who has any fixed theological opinions can examine the Church -systems of that age without feeling sympathy with some one of them, -mingled with disapprobation in reference to the rest. The theologian -is constrained to take a side as he studies this deeply-exciting -history. A passionless neutrality is absolutely impossible. At the same -time, a student is chargeable with injustice who does not carefully -strive to ascertain the defects of his own party; and he also is -wanting in charity if he be not ever ready to acknowledge the moral -and spiritual excellencies of persons, whose opinions were different -from those which he himself entertains. When all modifying influences -have been conscientiously analyzed by the catholic-hearted reader of -ecclesiastical history, he will rejoice in believing that the centre -of Christian life is not in creeds,<span class="pagenum"><a name="Page_433" id="Page_433">[433]</a></span> polities, and forms, but in One -Divine Redeemer; and that Herbert and Fuller, Hammond and Baxter, -Taylor and Howe, and the whole company of faithful souls, a few of -whose names have occurred in these volumes, were looking to one and the -same Christ for holiness and peace.</p> - -<p>Pictures are drawn of the religion and morals of the Commonwealth -mostly of two kinds; rose-coloured, glowing with brightest tints; or -dark and gloomy, crossed with still deeper shades. Spiritual prosperity -and little else is to be seen in the first; hypocrisy and vice alone -are visible in the second. Party spirit is betrayed in each of these -styles of historical, or rather fictitious art; yet neither serves -its object. For, if there was so much prosperity as is sometimes -represented, how superficial, how slightly-rooted it must have been, -seeing the Restoration of Charles II. swept it almost all away; and -if there was so much of hypocrisy and vice as some declare, it is but -just to ask them, who were the chief hypocrites but the people who -afterwards threw off the mask? Who must have been the most vicious in -secret but those who sinned so very openly when restraint was gone? The -fact is, that neither extreme receives support from a calm review of -facts.</p> - -<div class="sidenote"><i>State of Religion.</i></div> - -<p>The materials for forming a judgment of the actual state of religion -during the Civil Wars and the Commonwealth are manifold. Attention -should be directed first to the general accounts of the times which -have been handed down to us by contemporaries. Isaak Walton, in his -"Life of Dr. Robert Sanderson," declares that "the common people were -amazed and grown giddy by the many falsehoods and misapplications of -truth frequently vented in sermons, when they wrested the Scripture, -by challenging God to be of their party, and called<span class="pagenum"><a name="Page_434" id="Page_434">[434]</a></span> upon Him in their -prayers to patronize their sacrilege and zealous frenzies." He also -complains of honesty and plain dealing being exchanged for cruelty and -cunning, and of the encouragement given to perjury by the violation of -one oath through the taking of another. He says that Sanderson lamented -much that "in many parishes where the maintenance was not great there -was no minister to officiate; and that many of the best sequestered -livings were possessed with such rigid Covenanters as denied the -sacrament to their parishioners unless upon such conditions, and in -such a manner, as they could not take it."<a name="FNanchor_460_460" id="FNanchor_460_460"></a><a href="#Footnote_460_460" class="fnanchor">[460]</a></p> - -<p>Baxter, however, remarks: "If any shall demand whether the increase -of godliness was answerable in all places to what I have mentioned -(and none deny that it was with us) I answer, that however men that -measure godliness by their gain, and interest, and domination, do go -about to persuade the world that godliness then went down, and was -almost extinguished, I must bear this faithful witness to those times, -that as far as I was acquainted, where before there was one godly -profitable preacher, there was then six or ten; and, taking one place -with another, I conjecture there is a proportionable increase of truly -godly people, not counting heretics, or perfidious rebels, or Church -disturbers, as such. But this increase of godliness was not in all -places alike; for in some places, where the ministers were formal, -or ignorant, or weak and imprudent, contentious or negligent,<span class="pagenum"><a name="Page_435" id="Page_435">[435]</a></span> the -parishes were as bad as heretofore. And in some places, where the -ministers had excellent parts and holy lives, and thirsted after the -good of souls, and wholly devoted themselves, their time, and strength, -and estates thereunto, and thought no pains or cost too much, there -abundance were converted to serious godliness. And with those of a -middle state, usually they had a hidden measure of success. And I -must add this to the true information of posterity, that God did so -wonderfully bless the labours of His unanimous faithful ministers, that -had it not been for the faction of the Prelatists on one side, that -drew men off, and the factions of the giddy and turbulent sectaries -on the other side (who pulled down all government, cried down the -ministers, and broke all into confusion, and made the people at their -wits' end, not knowing what religion to be of), together with some -laziness and selfishness in many of the ministry, I say, had it not -been for these impediments, England had been like, in a quarter of an -age, to have become a land of saints, and a pattern of holiness to all -the world, and the unmatchable paradise of the earth. Never were such -fair opportunities to sanctify a nation lost and trodden under foot as -have been in this land of late! Woe be to them that were the causes of -it."<a name="FNanchor_461_461" id="FNanchor_461_461"></a><a href="#Footnote_461_461" class="fnanchor">[461]</a></p> - -<div class="sidenote"><i>Testimonies.</i></div> - -<p>The honesty of Isaak Walton is undoubted; yet no one who has read his -charming biographies will regard him as free from prejudice in his -opinion of the Puritans. But Baxter—though strongly opposed to the -course of things after the Restoration, and one who may be regarded as -a party man—yet kept himself singularly free from party ties during -the Commonwealth; for, whilst he was an enemy to the sectaries, he also -exercised the privi<span class="pagenum"><a name="Page_436" id="Page_436">[436]</a></span>lege of criticising the Presbyterians. On that -account, considerable impartiality must be admitted as characterizing -his report; and indeed the discriminating tone of his remarks indicates -how carefully he strove to avoid exaggeration and to do justice on all -sides.<a name="FNanchor_462_462" id="FNanchor_462_462"></a><a href="#Footnote_462_462" class="fnanchor">[462]</a></p> - -<p>Next to general statements, we ought to consider the particular results -of the Puritan ministry as recorded at the time. Turning to Baxter's -account of Kidderminster, and to the life of Wilson at Maidstone -(specimens of both have been largely copied in former pages), we -discover ample proofs of religious prosperity according to the Puritan -type, and much which all Christians, whatever be their opinions, must -admire. In Lancashire the Presbyterian system was rather fully carried -out, with what success has been described. Certainly, the failure of -Presbyterian discipline in London is manifest.</p> - -<p>Proceeding to consult biographies, we find that the lives of Hammond, -Sanderson, and Bull, bear witness to Episcopalian devotion and -constancy under oppression; and on referring to "Clarke's Lives," and -other memoirs of the same class, we are made acquainted with a large -number of godly Puritans who were living in the days of Oliver Cromwell.</p> - -<div class="sidenote"><i>Complaints.</i></div> - -<p>Over against these records of individual excellence, however, must be -placed appeals in contemporary sermons, and also treatises, which teem -with rebukes and reproof, such as imply very unfavourable impressions -of the general religious character of the times. Farindon, in one of -his<span class="pagenum"><a name="Page_437" id="Page_437">[437]</a></span> discourses, exclaims: "The Church mourneth, her very face is -disfigured. Religion mourneth, being trod underfoot, and only her -name held up to keep her down." "Have ye no regard, all ye that pass -by the way, to see a troubled State, a disordered Church moulded into -sects, and crumbled into conventicles, religion enslaved and dragged -to vile offices, true devotion spit at, and hypocrisy crowned, common -honesty almost become a reproach, and the upright moral man condemned -to hell."<a name="FNanchor_463_463" id="FNanchor_463_463"></a><a href="#Footnote_463_463" class="fnanchor">[463]</a> Farindon, however, it must be remembered, was a son of -the Episcopal Church of England, stung with grief for his mother's -sad humiliation; and although he owed something to those who allowed -him to preach, and who restored him to his pastoral charge, still he -could scarcely avoid regarding with some prejudice what was going on -around him. Not only do Episcopal authors speak unfavourably of the -times, but Presbyterian and Independents do the same. Dr. Annesley, -in a sermon preached at St. Paul's, in the year 1655, thus addressed -his congregation:—"When you stood upon lower ground did you not think -magistrates might do more than they did? Do you now do what you then -thought? If you say you have performed the commandment of the Lord, -a bystander will perhaps reply: What mean, then, the blasphemous -swearing, the roaring drunkenness, the common whoredoms, the rambling -Sabbath breakings, &c.? may these sons of Belial plead liberty of -conscience? If you cannot reach those that pull the crown from the head -of Christ in way of spirital wickedness, pray hold their hands that -would stab the heart of Christ by moral wickedness."<a name="FNanchor_464_464" id="FNanchor_464_464"></a><a href="#Footnote_464_464" class="fnanchor">[464]</a></p> - -<p><span class="pagenum"><a name="Page_438" id="Page_438">[438]</a></span></p> - -<p>The language of Dr. Owen is very strong. "Whilst all the issues of -providential dispensations in reference to the public concernments of -these nations are perplexed and entangled, the footsteps of God lying -in the deep, where His paths are not known; whilst in particular, -unparalleled distresses, and strange prosperities are measured out -to men, yea to professors; whilst a spirit of error, giddiness, and -delusion goes forth with such strength and efficacy, as it seems to -have received a commission to go and prosper; whilst there are such -divisions, strifes, emulations, attended with such evil surmises, -wrath, and revenge, found amongst brethren; whilst the desperate -issues and products of men's temptations are seen daily in partial -and total apostasy, in the decay of love, the overthrow of faith, our -days being filled with fearful examples of backsliding, such as former -ages never knew; whilst there is a visible declension from reformation -seizing upon the professing party of these nations, both as to personal -holiness, and zeal for the interest of Christ."<a name="FNanchor_465_465" id="FNanchor_465_465"></a><a href="#Footnote_465_465" class="fnanchor">[465]</a></p> - -<p>In all honesty, we feel bound to give these extracts; but we would -remind the reader that passages of this order require qualification. No -one can accept literally, and as a whole, what Cyprian wrote about the -moral condition of the Church at Carthage; or what Chrysostom declared, -or implied, respecting the people of Constantinople; or what Salvian -testified relative to Roman society; or what Luther said of Germany; or -what Melancthon wrote of the dissensions of the Reformers;<a name="FNanchor_466_466" id="FNanchor_466_466"></a><a href="#Footnote_466_466" class="fnanchor">[466]</a> or what -Becon reported of English morality in Edward the Sixth's reign;<a name="FNanchor_467_467" id="FNanchor_467_467"></a><a href="#Footnote_467_467" class="fnanchor">[467]</a> -or what<span class="pagenum"><a name="Page_439" id="Page_439">[439]</a></span> preachers uttered relative to the state of religion in the -times of Queen Elizabeth.<a name="FNanchor_468_468" id="FNanchor_468_468"></a><a href="#Footnote_468_468" class="fnanchor">[468]</a> We instinctively make some allowance for -the impetuosity of indignation betrayed by honest men as they warned -their contemporaries. Their strong language, and the respectful manner -in which it was listened to, indicated that amidst the existence of -the worst evils there also existed what was infinitely different. The -words of English authors at the Puritan epoch must be dealt with in a -discriminating spirit, such as guides us in the interpretation of Greek -and Latin teachers in patristic times, and German and English preachers -at the epoch of the Reformation.</p> - -<div class="sidenote"><i>Theology.</i></div> - -<p>Further, the theology of the period should be carefully studied. -None of its varieties; none of its excellencies; none of its defects -should be overlooked. We ought impartially to aim at finding out -exactly what High Churchmen taught, and as a just result, give them -credit for catholic orthodoxy, for calm devotion, and for ethical -appeals in their writings; and not merely condemn them for what was -legal and ritualistic, and for what was ascetic and superstitious -in their views and ways. With equal impartiality, also, ought we to -survey the doctrinal literature of the Puritan school in its different -departments, as found in the works of Presbyterians, Independents, -Baptists, and Quakers; marking well the prominence generally assigned -in them to the redemption which was wrought by the Lord Jesus Christ, -to the work of the Holy Spirit, and to the enforcement of moral duties -by motives which had been drawn from the Gospel. And with corresponding -fidelity it becomes us to note the narrow conceptions of the atonement, -and the high views of predestination which appear in some cases; and -also the<span class="pagenum"><a name="Page_440" id="Page_440">[440]</a></span> too minute and metaphysical distinctions common in a large -number of Puritan productions; together with the want of sympathy -which they indicate with forms of sentiment differing from their own. -Habits of theological thinking both expressed and shaped the religious -character and experience of the times.</p> - -<p>Putting together all these materials for forming an opinion of the -spiritual condition of the people during the period embraced in this -work, we should say, that what was true of one place might not be -true of another; that in cities and larger towns many of the middle -classes became sincere Presbyterians and Independents, whilst in -small towns and villages Royalism lingered, associated with a strong -attachment to Episcopacy; that in both Puritan and Anglican instances, -eminent piety existed by the side of hypocrisy and immorality; and -that amidst a great deal of formalism, superficial religion, and mere -external morality, there flourished a large amount of vital godliness; -that spirituality of feeling might be often found apart from wisdom, -and coupled with unhealthy excitement; that Puritans were intensely -anti-ritualistic, hating "pontifician fooleries," and joining to -"hiss them out of the Church"<a name="FNanchor_469_469" id="FNanchor_469_469"></a><a href="#Footnote_469_469" class="fnanchor">[469]</a>—their English common sense, as -well as the spiritual perception of the genius of the Gospel, causing -them to revolt from the absurdities of "Catholic" ceremonials; that -Anglicans themselves, by the time the Civil Wars were over, had learned -a salutary lesson, and were weaned somewhat from the follies of -Archbishop Laud, and under the Protectorate passed through a discipline -which made them somewhat wiser at the Restoration, in reference to -the pomp of worship than they had been twenty years before;<span class="pagenum"><a name="Page_441" id="Page_441">[441]</a></span> that a -large proportion of true Christians were then, as ever, of the common -mediocre type, described as neither white, nor red, but "good brown -ochre;" that the furnace of affliction purified the Episcopal part -of the Church from some of the dross which had largely alloyed it -at a previous period, and brought out the piety and patience of its -confessors in beautiful colours whilst the temporal prosperity of -Puritanism proved rather unfavourable to its spiritual character; and -that, on the whole, there was a broader surface, and a richer depth of -genuine piety during the period we have reviewed, than was the case -just before or just afterwards.</p> - -<div class="sidenote"><i>Theology.</i></div> - -<p>Nor can it be doubted that England then could bear comparison with -other countries at the same time. For on the Continent, in Roman -Catholic lands, though some of the worst ecclesiastical abuses had -been reformed, and the morals of the clergy had improved, and the -Inquisition had been checked, yet the chief activities of religious -thought, and the main business of education, had fallen almost entirely -into the hands of Jesuits. From the orthodoxy of Protestant kingdoms -and states there had been brushed off very much of the dew of its -youth. The Lutheran and Reformed Churches of Germany had lost their -"first love," and had become much more the conservators of a cold, -dogmatic Christianity than the warm-hearted disciples of the Living -Word. They kept their eyes open for the detection of heterodoxy, -and they assailed one another sharply for slight deviations from -certain standards which had been handed down by their fathers, but -they had declined in spirituality and devotion.<a name="FNanchor_470_470" id="FNanchor_470_470"></a><a href="#Footnote_470_470" class="fnanchor">[470]</a> They guarded -the stones of the altar, but they let the fire die down to a few -red ashes.<span class="pagenum"><a name="Page_442" id="Page_442">[442]</a></span> Theological learning abounded, pastoral diligence of a -certain description extensively obtained, but Evangelical fervour had -declined, and the revival of piety under Spener did not commence until -after the Restoration in England had taken place. The religion of the -Commonwealth found scarcely a parallel at that time in Europe.<a name="FNanchor_471_471" id="FNanchor_471_471"></a><a href="#Footnote_471_471" class="fnanchor">[471]</a></p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_443" id="Page_443">[443]</a></span></p></div> - - <div class="figcenter" id="i_609" > - <img - class="p0" - src="images/i_609.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER XVI.</h2> - - -<p>The Religious State of our Colonial Empire forms an essential part of -our Ecclesiastical History.</p> - -<p>Early English colonization was, doubtless, stained with avarice and -cruelty, but it is a thorough mistake to suppose that all who engaged -in that great enterprise were reckless adventurers. Men of just and -generous dispositions took part in the wonderful work; and the corner -stones of our dependent empire were laid with the forms, and to some -extent, in the very spirit of religion. Ecclesiastical ties were from -the beginning entwined with those which were political around these -daughters of England; and the double relation plainly appears in our -national records during the period of the Long Parliament, and under -the Protectorate of Oliver Cromwell. Some reference to the preceding -state of the Colonies, with regard to religion, is requisite as an -introduction to what we have to relate of the Colonial policy of the -Commonwealth in this respect.</p> - -<p>When Sir Hugh Willoughby, in the last year of King Edward the Sixth's -reign, started on his unfortunate expedition for the discovery of -unknown regions, he received from John Cabot—the great pioneer of -Colonial enter<span class="pagenum"><a name="Page_444" id="Page_444">[444]</a></span>prise—a code of instructions which were strongly -stamped with the marks of a practical piety. The fleet—as we learn -from an old narrative—sailed down the Thames, the greater ships -towed with boats and oars, the mariners being "apparelled in watchet -or sky-coloured cloth;" and, as it passed Greenwich—where the Court -resided, and where the young monarch was lying at the point of -death—the people stood thick upon the shore, the privy councillors -of his Majesty looking out at the windows; pieces of ordnance were -fired, "insomuch that the tops of the hills sounded therewith," and the -sky rang with the sailors' shouts; one man stood on the poop of the -ship, and another walked on the hatches, whilst others were climbing -up the shores and the mainyard—the good King, "only by reason of his -sickness, was absent from this show." As Willoughby and his men started -on their voyage—thus picturesquely described by an eye-witness—the -directions which they carried with them, after strictly prohibiting all -profane and immoral conduct, contained this very important rule:—"That -the morning and evening prayer, with other common services appointed by -the King's majesty and laws of this realm, to be read and said in every -ship daily by the minister in the admiral, and the merchant, or some -other person learned in other ships, and the Bible or paraphrases to -be read devoutly, and Christianly, to God's honour, and for His grace -to be obtained, and had by humble and hearty prayer of the navigants -accordingly." "This," observes Thomas Fuller, "may be termed the first -reformed fleet which had English prayers and preaching therein."<a name="FNanchor_472_472" id="FNanchor_472_472"></a><a href="#Footnote_472_472" class="fnanchor">[472]</a></p> - -<p><span class="pagenum"><a name="Page_445" id="Page_445">[445]</a></span></p> - -<div class="sidenote"><i>Early Adventurers.</i></div> - -<p>In Queen Elizabeth's letters patent to Sir Humfrey Gilbert, "for the -inhabiting and planting of our people in America," there is—together -with a characteristic assertion of the royal prerogative—a provision -that the laws of the Colonies "be not against the true Christian -faith or religion now professed in the Church of England." A rough, -ungovernable set composed the expedition, including "morris-dancers, -hobby-horses, and May-like conceits to delight the savage people;" yet -the captain of one of the vessels, named Haies, must have been a man -of religious purpose, for after the melancholy misadventures which had -befallen him and his companions in Newfoundland, he observes generally -with respect to such enterprises: "we cannot precisely judge (which -only belongeth to God) what have been the humours of men stirred up to -great attempts of discovering and planting in those remote countries, -yet the events do shew that either God's cause hath not been chiefly -preferred by them, or else God hath not permitted so abundant grace -as the light of His Word and knowledge of Him to be yet revealed unto -those infidels before the appointed time."<a name="FNanchor_473_473" id="FNanchor_473_473"></a><a href="#Footnote_473_473" class="fnanchor">[473]</a> The errors and sins of -the first English adventurers and colonists have been exposed with an -unsparing justice, if not with something more; but the religiousness of -certain noble-minded men, amongst them, such as is illustrated by the -facts just indicated, and by others of a similar kind, has been often -most unfairly overlooked.</p> - -<p>I. Charters which were granted by the English Crown before the Civil -Wars for settlements in foreign lands, prove how extensive were our -Colonial dominions even at that period. We have space to touch only -upon those which were most important.</p> - -<div class="sidenote"><i>Virginia.</i><span class="pagenum"><a name="Page_446" id="Page_446">[446]</a></span></div> - -<p>The charter for the plantation of Virginia, in the year 1606, bears -witness to the arbitrary power of James I.; but it also distinctly -recognizes as part of the proposed "noble work," the propagating of -the Christian religion to such people as yet lived in darkness and in -miserable ignorance of the true knowledge and worship of God. Robert -Hunt, "an honest, religious, and courageous Divine," stands out amongst -his companions as most conspicuous for his piety and goodness; and one -of the first acts, performed under his influence by the whole company -as they landed upon the new domains, was to receive together the Holy -Communion. Captain John Smith—a young man at the time of his embarking -for Virginia, possessed of great genius, and bearing a high character, -whose heroism and romantic deliverance by the lovely and noble native -girl, named Pocahuntas, is well known—has left the following relation -of the first religious services which were conducted in the new-found -home of the brave voyagers. "I have been often demanded by so many -how we began to preach the Gospel in Virginia, and by what authority, -what churches we had, our order of service, and maintenance for our -ministers, therefore I think it not amiss to satisfy their demands, -it being the mother of all our plantations, intreating pride to spare -laughter, to understand her simple beginning and proceedings. When I -first went to Virginia, I well remember, we did hang an awning (which -is an old sail), to three or four trees, to shadow us from the sun, -our walls were rails of wood, our seats unhewed trees, till we cut -planks; our pulpit a bar of wood nailed to two neighbouring trees. In -foul weather we shifted into an old rotten tent, for we had few better, -and this came by way of adventure for new. This was our church, till -we built a homely thing<span class="pagenum"><a name="Page_447" id="Page_447">[447]</a></span> like a barn, set upon cratchets, covered with -rafts, sedge, and earth, so was also the walls; the best of our houses -of the like curiosity, but the most part far much worse workmanship, -that could neither well defend wind nor rain, yet we had daily common -prayer morning and evening, every Sunday two sermons, and every three -months the Holy Communion, till our minister died. But our prayers -daily, with an homily on Sundays, we continued two or three years -after, till more preachers came. And surely God did most mercifully -hear us, till the continued inundations of mistaken directions, -factions, and numbers of unprovided libertines near consumed us all, as -the Israelites in the wilderness."<a name="FNanchor_474_474" id="FNanchor_474_474"></a><a href="#Footnote_474_474" class="fnanchor">[474]</a></p> - -<p>This passage shews the attachment of the Virginian colonists to the -Established Church of the mother country; and as they were chiefly -persons of the higher class—being noblemen, gentlemen, and merchants -of London—they were in sympathy with the ruling powers; and, as -might be expected, were zealous for the forms and orders of the -English Episcopal communion. The pious Governor, Lord De la Warr, -who, in 1610, revived the drooping colony, carefully procured "true -preachers;" and his secretary reports, how he placed the church under -the care of a sexton, causing it to be kept passing sweet, "and trimmed -up with divers flowers;" how, as the chimes rang at ten o'clock in -the morning, each man addressed himself to prayers, and how, every -Sunday, the Governor—accompanied by all the gentlemen, and by a -guard of halberdiers, dressed in his lordship's livery of "fair red -cloaks"—sat in the quire, in a green velvet chair, with a velvet -cushion spread on the table before him, at which<span class="pagenum"><a name="Page_448" id="Page_448">[448]</a></span> he knelt. The type -of piety cherished by the Virginian settlers may be inferred from the -secretary's picture; and unhappily the governor was entrusted with -a code called "Laws Martial," which were to be exercised whenever -it should be necessary. These laws provided, that speaking against -the Articles of the Christian faith should be capitally punished; -that irreverent behaviour to a Christian minister should subject the -offender to three public whippings; that absence from Divine service -on week days and on the Sabbath should be accounted a State crime, -deserving, if thrice repeated, of labour in the galleys for six months. -Every one coming to the colony who refused to give an account of his -faith to some minister of religion was to be whipt.<a name="FNanchor_475_475" id="FNanchor_475_475"></a><a href="#Footnote_475_475" class="fnanchor">[475]</a> The absurdity -of these laws soon appeared, from the impossibility of executing -them. The articles of instruction given by the Home Government to Sir -Francis Wyatt, who was appointed Governor in the year 1621, were of a -different character. Nothing was said of penalties, and factions; but -needless novelties tending to the disturbance of peace and unity were -discouraged. These expressions, however, must have been intended solely -for the purpose of conciliating such members of the Episcopal Church -as might be jealous of Popish innovations; for to suppose they meant -a liberal policy towards Nonconformists in general, would be an idea -utterly inconsistent with all we know of the Stuart rule.<a name="FNanchor_476_476" id="FNanchor_476_476"></a><a href="#Footnote_476_476" class="fnanchor">[476]</a> Puritans -could not go to Virginia except by royal licence, and when they had -reached their new home, the<span class="pagenum"><a name="Page_449" id="Page_449">[449]</a></span> letter of the law—valid there, as well -as in England—left them still liable to the scourge of persecution. -Prudence for a while might induce the Virginian authorities to wink at -Puritanism within their borders; but their history affords no signs of -their righteously legislating upon that important subject. Indeed, on -reaching the year 1629, we discover the sternest intolerance in the -acts and orders of the Colonial Assembly. People who did not go to -church were fined a pound of tobacco for every instance of neglect, -and fifty pounds for every month's absence; and, in 1632, uniformity -to the Church of England was vigorously enforced, a shilling fine -being imposed in every case of non-attendance at worship.<a name="FNanchor_477_477" id="FNanchor_477_477"></a><a href="#Footnote_477_477" class="fnanchor">[477]</a> Upon -the outbreak of the Civil Wars, the loyal Virginians identified -Nonconformists with Republicans, and forthwith banished all Dissenters -outside their borders.</p> - -<div class="sidenote"><i>Bermudas.</i></div> - -<p>The Bermudas were intimately connected with Virginia. By an extension -of the charter granted to the latter Colony in the year 1612, these -islands came into its possession. The Company again sold them to -members of its own body, who were established as a new corporation, -under the name of the Somers Islands' Company. The daughter Colony went -beyond its parent state in the assertion of ecclesiastical uniformity, -and angrily stood up in support of the Church of England "against all -Atheists, Papists, Anabaptists, Brownists, and all other heretics and -sectaries whatsoever."<a name="FNanchor_478_478" id="FNanchor_478_478"></a><a href="#Footnote_478_478" class="fnanchor">[478]</a> Yet, when religious animosities arose, and -the only two clergymen who were in the islands refused subscription to -the Prayer Book as it was—the Governor, forced by circumstances into -some sort of compromise, "bethought himself of the Liturgy of<span class="pagenum"><a name="Page_450" id="Page_450">[450]</a></span> Guernsey -and Jersey, wherein all the particulars they so much stumbled at were -omitted."<a name="FNanchor_479_479" id="FNanchor_479_479"></a><a href="#Footnote_479_479" class="fnanchor">[479]</a></p> - -<p>The original charter for Maryland bears date 1632, and was granted -to Lord Baltimore, a Roman Catholic nobleman of high character and -honourable renown. Upon condition of yielding two Indian arrows at -Windsor Castle every Easter Tuesday, he received with the ownership of -the lands the Governorship of the Colony. He also became invested with -all advowsons, and with the power of licensing churches and chapels—to -be consecrated according to the ecclesiastical laws of this kingdom. To -the same Governor were further granted such royal rights "as any Bishop -of Durham ever had." The inconsistency of granting such a charter to -any individual who was a Roman Catholic, however excellent a man he -might be, is obvious to every one. An establishment, according to -Protestant law, thus came under the complete control of an individual -of a perfectly different communion. Yet, though the procedure appears -so inconsistent, it, in fact, happily proved the means of securing to -the Maryland people the blessing of religious liberty to a greater -extent than that in which it was enjoyed in any other Colony. An oath, -which was required to be taken by the Governor and Council, in these -words:—"I will not, by myself or any other, directly or indirectly, -trouble, molest, or discountenance any person professing to believe -in Jesus Christ, for or in respect of<span class="pagenum"><a name="Page_451" id="Page_451">[451]</a></span> religion"<a name="FNanchor_480_480" id="FNanchor_480_480"></a><a href="#Footnote_480_480" class="fnanchor">[480]</a>—was perhaps -framed especially with the view of affording refuge for persecuted -Roman Catholics on the shores of Chesapeake Bay; but it is pleasant -to recollect that under its shadow and in harmony with its design -Protestants also found shelter from Protestant intolerance.<a name="FNanchor_481_481" id="FNanchor_481_481"></a><a href="#Footnote_481_481" class="fnanchor">[481]</a></p> - -<p>A Colony of a very different nature commenced in 1620. That year -certain adventurers were incorporated as "the Council established at -Plymouth, in the county Devon, for the planting, ruling, ordering, and -governing New England, in America."<a name="FNanchor_482_482" id="FNanchor_482_482"></a><a href="#Footnote_482_482" class="fnanchor">[482]</a> Yet not from them has New -England obtained its illustrious name in American history, but from -the men who fled across the Atlantic without the knowledge or the aid -of either company or king. A band of persons holding Congregational -views of Church government, and driven from their native shores by -persecution, had settled in Holland some years earlier, and now -their numbers having increased, some of them determined to emigrate. -Their thoughts at first turned towards Virginia, and they procured a -patent under the Virginia Company's seal. But it ran in the name of a -gentleman who did not proceed thither,<a name="FNanchor_483_483" id="FNanchor_483_483"></a><a href="#Footnote_483_483" class="fnanchor">[483]</a> and consequently it became -of no service to the emigrants. These, at last, trusting alone in God, -resolved to direct their course to the shores of New England. On the -6th September, 1620—fourteen years after the first colonization of -Virginia, and two months before the incorporation of the Company at -Plymouth—the Pilgrim Fathers set sail on their memorable voyage. This -is not the place to tell the story of their adventures—of the parting -of the "May Flower" from the "Speedwell"—of the solitary<span class="pagenum"><a name="Page_452" id="Page_452">[452]</a></span> course of -the former vessel, of its battle with the elements of the landing of -the voyagers at Cape Cod, and the dreary coasting expedition of the -afflicted party until their feet touched the Plymouth Rock. The story -may well inspire American historians with an enthusiasm, deeper as it -is more pure, than that of the poet who sang the fortunes of Æneas:—</p> - - <div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="i3">"<i>Trojæ qui primus ab oris</i></div> - <div><i>Italiam, fato profugus, Lavinia venit</i></div> - <div><i>Littora.</i>"</div> - </div> - </div> - </div> - -<p>Before landing, the Pilgrims covenanted, as the loyal subjects of King -James—having undertaken, for the glory of God and the advancement -of the Christian faith, a voyage to plant the first Colony in the -northern parts of Virginia—that they would combine together as a body -politic for the furtherance of those ends, and enact equal laws meet -for the general good of the Colony.<a name="FNanchor_484_484" id="FNanchor_484_484"></a><a href="#Footnote_484_484" class="fnanchor">[484]</a> These Christian-minded men, -wearied with the injustice which they had endured, and distressed at -the irreligion which they had witnessed at home, constituted themselves -at once, in the simplicity of their hearts and the fervour of their -zeal, a Christian Church and a political State—not perceiving the -inconsistency of the act, and not foreseeing the difficulties into -which such an identification of the civil and the ecclesiastical would -very speedily plunge them.</p> - -<div class="sidenote"><i>Massachusetts.</i></div> - -<p>The Council for New England—just mentioned as established at Plymouth -in the year 1620—granted a patent for the establishment of a Colony in -the country of Massachusetts. The Puritans in England took an interest -in its progress; and, by means of influence which they exerted on -its behalf, a Charter for the Company of Massachusetts Bay, in the -course of<span class="pagenum"><a name="Page_453" id="Page_453">[453]</a></span> twelve months, passed the Royal Seal.<a name="FNanchor_485_485" id="FNanchor_485_485"></a><a href="#Footnote_485_485" class="fnanchor">[485]</a> That Charter -constituted it a trading corporation, and conveyed power to make all -necessary ordinances for Government, so as that such ordinances were -not repugnant to the laws and statutes of this our realm of England. -It conceded no rights of self-government, and, according to strict -interpretation, it allowed the people no liberty of worship. Yet in the -covenant which the emigrants subscribed, at the moment of landing on -the shores of their new home, they bound themselves to walk together -according as God revealed Himself unto them—in matters of worship -resolving to cleave unto Him alone—and to reject all contrary ways, -canons, and constitutions. At the same time, they promised to act -with all watchfulness and tenderness toward their brethren, avoiding -jealousies, suspicions, backbitings, and secret risings of spirit.<a name="FNanchor_486_486" id="FNanchor_486_486"></a><a href="#Footnote_486_486" class="fnanchor">[486]</a> -Winthrop, the Governor of the new colonists, spoke, at the same time, -in their name, of the Church of England in terms of the strongest -filial love, calling her a dear mother, from whom the pilgrim emigrants -had parted in tears, having in her bosom received their share in -the common salvation, and having sucked it, as it were, from her -breasts.<a name="FNanchor_487_487" id="FNanchor_487_487"></a><a href="#Footnote_487_487" class="fnanchor">[487]</a> It was not, however, as Ecclesiastical Puritans that -Winthrop and his companions made these professions. Their well-known -opinions, in relation to the Church of England, sufficed to indicate -that they could not intend their words to be applied to her formularies -and her government;<span class="pagenum"><a name="Page_454" id="Page_454">[454]</a></span> but as doctrinal Puritans these men could employ -such language with the most perfect sincerity. They spoke, as some can -speak still, who, on grounds of polity and of worship alone, dissent -from her communion.</p> - -<p>Whatever may be thought of the interpretation practically given by -Winthrop and his brethren to the terms of the Royal Charter, everybody -must acknowledge the affectionate spirit towards the Church of England -which was breathed in his memorable letter;—but it must be confessed -that equally inconsistent with the Charter, and with the Epistle, was -the conduct of the Council of Massachusetts before the end of the year -1629, when they sent into banishment two of their number, who, whilst -they were described as "sincere in their affection for the good of -the plantation," were charged with upholding worship according to the -Book of Common Prayer. "You are Separatists," said the Episcopalians -to their Puritan brethren, "and you will shortly be Anabaptists." "We -separate," it was replied, "not from the Church of England, but from -its corruptions. We came away from the Common Prayer and ceremonies -in our native land, where we suffered much for Nonconformity; in this -place of liberty we cannot, we will not use them. Their imposition -would be a sinful violation of the worship of God."<a name="FNanchor_488_488" id="FNanchor_488_488"></a><a href="#Footnote_488_488" class="fnanchor">[488]</a> It is easy -to imitate the special pleading so often heard on the High Church -side of the great controversy of which this was but a small part, and -to suggest certain excuses for the Massachusetts rulers; and to say -that this was a measure of self-defence, and that it was intended to -crush in the germ what might have grown into formidable mischief. But -we attempt nothing of that kind. We<span class="pagenum"><a name="Page_455" id="Page_455">[455]</a></span> will not soften the fact that -the adherents of Episcopacy were treated by these Puritans as if they -had been guilty of sedition, their worship being forbidden, and they -themselves being sent back to the mother country in the character of -transported convicts. The men who acted in this way must ever bear -the blame and odium of intolerance. Nor can we omit to point out the -sophistry of objecting to the <i>use</i> of the Prayer Book on the ground of -the iniquity of <i>imposing</i> it.</p> - -<div class="sidenote"><i>Laud's Colonial Policy.</i></div> - -<p>It has been noticed in our introduction, in the first volume, that -the severities of Archbishop Laud drove many Puritans into exile; and -in this way he largely contributed to the growth of the New England -States. That growth alarmed him. He thought it perilous to suffer a -receptacle for schismatics to be filled so fast, "from whence, as from -the bowels of the Trojan horse, so many incendiaries might break out to -inflame the nation." To prevent such mischief—as Heylyn, the Primate's -admiring biographer, informs us—it came "under consultation of the -chief physicians," who were entrusted with the care of the Church's -health, to send a Bishop over to the Colonies "for their better -government, and back him with some forces to compel, if he were not -otherwise able to persuade obedience."<a name="FNanchor_489_489" id="FNanchor_489_489"></a><a href="#Footnote_489_489" class="fnanchor">[489]</a> Happily for the Colonies -and for England, the Archbishop never did carry out his purpose, -having more than enough to do with other troublesome affairs; but -when occupying the see of London, he had claimed control over English -congregations abroad—that claim being the origin of the extensive -jurisdiction of the metropolitan see, which has been maintained ever -since—and had striven hard to stretch his all-meddling hands round -both the Colonial companies in the New<span class="pagenum"><a name="Page_456" id="Page_456">[456]</a></span> World, and the commercial -factories in the Old one. Indeed, over the whole earth, his spiritual -ambition essayed to travel. He aimed at bringing under his rule, -settlers in Turkey, in the Mogul's dominions, in the Indian Islands, -in the Virginian plantations, and in Barbadoes; in short, wherever -Englishmen had any residence in the way of trade.<a name="FNanchor_490_490" id="FNanchor_490_490"></a><a href="#Footnote_490_490" class="fnanchor">[490]</a> In the year -1634—soon after his translation to Canterbury—the Archbishop procured -a commission, addressed to himself and others, and couched in general -terms, forming an intended basis for subsequent special instructions -in reference to the affairs of the North American settlements.<a name="FNanchor_491_491" id="FNanchor_491_491"></a><a href="#Footnote_491_491" class="fnanchor">[491]</a> -Aiming at what he could not reach, and when circumstances denied him -any effectual interference, still collecting information, weaving -nets, and spreading toils in hope of a more propitious season, he -diligently persevered in his colonial policy. Nothing escaped him. A -letter written by Dr. Stoughton, a New England Puritan, fell into his -hands. The writer rejoiced that God had made him acquainted with the -manner in which He would be worshipped, and that he had seen that which -his forefathers desired to witness, even the liberty which Christ had -purchased for His people; and then this correspondent related, with -grief, a strange thing, as he calls it, which had been done by members -of the Church of Salem, who, from a pious horror of superstition, had -cut out the cross in the State flag. This harmless letter is folded -up, and endorsed "Dr. Stoughton, shewing his great correspondence with -the irregular, inconformable fugitive ministers beyond the seas in New -England."<a name="FNanchor_492_492" id="FNanchor_492_492"></a><a href="#Footnote_492_492" class="fnanchor">[492]</a> Then comes the copy of "a form of project<span class="pagenum"><a name="Page_457" id="Page_457">[457]</a></span> for settling -the profession of the Gospel of Christ in New England, to be signed -by benefactors to that plantation." This, too, bears an endorsement, -"Found amongst Dr. Stoughton's papers. This letter containeth an -undue way of gathering monies without authority, for the plantation -in New England." There is also a sheet containing "Three Propositions -concerning Justification by Works; faith, active or passive, in -justification; and saving preparation before union with Christ;" which -propositions are described as having "divided Mr. Hooker and Mr. Cotton -in New England." A farther memorandum, on the same subject, bears a -careful endorsement by the Archbishop of the precise date when he -received these communications. In addition to all these, we find in -another paper, "a relation of the manner in which persons are received -into the congregations of New England. They make confession of their -faith, and they give glory to God. Their conscience and conversation -must be approved. In case of notorious scandal past, confession is to -be made penitently. They covenant to obey the whole truth of the Gospel -of Christ."<a name="FNanchor_493_493" id="FNanchor_493_493"></a><a href="#Footnote_493_493" class="fnanchor">[493]</a> In the same collection there is also a letter written -to the prelate by a person, named Thomas Lane, who was chief of the -learned Commissioners appointed by the King to examine and rectify -all complaints from the plantations, and who was also a minister of -religion. This person sent home to the indefatigable prelate an account -of the clergy in the island of Barbadoes. He reported that, within -the previous five or six years, the people had<span class="pagenum"><a name="Page_458" id="Page_458">[458]</a></span> built six churches, -besides some chapels; and that parish affairs had been committed to -vestrymen, having power to place and displace pastors and to regulate -their stipends. The Governor, he went on to say, chose the ministers -and agreed with them as he pleased, whereby they were "made and -esteemed no better than mercenaries." Taxes, such as had never before -been imposed by Christians on the clergy, they were compelled to pay; -taxes even for the very heads upon their shoulders; taxes for their -wives as well, and for their children who might be above seven years -old. Parish clerks were maintained out of these revenues. "What," asks -Mr. Lane, "can be expected where ignorance both of the laws of God and -men doth domineer?" Hoping his Grace would provide a remedy—since -it was time for authority to set to her helping hand—the writer -concluded with the reflection that, "they live in the declining age -of the world, wherein there is not to be found that youthful zeal of -God's house which was wont to eat up men."<a name="FNanchor_494_494" id="FNanchor_494_494"></a><a href="#Footnote_494_494" class="fnanchor">[494]</a> From a document, dated -September the 4th, 1639, relating to Somers Islands, it appears that -the Governor, Council, and many of the Company were Nonconformists. -They were now required to carry out the directions received two years -before, for reading the homilies and the Book of Common Prayer; and it -was urged that at the Holy Sacrament, the reverend posture of kneeling -should be adopted, and in baptism the signing of the cross should be -used.<a name="FNanchor_495_495" id="FNanchor_495_495"></a><a href="#Footnote_495_495" class="fnanchor">[495]</a> Archbishop Laud's immense activity and universal supervision -of ecclesiastical affairs throughout the empire receive additional -illustrations from these letters; the policy which he pursued towards -those abroad as well as towards those who remained at home is also -apparent<span class="pagenum"><a name="Page_459" id="Page_459">[459]</a></span> from the same documents; nor can any impartial reader fail -to see that this policy was of a nature to make the Puritans, wherever -they might be, welcome the wonderful change which, after being long and -patiently waited for, came at last in the year 1641.</p> - -<div class="sidenote"><i>Virginia.</i></div> - -<p>II. Such was the religious condition of the Colonies. What were the -changes which followed the altered state of ecclesiastical affairs -at home? During the storm of the Civil Wars, the English Government -had so much to do at home that it found little space, and felt little -power to do much, if anything, abroad. The Colonies, therefore, -pursued their own course. Virginia remained loyal to the King and -faithful to Episcopacy. When Charles perished on the scaffold, the -legislature of the Colony declared that whoever defended the deed, or -doubted the right of the King's son, should be judged guilty of high -treason. At the same time, when fields in England were stained with -blood, and defeat followed the Royal arms, the Colonists observed days -of humiliation; and whilst exasperated by the sufferings of Royalist -brethren, and by the depression of the Episcopal Church, they became -increasingly earnest in enforcing ecclesiastical conformity—in -their zeal banishing alike Popish recusants and Protestant -Nonconformists.<a name="FNanchor_496_496" id="FNanchor_496_496"></a><a href="#Footnote_496_496" class="fnanchor">[496]</a></p> - -<p><span class="pagenum"><a name="Page_460" id="Page_460">[460]</a></span></p> - -<p>English possessions in Barbadoes may be dated from the year 1605, when -an English crew landed on its shores.<a name="FNanchor_497_497" id="FNanchor_497_497"></a><a href="#Footnote_497_497" class="fnanchor">[497]</a> We have nothing to do with -the history of that island—remarkable, it may be observed, for its -early difficulties, its subsequent rapid increase of population, and -the wealth and luxury of its cavalier proprietors—beyond noticing -the spirit and temper which were displayed in the Acts passed in -the Colony relating to public worship. During the period of the -Civil Wars the government of Barbadoes—under its lieutenant, Philip -Bell—branded Nonconformists as "opinionated and self-conceited -persons." The misdemeanours of such persons, it was said, begot -distractions—and were both a reproach to the Church, and a disturbance -to the government; and, therefore, for the suppression of disorderly -courses, all who dwelt in the Colony were required to conform to -the Church of England as established by Parliament—all offenders -being threatened with the common penalties inflicted in England upon -Nonconformists. Justices of the peace, ministers, and churchwardens, -received commission to execute these Acts, as they regarded their -duty to God, and their allegiance to the King. Family worship every -morning and evening was enforced, the punishment for neglect being the -forfeiture of forty pounds of sugar. Everybody had to<span class="pagenum"><a name="Page_461" id="Page_461">[461]</a></span> attend church, -or suffer according to law. In case of the absence of servants from -public worship, if it were the master's fault, he was required to -pay ten pounds of cotton—if the servant's, then the case was left -to be disposed of by the next Justice of the Peace. With a command -to ministers that they should preach and catechise, was another -addressed to churchwardens for erecting near to the Church of every -parish a strong pair of stocks for the drunkard, the swearer, and the -gamester.<a name="FNanchor_498_498" id="FNanchor_498_498"></a><a href="#Footnote_498_498" class="fnanchor">[498]</a></p> - -<div class="sidenote"><i>Maryland.</i></div> - -<p>Maryland pursued its tolerant career, only denying toleration to -those who denied the Holy Trinity. It is curious to find in that -State, not punishments for heresy and schism, but this unique piece -of legislation; people calling one another Heretic, Schismatic, -Idolater, Puritan, Independent, Presbyterian, Popish Priest, Jesuit, -Jesuited Papist, Lutheran, Calvinist, Anabaptist, Brownist, Antinomian, -Barrowist, Roundhead, Separatist, or any other bad name, incurred -the forfeiture of ten shillings for each offence, and, in default of -payment, a sentence of whipping and imprisonment. Thus, not only was -magisterial persecution altogether absent, but the Colony possessed as -well, the noble distinction of having all social persecution forbidden -within its precincts. No person professing to believe in Jesus Christ -could be troubled on account of his religion; and any one daring -to molest a Christian worshipper became liable to a fine of twenty -shillings, or to the penalty of imprisonment or the lash.<a name="FNanchor_499_499" id="FNanchor_499_499"></a><a href="#Footnote_499_499" class="fnanchor">[499]</a> All -sorts of religionists there must have been in the colony of Maryland -under its Roman Catholic governor; and although, no doubt, his eyes -were chiefly fixed on his fellow-religionists, and he wished to secure -liberty and comfort for them, it is to the unspeakable honour of his -government, that, in<span class="pagenum"><a name="Page_462" id="Page_462">[462]</a></span> an age of intolerance, he should have adopted -such a singularly wise and noble policy.</p> - -<p>In the year 1643, the distinct States of Massachusetts, of Plymouth, -of Connecticut, and of New Haven, constituted themselves the United -Colonies of New England; each of them reserving to itself local -jurisdiction as a State right. The affairs of the Confederacy were -entrusted to Commissioners, two from each Colony, and it is important -to observe that, in the Articles of the Union, Church membership -is specified as a qualification, and the only qualification for -that office.<a name="FNanchor_500_500" id="FNanchor_500_500"></a><a href="#Footnote_500_500" class="fnanchor">[500]</a> Massachusetts had for some time been growing in -importance, and had enjoyed an extension of territory by the annexation -of New Hampshire, in the year 1641; followed by Maine, in 1652. The -Government began to relax its severity of religious rule in the year -1644; and, in 1646, it endeavoured to excuse what was contained in -its Statute Book, by saying, that such persons as differed from -their neighbours only in theological opinion, but continued to live -peaceably, had no cause of complaint; for the law had never been put in -execution against any such persons, although many of that description -were known to be residing in the State. The affair of the year 1629 -they attempted to explain as an act of righteous discipline upon -citizens who were unpeaceable. It was affirmed that quiet spirits -received different treatment, and that two of the presidents of Harvard -College were Anabaptists.<a name="FNanchor_501_501" id="FNanchor_501_501"></a><a href="#Footnote_501_501" class="fnanchor">[501]</a> But soon afterwards this question of -religious liberty, to its great detriment, became associated with -local strifes; and a movement which had been commenced in the State of -New Plymouth under promising circumstances—with the view of securing -a full and universal toleration for all persons, even Turks, Jews,<span class="pagenum"><a name="Page_463" id="Page_463">[463]</a></span> -Papists, Arians, Socinians, and Familists—found no favour with the -leading men of the colony of Massachusetts; in consequence of which, -those who would have been as "the eyes of God's people in England," -damaged their reputation in the mother country, and Sir Harry Vane -urged that "the oppugness of the Congregational way should not from -its own principles and practice be taught to root it out."<a name="FNanchor_502_502" id="FNanchor_502_502"></a><a href="#Footnote_502_502" class="fnanchor">[502]</a> At -the same time, the New England States were determined to maintain -their independence, and, although remaining as staunchly as ever the -enemies of Episcopacy, they were shy in their correspondence with -a Presbyterian Parliament. Orders from England, in their judgment, -prejudiced their chartered liberties. Times might change, and other -Princes and Parliaments might arise. They had themselves outridden the -storm, and should they now perish within the port? No doubt the English -rulers could better enact laws and adjudicate causes than could the -poor rustics who had been bred up in a rude wilderness; but the vast -distance between Old and New England abated the virtue of the strongest -influences. So they argued; and then they proceeded to request a -parent's benediction upon the infant plantations, that they might be -blessed under the shadow of the mother country, and be nourished with -the warmth and the dews of heaven.<a name="FNanchor_503_503" id="FNanchor_503_503"></a><a href="#Footnote_503_503" class="fnanchor">[503]</a></p> - -<div class="sidenote"><i>New England.</i></div> - -<p>III. We have brought our sketch of the Ecclesiastical affairs of the -Colonies down to the close of the Civil Wars, and the abolition of -Royalty: the subsequent relation of those affairs to the Government at -home now demands our attention. New England, although it had throughout -the struggle maintained all possible independence, had never explicitly -submitted to<span class="pagenum"><a name="Page_464" id="Page_464">[464]</a></span> Parliament; but as both its political and religious views -were well known to be in sympathy with the successful party, when -the reins fell into the hands of the Independents, they had no need, -as in the case of certain other Colonies, to force into allegiance -this particular plantation. The only legislative enactment adopted in -reference to it had for its purpose the meeting of religious wants. -John Eliot, a Puritan minister, from the county of Essex, who emigrated -to New England in the year 1631, and who, from his zeal for the -conversion of the aborigines of the State, has obtained the honourable -appellation of "Apostle of the Indians," asked his fellow-Christians -on this side of the Atlantic to help him in his noble undertaking. His -appeals were backed by efforts in his favour both abroad and at home; -in consequence of which, the Long Parliament established a Society for -"the Propagation of the Gospel in New England."<a name="FNanchor_504_504" id="FNanchor_504_504"></a><a href="#Footnote_504_504" class="fnanchor">[504]</a> The Act recites -the particulars of a wonderful work which was going on amongst the -natives, how barbarians were being civilized; how, forsaking their -charms and sorceries, they were calling upon the name of the Lord, -and with tears lamenting their misspent lives; how they had put their -children to English schools, and now betook themselves to having but -one wife; and how they conducted morning and evening prayer in their -families. After this recital the Statute created a Corporation, to -consist of a president, a treasurer, and fourteen assistants; it -authorized them to make a common seal; it invested them with certain -powers; and it also commanded that collections for the object should -be made publicly in all congregations throughout England and Wales, -and also privately from house to house. Eliot,<span class="pagenum"><a name="Page_465" id="Page_465">[465]</a></span> to whom the credit of -the enterprise belongs, with a rare force of character, and with that -pure and intense earnestness which only love to Christ can inspire, -made amongst the North American Indians full proof of his ministry in -the character and habits of these children of the forest, and wrought -moral marvels amongst them, which have become the admiration of all -succeeding times.<a name="FNanchor_505_505" id="FNanchor_505_505"></a><a href="#Footnote_505_505" class="fnanchor">[505]</a> As he was gathering the red hunters into the -fold of the "Great Spirit"—whose name he spent his life in explaining -to their untutored minds—many of his countrymen at home sympathized -with him in his holy toils. After the Restoration, Baxter and Boyle -distinguished themselves by their helpful services in reference to -Eliot's mission; and during the period of the Commonwealth, before his -work had acquired renown, Puritan feeling in some quarters might have -been seen brightly enkindled on his side.</p> - -<div class="sidenote"><i>New England.</i></div> - -<p>It is painful to record, that at this time the New England Colonies -tightened rather than relaxed the reins of their intolerance, under -cover of alarm at irreligion and sectarianism. It may be pleaded that -some religionists who then bore the name of Baptists and Quakers -were very troublesome people, and that they held opinions which were -calculated to disturb civil society; but it should be remembered that -a similar plea has never been wanting when the cause of persecution -has required to be bolstered up; and it is a policy as mischievous as -it is unrighteous for the friends of religious freedom to employ in -their<span class="pagenum"><a name="Page_466" id="Page_466">[466]</a></span> own cause the despicable weapons of their antagonists. Why not -let the rulers of Massachusetts bear the deserved discredit of their -inconsistencies? And why conceal the fact that those inconsistencies -arose out of the pursuance of a perfectly self-chosen course? Neither -the Government just before, nor the Government after the establishment -of the Protectorate, had anything whatever to do with the matter. Not -at the door of Whitehall, but on the threshold of Boston lies the -responsibilty of the atrocious deed of hanging Mary Dyar, Marmaduke -Stephenson, and William Robinson.</p> - -<p>Speaking generally as to religious and secular interests, we may safely -say that the New England Colonies confided in Cromwell, and Cromwell -confided in them. When the Lord General had been fighting at the head -of his soldiers, "the spirits of the brethren" on the other side of -the Atlantic "were carried forth in faithful and affectionate prayers -in his behalf;" and when sitting peacefully in his cabinet, he poured -out his heart freely to his friends who were busy on the opposite side -of the world, he candidly confessed that the battle of Dunbar, "'where -some who were godly' were fought into their graves, was of all the -acts of his life, that on which his mind had the least quiet, and he -declared himself 'truly ready to serve the brethren and churches in -America.'"<a name="FNanchor_506_506" id="FNanchor_506_506"></a><a href="#Footnote_506_506" class="fnanchor">[506]</a> About two years before the death of Oliver Cromwell, -Captain Gookin, a home official in New England, wrote to Thurloe, -telling him that "the generality of the godly in all the country did -cordially resent his Highness's goodwill, favour, and love," and did -"unfeignedly bear upon their hearts before the Lord, him, his work, and -helpers." The zealous officer added that he had<span class="pagenum"><a name="Page_467" id="Page_467">[467]</a></span> ground for thinking -so. "All the English Colonies"—these are his words—"will see cause, -in particular letters of thanks, to manifest their duty and special -respects to his Highness."<a name="FNanchor_507_507" id="FNanchor_507_507"></a><a href="#Footnote_507_507" class="fnanchor">[507]</a></p> - -<div class="sidenote"><i>Rhode Island.</i></div> - -<p>The Colony of Rhode Island chose a path of its own, not having been -admitted to the New England Confederation, because of its refusal -to acknowledge the jurisdiction of New Plymouth. The eccentric but -noble-minded founder of the Colony was Roger Williams, who had been -banished from Massachusetts for his very broad ecclesiastical and -political opinions. He proceeded in a canoe with five other persons -down the Seekonk River, in quest of a spot where he could carry out his -independent and democratical principles; and tradition reports, that, -as he approached a point now called <i>Whatcheer</i> Cove, he met with a -party of Indians, who greeted him with a friendly salutation in the -very words which gave the cove its well-known name, "<i>What cheer?</i>" -Rather Utopian in his ideas, and impracticable in his disposition—not -fitted to work well in a colony already established, and not promising -much stability, even in one which he established himself—Roger -Williams nevertheless commands very great respect for his intellectual -ability, his literary attainments, his spirit of self-sacrifice, -and his intense abhorrence of all persecution. There were numerous -religious differences, and, consequently, plenty of confusion in -the island home of this remarkable individual<span class="pagenum"><a name="Page_468" id="Page_468">[468]</a></span> and his sympathetic -companions; but within its shores no penalties whatever were inflicted -upon any class of religious professors. And notwithstanding his -enthusiasm in the cause of freedom, he did not become blind to the -necessities of government in the maintenance of social order. He -ingeniously argued, that a ship at sea, carrying on board several -hundred souls who were bound together by the interests of a common weal -and woe, presented a just illustration of a commonwealth; and that as -Papists and Protestants, Jews and Turks, sailing in a vessel, ought not -to be forced to join in the captain's prayers, so people ought not to -be coerced into national forms of religion; but, at the same time, as -the captain ought to command the ship's course, and maintain justice, -peace, and sobriety amongst the crew, so ought the magistrate to judge -and punish such people as injured their neighbours by resisting the -civil government of the State.<a name="FNanchor_508_508" id="FNanchor_508_508"></a><a href="#Footnote_508_508" class="fnanchor">[508]</a></p> - -<p>Williams came to London, in the year 1643, to seek the favour and -protection of Parliament. Conscious weakness induced him then to do -that which his old companions in New England afterwards declined in -consequence of conscious strength. The "printed Indian labours" of this -indefatigable person,—the like whereof respecting anyone in America, -it is said, was not extant—and his singular merits as a Christian -missionary, induced "both Houses of Parliament to grant unto him and -friends with him a free and absolute charter of Civil Government -for those parts of his abode;" and hence they became a legalized -corporation on the shores of Narragansett Bay, invested with full -authority to rule themselves.<a name="FNanchor_509_509" id="FNanchor_509_509"></a><a href="#Footnote_509_509" class="fnanchor">[509]</a> Williams visited England, a second -time, upon Colonial business,<span class="pagenum"><a name="Page_469" id="Page_469">[469]</a></span> and then, as before, received special -assistance from Vane—assistance acknowledged in a Colonial address, -(1654), which summed up the history of this free little Republic. "From -the first beginning of the Providence Colony," it was said, "you have -been a noble and true friend to an outcast and despised people; we -have ever reaped the sweet fruits of your constant loving-kindness and -favour. We have long been free from the iron yoke of wolfish bishops; -we have sitten dry from the streams of blood spilt by the wars in our -native country. We have not felt the new chains of the Presbyterian -tyrants, nor in this Colony have we been consumed by the over zealous -fire of the so-called godly Christian magistrates. We have not known -what an excise means, we have almost forgotten what tithes are. We have -long drunk of the cup of as great liberties as any people, that we can -hear of under the whole heaven. When we are gone, our posterity and -children after us shall read, in our town records, your loving-kindness -to us, and our real endeavour after peace and righteousness."<a name="FNanchor_510_510" id="FNanchor_510_510"></a><a href="#Footnote_510_510" class="fnanchor">[510]</a></p> - -<div class="sidenote"><i>Barbadoes.</i></div> - -<p>Upon the abolition of Royalty in England, certain of the Colonies -became refractory. Parliament heard, on the 5th of October, 1650, -that, inasmuch as many well-affected persons had been driven -away from Barbadoes, the Council of State was of opinion that -the island should be reduced, and a fleet sent thither for that -purpose.<a name="FNanchor_511_511" id="FNanchor_511_511"></a><a href="#Footnote_511_511" class="fnanchor">[511]</a> Whereupon an Act was passed prohibiting trade with -the plantation there, and with the sister States, who were sharers -in the disaffection—including Virginia, Bermudas, and Antigua—and -empowering the Council to bring them all into speedy subjection to -the authority of the Commonwealth.<a name="FNanchor_512_512" id="FNanchor_512_512"></a><a href="#Footnote_512_512" class="fnanchor">[512]</a> Sir George Ayscue, commander<span class="pagenum"><a name="Page_470" id="Page_470">[470]</a></span> -of a ship called the <i>Rainbow</i>, conducted a fleet into the Western -seas, taking with him as brother Commissioners, Daniel Searle and -Captain Michael Pack, whose instructions were, to insist upon the -submission of the inhabitants of Barbadoes, to enforce there the Acts -of Parliament against Kingship, the House of Lords, and the use of the -Book of Common Prayer, and to require every person in the Colonies to -take the Engagement.<a name="FNanchor_513_513" id="FNanchor_513_513"></a><a href="#Footnote_513_513" class="fnanchor">[513]</a> A summons to surrender to the Commonwealth -reached Lord Willoughby, the Governor of Barbadoes, accompanied by an -assurance that the Commissioners wished by "amicable ways" to bring -the Colony to obedience, without bloodshed, or the destruction of -"their long laboured for estates."<a name="FNanchor_514_514" id="FNanchor_514_514"></a><a href="#Footnote_514_514" class="fnanchor">[514]</a> But the representative body -in the State expressed indignation at this endeavour to persuade the -ignorant, that the Government now set up in England by miseries, -bloodsheds, rapines, and other oppressions, was any better than that -under which their ancestors had lived for hundreds of years; and -further they declared how they despised all "menaces to drive them -from their loyalty," to which their souls were as firmly united as -they were to their bodies.<a name="FNanchor_515_515" id="FNanchor_515_515"></a><a href="#Footnote_515_515" class="fnanchor">[515]</a> Abundance of parleying succeeded, and -once, when Ayscue's men were invited on shore, "with a white flag," -they were fired upon; in revenge for which act of treachery they burnt -the houses of their assailants—a proceeding in positive opposition -to Sir George's explicit orders.<a name="FNanchor_516_516" id="FNanchor_516_516"></a><a href="#Footnote_516_516" class="fnanchor">[516]</a> At last, in midwinter, after -three months had been spent in fruitless negotiation, proposals of -peace from Lord Willoughby reached Ayscue on board the <i>Rainbow</i>, -which was now anchored in Carlisle Bay. Articles specifying<span class="pagenum"><a name="Page_471" id="Page_471">[471]</a></span> the terms -of an acceptable surrender were returned to Willoughby, conceding -to the Colonists indemnity for their past resistance, and, for -the future, the right of taxation, and other important political -privileges. With respect to higher interests, the articles distinctly -stated that no oaths, covenants, or engagements, should be imposed -upon the inhabitants against their convictions, and that liberty of -conscience should be allowed to all—"excepting to such whose tenets -are inconsistent to a civil government."<a name="FNanchor_517_517" id="FNanchor_517_517"></a><a href="#Footnote_517_517" class="fnanchor">[517]</a> But, strange to say, -in another and corrected paper, sent a few days afterwards, the -articles relating to oaths and to liberty of conscience are altogether -omitted; yet, still more strange, after this, Willoughby replied to -Ayscue, that the articles in this latter were the same in effect as -had been previously received. At last the latter agreed to the first -propositions made by the former—namely, that the Government should -remain as already established—that all Acts passed in the Colony -previously to the year 1638, and not being repugnant to the present -laws of England, should continue in force, and that those concerning -present differences should be repealed. In the final arrangement -between the Governor and the Commissioner no stipulation appears to -have been made touching matters of religion. Such matters were left -to shape themselves according to circumstances. The use of the Prayer -Book was neither expressly forbidden nor expressly allowed. Liberty of -conscience was neither secured nor denied in distinct terms. Nothing -was agreed upon which could interfere with the subsequent legislation -of the Colony in relation to ecclesiastical matters, except a general -implication that all enactments in the future, as<span class="pagenum"><a name="Page_472" id="Page_472">[472]</a></span> well as those in the -past, would be utterly invalid if they were found at all repugnant to -the laws of the mother empire.<a name="FNanchor_518_518" id="FNanchor_518_518"></a><a href="#Footnote_518_518" class="fnanchor">[518]</a> We find eighteen months afterwards, -the next Governor, Colonel Daniel Searle, complaining of "unsatisfied" -and "restless spirits" who, not content with the Constitution of -England, would model "this little limb of the Commonwealth into a free -state." He further informed the Council that in consequence of "some -lately brought under the ordinance of baptism in a Church society"—by -which expression, doubtless, Baptists are intended—having forwarded to -England a remonstrance concerning the Colonial Assembly, that Assembly -had desired that these remonstrants might be dismissed from public -employment in the island; but Governor Searle gave reasons in detail -why he could not comply with any such desire.<a name="FNanchor_519_519" id="FNanchor_519_519"></a><a href="#Footnote_519_519" class="fnanchor">[519]</a></p> - -<div class="sidenote"><i>Virginia.</i></div> - -<p>As Ayscue steered towards Barbadoes, Captain Robert Dennis sailed to -Virginia, for the reduction of the plantations in Chesapeake Bay.<a name="FNanchor_520_520" id="FNanchor_520_520"></a><a href="#Footnote_520_520" class="fnanchor">[520]</a> -No sooner did his ship, the <i>Guinea</i> frigate, heave in sight, than -the Virginians abandoned all thoughts of resistance, and instantly -came to terms. Like the Commissioners to the royalist colony of -Barbadoes, Captain Dennis and his colleagues were charged by written -instructions—amongst other things, to publish in Virginia the Acts -of Parliament against Kingship, the House of Lords, and<span class="pagenum"><a name="Page_473" id="Page_473">[473]</a></span> the Book -of Common Prayer. But it would appear that, upon submission by the -Colonists to the powers at St. Stephen's and Whitehall, the execution -of the Act in reference to religion came to be waived in America, as -it had been waived in the West Indies. Indeed, in this case, Episcopal -worship was expressly allowed for one year, on condition of all public -allusions to monarchy being omitted in prayer. The clergy remained -undisturbed, and were entitled to their accustomed dues for that space -of time. Nor was there to be any censure for loyal supplications and -speeches which might be uttered in private houses. Indeed, during the -whole term of the Protectorate, Episcopal rites seem to have been -continued in Virginia;<a name="FNanchor_521_521" id="FNanchor_521_521"></a><a href="#Footnote_521_521" class="fnanchor">[521]</a> and the Home Government does not appear to -have stained its character by any acts of persecution in that Colony, -or in Barbadoes. It is curious to add that, as tobacco was the chief -produce and the main staple of Virginia, it became used in the payment -of taxes, of penalties, and of privileges. All titheable parishioners, -"in the vacancy of their minister," were notwithstanding, to pay, per -head, fifteen pounds of tobacco towards a church-building "and glebe" -fund; Sabbath breakers and drunkards incurred a fine of one hundred -pounds of tobacco; persons introducing ministers into the Colony at -their own charge, were to receive, for so doing, the sum of twenty -pounds sterling by bill<span class="pagenum"><a name="Page_474" id="Page_474">[474]</a></span> of exchange, or two thousand pounds weight of -tobacco.<a name="FNanchor_522_522" id="FNanchor_522_522"></a><a href="#Footnote_522_522" class="fnanchor">[522]</a></p> - -<p>The Bermudas became an asylum for Royalists at the end of the Civil -Wars. A patent had been granted by King James for a Company there, -so early as the year 1615; and, until 1653, this Company and the -Colonial Council appointed by it were permitted to continue. But in -the midst of the troubles at home, the Company neglected to consult -the Council; the Colony suffered great distress; and "turbulent -spirits," by their reports to the Home Authorities, prejudiced them -against the Local Administration. Report reached head quarters that -the Governor of Bermudas wished to "invite Charles Stuart to take -possession" of the territory; and, therefore, in the year 1653, -certain trustworthy Commonwealth's men received a commission to govern -affairs in the islands with the same powers and privileges as the -Old Company had enjoyed. But, in the year 1656, Colonel Owen Rowe -wrote home, complaining that the former Government, standing upon the -foundation of James the First's patent, had refused to acknowledge the -New Commission. It had gone so far as to declare Charles' execution -"bloody, traitorous, and rebellious;" to proclaim his son as Charles -II.; and to avow a determination to be ruled only by laws which were -sanctioned by the Crown. These bold Royalists enforced the oath of -supremacy, imprisoned such as refused it, and banished Independents -who sympathized with the regicides. The Council of State, however, -persevered in efforts to secure subjugation, feeling the importance of -the islands to the Commonwealth, and fearing lest the<span class="pagenum"><a name="Page_475" id="Page_475">[475]</a></span> Spaniards might -endeavour to get a footing in them. Captain Wilkinson, commander of -the chief castle in the Colony, was strongly urged to attend to his -duties, and to keep a watchful eye upon the malignant party. Petitions -from the inhabitants to the Lord Protector arrived a few months before -his decease, stating that "the people were naked for want of clothing, -naked to their enemies for want of ammunition, and further destitute -for want of godly teachers"—ministers having received no salary -for years past. Only a few days after Cromwell had expired another -petition appeared, complaining of the disaffection of Deputy-Governor -Sayle, and describing him as a Royalist, as one who condemned the late -King's execution, and as an intimate friend of Colonial rebels, and of -scandalous ministers.<a name="FNanchor_523_523" id="FNanchor_523_523"></a><a href="#Footnote_523_523" class="fnanchor">[523]</a></p> - -<div class="sidenote"><i>West Indies.</i></div> - -<p>Cromwell, in his ill-fated expedition against the Spanish West Indies, -was influenced by religious, perhaps, even more than by political and -commercial considerations. He remembered the Protestant martyrs whom -the Spaniards had put to death, and the poor innocent Indians whom they -had barbarously murdered, and he thought that infinite good would arise -to the honour of God by maiming the Colonial power of these enemies -to the welfare of reformed Christendom. Spain, losing America, would -have the sword wrested from her right hand, and then Europe would -be relieved<span class="pagenum"><a name="Page_476" id="Page_476">[476]</a></span> from cruel wars, and from the disquietude and misery -produced by perpetual attempts to extirpate true religion and to set -up the idolatries and abominations of Popery. So Cromwell reasoned, in -a State Paper delivered to the Dutch ambassador in the year 1653; in -which also he proposed that England and Holland should send teachers -gifted with Christian knowledge "unto all people and nations, to -inform and enlarge the Gospel and the ways of Jesus Christ."<a name="FNanchor_524_524" id="FNanchor_524_524"></a><a href="#Footnote_524_524" class="fnanchor">[524]</a> -This design on Hispaniola proved altogether a very bad business, and -was grievously laid to heart by the brave man, who, as a Protestant -prince, wished to stand in the shoes of Gustavus Adolphus. Jamaica, -however, fell into Cromwell's hands as soon as his soldiers approached -the island. In the capital—St. Jago de la Vega—there stood an abbey -and two Roman Catholic churches called the Red and the White Cross, -which the Puritan soldiers immediately stripped of their superstitious -ornaments. The country abounded in waste land, and lacked population. -Cromwell aimed at making it a centre of Protestant influence, as much -as of British dominion; and this being known, it was suggested to -him by a French Protestant that he should gather there a number of -foreigners professing the Reformed religion, who might constitute a -sort of evangelical propaganda to "negative the designs of the Jesuits -in those parts."<a name="FNanchor_525_525" id="FNanchor_525_525"></a><a href="#Footnote_525_525" class="fnanchor">[525]</a> Plenty of room for work might be found in the -uncultivated acres of that wild region for young Irish people, both -men and women, and for "Scotch vagabonds," male and female.<a name="FNanchor_526_526" id="FNanchor_526_526"></a><a href="#Footnote_526_526" class="fnanchor">[526]</a> The -Council of State consequently resolved that such people should be sent -over; but Cromwell desired above all to see godly New<span class="pagenum"><a name="Page_477" id="Page_477">[477]</a></span> Englanders -settling upon the island. It was, he said, a chief end of his design, -to enlighten those parts by means of such as knew and feared the Lord; -and he thought that some who had been driven for conscience' sake into -a barren wilderness, might now remove to a land of plenty.<a name="FNanchor_527_527" id="FNanchor_527_527"></a><a href="#Footnote_527_527" class="fnanchor">[527]</a> He had -confidence in the pilgrims of New Plymouth, and in the Puritans of -Massachusetts, and he fondly hoped that many of them would emigrate -to his new West Indian dominions, and there sow the fields with the -"good seed of the kingdom." But disappointment followed his hopes. The -American Colonists would not remove. Some of the best agents sent over -to superintend the plantation died, chief amongst whom were Governors -Fortescue, Sedgwick, and Brayne.</p> - -<p>Earnest piety, dashed with eccentricities of Puritan expression, -conspicuously appears in the letters and in the conduct of these -Colonial Governors under the Commonwealth.<a name="FNanchor_528_528" id="FNanchor_528_528"></a><a href="#Footnote_528_528" class="fnanchor">[528]</a> They were men of -religious zeal, and of political sagacity, and they certainly -deserve honourable remembrance, although their enterprise proved -unsuccessful; a circumstance, indeed, which arose not from any fault -of theirs, but entirely from the unconquerable difficulties connected -with their position. The letters of D'Oyley, who succeeded these -earlier governors—himself a highly respectable officer with Royalist -tendencies—bear witness to their discouragements and to his own also. -Brayne followed D'Oyley in office, and died a victim to the fatal -climate.<a name="FNanchor_529_529" id="FNanchor_529_529"></a><a href="#Footnote_529_529" class="fnanchor">[529]</a></p> - -<div class="sidenote"><i>Maryland.</i></div> - -<p>The history of Maryland, under the Commonwealth, is full of the -records of strife for lordship. The Commis<span class="pagenum"><a name="Page_478" id="Page_478">[478]</a></span>sion of 1651 for reducing -disaffected Colonial dependencies did not specify that maritime -State; but the Commissioners managed to include it within the range -of their instructions, by unwarrantably stretching the expression, -"all the plantations within the Bay of Chesapeake." The agents and -friends of Lord Baltimore at first resisted this intrusion, but they -were at last obliged to submit to a compromise. Afterwards, rallying -their strength, they re-asserted their earlier rights, and displaced -the new authorities; but these again, in their turn, overcame the -old government, and reinstated themselves in their former position. -Religious animosities were at the bottom of this quarrel; the Puritans -not being able to endure having a Roman Catholic at the head of the -community, and the Roman Catholics trembling at the idea of being left -to the mercy of Puritans.<a name="FNanchor_530_530" id="FNanchor_530_530"></a><a href="#Footnote_530_530" class="fnanchor">[530]</a> After the Colony, under Lord Baltimore, -had enjoyed an amount of toleration unparalleled in those days of -intense party feeling, it becomes a question of great interest, what -was the course pursued by his opponents, when for a while they held -the reins of government which they had snatched out of his hands? The -answer is, that they made a law denying to such as exercised the Popish -form of worship all civil protection, they also proscribed all Prelacy -and Antinomianism, and resolved that, besides such as professed the -Presbyterian religion, which had been established in England, none -should be protected except those who avowed faith in God by Jesus -Christ, and did not abuse their freedom by injuring others. Such a -law can be rightly understood only when it is studied in the light of -previous history. Enough<span class="pagenum"><a name="Page_479" id="Page_479">[479]</a></span> has been said in former pages of this work -to shew how deeply the Puritans feared lest they should be deprived of -their civil rights by the restoration of Roman despotism—a fear which -if not justified may be excused by the old maxim, "that a burnt child -dreads the fire." The toleration, indeed, vouchsafed in Maryland ought -to have taught another lesson, but the idea remained unconquerable that -such toleration as had been there conceded only served the purpose of -protecting Popery for a time, in order that it might in the end throw -off its cunning mask, and devour those very liberties to which it had -been indebted for existence.<a name="FNanchor_531_531" id="FNanchor_531_531"></a><a href="#Footnote_531_531" class="fnanchor">[531]</a></p> - -<div class="sidenote"><i>Maryland.</i></div> - -<p>Uncertainty was felt or pretended as to the wishes of the Protector -in reference to the subject so keenly agitated in the State of -Maryland. But upon his hearing a report to that effect, and upon -his being informed that it was said he wished a stop to be put to -the proceedings of the Commissioners who were authorized to settle -the <i>civil</i> government, he distinctly stated that such was not his -intention. Of their interference with the secular business of the -colony he fully approved, but of their interference with spiritual -matters, it would appear that he had formed a different judgment; for -in an earlier communication to the same Commissioners he had commanded -them to confine their attention to temporal affairs, and "not to busy -themselves about religion."<a name="FNanchor_532_532" id="FNanchor_532_532"></a><a href="#Footnote_532_532" class="fnanchor">[532]</a> In this instance, as in others, -Cromwell shewed a disposition to leave people to themselves in<span class="pagenum"><a name="Page_480" id="Page_480">[480]</a></span> what -concerned their consciences, provided only that they remained loyal -to his political rule. We have said that the Prayer Book continued to -be used in Virginia; and so long as Maryland remained quiet under the -Protectorate, his Highness was not anxious to disturb either Prelatist -or Papist. Whilst careful not to displease his own political partizans, -he at the same time indicated no sympathy with the opposition which -was made to Lord Baltimore; and, although he was strongly urged to -annul altogether the patent and privileges of that excellent nobleman, -he still allowed him to persevere in pressing his claims, and even -permitted him to appoint his own Lieutenant.<a name="FNanchor_533_533" id="FNanchor_533_533"></a><a href="#Footnote_533_533" class="fnanchor">[533]</a></p> - -<div class="sidenote"><i>The East.</i></div> - -<p>Beyond these particulars relative to religion in the Western Colonies, -space remains only for a word respecting the other hemisphere. The -first East Indian charter had been granted by Queen Elizabeth, and -soon after the date of that charter the first English factory had been -established at Surat. In the year 1649, Edward Terry—who had attended -Sir Thomas Roe, as chaplain, on his embassy to the Mogul—preached -what might be called a missionary sermon in the church of St. Andrew -Undershaft, before the Governor and Company of the Merchant Traders -to India; and in that sermon he strongly urged them to commend -Christianity by a holy life; and he took care also faithfully to rebuke -the gross inconsistencies of English Christians in Oriental countries, -which, as he observed, often provoked natives to exclaim, "Christian -religion, devil religion—Christian much<span class="pagenum"><a name="Page_481" id="Page_481">[481]</a></span> drunk—much rogue—much -naught." Dr. Edward Reynolds also preached in the same church, before -the same company, in the year 1657, taking for his text Nehemiah xiii. -31; shewing, as Evelyn notices in his "Diary,"<a name="FNanchor_534_534" id="FNanchor_534_534"></a><a href="#Footnote_534_534" class="fnanchor">[534]</a> "by the example of -Nehemiah, all the perfections of a trusty person in public affairs, -with many good precepts, apposite to the occasion, ending with a prayer -for God's blessing on the Company and the undertaking."</p> - -<p>Another body of traders, called the Levant Company, were certainly -left free to pursue their own course with respect to religion.<a name="FNanchor_535_535" id="FNanchor_535_535"></a><a href="#Footnote_535_535" class="fnanchor">[535]</a> -Through the endeavours of Pocock, and other Episcopalian clergymen, -the Company had aimed to extend Christianity in the countries where -they trafficked; and in the year 1654 they sent Robert Frampton—a -distinguished Episcopal minister—to Aleppo, who remained for -sixteen years in charge of the spiritual welfare of the factory in -that place. On his return to England he became first Dean, and then -Bishop of Gloucester, and he is found amongst the non-jurors at the -period of the Revolution. On the other hand a Presbyterian minister, -who had been appointed chaplain at Smyrna, found no favour with the -merchants of that ancient port; in vain he produced his bale of -Westminster catechisms, and he fruitlessly endeavoured to establish -amongst the English residents the Westminster Confession Directory and -Discipline.<a name="FNanchor_536_536" id="FNanchor_536_536"></a><a href="#Footnote_536_536" class="fnanchor">[536]</a></p> - -<p>This review of ecclesiastical affairs proves very clearly the large -measure of independence which in that respect was conceded to the -Colonies, under the government of Cromwell. The prohibition of the -use of the Book of Common Prayer emanated from the home authorities<span class="pagenum"><a name="Page_482" id="Page_482">[482]</a></span> -before he became seated in the Protectoral chair, and there is no -evidence of any zeal on his part in enforcing the ordinance, or of -any disposition to adopt a persecuting policy towards his Colonial -subjects. On the contrary, his connivance at Episcopalian worship -in Virginia, and his conduct with reference to Maryland and Lord -Baltimore, indicate a spirit of toleration and a breadth of view with -regard to religious liberty,—where the stability and civil order of -society were not placed in jeopardy—such as are in harmony with his -habitual professions and his well-known character, and such also as -probably would have been more fully exemplified in England, had not -the exemplification been prevented by the political disaffection of -religious parties.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_483" id="Page_483">[483]</a></span></p></div> - - <div class="figcenter" id="i_662" > - <img - class="p0" - src="images/i_662.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER XVII.</h2> - - -<p>Leaving the Colonies, the reader's attention will now be directed -to other relations of a religious nature—relations which the Lord -Protector entered into with some of the Churches on the Continent, and -which, in reference to those Churches, he sustained towards different -European powers.</p> - -<p>In approaching the subject we meet with a singular individual, whose -activity prepared for negotiations respecting spiritual matters -which were carried on with foreign States through the Commonwealth -ambassadors. A few notices of his early history are necessary for a -clear understanding of what he did in connection with the events about -to be described.</p> - -<div class="sidenote"><i>Durie and Laud.</i></div> - -<p>John Durie was a Scotch Presbyterian, whose father—banished for -opposing King James the Sixth of Scotland and his Bishops—went over -to the city of Leyden, and there laboured as pastor of a Church -consisting of British refugees. The son, who had been educated at -Oxford, settled for a while at Elbing, in Prussia, just after Gustavus -Adolphus had won that city from the Poles; and it happened that -whilst he was residing there, he received from Casper Godeman, the -Swedish<span class="pagenum"><a name="Page_484" id="Page_484">[484]</a></span> Jurist, suggestions respecting a scheme of Protestant union, -to which he devoted the greatest part of his life. As early as the -month of April, 1633, we find him writing from Frankfort to Sir Thomas -Roe—a distinguished person who was sent as ambassador to several -Courts—informing him that the Swedish Chancellor, Oxenstiern, was -strongly in favour of a close union between the Lutheran and Reformed -Churches; and, at the same period, we discover Roe, who was then in -London, corresponding with Oxenstiern, and commending such an union as -of the highest importance to the interests of Germany. Hope, however, -soon began to waver in the breast of the Scotch minister with regard -to the Chancellor's steady pursuit of the object; on account, as he -said, of "political ends and respects." Yet, in the winter of 1633, -the former rejoiced in the favourable impression which his great -project had produced upon the mind of Secretary Coke, and in the -expectation which had been awakened of his obtaining assistance even -from so influential a personage as Archbishop Laud, through Secretary -Windebank. Durie succeeded in gaining access to the Prelate, and had -also correspondence with him upon the subject of a Protestant union. -Although it appeared that political interests came in the way of -the full success which this warm advocate so much desired, yet he -expressed it as his decided opinion, that his Grace of Canterbury was -well affected towards the cause.<a name="FNanchor_537_537" id="FNanchor_537_537"></a><a href="#Footnote_537_537" class="fnanchor">[537]</a> Like other penniless men, John -Durie laboured in his<span class="pagenum"><a name="Page_485" id="Page_485">[485]</a></span> self-chosen vocation at a great disadvantage, -and was constrained to mix up petitions for personal assistance with -appeals on behalf of his cause; but it ought to be remembered that his -whole life proved the latter to be dearer to him far than any pecuniary -interest whatever. The young Ambassador Oxenstiern, son of the great -Chancellor, on his reaching London in March, 1634, encouraged Durie -to return to Germany, where he would find that the state of affairs -promised more than ever a favourable issue; at the same time assuring -him also, that his father had no greater desire than to see this work -of Christian charity and brotherhood perfectly accomplished. There can -be no doubt that Durie's own desires were more sincere and earnest -than the Chancellor's; of this he gave proof in the honest enthusiasm -with which he declared to Sir Thomas Roe, that if not prohibited he -would persevere; and, to use his own words, where he could not ride he -would go afoot, and when he could not walk he would creep on all fours -rather than not proceed. It was so grievous, he added, to see such an -enterprise as his so little cherished, and he was led to suspect that -a main hindrance to a prosperous result would be the complication of -spiritual with political affairs.<a name="FNanchor_538_538" id="FNanchor_538_538"></a><a href="#Footnote_538_538" class="fnanchor">[538]</a></p> - -<p>Strange as it may appear to some readers, Laud himself wrote to Roe -upon the subject, and told him that he had prepared letters to both -Lutherans and Calvinists, so far as it was in "any ways fit;" and that -he wished Durie's labours might be crowned with a happy success. If a -public act, he proceeded to observe, could be gained at the Frankfort -meeting, for a reconciliation between the Churches, he thought that a -footing might be thereby secured for further proceedings; but until -that<span class="pagenum"><a name="Page_486" id="Page_486">[486]</a></span> preliminary was accomplished he could not discern much hope. -He also informed him, that although the King highly approved of the -object, his Majesty could not publicly take part in the negotiations; -that, as to himself, he could assure him that though he was at Court, -yet he was almost as far from being able to render assistance, as was -Sir Thomas Roe—inasmuch as business of this description was handled by -a foreign committee, of which he did not happen to be a member.<a name="FNanchor_539_539" id="FNanchor_539_539"></a><a href="#Footnote_539_539" class="fnanchor">[539]</a></p> - -<p>Elizabeth, Queen of Bohemia, took an interest in this "treaty of the -ecclesiastical peace," as Sir Thomas Roe termed it; and, in a letter -to that illustrious lady, he spoke of Durie as an excellent man, whom -God had "raised up to be an instrument of the greatest treaty of the -age." Roe felt persuaded he should see the purpose accomplished, if, as -he remarks, "it fall not by us who should most affect both the benefit -and honour." Whilst Roe was writing to the Queen, Durie was writing -to Roe, full of anxiety as to whether he could start equipped with -such authority as he sought from princes and prelates, or "proceed in -a private way;" also as to the manner in which the Hollanders, "the -stiffest of all," were likely to behave; and further as to the mode in -which he should proceed with the Churches of the Low Countries, because -the business trenched upon their domestic controversies. The French -and Swiss, he believed, were well disposed, and if he himself could -but subsist in ever so mean a way, but for a year or two, his heart -told him that the seed which he was sowing would spring up, although -no sunshine should fall, nor any shower from England should rain upon -it.<a name="FNanchor_540_540" id="FNanchor_540_540"></a><a href="#Footnote_540_540" class="fnanchor">[540]</a></p> - -<p>Episcopal patronage and the diplomacy of statesmen<span class="pagenum"><a name="Page_487" id="Page_487">[487]</a></span> effected nothing -for this sanguine Apostle of union. He was left single-handed to plead -the cause, as best he could, at the Evangelical Congress of Frankfort, -in the year 1634, having been allowed by Sir Robert Anstruther to -travel thither with him in his coach—Durie's man being "shifted -sometimes in the baggage waggons, and sometimes afoot, and sometimes -in the second coach." As lodgings were dear during the Diet, the good -man's chamber cost him nine shillings a week, and he had "to put -himself in some fashion for clothes."<a name="FNanchor_541_541" id="FNanchor_541_541"></a><a href="#Footnote_541_541" class="fnanchor">[541]</a></p> - -<p>In the same year, Durie published his "<i>Aliquot Theologorum Galliæ, et -trium ecclesiæ Anglicanæ Episcoporum, sententia de pacis rationibus -inter Evangelicos usurpandis</i>." Davenant, Morton, and Hale, were the -three Bishops referred to in the book. Other Latin treatises, on the -same absorbing theme, from the same pen, followed, but without effect. -The Churches of Transylvania, indeed, sent their advice and counsel; -and the Divines of Sweden and Denmark listened to what the Scotchman -had to say; but after all this correspondence, and after a consultation -with Universities to boot, this indefatigable minister, was as far -from realizing his dreams of union when Oliver Cromwell became Lord -Protector, as when he waited at the doors of Lambeth Palace upon -Archbishop Laud.</p> - -<div class="sidenote"><i>Protestant Alliance.</i></div> - -<p>A sweeping method of promoting the Protestant Alliance was recommended -by a correspondent of John Milton—which there can be no doubt would -have been found quite as inoperative for the accomplishment of the -end in view as the official position and influence at which it -ill-naturedly sneers. "Mr. Durie," said the writer, "has bestowed about -thirty years' time in<span class="pagenum"><a name="Page_488" id="Page_488">[488]</a></span> travel, conference, and writings, to reconcile -Calvinists and Lutherans, and that with little or no success. But -the shortest way were—take away ecclesiastical dignities, honours, -and preferments on both sides, and all would soon be hushed; the -ecclesiastics would be quiet, and then the people would come forth into -truth and liberty."<a name="FNanchor_542_542" id="FNanchor_542_542"></a><a href="#Footnote_542_542" class="fnanchor">[542]</a></p> - -<div class="sidenote"><i>Protestant Alliance.</i></div> - -<p>Civil establishments of Christianity have doubtless greatly complicated -such difficulties as exist in the way both of international and -domestic religious union; but the deepest and most lasting source -of difficulty is to be found lower down than any ecclesiastical -organizations, even in human nature itself, in its blended good and -evil—on the one hand, in its mistaken but honest conscientiousness, -and on the other, in its selfishness, prejudice, and pride. When much -ecclesiastical wealth had been confiscated, and all ecclesiastical -dignities had disappeared in England, the great Protestant Alliance, -floating before Durie's imagination, approached no nearer its -realization than it had done before. Real Christian union can never -be reached through any diplomacy of that kind, nor even through -persistent endeavours such as those of the zealous individual whom we -have described. It must come as the unforced result amongst sects and -parties of a divine temper, such as we have never yet seen, and which -we find it not in human power to command. We can but intercede that God -would inspire it through His own good Spirit.</p> - -<p>Cromwell was, perhaps, as desirous of active fellowship between -Protestant Churches as was Durie; and the latter, with such a powerful -person to countenance his mission, might well imagine himself within -sight of the<span class="pagenum"><a name="Page_489" id="Page_489">[489]</a></span> port towards which he had been steering for so many -years. Thurloe, Secretary of State, and Dr. John Pell, who was the -Protector's minister abroad, entered largely into the plans of this -enthusiastic individual, the latter of the two being engaged in -performing important missions to foreign Protestants, especially the -Swiss.<a name="FNanchor_543_543" id="FNanchor_543_543"></a><a href="#Footnote_543_543" class="fnanchor">[543]</a></p> - -<p>After repeated discouragements the ecclesiastical diplomatist returned -to England, and found, to his great joy, the Protector most gracious, -and the Parliament most friendly. He forwarded to Pell a resolution of -the House, that his Highness "would be pleased to encourage Christian -endeavours for assisting the Protestant Churches abroad"—a few kind -words which Durie fondly hoped would "open a door for action." His -hands might appear to be strengthened by this vote; yet he still went -on spending his strength for naught. It is needless to follow him any -further through his fruitless negotiations, except to state, that -without "bating one jot of heart or hope," he still pressed onward; -and when Cromwell's death, and the Restoration of Charles had left him -without any aid from the English Government, this man of unquenchable -ardour published another book on his favourite theme. Fourteen more -years of Sisyphus-like labour did, indeed, dishearten him in the -attempt to draw together the Lutheran and the Reformed Churches, -only however, to inspire him with the resolve to attempt union upon -a still larger scale; and at the same time he sought, amidst his -disappointments, consolation in the study of the Apocalypse, a part -of Scripture which, in his view, satisfactorily explained his want of -success, its cause and its remedy. This singular person, so<span class="pagenum"><a name="Page_490" id="Page_490">[490]</a></span> generous -in purpose, and so persistent in toil, ended his days in Germany.<a name="FNanchor_544_544" id="FNanchor_544_544"></a><a href="#Footnote_544_544" class="fnanchor">[544]</a></p> - -<div class="sidenote"><i>Persecution of the Vaudios.</i></div> - -<p>John Durie's name is further connected with the earliest intelligence -conveyed to England, respecting the persecutions of the Piedmontese -Protestants by the Duke of Savoy. On the 24th of February, 1655, he -wrote from the pleasantly-situated town of Aarau, in Switzerland, to -Mr. Pell, informing him that the Lords of Zurich had been entreating -help on behalf of their brethren in Piedmont, who were now commanded -either to go to mass, or to leave their native hills.<a name="FNanchor_545_545" id="FNanchor_545_545"></a><a href="#Footnote_545_545" class="fnanchor">[545]</a> Just one -month before this letter was written, an edict had been issued to that -effect, in consequence of tumults which had disturbed the peaceful -valleys, and which had arisen out of the propagandist labours of -certain Capuchin friars. The zeal of the proselyting Roman Catholic -had come into collision with the zeal of the primitive Vaudois. -Assassinations and abductions had been added to arguments on the one -side; natural indignation against such violence had arisen on the -other. Savoyard troops troubled and oppressed the peasantry; the -peasantry resisted the Savoyard troops; war was blazing in the green -glens under the snowy hills. Then came the edict of expatriation, -terrible as death to those mountaineers, who clung to the land of their -fathers' sepulchres as fondly and closely as the pine trees cling -to the rocks on which they grow. Totally unprepared for travelling, -the peasantry received orders to depart from their native country -within the space of twenty days. They were now obliged to desert -their village homesteads, and make rude encampments upon heights in -the neighbour<span class="pagenum"><a name="Page_491" id="Page_491">[491]</a></span>hood. On the 21st of April, the sufferers wrote to the -French ambassador, declaring that they were, at last, forced to take up -arms in self-defence, against enemies who came to burn their houses; -that never had they entertained an idea of rebelling against their -royal master, the Duke of Savoy; nay, that they were ready to change -their weapons "into mattocks" if he would but place them in their -former condition. They referred to Roman Catholics in the vicinity -as witnesses of their wrongs. They challenged investigation. They -begged for mediators. They would leave all in their hands.<a name="FNanchor_546_546" id="FNanchor_546_546"></a><a href="#Footnote_546_546" class="fnanchor">[546]</a> On the -very day these brave and pious people thus appealed to France, Pell, -in the city of Geneva, was watching the movements of Savoy, and he -intimated to Secretary Thurloe that a massacre was in the wind—that -the Duke took counsel from those who, under the pretence of propagating -Christian faith, minded nothing so much as the advancement of the -Pope's interest. Before he sealed his letter, the diplomatist added, -that the Canton of Berne had sent to the Lords of Zurich, to signify -that the Duke with his army was certainly descending upon the poor -Protestants, so that it would be a wonder if they were not utterly -destroyed before any one could come to their help. Direct intelligence -of the horrid cruelties perpetrated upon the Vaudois was dispatched -by Pell to Thurloe the last day of April; and upon the 8th of May -following, Thurloe thus wrote to Pell:—"I do assure you it is a matter -which his Highness lays very much to heart, and will rejoice to hear -that other Protestants do think themselves concerned in it also. And -I do not doubt but you and Mr. Durie will also contribute your utmost -endeavours to make the Protestants<span class="pagenum"><a name="Page_492" id="Page_492">[492]</a></span> in those parts sensible of this -horrid action, and to get a true measure of their intentions about it, -and to certify them hither by the first opportunity."<a name="FNanchor_547_547" id="FNanchor_547_547"></a><a href="#Footnote_547_547" class="fnanchor">[547]</a></p> - -<p>The lion was roused; and from Cromwell's Council Chamber there went -forth in that month of May such letters to foreign powers as have -been rarely read—being filled with Cromwell's decision and Milton's -eloquence, and with the Protestant anger which was fiercely burning -in the hearts of both. Religion, and hatred of the hellish wrongs -committed in its name, then stirred the government of England, -and lifted her foreign diplomacy into a region far loftier than -that which comes within the range of vulgar and selfish politics. -Despatches—which, for their spirit, argument, and language an -Englishman may be proud to read—were sent to Louis XIV., to the Duke -of Savoy, to the Prince of Transylvania, to Gustavus Adolphus, to the -United States of Holland, to the evangelic cities of Switzerland, -to the King of Denmark, and to the Consul and Senators of Geneva. -All these letters may be found in Milton's prose works; and let not -the unmistakeable threat of something beyond words of indignation be -overlooked in these missives. The threat did more than anything else to -stop the bloodshed, and prevent its recurrence; only the wily power of -France played its part of mediatorship so quickly and so cunningly, as -to settle the business upon terms far less just than the Lord Protector -would have exacted, had the winding up of the affair fallen into his -vigorous hands.</p> - -<div class="sidenote"><i>Cromwell's Interference.</i></div> - -<p>Cromwell dispatched Sir Samuel Morland as ambassador to the Duke of -Savoy, and put in his possession the following speech, prepared by -the same pen as that<span class="pagenum"><a name="Page_493" id="Page_493">[493]</a></span> which wrote those magnificent letters:—"My -most serene master, Oliver, Protector of the Commonwealth of England, -Scotland, and Ireland, has sent me to your Royal Highness, to whom -he bids all health, life, and a long and prosperous reign, which he -trusts you may enjoy, amid the greetings and good wishes of a hearty -and well-affected people. He is encouraged to hope this by merits of -your own—regarding the noble disposition of your Royal Highness—your -birth, the high expectation formed of you, no less than the old -historical amity existing between the old Kings of this realm and the -House of Savoy, which he calls to mind. My most serene and good master -it has pleased, to send me on a mission of importance, though I am but -a youth, unripe and unpractised, yet devoted to your Royal Highness, -and a hearty friend to the interests of Italy. King Crœsus, -according to the old story, had a son who was born dumb, yet he, the -moment he saw a soldier aiming a wound at his father, recovered his -tongue. Even so it is with me. My tongue this day is unloosed by those -cruel wounds dealt at our mother, the Church—unloosed to plead a cause -on which the safety and all the hopes of many turn, trusting, as they -do, by loyalty, obedience, and lowliest prayers, to pacify the heart -of your Royal Highness, now turned against them. In the cause of these -distressed people—if even pity may improve their plight—his Highness, -the Protector of England, comes forward as a suitor, and earnestly -prays and beseeches your Royal Highness to vouchsafe to grant mercy to -these poor and exiled subjects, who, dwelling at the roots of the Alps, -in certain vales under your rule, have given their name to the religion -of Protestants. He has heard a fact—no one will dare to say it was -done by consent of your Royal Highness—that these wretched people -have been,<span class="pagenum"><a name="Page_494" id="Page_494">[494]</a></span> some of them, cruelly slaughtered by your troops—some -of them driven out by force, thrust out from their dwelling-place -and country, homeless, houseless, penniless, utterly destitute, have -gone over rough and inhospitable tracts, over hills heaped high with -snow—gone as vagrants with their wives and children. If there be any -truth in the report everywhere heard—would, indeed, it were a false -report!—what deed of horror was not done, or unattempted in those -days. Everywhere was the sight of smoking houses, mutilated limbs, and -the earth reeking with blood, nay, maidens expired in wretched agony, -after being atrociously violated—even the aged and the sick were burnt -with fire, infants were dashed on the rocks, and the brains of others -cooked and eaten,—horrible wickedness, and unheard of before cruelty. -O good God! such as the heroes of all times and ages, if they were to -come to life this very day, would have been ashamed of, seeing that -they had never invented aught so inhuman. Nay, even angels shudder, -mortals are amazed, the very heaven itself seems astonished at these -outcries, and the earth blushes at the blood of so many innocent -persons overspreading it. Do not thou, O God, Most High!—do not thou -require the vengeance due to this deed! Wash out, O Christ! with Thy -blood this stain. Nay, I will not tell them in order, nor dwell longer -on these details; and what my serene master asks, you will better learn -from his letters."<a name="FNanchor_548_548" id="FNanchor_548_548"></a><a href="#Footnote_548_548" class="fnanchor">[548]</a></p> - -<p>Several ministers of the City of London waited upon the Protector to -solicit his sympathy and assistance on behalf of the sufferers, for -which request he thanked<span class="pagenum"><a name="Page_495" id="Page_495">[495]</a></span> them, and declared that he was extremely -shocked at the tidings which he had received. He afterwards assured -the Dutch ambassador that he was moved to his very soul by all he had -heard—that he was ready to venture his all for the protection of -Protestantism—that in this cause he would swim or perish—and that the -example of Ireland was fresh in his memory, where he said 200,000 souls -had been inhumanly massacred.<a name="FNanchor_549_549" id="FNanchor_549_549"></a><a href="#Footnote_549_549" class="fnanchor">[549]</a></p> - -<div class="sidenote"><i>Collections for the Sufferers.</i></div> - -<p>By the end of June, 1655, collections were on foot throughout England; -and even the French ambassador was not exempted from contributing -to the fund, although, he says, he had as much need of charity as -the Piedmontese. A few days later, the same gentleman wrote home -declaring, that the gatherings amounted to a vast sum, for everybody -gave something, to seem charitable, and the ministers "played their -parts to some purpose to stir the people up to assist their persecuted -brethren."<a name="FNanchor_550_550" id="FNanchor_550_550"></a><a href="#Footnote_550_550" class="fnanchor">[550]</a> How the clergy in Genevan cloaks, with hour-glasses by -their side, thundered forth anathemas against Rome, and appealed to the -hearts and purses of their crowded congregations in those summer weeks, -can be readily imagined; and that the appeals were followed by great -success the Dutch ambassador indicates when, writing to the States -General on the 16th of July, he says: "Several persons have assured me -that the collection doth amount to above £100,000."<a name="FNanchor_551_551" id="FNanchor_551_551"></a><a href="#Footnote_551_551" class="fnanchor">[551]</a></p> - -<div class="sidenote"><i>Proceedings of the Committee.</i></div> - -<p>A committee was formed by order of his Highness and the Council, to -superintend the business involved in this enterprise of beneficence, -and the members of that committee appear to have diligently discharged -their duties; for they collected information respecting the<span class="pagenum"><a name="Page_496" id="Page_496">[496]</a></span> whole -subject, they corresponded with the sufferers, they consulted as to the -best methods of relief, and they bestowed much time and thought upon -the appropriation of the money, minute accounts of it being kept, and -carefully audited from time to time.<a name="FNanchor_552_552" id="FNanchor_552_552"></a><a href="#Footnote_552_552" class="fnanchor">[552]</a> In the month of June we find -them resolving to prepare a narrative of events, to be accompanied by -letters patent for making collections through the medium of ministers -and churchwardens, both publicly and from house to house,—each -contributor being requested to write down his name with the amount -of his donation, and each parish to return an accurate schedule of -subscriptions. When some of the money had been distributed to meet -immediate necessities, the committee further resolved in the following -January to request his Highness to take into consideration how the poor -Piedmontese Protestants were to be provided for in the future—because -the residue of the money raised would be in time exhausted, and then -they would be left in a lingering condition, if their security and -their subsistence were not provided for in some other way. A paper, -laid before them by Morland the same month, suggested—forasmuch as -letters from Geneva and other places recently received, had informed -them of the roads to the valleys being stopped up by an abundance -of snow, and as, in all probability, the inhabitants were in great -extremities, and the remittances last sent were exhausted—that his -Highness and the Council would be graciously pleased to consider what -sum should be forwarded for their relief. In a letter from Geneva, -dated the 14th of February, 1657, it is related—"our poor people -are in extreme necessity, the greatest part of our families<span class="pagenum"><a name="Page_497" id="Page_497">[497]</a></span> being -destitute of houses, movables, cattle, or anything else whereby to -subsist. For although there was lately a considerable distribution -made, yet the greatest part of our people were more indebted than their -portion amounted to, for bread and other sustenance, which they had -been forced to take upon trust before, to preserve themselves from -perishing with hunger. If you did but know, sirs, the greatness of our -miseries, you would certainly have compassion on us, and pity our sad -condition. God is now in good earnest chastising us for our sins and -iniquities, to which we most willingly submit, kissing the rod, and -confessing that He is still just and righteous."</p> - -<p>Under date June the 5th, 1657, there exists a document signed by the -Protector (with a trembling hand) recommending that the widow of one -of the Vaudois, who had been put to death in the massacre, should -receive an exhibition of £100, and such further sum as "will release -her son out of prison and be a little help to her present support." -Probably to the same year belongs another paper, in which war is -anticipated between the Protestant cantons and their Popish enemies. It -contains proposals to aid the belligerents by means of the remainder -of the funds which had been collected two years before. "This just and -seasonable way of the disposal of these moneys will yet more fully -appear if it be considered, that a good part thereof hath been already -sent for the relief of the present necessities of the Waldenses, and -that the portion intended for the succour of the Protestant cantons -is only to be lent to them upon very good security, to be repaid, for -the use of those to whom it was given—there being likewise a very -considerable sum still remaining in readiness for them, as their urgent -pressures shall require, and they be able to receive it. To all which -we may add the<span class="pagenum"><a name="Page_498" id="Page_498">[498]</a></span> necessity of this proceeding in regard to that sum, the -late collection—such great alterations have happened both by the wars -amongst the cantons, and that unhappy compliance of the Waldenses with -the Duke of Savoy (formerly related), as that a great part of the money -collected will otherwise be as a dead stock in Guildhall; the loan of -which for a little time may, by God's blessing, be a means to preserve -both the Protestant cantons and also the distressed Waldenses for whom -the collection was made."<a name="FNanchor_553_553" id="FNanchor_553_553"></a><a href="#Footnote_553_553" class="fnanchor">[553]</a></p> - -<p>The pacification which had taken place in the month of August, 1655, -putting a stop to the outrages upon the Protestants, was, as to its -terms, considered by Morland, the envoy, very unsatisfactory; for -which terms he greatly blamed the Swiss ambassadors. He looked on -such a peace as worse than the continuance of war, and mourned over -the scandal that the sufferers should have been forced to confess -themselves guilty of rebellion. Thurloe, representing the Government -at home, sent out instructions to the minister to complain to the -Bernese of the unfair conditions which they had sanctioned; to let -them know it was everywhere amongst Protestants "laid to heart;" to -attempt arresting the ratification of the treaty; and to "prosecute its -amendment." Allusion occurs to "the sixty thousand pounds voluntarily -gathered in England for the relief of these people;" and then the -instructions end with the clause—"that the treaty between his Highness -and the King of France is agreed, but that his Highness will not sign -it until he have satisfaction in this business of Piedmont—and that as -he hath caused a large contribution to be made for them, so that he<span class="pagenum"><a name="Page_499" id="Page_499">[499]</a></span> -cannot nor will not desert them."<a name="FNanchor_554_554" id="FNanchor_554_554"></a><a href="#Footnote_554_554" class="fnanchor">[554]</a> To write thus, however, was at -that time too late, the Swiss States, through fear of France, having -already agreed to the ratification.</p> - -<div class="sidenote"><i>Cromwell and Louis XIV.</i></div> - -<p>Three years afterwards, Cromwell, upon learning that the treaty had -been violated, and apprehending the occurrence of fresh massacres, -wrote once more to Louis XIV. In a letter dated May, 1658:—"New -Levies," he said, "are privately preparing against 'em, and all that -embrace the <i>Protestant Religion</i> are commanded to depart by a prefix'd -day; so that all things seem to threaten the utter extermination of -those deplorable wretches whom the former massacre spar'd. Which I -most earnestly beseech and conjure ye, <i>most Christian King</i>, by -<i>that</i> <span class="smcap">RIGHT HAND</span> <i>which sign'd the League</i> and Friendship -between us, by <i>that same goodly ornament of your Title</i> of <span class="smcap">MOST -CHRISTIAN</span>, by no means to suffer, nor to permit such liberty -of Rage and Fury, uncontroul'd we will not say, in any Prince (for -certainly such barbarous severity could never enter the breast of any -Prince, much less so tender in years, nor into the female Thoughts of -his mother), but in those sanctify'd cut-throats who, pro<span class="pagenum"><a name="Page_500" id="Page_500">[500]</a></span>fessing -themselves to be the Servants and Disciples of our Saviour Christ, -who came into this World to save Sinners, abuse His meek and peaceful -name and precepts to the most cruel slaughter of the Innocent. Rescue, -you that are able in your tow'ring Station, worthy to be able, rescue -so many Suppliants prostrate at your feet, from the hands of Ruffians -who, lately drunk with Blood, again thirst after it, and think it -their safest way to throw the Odium of their Cruelty upon Princes. But -as for you, great Prince, suffer not, while you reign, your Titles, -nor the Confines of your Kingdom, to be contaminated with this same -Heaven-offering Scandal, nor the peaceful Gospel of Christ to be -defil'd with such abominable Cruelty."<a name="FNanchor_555_555" id="FNanchor_555_555"></a><a href="#Footnote_555_555" class="fnanchor">[555]</a></p> - -<div class="sidenote">1658.</div> - -<p>Whether prevented by Cromwell's remonstrance or not, the horrors -anticipated did not occur; although, after the Protector's death, and -the restoration of Charles II., the unhappy Vaudois were again plunged -into the miseries of war. The letter just quoted ends Milton's immortal -correspondence on the subject—a correspondence which moves with -admiration the depth of one's soul: whenever since that time has the -Protestantism of England burnt with such a vivid and steady light in -the midst of her foreign diplomacy?</p> - -<div class="sidenote"><i>Other Persecuted Protestants.</i></div> - -<p>Nor were the Piedmontese the only foreign Protestants who excited -sympathy in the breast of the Protector, and amongst the reformed -Churches of England. Brethren in Poland and Silesia had suffered exile -for their faith; and, on their behalf, as in the case of the Vaudois, -collections were promptly ordered to be made. The same thing was -effected in the case of the persecuted<span class="pagenum"><a name="Page_501" id="Page_501">[501]</a></span> Bohemians. A committee was -appointed in this instance, as in the former one, and a declaration was -drawn up touching the condition of the Polish Protestants. "If a cup -of cold water," says that document, "given to one disciple as such, -shall not lose its reward, how much more when a bountiful relief is -given to more than five thousand disciples; which we should be the more -forward to advance, because they acknowledge they have received much -confirmation in the religion for which they suffer by light received -from our countryman, John Wicklif, that famous witness of Christ -against Antichrist, even in the darkest times of Popery." A letter, -by John Durie, begged an extension of charity to other suffering -Protestants in Germany; and another letter, by Morland, stated:—"There -are above five thousand left whom God hath snatched out of their cruel -rage, wandering miserable, naked, and, indeed, reduced unto plain -beggary. There remains no refuge for them but in God, and those who in -God's stead do watch for the good of the Church."</p> - -<p>Upon its being represented that the Papists had burned Bibles printed -in the Bohemian and Polonese languages, and that the exiled Protestants -were in great want of the Scriptures, it was ordered that out of the -fund collected for the relief of the sufferers, the sum of £1,000 -should be paid to procure for them copies of the Word of God. In -another document amongst the papers of the Committee, it is said:—"The -poor exiled Churches are in great want of this spiritual food, as of -their daily bread, and desire rather to take something from their -mouths to supply the necessity of their souls." The Committee was -resolved that the cause of these sufferers should be commended to the -King of Sweden, to be remembered in<span class="pagenum"><a name="Page_502" id="Page_502">[502]</a></span> any treaty of peace between him -and the King of Poland.<a name="FNanchor_556_556" id="FNanchor_556_556"></a><a href="#Footnote_556_556" class="fnanchor">[556]</a></p> - -<div class="sidenote">1658.</div> - -<p>The French Protestants were indebted to Cromwell for effectual -protection when they were exposed to imminent danger. Some of them, who -were citizens of Nismes in Languedoc, had, amidst the excitement of a -municipal election, been betrayed into acts of very great violence, -and had even assailed their opponents with a volley of musket shot, -upon which the French Government despatched a party of troops to take -vengeance upon the offenders. The successors of the Huguenots in that -ancient city, justly fearing, that as chastisement had been entrusted -to the hands of the soldiers, the innocent would be liable to suffer -with the guilty, despatched a representative to Cromwell to request -his intercession on their behalf. The Protector gave him an audience -immediately upon his arrival, and invited him to "refresh himself after -so long a journey, and he would take such care of his business that -by the time he came to Paris he should find it despatched." That very -night he sent a messenger to his ambassador Lockhart, with a despatch -commanding him to secure mercy on behalf of the Protestant citizens of -Nismes, or take his departure from the French Court. Mazarin complained -of this as being<span class="pagenum"><a name="Page_503" id="Page_503">[503]</a></span> too imperious, but confessed that he could not help -himself in the matter; and orders were forthwith sent to arrest the -march of the troops. "So that nobody," remarks Clarendon who relates -this incident, can wonder that Cromwell's "memory remains still in -those parts, and with those people, in great veneration." In other ways -also the Protector made the Cardinal feel and acknowledge his great -power. For, as his Eminence told Madame Turenne, "he knew not how to -behave himself; if he advised the King to punish and suppress" the -insolence of the Protestants, Cromwell "threatened him to join with the -Spaniards, and if he shewed any favour to them, at Rome they accounted -him a heretic."<a name="FNanchor_557_557" id="FNanchor_557_557"></a><a href="#Footnote_557_557" class="fnanchor">[557]</a></p> - -<div class="sidenote"><i>Cromwell's Foreign Policy.</i></div> - -<p>Nothing could surpass the zeal of Cromwell in the support of the -Protestant interest at home and abroad. Burnet, on the authority -of Stoupe,<a name="FNanchor_558_558" id="FNanchor_558_558"></a><a href="#Footnote_558_558" class="fnanchor">[558]</a> informs us that he contemplated a sort of -anti-propagandist society, to be conducted by seven councillors and -four secretaries for four provinces. France, Switzerland, and the -Valleys were to be the first; the Palatinate and other Calvinistic -countries the second; Germany, the North, and Turkey, the third; and -the East and West Indies the fourth. The secretaries were to maintain -a correspondence throughout the world so as to watch and promote the -spread of Protestantism everywhere. They were to be paid salaries of -£500 a year each, and to have at their disposal a fund of £10,000 for -ordinary contingencies. Chelsea College, then an old<span class="pagenum"><a name="Page_504" id="Page_504">[504]</a></span> and decayed -building, was constituted the head quarters of this mission; and thus, -as it was said, those premises were restored to something like the very -purpose in reference to which Laud had nicknamed the place "Controversy -College"—whilst "the Papists, in derision, gave it the name of an -alehouse."<a name="FNanchor_559_559" id="FNanchor_559_559"></a><a href="#Footnote_559_559" class="fnanchor">[559]</a></p> - -<div class="sidenote"><i>Treatment of the Jews.</i></div> - -<p>The condition of the Jews received attention from the Protector -principally with regard to their social status in England. Cromwell -wished to concede to them liberty of trade and of worship, and to -grant them both synagogues and cemeteries; but prejudice against the -people of Israel, which had been nursed throughout the middle ages, -and had not yet expired, proved too strong even for the iron will of -England's ruler to overcome. The inveterate intolerance which down -to our day excluded them from a full share in political rights, then -resisted even their moderate claims to a home, a house of prayer, -and a grave on British soil. Not only the narrow-minded Mr. Prynne, -but even Durie—with all his zeal for union amongst Protestants, as -fellow-religionists—contended earnestly against the participation of -the Jews in the social rights which were enjoyed by Christians. Men of -that class contended that to tolerate Israelites was a sin; that they -would seduce the English people; that their possession of religious -freedom would be a scandal to Christian Churches; that their customs -were unlawful; and that association with them would prove injurious to -morals and mischievous to trade. It was all in vain to answer, as did -certain Divines—who were themselves by no means free from<span class="pagenum"><a name="Page_505" id="Page_505">[505]</a></span> popular -prejudice—that no civil or ecclesiastical authority was intended to be -conferred upon the Jews; that they would not be allowed to defame the -Christian religion, or work on the Christian Sabbath, or have Christian -servants; that they would not be allowed to discourage efforts for -their conversion; and that penalties would be inflicted on any -person who might apostatize from Christianity to Judaism. The ground -of defence thus laid for the scanty toleration which was proposed -indicates what erroneous ideas existed, even under the Commonwealth, -as to the fundamental principles of civil and religious liberty.<a name="FNanchor_560_560" id="FNanchor_560_560"></a><a href="#Footnote_560_560" class="fnanchor">[560]</a> -But Cromwell, though not perceiving all which the subsequent teaching -of Divine Providence has made known to us, saw much further than many -of his contemporaries who in theological matters were more learned than -himself. Guided by the instinct of genius, and moved by the impulse of -charity, he was prepared to allow, even to the hated sons of Jacob, -the rights of industry and worship; and doing so, this great man -aroused unfair suspicions on the part of people who ought to have known -better.<a name="FNanchor_561_561" id="FNanchor_561_561"></a><a href="#Footnote_561_561" class="fnanchor">[561]</a> A feeling of interest respecting the children of Israel -appeared in other quarters, and certain individuals, with no mere -proselyting zeal, watched the movements of God's ancient nation, and -longed to witness its conversion to the faith of Jesus Christ.<a name="FNanchor_562_562" id="FNanchor_562_562"></a><a href="#Footnote_562_562" class="fnanchor">[562]</a></p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_506" id="Page_506">[506]</a></span></p></div> - - <div class="figcenter" id="i_691" > - <img - class="p0" - src="images/i_691.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">CHAPTER XVIII.</h2> - - -<p>The History which we are tracing in these pages resolves itself into -a grand epic without any literary skill on the part of the historian. -Commencing, as it does, with the opening of the Long Parliament, and -ending with the death of Oliver Cromwell—it exhibits the Episcopal -Church of England in the midst of its ancient grandeur on the very -eve of its downfall; it indicates the causes of that catastrophe; it -describes a new ecclesiastical system, which was immediately contrived -to occupy the place of its predecessor; and it then unfolds another and -a very simple scheme of religious instruction which was established, -and superseded, in fact, the elaborate theory of the Westminster -Divines. Soon after the opening of our story one character appeared, -destined before long to be the commanding figure on the stage of -events. Although Cromwell had only taken part with many others in -effecting the overthrow of the Anglican Establishment, he, perhaps, of -all the actors in those stirring times, most effectually contributed to -prevent the full practical development of the Presbyterian polity in -England; and most certainly<span class="pagenum"><a name="Page_507" id="Page_507">[507]</a></span> to his genius and determination we must -attribute the origin and defence of that unique ecclesiastical system -which, during the Protectorate, constituted the Church of England.<a name="FNanchor_563_563" id="FNanchor_563_563"></a><a href="#Footnote_563_563" class="fnanchor">[563]</a> -Really the moral offspring of a revolution which overthrew despotic -power, and asserted the right of man to freedom, Oliver was the most -absolute ruler which this country ever saw; and in this respect it is -obvious and easy to run a parallel between him and the first, if not -the second, Napoleon. The cause of such a political phenomenon has been -indicated. It is no strange thing. The world has witnessed it over and -over again. But, in Cromwell's case, there was what in the case of -the first Napoleon there was not;—what alas! amongst the masters of -mankind has ever been too rare—a deep, strong, invincible faith in the -Gospel of Jesus Christ. Not from policy, not as a piece of statecraft, -but from a spiritual insight, and as a Christian duty—from love to -the souls of men, and with a desire to advance the glory of God—did -the Protector watch and foster, protect and promote, the interests of -religion. As he was really the temporal head of that new Church, if -such it may be termed; as he was the Defender of its Faith, as its -existence was bound up with his authority, and as when he died its -fate was sealed—the circumstances connected with the close of his -eventful life, and the religious character of his last days, require to -be related, in order that something approaching to completeness may be -given<span class="pagenum"><a name="Page_508" id="Page_508">[508]</a></span> to this imperfect work. With the death of Cromwell we wind up -our history for the present.</p> - -<div class="sidenote"><i>Cromwell at Hampton Court.</i></div> - -<p>Hampton Court—which, with its manifold memories, has within the -last few years become more familiar than ever to the people of this -country—was the residence of his Highness in the month of July, 1658. -In one of the chambers of Wolsey's Palace—of which palace three -of the noblest courts were afterwards pulled down to make room for -the buildings erected by William III.—the Lady Elizabeth Claypole, -Cromwell's daughter, lay on her death-bed. As the rays of the summer -sun, and the fragrance of the summer flowers, and the music of the -summer birds entered the open window, Oliver watched with tender -assiduity the declining health of his beloved child. For a fortnight -he scarcely attended to public business; but day after day he sat -bending over her dying pillow, engaged in earnest conversation with the -sufferer, "though nobody was near enough to hear the particulars."<a name="FNanchor_564_564" id="FNanchor_564_564"></a><a href="#Footnote_564_564" class="fnanchor">[564]</a> -She expired on the 6th of August. Her father had himself been unwell -for some days: although he enjoyed a strong constitution, the wear and -tear of war and toil had left their impression, and amidst the suspense -and anxiety of parental love—and only those who have actually, like -Cromwell, passed through such circumstances, can fully understand their -effect upon mind and body—some seeds of disease,<span class="pagenum"><a name="Page_509" id="Page_509">[509]</a></span> already sown, began -to appear. He had an attack of gout, and, being impatient of restraint, -he requested his physicians to subdue the local affection. Disease -soon appeared in other parts of the system, and for some days the -Protector's illness assumed an alarming appearance.<a name="FNanchor_565_565" id="FNanchor_565_565"></a><a href="#Footnote_565_565" class="fnanchor">[565]</a></p> - -<div class="sidenote"><i>Cromwell at Hampton Court.</i></div> - -<p>Whilst remaining at Hampton Court, and only a few days after his -daughter's death, "he called for his Bible,<a name="FNanchor_566_566" id="FNanchor_566_566"></a><a href="#Footnote_566_566" class="fnanchor">[566]</a> and desired an -honourable and godly person there (with others) present to read to -him Philippians iv. 11-13:—'Not that I speak in respect of want, for -I have learned, in whatsoever state I am, therewith to be content. -I know both how to be abased, and I know how to abound. Everywhere -and in all things I am instructed, both to be full and to be hungry, -both to abound and to suffer need. I can do all things, through -Christ which strengtheneth me.' Which read, said he, to use his own -words:<a name="FNanchor_567_567" id="FNanchor_567_567"></a><a href="#Footnote_567_567" class="fnanchor">[567]</a>—'This Scripture did once save my life; when my eldest son -died, which went as a dagger to my heart, indeed it did.' And then, -repeating the words of the text himself, declared his then thoughts -to this purpose, reading the tenth and eleventh verses of Paul's -contentation, and submission to the will of<span class="pagenum"><a name="Page_510" id="Page_510">[510]</a></span> God in all conditions -(said he), 'Tis true, Paul, <i>you</i> have learned this, and attained to -this measure of grace; but what shall <i>I</i> do? Ah, poor creature, it -is a hard lesson for me to take out! I find it so!' But reading on to -the thirteenth verse, where Paul saith, 'I can do all things through -Christ that strengtheneth me'—then faith began to work, and his heart -to find support and comfort, and he said thus to himself: 'He that was -Paul's Christ is my Christ too,' and so drew waters out of the wells of -salvation, Christ in the Covenant of Grace."</p> - -<div class="sidenote">1658.</div> - -<p>It was about this time that the famous interview between Oliver -Cromwell and George Fox took place. The Quaker had shortly before -sent a letter to Lady Claypole, written in a very characteristic -manner, and beautifully exhorting her to "stillness, staidness, and -quietness,"—that she might "know the shadow of the Almighty, and sit -under it, in all tempests and storms and heats," and that she might -feel the power of an endless life, which brings the immortal soul up to -the immortal God.<a name="FNanchor_568_568" id="FNanchor_568_568"></a><a href="#Footnote_568_568" class="fnanchor">[568]</a> And now one day, Fox, taking boat on the Thames -at Westminster, was rowed up to Kingston, and from thence he went to -Hampton Court, to speak with the Protector touching the sufferings -of Friends. "I met him," says the journalist, "riding into Hampton -Court Park, and before I came to him, as he rode at the head of his -Life Guard, I saw and felt a waft (or apparition) of death go forth -against him, and when I came to him, he looked like a dead man. After -I had laid the sufferings of Friends before him, and had warned him, -according as I was moved to speak to him, he bid me come to his house. -So I returned to Kingston, and the next day<span class="pagenum"><a name="Page_511" id="Page_511">[511]</a></span> went up to Hampton Court -to speak further with him. But when I came he was sick, and Harvey, -who was one that waited on him, told me the doctors were not willing I -should speak with him. So I passed away, and never saw him more."<a name="FNanchor_569_569" id="FNanchor_569_569"></a><a href="#Footnote_569_569" class="fnanchor">[569]</a></p> - -<div class="sidenote"><i>Last Days in Whitehall.</i></div> - -<p>Cromwell was unwilling to leave the old country palace, with its -pleasant park and gardens, but on the day of Lady Claypole's funeral -at Westminster Abbey—the 10th of August—he came to Whitehall, only, -however, to return speedily to his favourite retreat. On the 21st he -was seized with a severe fit of ague, after which, as Hampton Court -Palace was, in the judgment of the physicians, too near the river for -the recovery of their patient; he, following their advice, returned to -the palace at Whitehall, intending to take up his abode at St. James's, -that regal residence of the Stuarts being at a greater distance from -the water.</p> - -<p>No dangerous symptoms appeared for a week, but Secretary Thurloe -felt much apprehension respecting the condition of his Highness, and -observed, in a letter to the Lord Deputy of Ireland: "It cannot but -greatly affect us all towards God, and make us deeply sensible how much -our dependence is upon Him, in whose hands is the life and breath of -this His old servant; and if He should take him away from amongst us, -how terrible a blow it would be to all the good people of the land; and -that, therefore, we should be careful how we walk towards God, lest we -provoke Him to depart from us, and bring upon us this great evil. The -people of<span class="pagenum"><a name="Page_512" id="Page_512">[512]</a></span> God here pray much for his recovery, and I hope those in -Ireland will do the same, and to have his life spared and his strength -restored by prayer, is a great addition to the mercy."<a name="FNanchor_570_570" id="FNanchor_570_570"></a><a href="#Footnote_570_570" class="fnanchor">[570]</a></p> - -<div class="sidenote">1658.</div> - -<p>Cromwell did not believe himself in danger; and even after he took to -his bed, he said to his wife: "I shall not die this bout, I am sure -of it." "Do not think," addressing the physicians, "I am mad, I speak -the words of truth upon surer grounds than Galen or Hippocrates. God -Almighty has given me that answer, not only to my prayers but to those -who have closer intimacy with Him than I. Proceed cheerfully, banishing -all sadness, and dealing with me as you would with a serving man. You -may have skill in the things of nature, but nature can do more than -physicians can, and God is above even nature itself."<a name="FNanchor_571_571" id="FNanchor_571_571"></a><a href="#Footnote_571_571" class="fnanchor">[571]</a></p> - -<p>The Protector's hopes of recovery were unfounded. His enthusiastic -idea of particular faith in prayer misled him; but a better faith, -happily, mingled itself with his characteristic infirmity. He had no -fear of death;<a name="FNanchor_572_572" id="FNanchor_572_572"></a><a href="#Footnote_572_572" class="fnanchor">[572]</a> and there is no reason to believe that his mind had -undergone any change respecting spiritual confidence in Christ, since -he wrote the following lines, in the year 1652, to his son-in-law, -General Fleetwood:—</p> - -<p>"Salute your dear wife from me. Bid her beware of a bondage spirit. -Fear is the natural issue of such a spirit—the antidote is love. The -voice of fear is: If I<span class="pagenum"><a name="Page_513" id="Page_513">[513]</a></span> had done this, if I had avoided that, how well -it had been with me! I know this hath been her vain reasoning; 'poor -Biddy!'</p> - -<p>"Love argueth in this wise: What a Christ have I; what a Father in -and through Him! What a name hath my Father: <i>Merciful, gracious, -long-suffering, abundant in goodness and truth; forgiving iniquity, -transgression, and sin</i>. What a nature hath my Father: <i>He is love</i>; -free in it, unchangeable, infinite! What a covenant between Him and -Christ—for all the seed, for every one; wherein He undertakes all, and -the poor soul nothing. The new covenant is grace—to or upon the soul; -to which it, 'the soul,' is passive and receptive: <i>I'll do away their -sins; I'll write my law</i>, &c.; <i>I'll put it in their hearts: they shall -never depart from me</i>, &c.</p> - -<p>"This commends the love of God: it's Christ dying for men <i>without</i> -strength, for men whilst sinners, whilst enemies. And shall we seek for -the root of our comforts within us—what God hath done, what He is to -us in Christ, 'this' is the root of our comfort: in this is stability; -in us is weakness. Acts of obedience are not perfect, and therefore -yield not perfect grace. Faith, as an act, yields it not; but 'only' as -it carries us into Him, who is our perfect rest and peace; in whom we -are accounted of, and received by, the Father—even as Christ Himself! -This is our high calling. Rest we here, and here only."</p> - -<div class="sidenote"><i>Habit of Prayer.</i></div> - -<p>Cromwell's habit of prayer was continued throughout his life; and upon -this subject strong testimony is borne by the person to whom we are -indebted for the only authentic narrative of his last days. "Indeed, -prayer, (as one calls it,) was his daily exercise, which he never -neglected, notwithstanding all his weighty affairs; yea, the more -weighty and urgent<span class="pagenum"><a name="Page_514" id="Page_514">[514]</a></span> they were, the more he buckled to it, and sometimes -with such fervour of spirit that he could not contain himself, but -with great breakings of heart send up strong cries with tears unto -God, heard when he hath not known any to be near him; so that it may -be truly said of him, that, as he was a man (Abraham-like) strong in -faith, so (like Jacob) mighty in prayer, and as a prince prevailing -with God; such as, indeed, in all respects, this nation was never blest -with to sit on the throne; however he was judged, and censured, and -lightly set by, by many who were not sensible of our and their mercy, -and who yet in time may be sensible (if God prevent not) of his remove, -where his prayers are turned into everlasting praises."</p> - -<div class="sidenote">1658.</div> - -<p>Before Cromwell's illness, arrangements had been made for summoning, -by State authority, an assembly in London of Congregational Elders. -Scobell, clerk of the Council of State, issued a notice, in the month -of June, to such Elders as were resident in the metropolis, to meet -at the Charter House; and both his name and the name of Griffith, -who acted as minister of that charitable foundation, appear in a -correspondence upon the subject of the conference carried on with -ministers of several Churches in England and Wales.<a name="FNanchor_573_573" id="FNanchor_573_573"></a><a href="#Footnote_573_573" class="fnanchor">[573]</a> A political -sanction was thus given to the assembly; indeed it was convened by the -authority of the Government: and the result appeared in a published -Declaration of Faith and Order by the convention of delegates, who -met in the palace of the Savoy after the death of the Protector. That -convention, and the important document which it produced, come not -within the space of time presented by this volume, but the preparations -for it do: and those<span class="pagenum"><a name="Page_515" id="Page_515">[515]</a></span> preparations, upon which very much obscurity -rests, are connected with the final days and the last cares of Oliver's -life. The desire for the meeting originated with the Independents, -not with the Protector. He had shewn no favour towards a previous -committee for defining theological boundaries of toleration; and he -seems to have regarded with nothing like complacency, this new proposal -for an authorized Synod of Congregational Divines to declare the -principles of their faith and polity. Also there were persons about -the Court who disliked it, from a fear lest it should separate more -broadly than before, the Independents from the Presbyterians. His -Highness, however, conceded the request for the sake of peace; and if -he had lived to witness the issue, he would have found nothing in the -Declaration, published by the ministers at the Savoy, to clash with -those sentiments of catholic charity which were so dear to his heart. -There might, however, be political intrigues in the background of this -movement, for which the pastors of Churches were in no way responsible; -and these might occasion anxiety to the dying ruler of England, who is -reported to have said just before his death, to some who were opposed -to the meeting and wished to prevent it, that its projectors must be -satisfied,—"they must be satisfied, or we shall all run back into -blood again."<a name="FNanchor_574_574" id="FNanchor_574_574"></a><a href="#Footnote_574_574" class="fnanchor">[574]</a></p> - -<div class="sidenote"><i>Chaplains.</i></div> - -<p>John Howe remained at Whitehall until after Cromwell's death, and his -name appears amongst the chaplains who attended his funeral. No record, -however, appears of his having been called to the bedside of the dying -man—an omission which we lament, because the<span class="pagenum"><a name="Page_516" id="Page_516">[516]</a></span> combined wisdom and -tenderness of that eminent Divine and Pastor, in case of his having -had an opportunity of performing his Christian ministrations in those -solemn moments, would have afforded a guarantee for faithfulness -and affection, in any counsels which he might have offered. Stories -are told to the discredit of the chaplains who were known to be in -attendance. It is said that one of them, when asked by Cromwell, "if -it were possible to fall from grace," replied, "it is not possible." -"Then," said the sufferer, "I am safe, for I know that I was once in -grace." To leave any one in the last hours of life open to such a -delusion, as the bald reply attributed to this spiritual adviser might -seem to encourage, would be without excuse; but the story rests on no -sufficient foundation.<a name="FNanchor_575_575" id="FNanchor_575_575"></a><a href="#Footnote_575_575" class="fnanchor">[575]</a></p> - -<div class="sidenote">1658.</div> - -<p>Whatever common rumour might relate, the domestic letters and the dying -words of Cromwell attest the<span class="pagenum"><a name="Page_517" id="Page_517">[517]</a></span> <i>sincerity</i> of his spiritual experience. -It seems impossible that any human being could so successfully have -worn the mask of hypocrisy in the privacies of life and in the moment -of death. Of all hypotheses for explaining his character, the most -monstrous is to set him down as playing the part of a wilful deceiver -in his professions of religion. As if anticipating the uncharitable -judgments of posterity, he had written to Fleetwood, in the year -1653: "I am in my temptation ready to say, 'Oh, that I had wings like -a dove, then would I flee away and be at rest;' but this I fear is -my 'haste.' I bless the Lord I have somewhat keeps me alive—some -sparks of the light of His countenance; <i>and some sincerity above -man's judgment</i>."<a name="FNanchor_576_576" id="FNanchor_576_576"></a><a href="#Footnote_576_576" class="fnanchor">[576]</a> Nobody who has studied human nature can believe -this passage to be a piece of clever affectation; he will rather -pronounce it the unfeigned utterance of a thoughtful soul. And if ever -an experience of the real Puritan type was luminously and honestly -uttered, it was in the words which Oliver employed on his death-bed, -according to a testimony on which we can rely.<a name="FNanchor_577_577" id="FNanchor_577_577"></a><a href="#Footnote_577_577" class="fnanchor">[577]</a></p> - -<div class="sidenote"><i>Last Words.</i></div> - -<p>"The Covenants," said the dying man, "they were two—two, but put into -one before the foundation of the world." "It is holy and true, it is -holy and true, it is holy and true! Who made it holy and true? Who -kept it holy and true? The Mediator of the Covenant." "The Covenant is -but one. Faith in the Covenant is my only support, yet if I believe -not, He abides faithful." Enquiries and ejaculations were caught up at -intervals, "Is there none that will come and praise God." "Whatsoever -sins thou hast, doest, or shalt commit, if you lay hold upon free -grace, you are safe, but if you put yourself under a Covenant of works, -you bring yourself under the<span class="pagenum"><a name="Page_518" id="Page_518">[518]</a></span> law, and so under the curse—then you -are gone."<a name="FNanchor_578_578" id="FNanchor_578_578"></a><a href="#Footnote_578_578" class="fnanchor">[578]</a> "Is there none that says, Who will deliver me from -the peril?" "Man can do nothing, but God can do what He will." "Lord, -Thou knowest, if I desire to live, it is to shew forth Thy praise, -and declare Thy works. It is a fearful thing to fall into the hands -of the living God." This was spoken three times, his repetitions -usually being very weighty, and with great vehemency of spirit. "All -the promises of God are in Him yea, and in Him, Amen; to the glory of -God by us, by <i>us</i> in Jesus Christ." "The Lord hath filled me with as -much assurance of His pardon, and His love, as my soul can hold." "I -think I am the poorest wretch that lives; but I love God, or rather, -am beloved of God." "Herein is love, not that we love God, but that -he loved us, and sent his Son to be the propitiation for our sins." -"I am a conqueror, and more than a conqueror, through Christ that -strengthened me." "Nay, in all these things we are more than conquerors -through him that loved us." "My little children, these things write -I unto you, that ye sin not. And if any man sin, we have an advocate -with the Father, Jesus Christ the righteous." "Love not the world, -neither the things that are in the world. If any man love the world, -the love of the Father is not in him. For all that is in the world, the -lust of the flesh, and the lust of the eyes, and the pride of life, is -not of the Father, but is of the world. And the world passeth away, -and the lust thereof: but he that doeth the will of God abideth for -ever." "And now, little children, abide in him; that, when he shall -appear, we may have con<span class="pagenum"><a name="Page_519" id="Page_519">[519]</a></span>fidence, and not be ashamed before him at -his coming. If ye know that he is righteous, ye know that every one -that doeth righteousness is born of him." "Little children, let no man -deceive you, he that doeth righteousness is righteous, even as he is -righteous." "My little children, let us not love in word, neither in -tongue; but in deed and in truth." "Little children, keep yourselves -from idols." "Love not the world, I say unto you it is not good that -you should love the world."<a name="FNanchor_579_579" id="FNanchor_579_579"></a><a href="#Footnote_579_579" class="fnanchor">[579]</a> "Children, live like Christians, and -I leave you the Covenant to feed upon." "Truly God is good; indeed He -is, He will not—" There his speech failed him, but as I apprehended -it was: "He will not leave me." This saying that God was good, he -frequently used all along, and would speak it with much cheerfulness -and fervour of spirit in the midst of his pains. Again, he said: "I -would be willing to live to be further serviceable to God and His -people; but my work is done. Yet God will be with His people." He was -very restless most part of the night, speaking often to himself. And -there being something to drink offered him, he was desired to take -the same, and endeavour to sleep, unto which he answered: "It is not -my design to drink or sleep; but my design is, to make what haste I -can to be gone."<a name="FNanchor_580_580" id="FNanchor_580_580"></a><a href="#Footnote_580_580" class="fnanchor">[580]</a> Afterwards, towards morning using divers holy -expressions, implying much inward consolation and peace; among the rest -he spake some exceeding self-debasing words, annihilating and judging -himself. And truly it was observed, that a public spirit to God's cause -did breathe in him (as in his life time) so now to the very last, -which will further appear by that prayer he put up to God two or three -days before his end, which was as followeth: "Lord, although I am a -miserable and wretched creature,<span class="pagenum"><a name="Page_520" id="Page_520">[520]</a></span> I am in covenant with Thee through -grace, and I may, I will, come to Thee, for Thy people. Thou hast made -me (though very unworthy) a mean instrument to do them some good, and -Thee service; and many of them have set too high a value upon me, -though others wish and would be glad of my death; but, Lord, however -Thou dost dispose of me, continue and go on to do good for them. Give -them consistency of judgment, one heart, and mutual love: and go on -to deliver them, and with the work of reformation; and make the name -of Christ glorious in the world. Teach those who look too much upon -Thy instruments, to depend more upon Thyself. Pardon such as desire to -trample upon the dust of a poor worm, for they are Thy people too. And -pardon the folly of this short prayer. Even for Jesus Christ's sake. -And give us a good night, if it be Thy pleasure. Amen."<a name="FNanchor_581_581" id="FNanchor_581_581"></a><a href="#Footnote_581_581" class="fnanchor">[581]</a></p> - -<div class="sidenote"><i>Death.</i></div> - -<p>Oliver died on the 3rd of September, "it having been to him," says -the Court Newspaper announcing his death, "a day of triumphs and -thanksgiving for the memorable victories of Dunbar and Worcester; -a day which after so many strange revolutions of Providence, high -contradictions, and wicked conspiracies of unreasonable men, he lived -once again to see, and then to die, with great assurances and<span class="pagenum"><a name="Page_521" id="Page_521">[521]</a></span> -serenity of mind, peaceably in his bed. Thus it hath proved to him to -be a day of triumph indeed, there being much of Providence in it, that -after so glorious crowns of victory placed on his head by God on this -day, having neglected an earthly crown, he should now go to receive the -crown of everlasting life."<a name="FNanchor_582_582" id="FNanchor_582_582"></a><a href="#Footnote_582_582" class="fnanchor">[582]</a></p> - -<p>The passages we have cited have an interest beyond their bearing upon -the Protector's character. They are specimens of the domestic and -social piety of the age. Letters like his in tone and spirit, varying -in intellectual conception and style of language, passed in those -days by thousands over the rough roads of broad England in the pocket -of some friendly traveller or in the postman's bag. So fathers and -mothers, and parents and children, and brothers and sisters, wrote -to one another, feeling every word they wrote—living under a deep -apprehension of those higher bonds which unite souls to souls, families -to families, Churches to Churches, and all to God and Christ. Hopes and -fears, and joys and sorrows, such as the Protector expressed, although -utterly unreal to multitudes of their neighbours, were experienced by -many a man and woman in those times, and were to them as real as the -everlasting hills or the unchanging stars.</p> - -<div class="sidenote">1658.</div> - -<p>The ruler, in mortal agony,<a name="FNanchor_583_583" id="FNanchor_583_583"></a><a href="#Footnote_583_583" class="fnanchor">[583]</a> by his faith and prayers, presents -a luminous contrast to another death-scene at Whitehall, a few years -afterwards, when a different spirit<span class="pagenum"><a name="Page_522" id="Page_522">[522]</a></span> passed away amidst symbols of -popish superstition, the accessories of an abandoned Court, and the -memories of a sensual life. But, beyond that contrast, and apart from -all circumstances of royal splendour; dismissing from our minds images -of the quaint magnificence of the sick chamber in Whitehall, with its, -perhaps, tapestried walls and bed of damask hangings, and the figures -of generals, chaplains, and state servants, clustering round the form -wasted by disease, and the countenance growing pale in death; putting -aside, also, the memory of the marvellous career of the departing -soldier and statesman of the Commonwealth—we meet in Cromwell's -last words with an expression of the inmost soul of many a Puritan -in such dark nights, doing battle with the last enemy. Nor, perhaps -in the sorrows of his beloved family, and the sympathies of brother -generals, and the intercessions of attached chaplains, was there more -of religious affection than gathered about other pilgrims at that era, -whilst at last they were laying down all life's heavy burdens at once -and for ever. Such sentiments were often heard, such consolations were -often imparted, and such prayers, whatever of infirmity there might be -clinging to them, often went up to the throne of grace: but on account -of Oliver's high position, and the vast interests which depended on his -life, there would be in his case additional grounds for earnestness -and the inspiration of a much<span class="pagenum"><a name="Page_523" id="Page_523">[523]</a></span> wider sympathy. Thurloe wrote to the -Protector's son Henry, when all was over, "that never was there any -man so prayed for as he was during sickness; solemn assemblies meeting -every day to beseech the Lord for the continuance of his life, so that -he is gone to heaven embalmed with the tears of his people and upon -the wings of the prayers of the saints."<a name="FNanchor_584_584" id="FNanchor_584_584"></a><a href="#Footnote_584_584" class="fnanchor">[584]</a> And in these impassioned -supplications we can see even now the reflection of a devout temper -then very common; and in the parish congregations, and the church -gatherings of that day, may be recognized the interest felt in the life -of one who was the pillar of their strength, and the shield of their -freedom.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p><span class="pagenum"><a name="Page_524" id="Page_524">[524]</a></span></p></div> - - <div class="figcenter" id="i_718" > - <img - class="p0" - src="images/i_718.jpg" - alt="" /> - </div> - - -<h2 class="nobreak">APPENDIX.</h2> - - -<h4>I.—<span class="smcap">Vol. I. 137.</span></h4> - -<p class="center p-left"><i>Passages from Letters in the State Paper Office Respecting the Trial -of the Earl of Strafford.</i></p> - - -<p class="center"><span class="smcap">N. Tomkyns. April</span> 12th, 1641.</p> - -<p>"On Saturday morning the Earl of Strafford being come to Westminster -Hall, and both Houses sitting in the presence of the King, the Commons -desired they might enlarge their charge upon the 23rd Article, -whereupon the Earl also desired he might enlarge his answer upon the -2nd, and 21st, and 23rd Articles;<a name="FNanchor_585_585" id="FNanchor_585_585"></a><a href="#Footnote_585_585" class="fnanchor">[585]</a> the Lords retiring to their own -House returned with this resolution, that they held it equal if the -Commons added anything <i>de novo</i>, that the Earl should also have the -like liberty. The Commons, not satisfied therewith, much pressed that -they had formerly had a saving granted them, but the Earl had none. -The Earl said he had humbly besought the Lords, (his judges,) that he -might have the like saving, and he hoped it would be held reasonable, -that if new objections were made, he should have permission to make -new<span class="pagenum"><a name="Page_525" id="Page_525">[525]</a></span> answers to them, being for his life. Hereupon the Lords met -again to consult in their own House with the judges, and after half -an hour's stay returned, and the Earl Marshal delivered their opinion -to be the same that before it was; that if the Commons should enforce -their charge in any point or bring any new matter (though for the King) -the Earl should have the like freedom to plead for himself; which so -soon as the Commons heard a great number of the precise part cried, -'Withdraw, withdraw,' and the Lords immediately thereupon cried, -'Adjourn, adjourn,' and so both Houses went in little better than [a] -tumultuous manner from the Hall to their several houses, where they did -little, but agreed only to meet in the afternoon. The King laughed, -(as my author says) and the Earl of Strafford was so well pleased -therewith, that he could not hide his joy, being now <i>sine die</i> for any -further proceeding.</p> - -<p>In the Commons' House after dinner, after much debate what course they -should take for the punishment of so great an incendiary, Sir Arthur -Haselrigge drew out of his pocket a Bill, (supposed to have been -prepared before that day), for the Earl's attainder, and punishment by -death, (hanging, drawing, and quartering,) which Bill was, with much -ado, kept from being read again the same afternoon—now the secret of -their taking this way is conceived to be to prevent the hearing of the -Earl's lawyers, who give out that there is no law yet in force whereby -he can be condemned to die for ought that hath been yet objected -against him, and therefore their intent is by this Bill to supply the -defect of the laws therein. And to make him more odious, a paper was -that afternoon produced and read in the Commons' House, which young Sir -H. Vane is said to have found casually in his father's study (as notes -of passages at the council table) wherein strange speeches of the said -Earl were quoted, touching the curbing of the people, and introducing -an arbitrary government, and also of the Lord Cottington's, and some -others tending to the same end—about which paper both their majesties -are said to be much offended with Mr. Secretary Vane."</p> - - -<p class="center p1"><span class="smcap">N. Tomkyns, April</span> 26th, 1641.</p> - -<p>"There is a difference at present between the two Houses of Parliament, -the Commons desire (now that the Bill against the Earl of Strafford -is presented) to sit at the hearing of his counsel, as co-judges with -the Lords, with their hats on, to which the Lords not assenting, -the Commons are now content to sit as they did in Westminster Hall, -uncovered, so be that the Lords will please to come as a Committee -without their robes, to which the Lords having not yet yielded the -controversy is not yet ended. Besides, Sir H. Vane's deposition -touching the<span class="pagenum"><a name="Page_526" id="Page_526">[526]</a></span> Earl of Strafford is lost by the Clerk of the Higher -House, who cannot give any account how it went out of his hands; and in -a copy thereof, since found, great difference is found in the same by -the altering, or rather by the adding of one letter, (t) for whereas -it was in the original that the Earl should say his Majesty might by -the army reduce the kingdom <i>here</i> it is <i>there</i> in this copy, and so -refers to Ireland only.</p> - -<p>Another paper touching Sir H. Vane also is lost by the Select Committee -of the Lower House, it lying upon Mr. Pym's table, whereas five -others were present, viz., Lord Digby, Sir Walter Erle, Sir John -Clotworthy, Mr. Hampden, and Mr. Maynard, which occasioned a variance -and reproaching one another publicly, each one making their personal -protestations of being guiltless therein. The suspicion fell most on -the Lord Digby, who was last in the chamber, and had said to some of -them that Mr. Pym should do well to have more care of his papers, -than to let them lie so loose. The Lord protested his own innocence, -and said it must be some unworthy man, who had his eye upon place and -preferment; wherein he was supposed to allude to Mr. Pym himself, who -hath been with the King twice of late, and since the Lord Cottington -laid his office at the King's feet, is designed by the voice of the -people to be his successor in the Chancellorship of the Exchequer."</p> - -<p>It is curious to observe, in the first of these letters, that the -account of the effect produced by the confusion, is different from the -impression conveyed by Nalson, ii. 102, as well as by Baillie, i. 346. -The letter is inconsistent with Rushworth's statement, that the Bill of -Attainder was twice read on the 10th of April.—<i>Strafford's Trial</i>, 45.</p> - -<hr class="tb" /> - -<p>Verney, in his "Notes of Proceedings in the Long Parliament," p. 37, -reports in detail the account given by Mr. Coggin and Sir H. Vane the -younger, of the way in which the famous paper was "casually" found.</p> - -<p>Clarendon charges the father with having given the principal -information for the "whole prosecution," <i>Hist.</i> 92; and, perhaps, the -words in Tomkins' first letter about the King's displeasure towards him -points to a suspicion of that kind.</p> - - -<h4>II.—<span class="smcap">Vol. I. 152.</span></h4> - -<p class="center smcap">Plan of Church Reform Presented to the House of Commons.</p> - -<p><span class="smcap">June</span> 11th, 1641.—The Commons, in a Grand Committee, of whom -Mr. Hyde, Member for Saltash, was chairman, resumed the consideration -of the Bill against Episcopacy; when the following scheme of<span class="pagenum"><a name="Page_527" id="Page_527">[527]</a></span> -Alterations in the government of the Church was proposed to the House:—</p> - -<blockquote class="smaller"> - -<p class="hangingindent">I.—"That every several Shire of England and Wales be a -several Circuit or Diocese for the Ecclesiastic Jurisdiction, -excepting Yorkshire, which is to be divided into three.</p> - -<p class="hangingindent">II.—"A constant Presbytery of twelve choice Divines, to be -selected in every Shire or Diocese.</p> - -<p class="hangingindent">III.—"A constant President to be established as a Bishop over -this Presbytery.</p> - -<p class="hangingindent">IV.—"The Bishop in each Diocese to ordain, suspend, deprive, -degrade, and excommunicate, by and with the consent and -assistance of seven Divines of his Presbytery, then present, -and not else.</p> - -<p class="hangingindent">V.—"The times of Ordination throughout the land to be four -times in the year, viz., the 1st of <i>May</i>, 1st of <i>August</i>, -1st of <i>November</i>, and the 1st of <i>February</i>.</p> - -<p class="hangingindent">VI.—"Every Bishop constantly to reside within his diocese, in -some one chief city or town within his diocese.</p> - -<p class="hangingindent">VII.—"Every Bishop to have one special particular -congregation, to be chosen out of the most convenient place -for distance from his chief residence, and the richest in -value that may be had; where he shall duly preach, unless he -be lawfully hindered, and then shall take care his cure be -well supplied by another.</p> - -<p class="hangingindent">VIII.—"No Bishop shall remove or be translated from the -Bishopric which he shall first undertake.</p> - -<p class="hangingindent">IX.—"Upon every death or other avoidance of a Bishopric, the -King to grant a <i>congé d'élire</i> to all the clergy of the whole -diocese, they to present three of the Presbytery aforesaid, -and the King to choose and nominate whom he pleaseth of them.</p> - -<p class="hangingindent">X.—"The first Presbytery of every Shire to be named by -Parliament; and afterwards upon the death or other avoidance -of any Presbyter, the remaining Presbyters to choose one other -out of the parish ministers of that Shire, and this to be done -within one month next after such death or avoidance.</p> - -<p class="hangingindent">XI.—"No Bishop or clergyman to exercise or have any temporal -office, or secular employment; but only for the present, to -hold and keep the Probate of Wills, until the Parliament shall -otherwise resolve.</p> - -<p class="hangingindent">XII.—"The Bishop once a year, at Midsummer, to summon a -diocesan synod: there to hear, and by general vote, to -determine<span class="pagenum"><a name="Page_528" id="Page_528">[528]</a></span> all such matters of scandal in life and doctrine -amongst clergymen, as shall be presented unto them.</p> - -<p class="hangingindent">XIII.—"Every three years a national synod to be held, -which shall consist of all the Bishops in the land; of two -Presbyters, to be chosen by the rest out of each Presbytery; -and of two clerks, to be chosen out of every diocese by the -Clergy thereof.</p> - -<p class="hangingindent">XIV.—"This national synod to make and ordain Canons for the -government of the Church, but they not to bind until they be -confirmed by Parliament.</p> - -<p class="hangingindent">XV.—"Every Bishop to have over and above the benefice -aforesaid, a certain constant rent allowed to be allotted -proportional to the diocese wherein he is to officiate.</p> - -<p class="hangingindent">XVI.—"Every Presbyter to have a constant yearly profit above -his benefice. 'As for the revenue of the Bishops, Deans, and -Chapters, &c., a strict survey to be taken of all their rents -and profits; and the same to be represented at the beginning -of the next convention; and in the mean time no lease to be -renewed nor timber to be felled.'"</p></blockquote> - - -<h4>III.—<span class="smcap">Vol. I. 280.</span></h4> - -<table summary="articles" class="smaller" style="width: 30em"> - <tr> - <td>THE ARTICLES OF THE CHURCH OF ENGLAND.</td> - <td>ARTICLES OF THE CHURCH OF ENGLAND, REVISED AND ALTERED - BY THE ASSEMBLY OF DIVINES AT WESTMINSTER, IN THE YEAR 1643.</td> - </tr> - - <tr> - <td class="ctr smcap">Article I.</td> - <td class="ctr smcap">Article I.</td> - </tr> - - <tr> - <td class="ctr"><i>Of Faith in the Holy Trinity.</i></td> - <td class="ctr"><i>Of Faith in the Holy Trinity.</i></td> - </tr> - - <tr> - <td><p>"There is but one living and true God, everlasting, without body, - parts, or passions; of infinite power, wisdom, and goodness, the - maker and preserver of all things both visible and invisible. And - in unity of this Godhead there be three persons of one substance, - power, and eternity, the Father, the Son, and the Holy Ghost.</p></td> - - <td><p>"There is but one living and true God, everlasting, without body, - parts, or passions; of infinite power, wisdom, and goodness, the - maker and preserver of all things both visible and invisible. And - in unity of this Godhead there be three persons of one substance, - power, and eternity, the Father, the Son, and the Holy Ghost.</p></td> - </tr> - - <tr> - <td class="ctr">II.</td> - <td class="ctr">II.</td> - </tr> - - <tr> - <td class="ctr"><i>Of the Word, or Son of God, which was made very Man.</i></td> - <td class="ctr"><i>Of the Word, or Son of God, which was made very Man.</i></td> - </tr> - - <tr> - <td><p>The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and - eternal God, of one substance with the Father, took man's nature in - the womb of the blessed Virgin, of her substance; so that two - whole and perfect natures, that is to say the Godhead and manhood, - were joined together in one person, never to be divided, whereof is one - Christ, very God and very man, who truly suffered, was crucified, - dead and buried, to reconcile His Father to us, and to be a sacrifice - not only for original guilt but also for all actual sins of men.</p></td> - - <td><p>The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and - eternal God, of one substance with the Father, took man's nature in - the womb of the blessed Virgin, of her substance: so that two - whole and perfect natures, that is to say the Godhead and the manhood, - were joined together in one person, never to be divided, - whereof is one Christ very God and very man, who for our sakes - truly suffered most grievous torments in His soul from God, was - crucified, dead, and buried, to reconcile His Father to us, and to - be a sacrifice, not only for original guilt, but also for actual sins of men.<span class="pagenum"><a name="Page_529" id="Page_529">[529]</a></span></p></td> - </tr> - - <tr> - <td class="ctr">III.</td> - <td class="ctr">III.</td> - </tr> - - <tr> - <td class="ctr"><i>Of the going down of Christ into Hell.</i></td> - <td class="ctr"></td> - </tr> - - <tr> - <td><p>As Christ died for us, and was buried, so also is it to be believed - that He went down into hell.</p></td> - - <td><p>As Christ died for us, and was buried, so it is to be believed that - He continued in the state of the dead, and under the power and - dominion of death, from the time of His death and burial until His - resurrection, which hath been otherwise expressed thus: He went - down into hell.</p></td> - </tr> - - <tr> - <td class="ctr">IV.</td> - <td class="ctr">IV.</td> - </tr> - - <tr> - <td class="ctr"><i>Of the Resurrection of Christ.</i></td> - <td class="ctr"><i>Of the Resurrection of Christ.</i></td> - </tr> - - <tr> - <td><p>Christ did truly rise again from death, and took again His body, - with flesh, bones, and all things appertaining to the perfection of - man's nature, wherewith He ascended into heaven and there - sitteth, until He return to judge all men at the last day.</p></td> - - <td><p>Christ did truly rise again from death, and took again His body, - with flesh, bones, and all things appertaining to the perfection of - man's nature, wherewith He ascended into heaven, and there - sitteth, until He return to judge all men at the general resurrection of - the body at the last day.<span class="pagenum"><a name="Page_530" id="Page_530">[530]</a></span></p></td> - </tr> - - <tr> - <td class="ctr">V.</td> - <td class="ctr">V.</td> - </tr> - - <tr> - <td class="ctr"><i>Of the Holy Ghost.</i></td> - <td class="ctr"><i>Of the Holy Ghost.</i></td> - </tr> - - <tr> - <td><p>The Holy Ghost, proceeding from the Father and the Son, is - of one substance, majesty, and glory with the Father and the Son, - very and eternal God.</p></td> - - <td><p>The Holy Ghost is very and eternal God, of one substance, - majesty, and glory with the Father and the Son, proceeding from the - Father and the Son.</p></td> - </tr> - - <tr> - <td class="ctr">VI.</td> - <td class="ctr">VI.</td> - </tr> - - <tr> - <td class="ctr"><i>Of the Sufficiency of the Holy Scriptures for Salvation.</i></td> - <td class="ctr"><i>Of the Sufficiency of the Holy Scriptures for Salvation.</i></td> - </tr> - - <tr> - <td><p>Holy Scripture containeth all things necessary to salvation; so - that whatsoever is not read therein, nor may be proved thereby, is not - to be required of any man, that it should be believed as an article of - the faith, to be thought requisite or necessary to salvation. In the - name of the holy Scripture we do understand those canonical Books - of the Old and New Testament, of whose authority was never any - doubt in the Church.</p> - <p>Of the names and number of the canonical Books, Genesis, - Exodus, Leviticus, Numbers, &c. And the other books (as Hierome - saith) the Church doth read for example of life and instruction of - manners; but yet doth it not apply them to establish any doctrine: - Such are these following:—Third of Esdras, Fourth of Esdras, - Book of Tobias, Judith, &c. All the Books of the New Testament, - as they are commonly received, we do receive, and account them - for canonical.<span class="pagenum"><a name="Page_531" id="Page_531">[531]</a></span></p></td> - - <td><p>Holy Scripture containeth all things necessary to salvation, so - that whatsoever is not read therein, nor may be proved thereby, is not - to be believed as an article of faith, or necessary to salvation.</p> - <p>By the name of holy Scripture we understand all the canonical - Books of the Old and New Testament which follow. <i>Of the Old - Testament</i>—Genesis, Exodus, &c. <i>Of the New Testament</i>—The Gospel - of St. Matthew, &c. All which Books, as they are commonly received, - we do receive, and acknowledge them to be given by the - inspiration of God, and in that regard to be of most certain credit, and highest authority.</p></td> - </tr> - - <tr> - <td class="ctr">VII.</td> - <td class="ctr">VII.</td> - </tr> - - <tr> - <td class="ctr"><i>Of the Old Testament.</i></td> - <td class="ctr"><i>Of the Old Testament.</i></td> - </tr> - - <tr> - <td><p>The Old Testament is not contrary to the New; for both in the - Old and New Testament everlasting life is offered to mankind by Christ, - who is the only mediator between God and man, being both God and - man. Wherefore they are not to be heard which fain that the old - Fathers did look only for transitory promises. Although the law given - from God by Moses, as touching ceremonies and rites, do not bind - Christian men, nor the civil precepts thereof ought of necessity - to be received in any Commonwealth; yet, notwithstanding, no - Christian man whatsoever is free from the obedience of the Commandments - which are called moral.</p></td> - - <td><p>The Old Testament is not contrary to the New, in the doctrine - contained in them, for both in the Old and New Testament everlasting - life is offered to mankind by Christ, who is the only mediator between - God and man, being both God and man. Wherefore they are not to - be heard which feign that the old Fathers did look only for temporary - promises. Although the law given from God by Moses, as - touching ceremonies and rites, do not bind Christians; nor the - civil precepts given by Moses, such as were peculiarly fitted to the - Commonwealth of the Jews, are of necessity to be received in any - Commonwealth; yet, notwithstanding, no Christian man whatsoever - is free from the obedience of the Commandments which are called - moral. By the moral law we understand all the Ten Commandments, - taken in their full extent.</p></td> - </tr> - - <tr> - <td class="ctr">VIII.</td> - <td class="ctr"></td> - </tr> - - <tr> - <td class="ctr"><i>Of the Three Creeds.</i></td> - <td class="ctr"></td> - </tr> - - <tr> - <td><p>The Three Creeds, Nice Creed, Athanasius' Creed, and that which - is commonly called the Apostles' Creed, ought throughly to be received - and believed; for they may be proved by most certain warrants - of holy Scripture.</p></td> - <td></td> - </tr> - - <tr> - <td class="ctr">IX.</td> - <td class="ctr">IX.</td> - </tr> - - <tr> - <td class="ctr"><i>Of Original or Birth Sin.</i></td> - <td class="ctr"><i>Of Original or Birth Sin.</i></td> - </tr> - - <tr> - <td><p>Original sin standeth not in the following of Adam (as the Pelagians - do vainly talk), but it is the fault and corruption of the nature - of every man, that naturally is engendered of the offspring of - Adam, whereby man is very far gone from original righteousness, - and is of his own nature inclined to evil, so that the flesh lusteth - always contrary to the Spirit, and therefore in every person born into - this world, it deserveth God's wrath and damnation. And this - infection of nature doth remain, yea in them that are regenerated, - whereby the lust of the flesh, called in Greek Φρόνημα σαρκὸς, which - some do expound the wisdom, some sensuality, some the affection, some - the desire of the flesh, is not subject to the law of God. And - although there is no condemnation for them that believe and are - baptized, yet the Apostle doth confess that concupiscence and - lust hath of itself the nature of sin.</p></td> - - <td><p>Original sin standeth not in the following of Adam, as the - Pelagians do vainly talk; but together with his first sin imputed, it is the - fault and corruption of the nature of every man, that naturally is - propagated from Adam; whereby man is wholly deprived of original - righteousness, and is of his own nature inclined only to evil, so that - the lust of the flesh, called in Greek Φρόνημα σαρκὸς, which some do - expound the wisdom, some sensuality, some the affection, some the - desire of the flesh, is not subject to the law of God, and therefore - in every person born into this world it deserveth God's wrath and - damnation. And this infection of nature doth remain, yea in them - that are regenerate, whereby the flesh lusteth always contrary to - the Spirit. And although there is no condemnation for them that are - regenerate, and do believe, yet the apostle doth confess that concupiscence - and lust is truly and properly sin.<span class="pagenum"><a name="Page_532" id="Page_532">[532]</a></span></p></td> - </tr> - - <tr> - <td class="ctr">X.</td> - <td class="ctr">X.</td> - </tr> - - <tr> - <td class="ctr"><i>Of Free Will.</i></td> - <td class="ctr"><i>Of Free Will.</i></td> - </tr> - - <tr> - <td><p>The condition of man after the fall of Adam is such, that he - cannot turn and prepare himself by his own natural strength and good - works to faith and calling upon God. Wherefore we have no power - to do good works, pleasant and acceptable to God, without the - grace of God by Christ preventing us, that we may have a good will, - and working with us, when we have that goodwill.</p></td> - - <td><p>The condition of man after the fall of Adam is such that he - cannot turn or prepare himself, by his own natural strength and good - works, to faith and calling upon God, wherefore we have no power - to do good works pleasing and acceptable to God, without the grace - of God by Christ, both preventing us, that we may have a good will, and - working so effectually in us, as that it determineth our will to that - which is good, and also working with us when we have that will unto good.<span class="pagenum"><a name="Page_533" id="Page_533">[533]</a></span></p></td> - </tr> - - <tr> - <td class="ctr">XI.</td> - <td class="ctr">XI.</td> - </tr> - - <tr> - <td class="ctr"><i>Of the Justification of Man.</i></td> - <td class="ctr"><i>Of the Justification of Man before God.</i></td> - </tr> - - <tr> - <td><p>We are accounted righteous before God, only for the merit of - our Lord and Saviour Jesus Christ, by faith, and not for our own works - or deservings. Wherefore, that we are justified by faith only is a - most wholesome doctrine, and very full of comfort, as more largely - is expressed in the homily of justification.</p></td> - - <td><p>We are justified, that is, we are accounted righteous before God, - and have remission of sins, not for, nor by our own works or deservings, - but freely by His grace, only for our Lord and Saviour Jesus - Christ's sake, His whole obedience and satisfaction being by God imputed - unto us, and Christ with His righteousness being apprehended - and rested on by faith only. The doctrine of justification by faith - only is an wholesome doctrine, and very full of comfort, notwithstanding - God doth not forgive them that are impenitent, and go on still - in their trespasses.</p></td> - </tr> - - <tr> - <td class="ctr">XII.</td> - <td class="ctr">XII.</td> - </tr> - - <tr> - <td class="ctr"><i>Of Good Works.</i></td> - <td class="ctr"><i>Of Good Works.</i></td> - </tr> - - <tr> - <td><p>Albeit that good works, which are the fruits of faith, and follow - after justification, cannot put away our sins, and endure the severity - of God's judgment, yet are they pleasing and acceptable to God in - Christ, and do spring out necessarily of a true and lively faith, - insomuch that by them a lively faith may be as evidently known as a - tree discerned by the fruit.</p></td> - - <td><p>Good works, which are the fruits of faith, and follow after justification, - cannot put away our sins, and endure the severity of God's judgment; - yet are they, notwithstanding their imperfections, in the sight - of God pleasing and acceptable unto Him in and for Christ, and do - spring out necessarily of a true and lively faith, insomuch that - by them a lively faith may be evidently known, as a tree discerned - by the fruits.<span class="pagenum"><a name="Page_534" id="Page_534">[534]</a></span></p></td> - </tr> - - <tr> - <td class="ctr">XIII.</td> - <td class="ctr">XIII.</td> - </tr> - - <tr> - <td class="ctr"><i>Of Works before Justification.</i></td> - <td class="ctr"><i>Of Works before Justification.</i></td> - </tr> - - <tr> - <td><p>Works done before the grace of Christ, and the inspiration of His - Spirit, are not pleasant to God, forasmuch as they spring not of - faith in Jesus Christ, neither do they make men meet to receive - grace, or (as the school authors say) deserve grace of congruity; - yea, rather, for that they are not done as God hath willed and - commanded them to be done, we doubt not but they have the nature of sin.</p></td> - - <td><p>Works done before justification by Christ, and regeneration by His - Spirit, are not pleasing unto God, forasmuch as they spring not of - faith in Jesus Christ; neither do they make men meet to receive - grace, or (as the school authors say) deserve grace of congruity; - yea rather, for that they are not done as God hath willed and commanded - them to be done, they are sinful.</p></td> - </tr> - - <tr> - <td class="ctr">XIV.</td> - <td class="ctr">XIV.</td> - </tr> - - <tr> - <td class="ctr"><i>Of the Works of Supererogation.</i></td> - <td class="ctr"><i>Of Works of Supererogation.</i></td> - </tr> - - <tr> - <td><p>Voluntary works besides, over and above God's commandments, - which they call works of supererogation, cannot be taught without - arrogancy and impiety. For by them men do declare that they do - not only render unto God as much as they are bound to do, but that - they do more for His sake than of bounden duty is required; whereas - Christ saith plainly, When ye have done all that are commanded to - you, say, we be unprofitable servants.</p></td> - - <td><p>Voluntary works, besides, over and above God's commandments, - which they call <i>works of supererogation</i>, cannot be taught without - arrogancy and impiety; for by them men do declare that they do not - only render unto God as much as they are bound to do, but that they - do more for His sake than of bounden duty is required; whereas - Christ saith plainly, When you have done all those things that - are commanded you, say, we are unprofitable servants, we have done - that which was our duty to do.</p></td> - </tr> - - <tr> - <td class="ctr">XV.</td> - <td class="ctr">XV.</td> - </tr> - - <tr> - <td class="ctr"><i>Of Christ alone without Sin.</i></td> - <td class="ctr"><i>Of Christ alone without Sin.</i></td> - </tr> - - <tr> - <td><p>Christ, in the truth of our nature, was made like unto us in all - things (sin only except) from which He was clearly void, both in His - flesh and in His spirit. He came to be a lamb without spot, who by - sacrifice of Himself once made, should take away the sins of the - world; and sin (as St. John saith) was not in Him. But all we the - rest (although baptized, and born again in Christ) yet offend in many - things; and if we say we have no sin we deceive ourselves, and the - truth is not in us.</p></td> - - <td><p>Christ in the truth of our nature was made like unto us in - all things, sin only excepted, from which He was clearly void both in<span class="pagenum"><a name="Page_535" id="Page_535">[535]</a></span> - His flesh and in His spirit. He came to be the lamb without spot, - who by sacrifice of Himself once made, should take away the sins - of the world, and sin (as St. John saith) was not in Him. But all we - the rest, although baptized and regenerate, yet offend in many - things, and if we say we have no sin, we deceive ourselves, and the - truth is not in us.</p></td> - </tr> - - <tr> - <td></td> - <td class="right"><span class="smcap">Charles Herle</span>, Prolocutor.</td> - </tr> - - <tr> - <td></td> - <td class="right"><span class="smcap">Henry Robrough</span>, Scriba.</td> - </tr> - - <tr> - <td></td> - <td class="right"><span class="smcap">Adoniram Byfield</span>, Scriba.</td> - </tr> -</table> - - - -<p>N.B.—The Assembly proceeded no further in the revisal."—<i>Neal</i>, iii. -555-563.</p> - - -<h4>IV.—<span class="smcap">Vol.</span> I. 294.</h4> - -<p class="smcap center p-left">Copy of the Solemn League and Covenant.</p> - -<p>We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers -of the Gospel, and Commons of all sorts in the kingdoms of <i>England</i>, -<i>Scotland</i>, and <i>Ireland</i>, by the Providence of God living under one -King, and being of one reformed religion, having before our eyes the -glory of God, and the advancement of the kingdom of our Lord and -Saviour Jesus Christ, the honour and happiness of the King's majesty -and his posterity, and the true public liberty, safety, and peace -of the kingdoms, wherein every one's private condition is included, -and calling to mind the treacherous and bloody plots, conspiracies, -attempts, and practices of the enemies of God against the true religion -and professors thereof in all places, especially in these three -kingdoms, ever since the reformation of religion, and how much their -rage, power, and presumption are of late, and at this time increased -and exercised, whereof the deplorable estate of the Church and kingdom -of <i>Ireland</i>, the distressed estate of the Church and kingdom of -<i>England</i>, and the dangerous estate of the Church and kingdom of -<i>Scotland</i>, are present and public testimonies, we have (now at last) -after other means of supplication, remonstrance, protestations, and -sufferings, for the preservation of ourselves and our religion from -utter ruin and destruction, according to the commendable practice of -these kingdoms in former times, and the example of God's people in -other nations, after mature deliberation,<span class="pagenum"><a name="Page_536" id="Page_536">[536]</a></span> resolved and determined to -enter into a mutual and solemn League and Covenant, wherein we all -subscribe, and each one of us for himself, with our hands lifted up to -the most high God, do swear:—</p> - -<blockquote class="smaller"> - -<p class="hangingindent">I.—That we shall sincerely, really, and constantly, thro' the -grace of God, endeavour in our several places and callings, -the preservation of the reformed religion in the Church of -Scotland, in doctrine, worship, discipline, and government, -against our common enemies; the reformation of religion in -the kingdoms of England and Ireland, in doctrine, worship, -discipline, and government, according to the Word of God, -and the example of the best reformed churches; and we shall -endeavour to bring the Churches of God in the three kingdoms -to the nearest conjunction and uniformity in religion, -confessing of faith, form of Church government, Directory for -worship and catechising, that we, and our posterity after us, -may, as brethren, live in faith and love, and the Lord may -delight to dwell in the midst of us.</p> - -<p class="hangingindent">II.—That we shall in like manner, without respect of persons, -endeavour the extirpation of Popery, Prelacy, (that is, -Church-government by Archbishops, Bishops, their Chancellors -and Commissaries, Deans, Deans and Chapters, Archdeacons, -and all other ecclesiastical officers, depending on that -hierarchy), superstition, heresy, schism, profaneness, and -whatsoever shall be found to be contrary to sound doctrine and -the power of godliness, lest we partake in other men's sins, -and thereby be in danger to receive of their plagues, and that -the Lord may be one, and His Name one in the three kingdoms.</p> - -<p class="hangingindent">III.—We shall with the same sincerity, reality, and -constancy, in our several vocations, endeavour with our -estates and lives mutually to preserve the rights and -privileges of the Parliaments, and the liberties of the -kingdoms, and to preserve and defend the King's Majesty's -person and authority, in the preservation and defence of the -true religion and liberties of the kingdoms, that the world -may bear witness with our consciences of our loyalty, and that -we have no thoughts or intentions to diminish his Majesty's -just power and greatness.</p> - -<p class="hangingindent">IV.—We shall also with all faithfulness endeavour the -discovery of all such as have been or shall be incendiaries, -malignants, or evil instruments, by hindering the reformation -of religion, dividing the King from his people, or one of -the kingdoms from another, or making any faction or parties -amongst the people, contrary to the League and Covenant, that -they may be brought<span class="pagenum"><a name="Page_537" id="Page_537">[537]</a></span> to public trial, and receive condign -punishment, as the degree of their offences shall require -or deserve, or the supreme judicatories of both kingdoms -respectively, or others having power from them for that -effect, shall judge convenient.</p> - -<p class="hangingindent">V.—And whereas the happiness of a blessed peace between these -kingdoms, denied in former times to our progenitors, is by the -good providence of God granted unto us, and hath been lately -concluded and settled by both Parliaments, we shall each -one of us, according to our places and interest, endeavour -that they may remain conjoined in a firm peace and union to -all posterity, and that justice may be done upon the wilful -opposers thereof in manner expressed in the precedent articles.</p> - -<p class="hangingindent">VI.—We shall also, according to our places and callings, -in this common cause of religion, liberty, and peace of the -kingdom, assist and defend all those that enter into this -League and Covenant, in the maintaining and pursuing thereof, -and shall not suffer ourselves directly or indirectly, by -whatsoever combination, persuasion, or terror, to be divided -and withdrawn from this blessed union and conjunction, whether -to make defection to the contrary part, or give ourselves to -a detestable indifferency or neutrality in this cause, which -so much concerneth the glory of God, the good of the kingdoms, -and the honour of the King; but shall all the days of our -lives zealously and constantly continue therein, against -all opposition, and promote the same according to our power -against all lets and impediments whatsoever; and what we are -not able ourselves to suppress or overcome we shall reveal and -make known, that it may be timely prevented or removed; all -which we shall do as in the sight of God.</p> - -<p>And because these kingdoms are guilty of many sins, and -provocations against God, and His Son Jesus Christ, as is too -manifest by our present distresses and dangers, the fruits -thereof, we profess and declare before God and the world our -unfeigned desire to be humbled for our sins, and for the sins -of these kingdoms, especially that we have not, as we ought, -valued the inestimable benefit of the Gospel, that we have -not laboured for the purity and power thereof, and that we -have not endeavoured to receive Christ in our hearts, nor -to walk worthy of Him in our lives, which are the causes of -other sins and transgressions so much abounding amongst us; -and our true and unfeigned purpose, desire, and endeavour for -ourselves, and all others under our power and charge, both in -public and in private, in all<span class="pagenum"><a name="Page_538" id="Page_538">[538]</a></span> duties we owe to God and man, -to amend our lives, and each one to go before another in the -example of a real reformation, that the Lord may turn away His -wrath and heavy indignation, and establish these Churches and -kingdoms in truth and peace; and this covenant we make in the -presence of Almighty God, the searcher of all hearts, with a -true intention to perform the same, as we shall answer at that -great day, when the secrets of all hearts shall be disclosed, -most humbly beseeching the Lord to strengthen us by His Holy -Spirit for this end, and to bless our desires and proceedings -with such success as may be a deliverance and safety to His -people, and encouragement to the Christian Churches groaning -under, or in danger of the yoke of anti-Christian tyranny, -to join in the same or like association and Covenant, to the -glory of God, the enlargement of the kingdom of Jesus Christ, -and the peace and tranquillity of Christian kingdoms and -commonwealths.—<i>Rushworth</i> v. 478.</p></blockquote> - - -<h4>V.—<span class="smcap">Vol. I. 329.</span></h4> - -<p class="smcap center p-left">Respecting the Minutes of the Westminster Assembly.</p> - -<p>The question has often been asked, "What became of the minutes of the -Assembly kept by the scribes?" It has been said by some, they were -burnt in the fire of London; by others, that they were destroyed (1834) -in the fire which burnt down the House of Commons ("Hetherington's -Hist. of the Westminster Assembly," preface v.) Whether it be the -case that some MS. records of the proceedings were so consumed I have -no means of ascertaining. But certainly there exist in Dr. Williams' -library, minutes of the Assembly's business, in the handwriting of -Adoniram Byfield, one of the scribes. As so many incorrect accounts -of these MSS. have been given, I am glad to be able to present the -following description of them, drawn up from the carefully-prepared but -unprinted catalogue of Dr. Williams' MSS. by Mr. Black, and from my own -examination of the papers. They consist of three volumes, and contain -minutes of the sessions of the Assembly of Divines from August the 4th, -1643, to April the 24th, 1652, and what are, apparently, the rough -notes of proceedings, debates, and orders of the Assembly, taken for -the most part by Adoniram Byfield, one of the scribes.</p> - -<p>On the fly-leaf of the first volume is a list of members, amongst whom -the sum of £100 had been distributed in sums of £5 each, according to -the decision of a Committee (Sept. 8th, 1643) "appointed to dispose -of the £100, allotted by the order of Parliament, to such<span class="pagenum"><a name="Page_539" id="Page_539">[539]</a></span> persons as -they shall find to have most need thereof, for supply of their present -necessities."—Vol. i. 24.</p> - -<p>This volume contains heads and particulars, in many cases very brief, -of speeches delivered in the Assembly, with the names of speakers -appended in the margin, as well as lists of resolutions passed, and -various other memoranda. The proceedings of sessions thus reported -extend from August the 4th, 1643, to April the 11th, 1644.</p> - -<p>The second volume embraces similar minutes from the 12th of April to -the 15th of August, 1644, with a list of members prefixed. Some of -the notes are written in shorthand by a different scribe; but however -unintelligible the shorthand may be, it is not much more so than Mr. -Byfield's longhand in some places.</p> - -<p>Vol. iii. gives further minutes from November the 18th, 1644, to -March the 25th, 1652. The late ones are briefly, but more distinctly -recorded, in the handwriting of better scribes than Byfield.</p> - -<p>"The latest sessions relate almost exclusively to examinations for -ordinations for livings, in relation to which an original paper was -found loose in the book, now inserted in its proper place, where the -name occurs—viz.: testimonial from R. Robinson in favour of Mr. -Gilson, M.A., and fellow of C.C.C., Oxon., 14th March, 1650-51."</p> - -<p>Some of the papers in this volume are carelessly arranged, but they -contain only trivial memoranda.</p> - -<p>There are bound up in this volume Minutes of Provincial Assemblies -holden at Sion College, and elsewhere in London, from the 27th of -November, 1650, to the 9th of April, 1655.</p> - -<p>"It does not appear when these volumes were deposited in this library. -They came most probably with Morrice's MSS."</p> - -<p>Mention has often been made of there being in Dr. Williams' library -fourteen or fifteen small volumes of the Assembly's transactions, by -Dr. Thomas Goodwin. No manuscript notes by Goodwin can there be found. -The three volumes just described contain a number of distinct thin -MSS. bound up together. Do not they after all contain the fourteen or -fifteen small (thin?) MSS. incorrectly ascribed to Dr. Goodwin?</p> - -<p>In the Advocate's library, Edinburgh, there are two volumes of -manuscript notes, by Gillespie, which—according to Dr. Hetherington, -who inspected them—"corroborate the printed accounts of Lightfoot and -Baillie."</p> - - -<h4>VI.—<span class="smcap">Vol. I. 434.</span></h4> - -<p class="smcap center p-left">Number of the Ejected Clergy.</p> - -<p>The number of clergymen ejected during the Civil Wars and under the -Commonwealth is a question commonly discussed in a party spirit.<span class="pagenum"><a name="Page_540" id="Page_540">[540]</a></span> -The Churchman is anxious to swell the number, and the Nonconformist -labours to reduce it; each thinking his ecclesiastical principles at -stake in the controversy. Yet it is curious that the former should -not see, that the more sequestrations there might be, the more open -to censure must have been the conduct of the clergy; the more likely -must be the charges of immorality brought against them; and the more -completely must they have alienated from themselves the sympathies of -the nation—otherwise how can we account for their being swept out -of the Church in such swarms? For it is incredible that the enormous -number imagined by some could have been expelled on political or -ecclesiastical grounds alone, without any demerit on the score of -irreligion or uselessness. It is equally curious that the Nonconformist -should regard his own cause as helped, and the opposite side as -damaged, by making the sequestrations under Puritan ascendancy appear -to have been few; for, if few, then either the clergy of that age could -not be so bad as they have been represented, or the Puritans allowed -clergymen to remain in the Church notwithstanding their immorality. -The interests of Church or of dissent are really not at all involved -in this enquiry. Even if it were to the interest of the one that the -Puritans should be represented as bad as possible, and to the interest -of the other that they should be represented as good as possible, still -the proper subject of investigation would be found, not in numerical -statistics, but in the rules laid down to regulate the sequestrations, -and in the spirit of equity, or otherwise, in which they were carried -out. Of those rules we have spoken already.</p> - -<p>Walker hazards the statement, that if we add "such as <i>would have</i> -suffered had not death prevented," it would "in all probability -make the total nothing short of ten thousand."<a name="FNanchor_586_586" id="FNanchor_586_586"></a><a href="#Footnote_586_586" class="fnanchor">[586]</a> To pass over -the absurdity of including those <i>who might</i> have suffered, but -were prevented by death, it is enough to remark that he entirely -invalidates his own calculations by candidly confessing that he -possessed no satisfactory data on which to proceed. He apologizes for -the defectiveness of his lists, and endeavours to give colour to his -conjectures by quoting broad royalist assertions, in which "thousands" -are dealt with in the loosest way: and a report is cited, that the -party in power "destroyed all the principal ministers throughout the -kingdom, and of ten thousand scarce left one thousand of the old -clergy." If nine thousand were ejected,<span class="pagenum"><a name="Page_541" id="Page_541">[541]</a></span> the question naturally occurs, -what became of them all? Making allowance for mere curates, and for -unusual mortality owing to hardship, and for those who went abroad, and -for those who, having betaken themselves to other means of livelihood, -did not care to seek their old cures, how came it about that so small -a proportion re-entered the Church upon the re-establishment of -Episcopacy?<a name="FNanchor_587_587" id="FNanchor_587_587"></a><a href="#Footnote_587_587" class="fnanchor">[587]</a> If, on Walker's reckoning, all survivors (with such -exceptions as were just now indicated) had been reinstated, then, to -make room for them all, many more ejectments, between the Restoration -and Bartholomew's-day, must have occurred than can be reconciled with -the facts of history.</p> - -<p>Nor do I see my way to the opposite extreme. It has been argued that -although two thousand episcopal clergymen might altogether first and -last suffer ejectment during the period, half were allowed to return -before its expiration. To establish the point that one-half the ejected -Episcopalians were re-admitted by Presbyterians or Independents under -the Commonwealth, requires positive statistical evidence such as I -cannot discover.</p> - -<p>General references to the preaching of malignant ministers may be met -with in Commonwealth tracts, but they are not sufficient to decide the -matter.<a name="FNanchor_588_588" id="FNanchor_588_588"></a><a href="#Footnote_588_588" class="fnanchor">[588]</a> Moreover, it must be remembered that if some individuals, -ejected during the wars, were replaced when the wars were over, -others who had escaped under the Presbyterians were turned out by the -Independents.</p> - -<p>Walker mentions White's assertion that 8,000 of the clergy "were -unworthy and scandalous, and deserved to be cast out;" and the -addition made to this by Mr. Stephens, that "he (White) and his -committee have come little short of that number." Sir Henry Yelverton -too is quoted as saying: "If I mistake not there were 8,000 forsook -all for the Covenant." Walker afterwards insists on Dr. Gauden's -calculation of 6,000 or 7,000 persons expelled. With respect to -<span class="pagenum"><a name="Page_542" id="Page_542">[542]</a></span> -which Coleridge says: "I presume that no party will regard any -assertion of Gauden's as other than==O—nay, nay, this is saying too -little. It is==evidence in the same sense as debts are algebraically -designated==capital.—'Southey's Life of Wesley.'" This is too severe, -yet Gauden's testimony in the matter does not prove anything. The -reports quoted by Walker will appear to every impartial reader of his -"Sufferings" quite insufficient to sustain his conclusions. He makes -out a list of 1,339 names of the several persons mentioned in the -cathedrals, collegiate churches, chapels, and the two universities. -He also gives, without numbering, lists of <i>some</i> of the loyal and -Episcopal clergy of London and of the provinces. All these lists he -acknowledges are imperfect, and he admits that some names may be given -more than once, and that many of the cathedral clergy held parochial -benefices. Nothing can be determined on such grounds. It may be further -stated that he and Anthony Wood do not agree. Walker says that about -400 were ejected from Oxford (part ii. 139). Wood states that 334 (see -Neal, iii. 455) did not submit, but they were not immediately expelled. -Walker, p. 138, represents Wood as meaning 334 at one time, besides -more at other times, but I cannot trace his references.</p> - -<p>Now let us turn to data supplied from other sources.</p> - -<p>Baillie, in his "Letters" (vol. ii. 224), August 28th, 1644, speaks as -if many churches were at the time unsupplied, for he says, that after -all which can be done by a pure ordination, and what more Scotland -"can afford of good youths for the ministry here, are provided; it is -thought <i>some thousands of churches</i> must vaik (be vacant) for fault of -men."</p> - -<p>There is a tract in the "Harleian Miscel." (vii. 181), giving a total -list of 115 London clergy expelled. "In the ninety-seven parishes -within the walls, besides St. Paul's, outed eighty-five, and dead, -sixteen." Out of sixteen without the walls, fourteen expelled, two -dead. Out of eleven out parishes, nine expelled, two dead. Adjacent -towns, besides those of the Abbey Church and Islington, seven expelled, -two dead. This list differs somewhat from "Walker's" (p. ii. 164-180). -There is a list of sequestrations in Essex (Add. MSS. Brit. Museum. -15,669, &c.), amounting to 153, out of the 415 parishes in that county.</p> - -<p>Withers, of Exeter—a Nonconformist—computed that in Suffolk, Norfolk, -and Cambridge, out of 1,398 parishes, there were 253 sequestrations, -and in his own county of Devon, out of 394 parishes there were 139 -ejected, thirty-nine were deducted for pluralities ("Neal," iii. 134). -Pluralists must be allowed for throughout the country, so also must -cathedral dignitaries and members of the universities, not holding -parochial benefices. But what was done in the Eastern counties, -<span class="pagenum"><a name="Page_543" id="Page_543">[543]</a></span>where -the Puritan party had great power, is no rule for judging of what was -done in other counties where the Puritan party had little power.</p> - -<p>After repeatedly pondering what has been said on all sides, it appears -to me impossible to come to a definite conclusion; but computing the -clergy at about ten thousand, and reckoning from the loose data just -given, I venture to suggest that perhaps about one fifth of the whole -might be ejected. I see no ground for believing that less than 2,000 or -more than 2,500 were expelled from the Establishment.</p> - -<h4>VII.—<span class="smcap">Vol. II. 150.</span></h4> - -<p class="smcap center p-left">Draft of a Bill for revising the English Translation of the -Scriptures.</p> - -<p>Since the account given p. 150 was printed, the following document in -the State Paper Office, (<i>Domestic Interreg.</i>, Bundle 662, f. 12.,) has -been pointed out to me:—</p> - -<p>"Whereas by the reverend, godly, and learned Dr. Hill, it was publicly -declared in his sermon before an honourable assembly,<a name="FNanchor_589_589" id="FNanchor_589_589"></a><a href="#Footnote_589_589" class="fnanchor">[589]</a> and by -himself since that time published in print, that when the Bible had -been translated by the translators appointed, the New Testament was -looked over by some Prelates (that he could name) to bring it to speak -the prelatical language, and he was informed by one that lived then, a -great observer of those times, fourteen places in the New Testament, -whereof he instanceth these in five or six places by them corrupted.</p> - -<p>The like testimony of those Prelates so wronging that new and best -translation being given by some other ancient and godly preachers also, -who lived in those times.</p> - -<p>And some appearance hereof may yet be seen in part of that very copy of -those translators.</p> - -<p>And whereas in the original text of the Holy Scriptures there is so -great a depth, that only by degrees there is a progress of light -towards the attaining of perfection of the knowledge in the bettering -of the translation thereof; and hence the most learned translators -have found cause again and again of reviving and still rectifying and -amending within a few years of what they themselves had translated and -published. And<span class="pagenum"><a name="Page_544" id="Page_544">[544]</a></span> -this hath been the commendable practice even of some -Papists,<a name="FNanchor_590_590" id="FNanchor_590_590"></a><a href="#Footnote_590_590" class="fnanchor">[590]</a> and of sundry of the reformed religion.<a name="FNanchor_591_591" id="FNanchor_591_591"></a><a href="#Footnote_591_591" class="fnanchor">[591]</a></p> - -<p>And it being now above forty years since our new translation was -finished,<a name="FNanchor_592_592" id="FNanchor_592_592"></a><a href="#Footnote_592_592" class="fnanchor">[592]</a> divers of the heads of colleges and many other learned -persons (that coming later have the advantage to stand as on the heads -of the former) in their public sermons (and in print also) have often -held out to their hearers and readers that the Hebrew or Greek may -better be rendered, as they mention, than as it is in our newest and -best translation: some of the places seeming to be very material, and -crying aloud for the rectifying of them, if the truth be as it is so -affirmed, and published by them, and here in some MSS. presented to us.</p> - -<p>And forasmuch as the translation by Mr. H. Ainsworth of Moses and -the Psalms, and Song of Solomon, is greatly commended by many of the -learned as far more agreeable to the Hebrew than ours; and it is said -that there are MSS. of his translations of some other Scriptures -both of the Old and New Testament. And also in other parts of the -Holy Scriptures, some have translated verses and some chapters; and -we hear that some have translated the New Testament, if not the Old -also, and would have them printed and published in our nation. Which -if it should be done on their own heads, without due care for the -supervising thereof by learned persons sound in the fundamentals of -the Christian religion, might be a precedent of dangerous consequence, -emboldening other to do the like, and might tend at last to bring in -other Scriptures or another Gospel instead of the oracles of God and -the Gospel of our Lord Jesus Christ.</p> - -<p>For the reforming, rectifying, and repairing of the former injury to -the new translation, and for preventing of so great inconveniences of -such dangerous consequence, and for the furtherance (what in us lieth) -and the benefit and edification of many, Be it [enacted,] that no -person or persons whatsoever within the dominions of England, Scotland, -and Ireland, without the approbation of persons hereafter named or -to be named by authority, shall presume to print or publish any such -translation of the Bible or of the New Testament.</p> - -<p>And that these persons, viz: Dr. John Owen,<a name="FNanchor_593_593" id="FNanchor_593_593"></a><a href="#Footnote_593_593" class="fnanchor">[593]</a> Dr. Ralph Cudworth, -Mr. Jenkins, Mr. William Greenhill, Mr. Samuel Slater, Mr. William -Cowper, Mr. Henry Jessey, Mr. Ralph Venninge, and Mr. John Row, -Hebrew professor in Aberdeen, in Scotland, shall be and hereby -are constituted, appointed, and authorized in and about all these -particulars<span class="pagenum"><a name="Page_545" id="Page_545">[545]</a></span> -following to be performed by them in the fear of the Lord, -for the good of His people, namely:—</p> - -<p>That these or any three or more of them may search and observe wherein -that last translation appears to be wronged by the Prelates, or -printers, or others; that in all such places, as far as in them is, it -may be rectified and amended therein, and the evident and most material -failings that do in a special manner call for reformation, (some -particulars whereof to us have been presented for consideration;) and -that this may be performed with all speed before there be any further -printing of the Bible.</p> - -<p>And further, because it is our duty to endeavour to have the Bible -translated in all places as accurately and as perfectly agreeing -with the original Hebrew and Greek as we can attain unto, to remove -(whatever in us lieth) the stumbling-blocks and offence of the weak, or -the cavils of others when they hear in sermons preached or printed, or -in other treatises, that the original bears it better thus and thus. -Be it [enacted] that the persons beforesaid may seriously consider -the translation of Mr. H. Ainsworth, and of any other translations, -annotations, or observations made or that may be made by any of -themselves, or of any others that they know of, or may confer withal -(who are desired to add unto them their best assistance for the -general good of all), and consider of the marginal readings in Bibles, -whether any of them should rather be in the line. And what they, after -serious looking up to the Lord for His gracious assistance in so -weighty a work, and advising together amongst themselves, shall judge -to be nearest to the text, and to the mind of the Lord, they may give -thereunto their approbation, and this with all speed that conveniently -they are able.</p> - -<p>And be it further [enacted], that Dr. Thomas Goodwin, Dr. Tuckney, and -Mr. Joseph Caryl, are hereby appointed and authorized to be supervisors -of what is so approved, and that what those persons shall so approve -of, shall accordingly be printed and published for the general -edification and benefit of the whole nation, to be read both privately -and in the public congregations."</p> - -<h4><span class="smcap">Vol. II. 207.</span></h4> - -<p class="center p-left"><i>Anno Domini, 1655.</i></p> - -<p>For the following extract from the Records of the Church at Bury St. -Edmund's, dating from 1646, I am indebted to the Rev. Alfred Tyler, the -present minister.</p> - -<p>"Thos. Taylor, sometimes a member of the Church of Christ which -is<span class="pagenum"><a name="Page_546" id="Page_546">[546]</a></span> -at Norwich, and, afterwards, by dismission from them, a foundation -member of the Church which is at Godwick and Stanfield, in the county -of Norfolk, being a publick preacher and dispenser of the Gospell, -approved therein by both those Churches, was called by the Church to -preach and dispense the Gospell of Christ unto them in the year 1653, -and after neare two yeares experience and tryall, his dismission -being first obtained from the Church of Godwick and Stanfield, was by -commendation from the said Church and brethren at Godwick, and also by -giving in a relation of the dealings of God with his soul, of the work -of grace upon his heart, received into fellowship as a brother upon the -18th day of the 9th month, 16—." (The other figures are worn off.)</p> - -<p>After this follows a somewhat lengthy confession of faith, and then:—</p> - -<p>"Upon the 3rd day of the eleventh month, commonly called January, the -Church did, by election and holding up of hands, and by fasting and -prayer, ordain Thomas Taylor, a publick preacher and member of the -Church, after neare two yeares tryall and experience, unto the office -of a pastor, and John Hayward, a member of the same Church, unto the -office of a Deacon, at a very solemn and publick meeting, where were -present the messengers sent from nine generall Churches, viz.: 1, -Coggeshall, in the county of Essex; 2, Sudbury, that whereof Saml. -Crossman is pastor; 3, two Churches in Ipswich, meeting at St. Peters -(?) and Hellens; 4,——ham (?); 5, Weston; 6, Rattlesden; 7, Pulham; -8, H——en, both in the county of Norfolk; in which meeting the Church -did also make a publick profession of their faith according to the -foregoing copy, and had the unanimous, clear, and full concurrence of -the spirits, judgments, and approbation of all the messengers, both -as to their confession of faith, church-state, and order, not one -dissenting; and did, at the same meeting, receive the right hand of -fellowship from the Churches of Rattlesden, Weston, and Coggeshall: -and the messengers from H——en and Pulham declared that the Church -had formerly received the right hand of fellowship from them, at or -soone after their first sitting down together in fellowship; and the -messengers from ——ham, Sudbury, and Hellens, in Ipswich, promised, on -the behalf of those Churches, that they would make report of our faith -and order unto the Churches to whom they did belong, and to give us the -right hand of fellowship at some convenient time, but could not then -doe it because they had received no such power from the Church."</p> - -<p><span class="pagenum"><a name="Page_547" id="Page_547">[547]</a></span></p> - -<h4 class="smcap">Additional Note on Ritualism.</h4> - -<p>The whole of this work was prepared and much of it printed before -the present controversy on Ritualism arose. This will account for -the omission in the early part of the first volume of any comparison -between the Ritualism of Anglo-Catholics under the Stuarts, and -the Ritualism of Anglo-Catholics at the present day. Judging from -ceremonial worship now performed in certain quarters, and from the -publications of persons who represent the party, we may say that -Archbishop Laud never attempted to go so far in the adoption of Roman -Catholic rites and vestments as his modern successors have done.</p> - -<hr class="chap" /> - -<div class="chapter"></div> - - <div class="figcenter" id="i_745" > - <img - class="p0" - src="images/i_745.jpg" - alt="" /> - </div> - - -<h2>INDEX.</h2> - -<p class="transnote">Pages to Vol. I have external links to the relevant - pages. To view these pages, an Internet connection is necessary.</p> - -<ul> - <li>Abbot, Archbishop of Canterbury, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_359">359</a>; ii. - <a href="#Page_234">234</a></li> - - <li>Act of Uniformity, First of Elizabeth, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_5">5</a></li> - <li class="i1">At the Restoration, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_47">47</a></li> - - <li>Akehurst, ii. - <a href="#Page_271">271</a></li> - - <li>Alcock, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_433">433</a></li> - - <li>Alleine, Joseph, ii. - <a href="#Page_220">220</a></li> - - <li>Alphery, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_433">433</a></li> - - <li>Alvey, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_433">433</a></li> - - <li>Ames, Dr. William, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_460">460</a></li> - - <li>Andrewes, Bishop, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_9">9</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_50">50</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_53">53</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_129">129</a></li> - - <li>Andrews, Mrs. Margaret, ii. - <a href="#Page_426">426</a></li> - - <li>Anglo-Catholics under Elizabeth, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_4">4</a></li> - <li class="i1">Under James I. and Charles I., - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_6">6</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_29">29</a></li> - <li class="i1">Changes in their Doctrine and Policy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_7">7</a></li> - <li class="i1">Under Laud, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_31">31</a></li> - <li class="hangingindent1">Adhere to Resolutions issued by the Lords concerning Innovations, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_172">172</a></li> - - <li class="hangingindent">Annesley, Dr. Samuel, His Loyalty to the King, ii. - <a href="#Page_44">44</a></li> - <li class="i1">His Sermon at St. Paul's, - <a href="#Page_437">437</a></li> - - <li>Arminianism in time of Stuarts, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_17">17</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_45">45</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_52">52</a></li> - - <li>Arrowsmith, Dr. John, Master of St. John's, ii. - <a href="#Page_274">274</a></li> - - <li>Ash, Simeon, Chaplain to Lord Brooke, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a></li> - <li class="i1">Preaches to the Soldiers, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_250">250</a></li> - <li class="i1">Attended Love on the Scaffold, ii. - <a href="#Page_48">48</a></li> - <li class="i1">Died in 1646, - <a href="#Page_187">187</a></li> - - <li>Ash, Edward, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_529">529</a></li> - - <li>Ashmole, Elias, at Oxford, ii. - <a href="#Page_257">257</a></li> - - <li>Assembly of Divines, Ordinance for convening it, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_271">271</a></li> - <li class="i1">Members, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a></li> - <li class="i1">Appointed by Secular Authority, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_273">273</a></li> - <li class="i1">Controlled by Parliament, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_274">274</a></li> - <li class="i1">Their First Meeting, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_275">275</a></li> - <li class="i1">Assemble again, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_278">278</a></li> - <li class="i1">Present a Petition to the Two Houses, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_287">287</a></li> - <li class="hangingindent1">Appoint Deputation to accompany Commissioners to Scotland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_289">289</a></li> - <li class="i1">Follow Pym to the Grave, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_302">302</a></li> - <li class="i1">Invited to the City Banquet, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_308">308</a></li> - <li class="i1">Advise Destruction of Popish Relics, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_313">313</a></li> - <li class="hangingindent1">Their Exhortation respecting the Solemn League and Covenant, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_320">320</a></li> - <li class="i1">They meet in Jerusalem Chamber, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_326">326</a></li> - <li class="i1">Baillie's Description of Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_327">327</a></li> - <li class="i1">Propose Committee for Ordination, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_391">391</a></li> - <li class="i1">Debate the subject of a Directory, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_405">405</a></li> - <li class="i1">Debates on Ordination, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_417">417</a></li> - <li class="i1">On Presbyterian Discipline, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_418">418</a></li> - <li class="i1">Touching "The Power of the Keys," - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_439">439</a></li> - <li class="i1">Toleration, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_443">443</a></li> - <li class="i1">Divine Right of Presbyterianism, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_446">446</a></li> - <li class="i1">On the <i>Jus Divinum</i>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_447">447</a></li> - <li class="i1">Assembly threatened with a <i>Præmunire</i>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_448">448</a></li> - <li class="i1">They submit to Parliament, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_448">448</a></li> - <li class="i1">Conclusion of their History, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_448">448</a></li> - <li class="i1">Their Confession of Faith, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_449">449</a></li> - <li class="i1">Catechisms, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_450">450</a></li> - <li class="i1">Revision of Psalmody, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_451">451</a></li> - <li class="i1">The Assembly not treated with Justice, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_452">452</a></li> - <li class="i1">Talents and Attainments of the Divines, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_453">453</a></li> - - <li>Astley, Sir Jacob, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_254">254</a></li> - - <li>Atkins, Robert, ii. - <a href="#Page_228">228</a></li> - - <li>Ayscue, Sir George, ii. - <a href="#Page_469">469-472</a></li> -</ul> - -<ul> - <li>Bacon, Sir Nicholas, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_351">351</a></li> - - <li>Bagshawe, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_85">85</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_103">103</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_113">113</a></li> - - <li>Baillie, Visits London, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_107">107</a></li> - <li class="i1">Present at City Banquet, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_311">311</a></li> - <li class="i1">At the Hague, ii. - <a href="#Page_23">23</a></li> - <li class="i1">His Speech to Charles, - <a href="#Page_24">24</a></li> - <li class="i1">See also i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_264">264</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_269">269</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_289">289</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_298">298</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_327">327</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_418">418</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a></li> - - <li>Baines, Captain, ii. - <a href="#Page_147">147</a></li> - - <li class="hangingindent">Baltimore, Lord, Governor of Maryland, ii. - <a href="#Page_450">450</a>, - <a href="#Page_478">478</a>, - <a href="#Page_482">482</a></li> - - <li>Bampfield, ii. - <a href="#Page_150">150</a>, - <a href="#Page_363">363</a></li> - - <li>Bancroft, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_6">6</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_17">17</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_42">42</a></li> - - <li>Baptists, ii. - <a href="#Page_121">121</a></li> - <li class="i1">In Elizabeth's Reign, - <a href="#Page_230">230</a></li> - <li class="i1">Their Publications, - <a href="#Page_232">232</a></li> - <li class="i1">Imprisoned, - <a href="#Page_234">234</a></li> - <li class="i1">Arminian and Calvinistic Baptists, - <a href="#Page_235">235</a></li> - <li class="i1">Their Controversy with Calamy, - <a href="#Page_236">236</a></li> - <li class="i1">Their Polity and Discipline, - <a href="#Page_238">238</a></li> - <li class="i1">Ministers, - <a href="#Page_238">238</a></li> - <li class="i1">Baptists in Wales, - <a href="#Page_243">243</a></li> - <li class="i1">In Ireland and Scotland, - <a href="#Page_244">244</a></li> - - <li>Barksdale, ii. - <a href="#Page_296">296</a></li> - - <li>Barlow, ii. - <a href="#Page_258">258</a></li> - - <li>Barnardston, Sir Nathaniel, ii. - <a href="#Page_422">422</a></li> - - <li>Barrow, Isaac, ii. - <a href="#Page_267">267</a></li> - - <li>Barrowe, Henry, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_353">353</a></li> - - <li>Barrowists, Bill against them, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_355">355</a></li> - - <li>Barton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_451">451</a>; ii. - <a href="#Page_393">393</a></li> - - <li>Barwick, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_384">384</a></li> - - <li>Basire, Isaac, ii. - <a href="#Page_321">321</a></li> - - <li>Bastwick, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_26">26</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_79">79</a></li> - - <li>Bates, William, ii. - <a href="#Page_185">185</a></li> - - <li>Battles. Edge Hill, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_253">253</a></li> - <li class="i1">Newbury, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_296">296</a></li> - <li class="i1">Long Marston Moor, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_425">425</a></li> - <li class="i1">Naseby, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_428">428</a></li> - <li class="i1">Dunbar, ii. - <a href="#Page_37">37</a></li> - <li class="i1">Worcester, - <a href="#Page_43">43</a></li> - - <li>Baxter, Richard, at Alcester, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_254">254</a></li> - <li class="i1">His Dislike to Covenant, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_325">325</a></li> - <li class="i1">With the Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_456">456</a></li> - <li class="i1">Draws up an Agreement, ii. - <a href="#Page_187">187</a></li> - <li class="i1">At Kidderminster, - <a href="#Page_189">189</a></li> - <li class="i1">Preaches before Oliver Cromwell, - <a href="#Page_194">194</a></li> - <li class="i1">His Correspondence with Howe, - <a href="#Page_223">223</a></li> - <li class="i1">See also i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_315">315</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_452">452</a>; ii. - <a href="#Page_48">48</a>, - <a href="#Page_100">100</a>, - <a href="#Page_312">312</a>, - <a href="#Page_366">366</a>, - <a href="#Page_385">385</a></li> - - <li>Beal, Thomas, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_221">221</a></li> - - <li>Bedell, Bishop of Kilmore, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_216">216</a></li> - - <li>Bedford, Samuel, ii. - <a href="#Page_133">133</a></li> - - <li>Behmen, Jacob, ii. - <a href="#Page_367">367</a></li> - - <li>Bere, Sidney, his Letters, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_149">149</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_167">167</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_183">183</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_198">198</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_229">229</a></li> - - <li>Berry, Major-General, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_464">464</a>; ii. - <a href="#Page_115">115</a>, - <a href="#Page_119">119</a></li> - - <li>Berry, Daniel, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_434">434</a></li> - - <li>Bibles, Misprinted, ii. - <a href="#Page_150">150</a></li> - - <li>Biddle, ii. - <a href="#Page_102">102</a>, - <a href="#Page_367">367</a></li> - - <li>Bishops, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_76">76</a></li> - <li class="i1">Attempts to Remove them from the Peerage, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_126">126</a></li> - <li class="i1">Thirteen impeached, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_163">163</a></li> - <li class="i1">Bishops Promoted, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a></li> - <li class="i1">Insulted, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_199">199</a></li> - <li class="i1">Protest of Twelve Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_203">203</a></li> - <li class="i1">Impeached, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_205">205</a></li> - <li class="i1">Unpopularity, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_205">205</a></li> - <li class="i1">Bishops who died before 1650, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_209">209</a></li> - <li class="i1">Irish Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_216">216</a></li> - <li class="i1">Bishops with the King at Oxford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_378">378</a></li> - <li class="i1">Those who were Deprived, ii. - <a href="#Page_302">302</a></li> - <li class="i1">Those who Survived the Return of Charles II., - <a href="#Page_308">308</a></li> - - <li>Blair, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_107">107</a></li> - - <li>Blake, Robert, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_430">430</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a>; ii. - <a href="#Page_215">215</a></li> - - <li>Bodurda, ii. - <a href="#Page_146">146</a></li> - - <li>Bolton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_53">53</a></li> - - <li>Book of Sports, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_13">13</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_52">52</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_93">93</a></li> - - <li>Booth, Sir George, his Insurrection, ii. - <a href="#Page_168">168</a></li> - - <li>Boteler, Major-General, ii. - <a href="#Page_114">114</a></li> - - <li class="hangingindent">Bramhall, Bishop of Derry, his account of Irish Church, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_216">216</a></li> - <li class="i1">His flight from Ireland, ii. - <a href="#Page_309">309</a></li> - <li class="i1">Extracts from his Works, - <a href="#Page_311">311</a></li> - - <li>Brayne, ii. - <a href="#Page_477">477</a></li> - - <li>Brent, Sir Nathaniel, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_68">68</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_121">121</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_386">386</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_484">484</a></li> - - <li>Bridge, William, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_332">332</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_371">371</a>; ii. - <a href="#Page_219">219</a></li> - - <li>Briscoe, Colonel, ii. - <a href="#Page_147">147</a>, - <a href="#Page_149">149</a></li> - - <li>Broghill, Lord, ii. - <a href="#Page_117">117</a>, - <a href="#Page_226">226</a></li> - - <li>Brooke, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_246">246</a></li> - <li class="i1">Enlists Volunteers, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_240">240</a></li> - <li class="i1">Exhortation to Londoners, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_255">255</a></li> - <li class="i1">His Death, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_280">280</a></li> - - <li>Brooke, Basil, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_304">304</a></li> - - <li>Brooks, Thomas, ii. - <a href="#Page_219">219</a></li> - - <li>Browne, Robert, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_349">349</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_351">351</a></li> - <li class="i1">In Scotland, ii. - <a href="#Page_225">225</a></li> - - <li>Brownism, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_177">177</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_351">351</a></li> - - <li>Brownists, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_255">255</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_343">343</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_355">355</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_365">365</a>; ii. - <a href="#Page_226">226</a></li> - - <li>Brownrigg, Bishop of Exeter, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a>; ii. - <a href="#Page_277">277</a></li> - <li class="i1">Member of Assembly, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_278">278</a></li> - <li class="i1">Remainder of his days, ii. - <a href="#Page_307">307</a></li> - - <li>Bulkeley, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_409">409</a></li> - - <li>Bull, George, ii. - <a href="#Page_294">294</a>, - <a href="#Page_436">436</a></li> - - <li>Bunyan, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_428">428</a>; ii. - <a href="#Page_241">241</a></li> - - <li>Burdett, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_50">50</a></li> - - <li class="hangingindent">Burgess, Dr. Cornelius, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_91">91</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_102">102</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_143">143</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_170">170</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_292">292</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_312">312</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_328">328</a>; ii. - <a href="#Page_229">229</a></li> - <li class="i1">Chaplain to Earl of Essex, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a></li> - <li class="i1">Appointed Assessor to Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_279">279</a></li> - - <li>Burleigh, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_349">349</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_351">351</a></li> - - <li>Burnet, ii. - <a href="#Page_276">276</a>, - <a href="#Page_279">279</a>, - <a href="#Page_503">503</a></li> - - <li>Burroughs, Jeremiah, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_332">332</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_333">333</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_422">422</a></li> - - <li>Burroughs, Edward, ii. - <a href="#Page_359">359</a></li> - - <li>Burton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_26">26</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_79">79</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_369">369</a></li> - - <li>Busby, Richard, ii. - <a href="#Page_292">292</a></li> - - <li>Busher, Leonard, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_346">346</a>; ii. - <a href="#Page_231">231</a></li> - - <li>Butler, ii. - <a href="#Page_147">147</a></li> - - <li>Button, Ralph, ii. - <a href="#Page_254">254</a></li> - - <li>Byfield, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_278">278</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_328">328</a></li> -</ul> - -<ul> - <li>Cabot, ii. - <a href="#Page_443">443</a></li> - - <li>Calamy, Edmund, Presbyterian Preacher, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_259">259</a></li> - <li class="i1">His Popularity, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_260">260</a></li> - <li class="i1">See also i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a>; ii. - <a href="#Page_48">48</a>, - <a href="#Page_139">139</a>, - <a href="#Page_175">175</a>, - <a href="#Page_182">182</a>, - <a href="#Page_236">236</a></li> - - <li>Calvin, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_99">99</a></li> - - <li>Calvinism, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_17">17</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_46">46</a></li> - - <li class="hangingindent">Cambridge University—Opposition to Parliament, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_490">490</a></li> - <li class="i1">Commissioners, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_491">491</a></li> - <li class="i1">Revival of Puritanism, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_493">493</a></li> - <li class="i1">Engagement enforced, ii. - <a href="#Page_265">265</a></li> - <li class="i1">Military Visitors, - <a href="#Page_268">268</a></li> - <li class="i1">Evelyn's Visit, - <a href="#Page_273">273</a></li> - <li class="i1">Studies at Cambridge, - <a href="#Page_281">281</a></li> - <li class="i1">Compared with Oxford, - <a href="#Page_284">284</a></li> - - <li>Canne, John, ii. - <a href="#Page_234">234</a>, - <a href="#Page_245">245</a></li> - - <li class="hangingindent">Carbery, Lady—Sketch of her Character, ii. - <a href="#Page_423">423</a></li> - - <li>Cartwright, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_43">43</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_100">100</a></li> - - <li class="hangingindent">Cary, Lucius, Viscount Falkland, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_72">72</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_113">113</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_127">127</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_185">185</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_267">267</a></li> - <li class="i1">His Character and Policy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_225">225</a></li> - <li class="i1">Created Secretary of State, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_231">231</a></li> - <li class="i1">Killed at Newbury, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_296">296</a></li> - - <li>Caryl, Joseph, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_527">527</a>; ii. - <a href="#Page_216">216</a></li> - - <li class="hangingindent">Cathedrals, those that suffered from Destruction of Popish Relics, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_316">316</a></li> - - <li>Cawdry, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a></li> - - <li>Cawton, a Presbyterian Minister, ii. - <a href="#Page_12">12</a></li> - - <li>Charles I. opens Long Parliament, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_1">1</a></li> - <li class="i1">Attached to Episcopacy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_76">76</a></li> - <li class="i1">Attempts to Establish it in Scotland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_104">104</a></li> - <li class="i1">Summons both Houses to Whitehall, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_111">111</a></li> - <li class="hangingindent1">Assents to Bill rendering Parliament Indissoluble, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_135">135</a></li> - <li class="hangingindent1">His Perplexity when sanctioning the Death of Strafford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_139">139</a></li> - <li class="i1">Assents to Scotch Treaty, Starts for Scotland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_166">166</a></li> - <li class="i1">Attempts to conciliate Scotch, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_169">169</a></li> - <li class="i1">His Return and Reception in London, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_187">187</a></li> - <li class="i1">Grand Remonstrance presented to him, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_191">191</a></li> - <li class="i1">His Answer, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_192">192</a></li> - <li class="i1">Attempts to seize the Five Members, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_193">193</a></li> - <li class="i1">His Flight from London, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_229">229</a></li> - <li class="hangingindent1">Attempts at Mediation between him and Parliament, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_231">231</a></li> - <li class="i1">Parliamentary Propositions, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_236">236</a></li> - <li class="i1">His Answer, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_236">236</a></li> - <li class="i1">Denied Entrance to Hull, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_246">246</a></li> - <li class="i1">Sets up his Standard, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_247">247</a></li> - <li class="i1">On his way to London, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_254">254</a></li> - <li class="i1">Quarrel between King and City, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_256">256</a></li> - <li class="i1">Scotch Commissioners treat with him, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_264">264</a></li> - <li class="i1">Parliament sends an Embassy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_265">265</a></li> - <li class="i1">Success of his Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_283">283</a></li> - <li class="i1">His Duplicity, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_300">300</a></li> - <li class="i1">Intrigues with Independents, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_306">306</a></li> - <li class="i1">His Mock Parliament, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a></li> - <li class="i1">At Oxford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_372">372</a></li> - <li class="i1">Accused of Popish Tendencies, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_374">374</a></li> - <li class="i1">Agrees to Truce with Ireland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_376">376</a></li> - <li class="i1">Treaty at Uxbridge, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_412">412</a></li> - <li class="i1">His Double-dealing, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_415">415</a></li> - <li class="i1">His Debate with Henderson, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_469">469</a></li> - <li class="i1">Joins Scotch Camp at Newark, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_469">469</a></li> - <li class="i1">His Letters to the Queen, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_470">470</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_474">474</a></li> - <li class="i1">Parliament Propositions to him, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_472">472</a></li> - <li class="i1">His Dislike of Presbyterianism, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_473">473</a></li> - <li class="i1">His Intrigues with Independents and Papists, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_475">475</a></li> - <li class="i1">In hands of Parliamentary Commissioners, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_513">513</a></li> - <li class="i1">Taken from Holdenby by Independents, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_519">519</a></li> - <li class="i1">Newport Treaty, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_526">526</a></li> - <li class="i1">His Removal from Carisbrook to Hurst Castle, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_529">529</a></li> - <li class="i1">On the Scaffold, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_531">531</a></li> - <li class="i1">His Burial, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_535">535</a></li> - <li class="i1">Regarded as a Martyr, ii. - <a href="#Page_20">20</a></li> - - <li>Charles II. in Holland, ii. - <a href="#Page_21">21</a></li> - <li class="i1">Scotch Commissioners sent to treat with him, - <a href="#Page_23">23</a></li> - <li class="i1">His Policy, - <a href="#Page_25">25</a></li> - <li class="i1">Papers disclosing secrets, - <a href="#Page_25">25</a></li> - <li class="i1">Signs Covenant and goes to Scotland, - <a href="#Page_31">31</a></li> - <li class="i1">Crowned in Scotland, - <a href="#Page_39">39</a></li> - <li class="i1">His Life there, - <a href="#Page_40">40</a></li> - <li class="i1">Comes to England, - <a href="#Page_42">42</a></li> - <li class="i1">His Treachery, - <a href="#Page_43">43</a></li> - <li class="i1">Defeated at Worcester, - <a href="#Page_43">43</a></li> - - <li>Charnock, ii. - <a href="#Page_227">227</a></li> - - <li>Cheynell, Francis, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_286">286</a>; ii. - <a href="#Page_100">100</a></li> - <li class="i1">His Connection with Chillingworth, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_381">381</a></li> - - <li>Chidley, Catherine, ii. - <a href="#Page_392">392</a></li> - - <li>Chillingworth, William, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_286">286</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_335">335</a></li> - <li class="i1">At Oxford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_380">380</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_381">381</a></li> - <li class="i1">His Death, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_382">382</a></li> - - <li>Cholmeley, Sir Hugh, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_489">489</a></li> - - <li class="hangingindent">Christina of Sweden, her Conversation with Whitelocke, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_466">466</a></li> - - <li>Clarke, Samuel, ii. - <a href="#Page_185">185</a></li> - - <li>Clarkson, David, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_284">284</a></li> - - <li>Clotworthy, Sir John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_212">212</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_401">401</a></li> - - <li>Cogan, his Letters, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_212">212</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_222">222</a></li> - - <li>Coke, George, Bishop of Hereford, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_210">210</a></li> - - <li>Coke, Secretary, ii. - <a href="#Page_484">484</a></li> - - <li>Coleman, Thomas, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a></li> - - <li>Colfe, Abraham, ii. - <a href="#Page_204">204</a></li> - - <li>Collinge, Dr., ii. - <a href="#Page_427">427</a></li> - - <li>Collins, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_495">495</a></li> - - <li class="hangingindent">Colonies, State of Religion before the Commonwealth, ii. - <a href="#Page_443">443</a></li> - <li class="i1">Virginia, - <a href="#Page_446">446</a></li> - <li class="i1">Bermudas, - <a href="#Page_449">449</a></li> - <li class="i1">Maryland, - <a href="#Page_450">450</a></li> - <li class="i1">Pilgrim Fathers, - <a href="#Page_451">451</a></li> - <li class="i1">Massachusetts, - <a href="#Page_452">452</a></li> - <li class="i1">During Civil Wars, - <a href="#Page_459">459</a></li> - <li class="i1">Barbadoes, - <a href="#Page_460">460</a></li> - <li class="i1">Maryland, - <a href="#Page_461">461</a></li> - <li class="i1">United Colonies of New England, - <a href="#Page_462">462</a></li> - <li class="i1">During the Commonwealth, - <a href="#Page_463">463</a></li> - <li class="hangingindent1">Society for Propagation of Gospel in New England, - <a href="#Page_464">464</a></li> - <li class="i1">Rhode Island, - <a href="#Page_467">467</a></li> - <li class="i1">Barbadoes, - <a href="#Page_469">469</a></li> - <li class="i1">Virginia, - <a href="#Page_472">472</a></li> - <li class="i1">Bermudas, - <a href="#Page_474">474</a></li> - <li class="i1">West Indies, - <a href="#Page_475">475</a></li> - <li class="i1">Maryland, - <a href="#Page_477">477</a></li> - <li class="i1">East Indies, - <a href="#Page_480">480</a></li> - - <li>Commons, Petitions, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_79">79</a></li> - <li class="i1">Debates on Religion, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_83">83</a></li> - <li class="i1">Appoint Committee to prepare Remonstrance, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_86">86</a></li> - <li class="hangingindent1">Committee to draw up charges against Strafford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_89">89</a></li> - <li class="i1">Petitions, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_108">108</a></li> - <li class="i1">Debate on Root and Branch Petition, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_112">112</a></li> - <li class="i1">Resolution for Reforming Pluralities, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_126">126</a></li> - <li class="hangingindent1">Bill for removal of Star Chamber and High Commission Courts, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_127">127</a></li> - <li class="i1">Solemn Vow and Protestation, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_133">133</a></li> - <li class="i1">Bill rendering Parliament indissoluble, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_135">135</a></li> - <li class="i1">Deans and Chapters, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_142">142</a></li> - <li class="i1">Bill for Restraining Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_144">144</a></li> - <li class="i1">Bill for Abolition of Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_147">147</a></li> - <li class="i1">Sabbath Legislation, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_151">151</a></li> - <li class="i1">Abolition of Cathedral Chapters, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_154">154</a></li> - <li class="hangingindent1">Petition the King to delay his journey to Scotland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_166">166</a></li> - <li class="i1">Send Commissioners after him, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_166">166</a></li> - <li class="i1">Press Church Reforms, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_170">170</a></li> - <li class="i1">New Bill for Excluding Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_176">176</a></li> - <li class="i1">Grand Remonstrance Debated, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_179">179</a></li> - <li class="i1">Arrest of the five Members, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_193">193</a></li> - <li class="i1">Impeach twelve Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_204">204</a></li> - <li class="i1">Return of the five Members, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_229">229</a></li> - <li class="i1">Bill for Abolition of Episcopacy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_262">262</a></li> - <li class="i1">Corporation Banquet, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_307">307</a></li> - <li class="i1">Ordinances for Destruction of Popish Relics, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_313">313</a></li> - <li class="i1">Endorse Directory, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_406">406</a></li> - <li class="i1">Fresh Members in the House, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a></li> - <li class="i1">Debates on the <i>Jus Divinum</i>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_447">447</a></li> - <li class="i1">Decide that Rouse's Psalms should be sung, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_451">451</a></li> - <li class="i1">Ordinance against Heresies and Blasphemies, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_523">523</a></li> - <li class="i1">Newport Treaty, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_526">526</a></li> - <li class="i1">Pride's Purge, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_531">531</a></li> - - <li>Conant, Dr. John, ii. - <a href="#Page_256">256</a></li> - - <li>Convocation, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_95">95</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_98">98</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_108">108</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_274">274</a></li> - - <li>Corbet, Edward, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_386">386</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_529">529</a></li> - - <li>Cosin, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_493">493</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_495">495</a>; ii. - <a href="#Page_318">318</a></li> - - <li class="hangingindent">Courten, Lady Catherine, her Christian Character, ii. - <a href="#Page_426">426</a></li> - - <li>Crisp, Dr., ii. - <a href="#Page_368">368</a></li> - - <li>Cromwell, Oliver, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_63">63</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_70">70</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_115">115</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_149">149</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_185">185</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_231">231</a></li> - <li class="i1">Member for Cambridge, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_64">64</a></li> - <li class="i1">His Ironsides, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a></li> - <li class="i1">Governor of Ely, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_319">319</a></li> - <li class="i1">Suggests Committee of Accommodation, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_421">421</a></li> - <li class="i1">At Marston Moor, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_425">425</a></li> - <li class="i1">His Letter about Naseby, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_429">429</a></li> - <li class="i1">His Jealousy of Presbyterian Power, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_436">436</a></li> - <li class="i1">Preaches to Soldiers, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_464">464</a></li> - <li class="i1">His desire for Toleration, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_520">520</a></li> - <li class="hangingindent1">Aims at Reconciling Presbyterians and Independents, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_520">520</a></li> - <li class="i1">Anecdote of him, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_520">520</a></li> - <li class="i1">His Character and Religion, ii. - <a href="#Page_3">3</a>, - <a href="#Page_5">5</a></li> - <li class="i1">Goes to Scotland, - <a href="#Page_35">35</a></li> - <li class="i1">Victories at Dunbar, - <a href="#Page_37">37</a>,</li> - <li class="i2">and Worcester, - <a href="#Page_43">43</a></li> - <li class="i1">Dissolves Long Parliament, - <a href="#Page_50">50</a></li> - <li class="i1">His Speech at opening of Little Parliament, - <a href="#Page_53">53</a></li> - <li class="i1">Members resign their powers into his hands, - <a href="#Page_65">65</a></li> - <li class="i1">Made Lord Protector, - <a href="#Page_73">73</a></li> - <li class="i1">His Portrait, - <a href="#Page_73">73</a></li> - <li class="i1">His National Church, - <a href="#Page_79">79</a></li> - <li class="i1">His Ecclesiastical Policy, - <a href="#Page_80">80</a></li> - <li class="i1">State Recognition, - <a href="#Page_81">81</a></li> - <li class="i1">State Control, - <a href="#Page_83">83</a></li> - <li class="i1">State Support, - <a href="#Page_88">88</a></li> - <li class="i1">State Protection, - <a href="#Page_89">89</a></li> - <li class="i1">State Penalties, - <a href="#Page_90">90</a></li> - <li class="i1">Originality of his Policy, - <a href="#Page_92">92</a></li> - <li class="i1">His Establishment not a Church, - <a href="#Page_93">93</a></li> - <li class="i1">His First Protectorate Parliament, - <a href="#Page_96">96</a></li> - <li class="i1">His Speech at the Opening, - <a href="#Page_97">97</a></li> - <li class="i1">Speech on Dissolving Parliament, - <a href="#Page_103">103</a></li> - <li class="i1">His dislike to Episcopal Royalists, - <a href="#Page_110">110</a></li> - <li class="i1">Major-Generals, - <a href="#Page_113">113</a></li> - <li class="i1">His Second Parliament, - <a href="#Page_128">128</a></li> - <li class="i1">His Speech, - <a href="#Page_131">131</a></li> - <li class="i1">His Letters, - <a href="#Page_134">134</a></li> - <li class="i1">Refusal of the Crown, - <a href="#Page_139">139</a></li> - <li class="i1">Accepts Petition and Advice, - <a href="#Page_141">141</a></li> - <li class="i1">His Speech, - <a href="#Page_141">141</a></li> - <li class="i1">Religious Toleration under him, - <a href="#Page_144">144</a></li> - <li class="i1">His Second Installation, - <a href="#Page_153">153</a></li> - <li class="i1">His Speech at Re-assembling of Parliament, - <a href="#Page_157">157</a></li> - <li class="i1">Last Speeches, - <a href="#Page_160">160</a></li> - <li class="i1">His Order Book, - <a href="#Page_162">162</a></li> - <li class="i1">His Broad Church, - <a href="#Page_165">165</a></li> - <li class="i1">His Interview with Baxter, - <a href="#Page_194">194</a></li> - <li class="i1">Makes Howe Court Chaplain, - <a href="#Page_221">221</a></li> - <li class="hangingindent1">His Liberality to those who Differed from him, - <a href="#Page_222">222</a></li> - <li class="i1">Receives Academic Honours at Oxford, - <a href="#Page_247">247</a></li> - <li class="i1">Visits Cambridge, - <a href="#Page_265">265</a></li> - <li class="hangingindent1">His Ordinance for another Collegiate Establishment, - <a href="#Page_286">286</a></li> - <li class="i1">His Establishment, - <a href="#Page_294">294</a></li> - <li class="i1">Anecdotes of him and Ussher, - <a href="#Page_304">304</a></li> - <li class="i1">His Interview with Fox, - <a href="#Page_358">358</a></li> - <li class="i1">Character of his Court, - <a href="#Page_400">400</a></li> - <li class="i1">His Chaplains, - <a href="#Page_402">402</a></li> - <li class="hangingindent1">His interference on behalf of the Piedmontese, - <a href="#Page_492">492</a></li> - <li class="i1">Writes to Louis XIV., - <a href="#Page_499">499</a></li> - <li class="i1">His Foreign Policy, - <a href="#Page_503">503</a></li> - <li class="i1">His Treatment of the Jews, - <a href="#Page_504">504</a></li> - <li class="i1">At Hampton Court, - <a href="#Page_508">508</a></li> - <li class="i1">Death of his Daughter, - <a href="#Page_508">508</a></li> - <li class="i1">His last Interview with Fox, - <a href="#Page_510">510</a></li> - <li class="i1">His Last Days, - <a href="#Page_511">511</a></li> - <li class="i1">Last Words, - <a href="#Page_517">517</a></li> - <li class="i1">Death, - <a href="#Page_520">520</a></li> - - <li>Cromwell, Henry, ii. - <a href="#Page_121">121</a></li> - - <li>Cromwell, Richard, ii. - <a href="#Page_155">155</a></li> - - <li>Cudworth, Dr. Ralph, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_339">339</a>; ii. - <a href="#Page_275">275</a></li> - - <li>Culpeper, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_85">85</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_97">97</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_148">148</a></li> - - <li>Curie, Walter, Bishop of Winchester, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_210">210</a></li> -</ul> - -<ul> - <li>Dalston, Sir George, ii. - <a href="#Page_413">413</a></li> - - <li>Davenant, Bishop of Salisbury, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_163">163</a></li> - - <li>Deans and Chapters, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_142">142</a></li> - <li class="i1">Their History, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_155">155</a></li> - <li class="i1">Surveys of their Possessions, ii. - <a href="#Page_9">9</a></li> - <li class="i1">Abolition and sale of Possessions, - <a href="#Page_9">9</a></li> - - <li>Dell, William, ii. - <a href="#Page_269">269</a></li> - - <li>Denn, ii. - <a href="#Page_297">297</a></li> - - <li class="hangingindent">Dering, Sir Edward, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_74">74</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_157">157</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_178">178</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_181">181</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_191">191</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_270">270</a>; ii. - <a href="#Page_159">159</a></li> - <li class="i1">Presents Bill for Abolition of Bishops, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_146">146</a></li> - <li class="i1">His Conduct, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_149">149</a></li> - <li class="i1">A Seceder from Popular Party, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_224">224</a></li> - - <li>Desborough, Major-General, ii. - <a href="#Page_55">55</a>, - <a href="#Page_134">134</a>, - <a href="#Page_149">149</a></li> - - <li>Digby, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_63">63</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_75">75</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_85">85</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_97">97</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_112">112</a></li> - - <li>Directory, Established, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_404">404</a></li> - <li class="i1">Debated in Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_405">405</a></li> - <li class="i1">Sent to Scotland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_406">406</a></li> - <li class="i1">Ordinance for its Establishment, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_406">406</a></li> - <li class="i1">Penalties for Refusing it, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_407">407</a></li> - <li class="i1">Its Fate in Ireland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_409">409</a></li> - - <li>Donne, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_9">9</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_46">46</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_53">53</a></li> - - <li>Dorset, Earl of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_365">365</a></li> - - <li>Douglas, ii. - <a href="#Page_39">39</a></li> - - <li>Downings, William, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_315">315</a></li> - - <li>Duncan, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_495">495</a></li> - - <li class="hangingindent">Duppa, Bryan, Translated from Chichester to Salisbury, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a></li> - <li class="i1">With the King at Oxford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_378">378</a></li> - <li class="i1">Endeavours to Revive Episcopal Church, ii. - <a href="#Page_309">309</a></li> - - <li>Durie, John, ii. - <a href="#Page_490">490</a></li> - <li class="i1">his Labours for Protestant Union, - <a href="#Page_484">484-489</a></li> -</ul> - -<ul> - <li>Eaton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_360">360</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_364">364</a></li> - - <li>Edwards, ii. - <a href="#Page_365">365</a></li> - - <li>Eliot, Sir John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_28">28</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_36">36</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_67">67</a></li> - - <li>Eliot, John, ii. - <a href="#Page_464">464</a></li> - - <li>Elizabeth, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_6">6</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_41">41</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_45">45</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_214">214</a>; ii. - <a href="#Page_4">4</a>, - <a href="#Page_230">230</a></li> - - <li>Episcopacy, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_99">99</a></li> - <li class="i1">Rooted out of Scotland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_104">104</a></li> - <li class="i1">Charles I. Attempts to Restore it, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_104">104</a></li> - <li class="i1">Defended in the House, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_114">114</a></li> - <li class="i1">Its Divine Right, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_116">116</a></li> - <li class="i1">Plans for its Reformation, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_124">124</a></li> - <li class="i1">Controversy Concerning it, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_128">128</a></li> - <li class="i1">Bill for Restraining Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_144">144</a></li> - <li class="hangingindent1">Bills for the Abolition of Episcopacy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_147">147</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_176">176</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_262">262</a></li> - <li class="i1">Petitions Concerning it, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_197">197</a></li> - <li class="i1">No Bishop Riots, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_199">199</a></li> - <li class="i1">Bill for Exclusion from Upper House, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_208">208</a></li> - <li class="i1">Its Opponents, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_227">227</a></li> - <li class="i1">Sequestration of Property, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_385">385</a></li> - <li class="i1">New Bill Relative to it, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_480">480</a></li> - - <li class="hangingindent">Episcopalians—How they regarded Solemn Vow and Protestation, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_134">134</a></li> - <li class="i1">Blame Twelve Protesting Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_205">205</a></li> - <li class="i1">Not excluded from Westminster Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a></li> - <li class="i1">Exasperated by League and Covenant, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_325">325</a></li> - <li class="i1">Their views of the Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_452">452</a></li> - <li class="i1">At Norwich, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_505">505</a></li> - <li class="i1">Their Dislike to the Scotch, ii. - <a href="#Page_33">33</a></li> - <li class="hangingindent1">Commissioners for approbation of godly preachers, - <a href="#Page_104">104</a></li> - <li class="i1">For ejecting scandalous ones, - <a href="#Page_107">107</a></li> - <li class="i1">Persecution of their clergy, - <a href="#Page_111">111</a></li> - <li class="hangingindent1">Those who continued to use the Common Prayer, - <a href="#Page_294">294</a></li> - <li class="i1">Those who held Livings without using it, - <a href="#Page_298">298</a></li> - <li class="i1">Those who did not Conform, - <a href="#Page_301">301</a></li> - <li class="i1">Their Sufferings, - <a href="#Page_311">311</a></li> - <li class="i1">Prayers read by them during Commonwealth, - <a href="#Page_340">340</a></li> - <li class="i1">Their Patriotism, Loyalty, and Sufferings, - <a href="#Page_342">342</a></li> - - <li>Erastians, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_439">439</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_447">447</a></li> - <li class="i1">Theses by Erastus, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_331">331</a></li> - - <li>Erbery, ii. - <a href="#Page_271">271</a></li> - - <li>Erle, Sir Walter, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_135">135</a></li> - - <li>Essex, Earl of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a></li> - <li class="i1">Commander of Parliamentary Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a></li> - <li class="i1">At Edge Hill, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_254">254</a></li> - <li class="i1">Raises Siege of Gloucester, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_287">287</a></li> - <li class="i1">At Newbury, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_296">296</a></li> - <li class="i1">Capitulates to the King, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_426">426</a></li> - <li class="i1">His Death, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_517">517</a></li> - - <li>Evelyn, John, ii. - <a href="#Page_258">258</a>, - <a href="#Page_273">273</a>, - <a href="#Page_337">337</a>, - <a href="#Page_418">418</a></li> - - <li>Ewes D', Sir Symonds, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_114">114</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_148">148</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_152">152</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_184">184</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_529">529</a></li> - - <li>Ewins, Thomas, ii. - <a href="#Page_240">240</a></li> -</ul> - -<ul> - <li>Fairclough, Richard, ii. - <a href="#Page_420">420</a></li> - - <li>Fairfax, in Yorkshire, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_283">283</a></li> - <li class="i1">At Somerset, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_430">430</a></li> - <li class="i1">Punishes Disorderly Soldiers, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_455">455</a></li> - <li class="i1">Receives Academic Honours, ii. - <a href="#Page_247">247</a></li> - - <li>Falkland, (see Cary)</li> - - <li>Farindon, ii. - <a href="#Page_299">299</a>, - <a href="#Page_436">436</a></li> - - <li>Feake, ii. - <a href="#Page_65">65</a>, - <a href="#Page_70">70</a>, - <a href="#Page_183">183</a></li> - - <li>Featley, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_25">25</a></li> - - <li class="hangingindent">Fell, Vice-Chancellor of Oxford, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_498">498</a>; ii. - <a href="#Page_249">249</a>, - <a href="#Page_253">253</a></li> - - <li>Ferrendail, Orthro, ii. - <a href="#Page_225">225</a></li> - - <li>Fielding, Lady Barbara, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_12">12</a></li> - - <li>Fiennes, Nathaniel, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_62">62</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_70">70</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_75">75</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_112">112</a>; ii. - <a href="#Page_156">156</a>, - <a href="#Page_159">159</a></li> - - <li>Fifth Monarchy Men, ii. - <a href="#Page_61">61</a>, - <a href="#Page_63">63</a>, - <a href="#Page_65">65</a>, - <a href="#Page_70">70</a>, - <a href="#Page_91">91</a>, - <a href="#Page_120">120</a></li> - - <li>Finch, Lord Keeper, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_2">2</a></li> - - <li>Fitz, Richard, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_348">348</a></li> - - <li>Flavel, John, ii. - <a href="#Page_220">220</a></li> - - <li>Fleetwood, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_522">522</a>; ii. - <a href="#Page_512">512</a></li> - - <li>Fortescue, ii. - <a href="#Page_477">477</a></li> - - <li>Fox, George, His Early Life, ii. - <a href="#Page_350">350</a></li> - <li class="i1">Character, - <a href="#Page_351">351</a></li> - <li class="i1">His Mysticism, - <a href="#Page_352">352</a></li> - <li class="i1">Mighty in Prayer, - <a href="#Page_354">354</a></li> - <li class="i1">His Peculiarities, - <a href="#Page_355">355</a></li> - <li class="i1">His Interview with Cromwell, - <a href="#Page_358">358</a></li> - <li class="i1">His Followers, - <a href="#Page_359">359</a></li> - <li class="i1">His Last Interview with Cromwell, - <a href="#Page_510">510</a></li> - - <li>Frampton, Robert, ii. - <a href="#Page_481">481</a></li> - - <li>Frewen, Dr., Accepted, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_209">209</a></li> - - <li>Fuller, Thomas, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_48">48</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_277">277</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_326">326</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_376">376</a>; ii. - <a href="#Page_202">202-204</a></li> - <li class="i1">Chaplain to Lord Hopton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_380">380</a></li> - <li class="i1">His Piety, ii. - <a href="#Page_412">412</a></li> -</ul> - -<ul> - - <li>Gale, Theophilus, ii. - <a href="#Page_255">255</a></li> - - <li>Garroway, Alderman, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_257">257</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_409">409</a></li> - - <li>Gataker, ii. - <a href="#Page_199">199</a></li> - - <li>Gauden, Dr. John, ii. - <a href="#Page_201">201</a></li> - - <li class="i1">Geddes, Jenny, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_105">105</a></li> - - <li>Gilbert, Sir Humphrey, ii. - <a href="#Page_445">445</a></li> - - <li>Giles, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_281">281</a></li> - - <li>Gillespie, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_406">406</a>; ii. - <a href="#Page_226">226</a></li> - - <li>Gilpin, Bernard and Richard, ii. - <a href="#Page_288">288</a></li> - - <li>Glynne, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_60">60</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a></li> - - <li>Godeman, Casper, ii. - <a href="#Page_483">483</a></li> - - <li>Goffe, Major-General, ii. - <a href="#Page_116">116</a></li> - - <li>Goodman, Godfrey, ii. - <a href="#Page_302">302</a></li> - - <li class="hangingindent">Goodwin, Thomas, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_332">332</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_343">343</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_418">418</a>; ii. - <a href="#Page_97">97</a>, - <a href="#Page_100">100</a>, - <a href="#Page_255">255</a>, - <a href="#Page_284">284</a></li> - - <li>Gookin, Captain, ii. - <a href="#Page_466">466</a></li> - - <li>Gouge, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_295">295</a></li> - - <li>Gourney, Alderman, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_188">188</a></li> - - <li class="hangingindent">Grand Remonstrance debated by Commons, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_179">179</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_180">180</a></li> - <li class="i1">Discussion about Printing, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_183">183</a></li> - <li class="i1">Presented to the King, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_191">191</a></li> - - <li>Greenhill, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_217">217</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_375">375</a></li> - - <li>Greenwood, Congregational Pastor, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_353">353-355</a></li> - - <li>Greenwood, Dr. Daniel, ii. - <a href="#Page_256">256</a></li> - - <li>Grenville, Sir B., ii. - <a href="#Page_416">416</a></li> - - <li>Greville, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a></li> - - <li>Grimston, Sir Harbottle, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_82">82</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_85">85</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_97">97</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_113">113</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_529">529</a></li> - - <li>Grindal, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_21">21</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_41">41</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_42">42</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_319">319</a></li> - - <li>Grotius, Hugh, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_401">401</a></li> - - <li>Gunning, Peter, ii. - <a href="#Page_297">297</a></li> -</ul> - -<ul> - <li>Hacket, Dr. John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_142">142</a></li> - <li class="i1">Forbidden to use Prayer Book, ii. - <a href="#Page_296">296</a></li> - - <li>Hale, Edward, ii. - <a href="#Page_121">121</a></li> - - <li>Hales, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_336">336</a>; ii. - <a href="#Page_300">300</a></li> - - <li>Hall, Joseph, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_322">322</a></li> - <li class="i1">His Tract on Episcopacy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_128">128</a></li> - <li class="i1">His Speech, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_144">144</a></li> - <li class="i1">Translated from Exeter to Norwich, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a></li> - <li class="i1">His Account of Riots, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_203">203</a></li> - <li class="i1">Remainder of his Life, ii. - <a href="#Page_305">305</a></li> - - <li>Hall, Thomas, ii. - <a href="#Page_197">197</a></li> - - <li>Hammond, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_519">519</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_527">527</a></li> - <li class="i1">His Friendship for Sanderson, ii. - <a href="#Page_324">324</a></li> - <li class="i1">His Letters, - <a href="#Page_330">330</a></li> - <li class="i1">His Death, - <a href="#Page_333">333</a></li> - <li class="i1">His Piety, - <a href="#Page_411">411</a>, - <a href="#Page_436">436</a></li> - - <li class="hangingindent">Hampden, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_63">63</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_66">66</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_68">68</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_72">72</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_75">75</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_82">82</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_152">152</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_184">184</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_221">221</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_455">455</a>; ii. - <a href="#Page_159">159</a></li> - <li class="i1">Raises Volunteers, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_240">240</a></li> - <li class="i1">Wounded, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_281">281</a></li> - <li class="i1">His Last Moments, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_281">281</a></li> - <li class="i1">Burial, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_282">282</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_283">283</a></li> - - <li>Hardy, Dr. Nathaniel, ii. - <a href="#Page_301">301</a></li> - - <li>Harley, Sir Robert, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_152">152</a></li> - - <li>Harley, Lady, ii. - <a href="#Page_424">424</a></li> - - <li class="hangingindent">Harrington, Sir James, Attends the King at Holdenby, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_515">515</a></li> - - <li>Harris, Dr. Robert, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a>; ii. - <a href="#Page_256">256</a></li> - - <li class="hangingindent">Harrison, Major-General, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_464">464</a>; ii. - <a href="#Page_55">55</a>, - <a href="#Page_58">58</a>, - <a href="#Page_62">62</a>, - <a href="#Page_70">70</a>, - <a href="#Page_98">98</a></li> - - <li>Harrison, Dr. Thomas, ii. - <a href="#Page_226">226</a></li> - - <li>Hartford, Marquis of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_203">203</a></li> - - <li>Hartlib, ii. - <a href="#Page_162">162</a>, - <a href="#Page_289">289</a></li> - - <li class="hangingindent">Haselrig, Sir Arthur, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_65">65</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_146">146</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_149">149</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_521">521</a>; ii. - <a href="#Page_1">1</a>, - <a href="#Page_98">98</a>, - <a href="#Page_131">131</a>, - <a href="#Page_159">159</a>, - <a href="#Page_288">288</a></li> - - <li>Haynes, Major-General, ii. - <a href="#Page_114">114</a></li> - - <li>Helme, ii. - <a href="#Page_296">296</a></li> - - <li>Henderson, Alexander, visits London, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_107">107</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_118">118</a></li> - <li class="i1">In Scotland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_167">167</a></li> - <li class="hangingindent1">One of the Commissioners sent to treat with the King, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_264">264</a></li> - <li class="i1">Declaration written by Him, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_293">293</a></li> - <li class="i1">His Controversies with the King, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_470">470</a></li> - - <li>Henrietta Maria, Queen of Charles I., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_136">136</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_187">187</a></li> - - <li>Henry, Matthew, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_533">533</a></li> - - <li>Henry, Philip, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_533">533</a>; ii. - <a href="#Page_255">255</a>, - <a href="#Page_260">260</a></li> - - <li>Herbert, George, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_10">10</a></li> - <li class="i1">His Dying Confession, ii. - <a href="#Page_409">409</a></li> - <li class="i1">His Hymns, - <a href="#Page_410">410</a></li> - - <li>Herle, Charles, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a></li> - - <li>Herrick, ii. - <a href="#Page_168">168</a></li> - - <li>Hide, David, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_199">199</a></li> - - <li>Hill, Dr. Thomas, ii. - <a href="#Page_274">274</a></li> - - <li>Hill, Joseph, ii. - <a href="#Page_288">288</a></li> - - <li>Hitch, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_319">319</a></li> - - <li>Hobart, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_82">82</a></li> - - <li class="hangingindent">Hobart, Lady Frances, her Christian Character, ii. - <a href="#Page_427">427</a></li> - - <li>Holland, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_76">76</a></li> - - <li>Holland, Sir John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_85">85</a></li> - - <li>Holles, Denzil, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_60">60</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_82">82</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_115">115</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_134">134</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_148">148</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a></li> - <li class="i1">A Leader in Parliamentary Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_240">240</a></li> - <li class="i1">Declares Petition from Army Seditious, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_516">516</a></li> - - <li>Hollister, Dennis, ii. - <a href="#Page_52">52</a></li> - - <li>Hook, William, ii. - <a href="#Page_402">402</a></li> - - <li>Hooker, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_43">43</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_129">129</a></li> - - <li class="hangingindent">Hopton, Sir Ralph, afterwards Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_191">191</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_192">192</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_380">380</a></li> - - <li>Hotham, Sir John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_246">246</a></li> - - <li>Houghton, Lady Mary, her Piety, ii. - <a href="#Page_426">426</a></li> - - <li>Howe, John, ii. - <a href="#Page_93">93</a>, - <a href="#Page_185">185</a>, - <a href="#Page_218">218</a>, - <a href="#Page_220">220</a></li> - <li class="i1">Cromwell's Court Chaplain, - <a href="#Page_221">221</a></li> - <li class="i1">His faithful Preaching, - <a href="#Page_222">222</a></li> - <li class="i1">His Correspondence with Baxter, - <a href="#Page_223">223</a></li> - <li class="i1">His Life at Court, - <a href="#Page_402">402</a></li> - - <li>Howell, Francis, ii. - <a href="#Page_222">222</a></li> - - <li>Howell, Thomas, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_209">209</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_210">210</a></li> - - <li>Hoyle, Dr., ii. - <a href="#Page_256">256</a></li> - - <li>Hunt, Robert, ii. - <a href="#Page_446">446</a></li> - - <li>Hunton, Philip, ii. - <a href="#Page_287">287</a></li> - - <li>Hutchinson, Colonel, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_315">315</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_534">534</a></li> - <li class="i1">His Wife, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_322">322</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_461">461</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_534">534</a></li> - - <li class="hangingindent">Hyde, Lord Clarendon, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_62">62</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_69">69</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_79">79</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_126">126</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_148">148</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_153">153</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_157">157</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_183">183</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_185">185</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_226">226</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_239">239</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_267">267</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_285">285</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_374">374</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_516">516</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_518">518</a>; ii. - <a href="#Page_503">503</a></li> -</ul> - -<ul> - <li>Independents, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_101">101</a></li> - <li class="i1">In the Westminster Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_273">273</a></li> - <li class="i1">Court Party Intrigues with them, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_305">305</a></li> - <li class="i1">How they regarded the Covenant, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_323">323</a></li> - <li class="i1">Their Discussion with Presbyterians, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_334">334</a></li> - <li class="i1">Principles of Toleration, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_342">342</a></li> - <li class="i1">Early Churches, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_348">348</a></li> - <li class="i1">Method of Worship, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_364">364</a></li> - <li class="i1">Term first applied, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_365">365</a></li> - <li class="i1">Two Classes of them, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_367">367</a></li> - <li class="i1">"In-churching," - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_370">370</a></li> - <li class="i1">Favour Toleration, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_419">419</a></li> - <li class="i1">Debates in Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_439">439</a></li> - <li class="i1">Their view of the Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_452">452</a></li> - <li class="i1">Contention with Presbyterians, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_504">504</a></li> - <li class="i1">The King in their hands, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_519">519</a></li> - <li class="hangingindent1">Cromwell aims at their Reconciliation with Presbyterians, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_520">520</a></li> - <li class="hangingindent1">As Religious Sect not to Blame for Death of Charles, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_534">534</a></li> - <li class="hangingindent1">Political Independents assume Supremacy in State, ii. - <a href="#Page_1">1</a></li> - <li class="i1">Spread of Independents, - <a href="#Page_51">51</a></li> - <li class="i1">Their Churches, - <a href="#Page_207">207</a></li> - <li class="i1">Connection with State, - <a href="#Page_209">209</a></li> - <li class="i1">Ministers, - <a href="#Page_216">216</a></li> - <li class="i1">In Scotland, - <a href="#Page_225">225</a></li> - <li class="i1">In Ireland, - <a href="#Page_226">226</a></li> - <li class="i1">Occupy Cathedrals, - <a href="#Page_228">228</a></li> - <li class="i1">At Oxford, - <a href="#Page_275">275</a></li> - <li class="i1">Manner of Receiving Lord's Supper, - <a href="#Page_392">392</a></li> - - <li>Ireson, Sir Bryan, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_249">249</a></li> - - <li>Ireton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_519">519</a>; ii. - <a href="#Page_7">7</a></li> - - <li>Irish, Insurrection, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_212">212</a></li> - <li class="i1">Covenant Imposed on them, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_323">323</a></li> - <li class="i1">The King agrees to a Truce with them, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_376">376</a></li> -</ul> - -<ul> - <li>Jackson, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_38">38</a></li> - - <li>Jacob, Henry, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_357">357</a></li> - - <li>James I., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_13">13</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_46">46</a>; ii. - <a href="#Page_474">474</a></li> - - <li>Jenkyn, William, ii. - <a href="#Page_45">45</a>, - <a href="#Page_183">183</a></li> - - <li>Jermyn, Sir Robert, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_350">350</a></li> - - <li>Jessy, Henry, ii. - <a href="#Page_239">239</a></li> - - <li>Jews, ii. - <a href="#Page_504">504</a></li> - - <li>Johnson, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_353">353</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_357">357</a></li> - - <li>Joyce, Cornet, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_519">519</a></li> - - <li>Juxon, Bishop of London, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_3">3</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_527">527</a></li> - <li class="i1">With Charles I. at his Execution, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_531">531</a></li> - <li class="i1">At Burial of the King, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_535">535</a></li> - <li class="hangingindent1">Retires to Little Compton till the Restoration, ii. - <a href="#Page_308">308</a></li> -</ul> - -<ul> - <li>Kiffin, William, ii. - <a href="#Page_235">235</a></li> - - <li>Killaloe, Bishop of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_409">409</a></li> - - <li>King, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a>; ii. - <a href="#Page_308">308</a></li> - - <li>Knightley, Sir Richard, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_75">75</a></li> - - <li>Knollys, Hanserd, ii. - <a href="#Page_245">245</a></li> - - <li>Knox, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_99">99</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_104">104</a></li> -</ul> - -<ul> - <li>Lambert, Major-General, ii. - <a href="#Page_55">55</a>, - <a href="#Page_134">134</a></li> - - <li>Lambeth MSS., ii. - <a href="#Page_9">9</a></li> - - <li>Lamot, John, ii. - <a href="#Page_421">421</a></li> - - <li>Lane, Thomas, ii. - <a href="#Page_457">457</a></li> - - <li>Lapthorne, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_50">50</a></li> - - <li>Lathrop, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_258">258</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_364">364</a></li> - - <li class="hangingindent">Laud, Archbishop of Canterbury, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_3">3</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_27">27</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_30">30</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_80">80</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_313">313</a></li> - <li class="i1">His Dream, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_32">32</a></li> - <li class="i1">His Activity, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_33">33</a></li> - <li class="i1">Impeached, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_91">91</a></li> - <li class="i1">The Et cetera Oath, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_97">97</a></li> - <li class="i1">His Address to the Clergy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_98">98</a></li> - <li class="i1">Visits Scotland, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_104">104</a></li> - <li class="i1">What he thought of Committee on Innovations, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_121">121</a></li> - <li class="i1">Articles against him, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_160">160</a></li> - <li class="i1">Sent to the Tower, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_161">161</a></li> - <li class="i1">Effects of his Policy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_223">223</a></li> - <li class="i1">His Trial, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_395">395</a></li> - <li class="i1">His Defence, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_397">397</a></li> - <li class="i1">Bill of Attainder Passed, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_399">399</a></li> - <li class="i1">Question as to Justice of Sentence, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_400">400</a></li> - <li class="i1">Advised to Escape, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_401">401</a></li> - <li class="i1">On the Scaffold, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_401">401</a></li> - <li class="i1">His Character, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_402">402</a></li> - <li class="i1">When Chancellor of Oxford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_496">496</a></li> - <li class="i1">His Colonial Policy, ii. - <a href="#Page_455">455</a></li> - <li class="hangingindent1">His Correspondence with Durie and Sir Thomas Roe, - <a href="#Page_484">484</a></li> - - <li>Laurence, Dr., his friendship for Walton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_499">499</a></li> - - <li>Laurence, Lord President, ii. - <a href="#Page_133">133</a></li> - - <li>Law, William, ii. - <a href="#Page_285">285</a></li> - - <li>Leighton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_26">26</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_80">80</a></li> - - <li>Lenthall, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_2">2</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_59">59</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_505">505</a>; ii. - <a href="#Page_11">11</a></li> - - <li>Leslie, Leader of Scotch Army, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_243">243</a></li> - <li class="i1">At Marston Moor, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_425">425</a></li> - <li class="i1">At Dunbar, ii. - <a href="#Page_37">37</a></li> - <li class="i1">At Worcester, - <a href="#Page_43">43</a></li> - - <li>Levellers, ii. - <a href="#Page_11">11</a></li> - - <li>Lightfoot, Dr., An Erastian, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_331">331</a>; ii. - <a href="#Page_275">275-277</a></li> - - <li>Lilburne, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_80">80</a>; ii. - <a href="#Page_244">244</a></li> - - <li>Locke, John, ii. - <a href="#Page_255">255</a>, - <a href="#Page_260">260</a></li> - <li class="i1">Advocates Toleration, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_346">346</a></li> - - <li class="hangingindent">Lockier, Protector's Chaplain, ii. - <a href="#Page_73">73</a>, - <a href="#Page_154">154</a>, - <a href="#Page_292">292</a>, - <a href="#Page_402">402</a></li> - - <li>London, Apprentices, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_136">136</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_197">197</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_201">201</a></li> - <li class="i1">Church Politics in London, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_257">257</a></li> - <li class="i1">Citizens Support Presbyterianism, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_259">259</a></li> - <li class="i1">Excitement in London, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_288">288</a></li> - <li class="i1">Corporation Banquet, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_307">307</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_311">311</a></li> - <li class="i1">Bonfire of Papistical Trinkets, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_312">312</a></li> - <li class="i1">Corporation's Remonstrance to Parliament, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_509">509</a></li> - <li class="i1">They Petition for the Covenant, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_510">510</a></li> - - <li>Long, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_82">82</a></li> - - <li>Lords, House of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_90">90</a></li> - <li class="i1">Complaints of Puritans, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_118">118</a></li> - <li class="i1">Committee of Innovations, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_119">119</a></li> - <li class="i1">Star Chamber Bill, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_127">127</a></li> - <li class="i1">Solemn Vow and Protestation Taken by them, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_133">133</a></li> - <li class="i1">Object to its Universal Enforcement, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_134">134</a></li> - <li class="i1">Bill Rendering Parliament Indissoluble, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_135">135</a></li> - <li class="i1">Bill for Restraining Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_144">144</a></li> - <li class="i1">Bill for Abolition of Episcopacy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_148">148</a></li> - <li class="i1">Conference between the Two Houses, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_150">150</a></li> - <li class="i1">Articles Against Laud, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_160">160</a></li> - <li class="hangingindent1">Articles of Impeachment against the Thirteen Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_163">163</a></li> - <li class="hangingindent1">Disagree with Commons concerning Innovations, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_171">171</a></li> - <li class="i1">The Bishops' Protestation, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_203">203</a></li> - <li class="i1">Bishops Summoned, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_205">205</a></li> - <li class="i1">Excluded from the House, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_207">207</a></li> - <li class="i1">Bill for Abolition of Episcopacy Passed, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_262">262</a></li> - <li class="i1">Bill against Pluralities, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_263">263</a></li> - <li class="i1">Debate on Answer to Scotch Petition, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_267">267</a></li> - <li class="i1">Propositions for Peace, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_288">288</a></li> - <li class="i1">Present at City Banquet, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_308">308</a></li> - <li class="i1">Pass Bill of Attainder against Laud, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_399">399</a></li> - <li class="hangingindent1">Direct the Assembly to Prepare a Form for Ordination, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_417">417</a></li> - - <li>Loudon, Earl of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_264">264</a></li> - - <li class="hangingindent">Louis XIII. offers his services as Mediator, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_232">232</a></li> - - <li class="hangingindent">Louis XIV., Cromwell's Despatches to him, ii. - <a href="#Page_492">492</a>, - <a href="#Page_499">499</a></li> - - <li>Love, Christopher, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_413">413</a></li> - <li class="i1">Imprisoned, ii. - <a href="#Page_45">45</a></li> - <li class="i1">His Trial, - <a href="#Page_46">46</a></li> - <li class="i1">His Execution, - <a href="#Page_48">48</a></li> - - <li>Lucy, Lady, of Charlcot, ii. - <a href="#Page_426">426</a></li> - - <li>Ludlow, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_62">62</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_520">520</a></li> - - <li>Lunsford, Colonel, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_198">198</a></li> -</ul> - -<ul> - <li>Maitland, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_311">311</a></li> - - <li>Mandeville, Viscount, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a></li> - - <li>Manton, ii. - <a href="#Page_48">48</a>, - <a href="#Page_154">154</a></li> - - <li>Manwaring, Dr. i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_29">29</a>; ii. - <a href="#Page_308">308</a></li> - - <li class="hangingindent">Marshall, Stephen, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_91">91</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_152">152</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_170">170</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_250">250</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_259">259</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_289">289</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_303">303</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_308">308</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_472">472</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_488">488</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_527">527</a></li> - - <li>Marten, Henry, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_68">68</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_71">71</a>; ii. - <a href="#Page_1">1-6</a>, - <a href="#Page_18">18</a>, - <a href="#Page_159">159</a></li> - - <li>Marten, Sir Henry, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_361">361</a></li> - - <li>Martin, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_495">495</a></li> - - <li>Martindale, Adam, ii. - <a href="#Page_171">171</a></li> - - <li>Massey, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a></li> - - <li>Mather, Samuel, ii. - <a href="#Page_226">226</a></li> - - <li>Maxwell, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_90">90</a></li> - - <li>Maydstone, ii. - <a href="#Page_231">231</a></li> - - <li>Maynard, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_60">60</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_262">262</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_395">395</a></li> - - <li>Mazarin, ii. - <a href="#Page_135">135</a></li> - - <li>Mead, Matthew, ii. - <a href="#Page_218">218</a></li> - - <li>Milletiere, M. de la, ii. - <a href="#Page_314">314</a></li> - - <li>Milton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_341">341</a></li> - <li class="i1">Joins in Controversy on Episcopacy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_128">128</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_129">129</a></li> - <li class="i1">His Character compared with Owen's, ii. - <a href="#Page_431">431</a></li> - <li class="i1">His Letters on behalf of the Piedmontese, - <a href="#Page_493">493</a></li> - - <li>Minshall, Dr., ii. - <a href="#Page_275">275</a></li> - - <li>Monmouth, Earl of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_207">207</a></li> - - <li>Montague, Bishop, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_162">162</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_223">223</a></li> - - <li>Montague, Lord, ii. - <a href="#Page_416">416</a></li> - - <li>Montrose, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_166">166</a>; ii. - <a href="#Page_33">33</a></li> - - <li>More, Dr. Henry, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_340">340</a>; ii. - <a href="#Page_279">279</a></li> - - <li>Morland, Dr. Samuel, ii. - <a href="#Page_492">492</a>, - <a href="#Page_496">496</a>, - <a href="#Page_498">498</a>, - <a href="#Page_501">501</a></li> - - <li>Morley, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_449">449</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_519">519</a>; ii. - <a href="#Page_319">319</a></li> - - <li>Morton, Bishop of Durham, ii. - <a href="#Page_306">306</a></li> - - <li>Moulin, Lewis de, ii. - <a href="#Page_256">256</a></li> - - <li>Muggleton, ii. - <a href="#Page_369">369</a></li> - - <li>Murcot, John, ii. - <a href="#Page_227">227</a></li> -</ul> - -<ul> - <li>Naylor, James, ii. - <a href="#Page_363">363</a>, - <a href="#Page_365">365</a></li> - <li class="i1">His Trial, - <a href="#Page_133">133</a></li> - - <li>Nelson, ii. - <a href="#Page_295">295</a></li> - - <li>Newark, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_145">145</a></li> - - <li>Newcastle, Earl of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_284">284</a></li> - - <li>Newcome, Henry, ii. - <a href="#Page_173">173</a></li> - - <li>Nicholas, Sir Edward, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_188">188</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_230">230</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_414">414</a></li> - - <li>Northumberland, Earl of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_264">264</a></li> - - <li class="hangingindent">Nye, Philip, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_273">273</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_289">289</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_292">292</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_295">295</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_305">305</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_332">332</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_420">420</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_489">489</a>; ii. - <a href="#Page_100">100</a>, - <a href="#Page_217">217</a>, - <a href="#Page_224">224</a>, - <a href="#Page_392">392</a></li> -</ul> - -<ul> - <li>Ogle, Sergeant Major, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_305">305-307</a></li> - - <li>Omens, Supernatural, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_238">238</a></li> - - <li>Orange, Prince of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_131">131</a>; ii. - <a href="#Page_22">22</a>, - <a href="#Page_71">71</a></li> - - <li>Order of the Garter Disappears, ii. - <a href="#Page_290">290</a></li> - - <li>Osbolston, Lambert, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_488">488</a></li> - - <li>Owen, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_459">459</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_496">496</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_534">534</a>; ii. - <a href="#Page_96">96</a>, - <a href="#Page_284">284</a></li> - <li class="i1">One of Committee for Toleration, - <a href="#Page_100">100</a></li> - <li class="hangingindent1">Preaches at Opening of Cromwell's Second Parliament, - <a href="#Page_131">131</a></li> - <li class="i1">Vice-Chancellor of Oxford, - <a href="#Page_249">249</a></li> - <li class="i1">His Interview with Cromwell, - <a href="#Page_249">249</a></li> - <li class="i1">His Speeches, - <a href="#Page_251">251</a></li> - <li class="i1">His Criticism of Walton's Polyglott, - <a href="#Page_264">264</a></li> - <li class="i1">His Character compared with Milton's, - <a href="#Page_431">431</a></li> - <li class="i1">His Impression of the Religion of the Times, - <a href="#Page_438">438</a></li> - - <li>Owen, John, Bishop of St. Asaph, ii. - <a href="#Page_308">308</a></li> - - <li>Owen, Morgan, Bishop of Llandaff, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_210">210</a></li> - - <li>Oxenstiern, ii. - <a href="#Page_485">485</a></li> - - <li>Oxford University, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_373">373</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_496">496</a></li> - <li class="i1">Defiance of Parliament, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_497">497</a></li> - <li class="i1">Military Occupation, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_497">497</a></li> - <li class="i1">Parliamentary Commissioners, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_498">498</a></li> - <li class="i1">Opposition to them, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_500">500</a></li> - <li class="i1">Owen Vice-Chancellor, ii. - <a href="#Page_249">249</a></li> - <li class="i1">University Costume, - <a href="#Page_253">253</a></li> - <li class="i1">Celebrities, - <a href="#Page_254">254</a></li> - <li class="i1">Loyalty to Protector, - <a href="#Page_260">260</a></li> - <li class="i1">Compared with Cambridge, - <a href="#Page_284">284</a></li> - - <li>Oyley D', ii. - <a href="#Page_477">477</a></li> -</ul> - -<ul> - <li>Pack, Captain Michael, ii. - <a href="#Page_470">470</a></li> - - <li>Pagitt, ii. - <a href="#Page_365">365</a></li> - - <li>Palmer, Jeffrey, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_183">183</a></li> - - <li>Palmer, Thomas, Army Chaplain, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_461">461</a></li> - - <li>Palmer, Thomas, ii. - <a href="#Page_212">212</a></li> - - <li>Parker, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_7">7</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_42">42</a></li> - - <li>Parliament.  Long Parliament Opened, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_1">1</a></li> - <li class="i1">Members, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_59">59</a></li> - <li class="i1">Debate on the Canons, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_95">95</a></li> - <li class="i1">Et Cetera Oath, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_97">97</a></li> - <li class="i1">Vow and Protestation, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_134">134</a></li> - <li class="i1">Innovations, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_171">171</a></li> - <li class="i1">The Militia, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_232">232</a></li> - <li class="i1">Reformation of the Church, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_235">235</a></li> - <li class="i1">Parliamentary Declaration, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_255">255</a></li> - <li class="i1">Answer to Scotch Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_261">261</a></li> - <li class="i1">Ecclesiastical Propositions, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_265">265</a></li> - <li class="i1">Enforcement of Covenant, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_320">320</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_516">516</a></li> - <li class="i1">Bill Against Barrowists and Brownists, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_355">355</a></li> - <li class="i1">Control of Church Property, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_385">385</a></li> - <li class="hangingindent1">Establish the Directory and Prohibit Prayer Book, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_404">404</a></li> - <li class="i1">Commissioners at Uxbridge, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_412">412</a></li> - <li class="i1">Their Propositions, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_414">414</a></li> - <li class="i1">Further Propositions for Peace, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_471">471</a></li> - <li class="i1">Committee for Determining Cases of Scandal, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_478">478</a></li> - <li class="i1">Quarrel with the Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_528">528</a></li> - <li class="i1">Acts for Spoliation of the Church, ii. - <a href="#Page_9">9</a></li> - <li class="i1">For Maintenance of Ministers, - <a href="#Page_10">10</a></li> - <li class="i1">Against Licentiousness of the Press, - <a href="#Page_11">11</a></li> - <li class="i1">Enforce Engagement, - <a href="#Page_14">14</a></li> - <li class="i1">Moral Legislation, - <a href="#Page_15">15</a></li> - <li class="i1">Dissolution of Long Parliament, - <a href="#Page_50">50</a></li> - - <li>Little Parliament Convened, ii. - <a href="#Page_51">51</a></li> - <li class="i1">Marriage Law, - <a href="#Page_56">56</a></li> - <li class="i1">Tithes, - <a href="#Page_57">57</a></li> - <li class="hangingindent1">Members Resign their Power into Cromwell's hands, - <a href="#Page_65">65</a></li> - <li class="i1">Character of Little Parliament, - <a href="#Page_76">76</a></li> - - <li>First Protectorate Parliament Summoned, ii. - <a href="#Page_96">96</a></li> - <li class="i1">Dissolved, - <a href="#Page_103">103</a></li> - - <li class="i1">Second Protectorate Parliament, ii. - <a href="#Page_131">131</a></li> - <li class="i1">Humble Petition and Advice, - <a href="#Page_138">138</a></li> - <li class="i1">Approbation of Public Preachers, - <a href="#Page_146">146</a></li> - <li class="i1">Ordinance for Ejecting Ministers, - <a href="#Page_146">146</a></li> - <li class="i1">Administration of Oaths to Recusants, - <a href="#Page_147">147</a></li> - <li class="i1">Tithes, - <a href="#Page_147">147</a></li> - <li class="i1">Catechising, - <a href="#Page_149">149</a></li> - <li class="i1">Sabbath Observance, - <a href="#Page_151">151</a></li> - <li class="i1">Re-assembling of Parliament, - <a href="#Page_156">156</a></li> - <li class="i1">Dissolution, - <a href="#Page_162">162</a></li> - - <li>Parliamentary Army, its Character, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_374">374</a></li> - <li class="i1">Re-modelled, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_427">427</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_455">455</a></li> - <li class="i1">Its Success, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_429">429</a></li> - <li class="i1">Disorderly Soldiers, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_455">455</a></li> - <li class="i1">Chaplains, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_456">456</a></li> - <li class="i1">Petitions Parliament, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_516">516</a></li> - <li class="i1">Quarrels with Parliament, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_528">528</a></li> - <li class="hangingindent1">Anxious for Extreme Ecclesiastical Measures, ii. - <a href="#Page_8">8</a></li> - <li class="i1">Discontented with New Rulers, - <a href="#Page_11">11</a></li> - - <li>Parson, ii. - <a href="#Page_298">298</a></li> - - <li>Patrick, Simon, ii. - <a href="#Page_279">279</a></li> - - <li>Pell, John, ii. - <a href="#Page_489">489</a>, - <a href="#Page_491">491</a></li> - - <li>Pennington, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_93">93</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_103">103</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_109">109</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_114">114</a>; ii. - <a href="#Page_511">511</a></li> - - <li>Penry, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_356">356</a>; ii. - <a href="#Page_225">225</a></li> - - <li>Peters, Hugh, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_460">460</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_532">532</a>; ii. - <a href="#Page_402">402</a></li> - - <li>Peterson, Dean of Exeter, ii. - <a href="#Page_324">324</a></li> - - <li>Petty, Sir William, ii. - <a href="#Page_289">289</a></li> - - <li class="hangingindent">Piedmontese, Persecution of the Protestants by the Duke of Savoy, ii. - <a href="#Page_490">490</a></li> - <li class="i1">Cromwell's Interference on their Behalf, - <a href="#Page_494">494</a></li> - <li class="i1">Collections for them in England, - <a href="#Page_495">495</a></li> - - <li>Pilkington, Bishop of Durham, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_42">42</a></li> - - <li>Pleydell, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_114">114</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_148">148</a></li> - - <li>Pocock, Dr. Edward, ii. - <a href="#Page_109">109</a>, - <a href="#Page_256">256</a>, - <a href="#Page_264">264</a>, - <a href="#Page_481">481</a></li> - - <li class="hangingindent">Popery, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_49">49</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_55">55</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_133">133</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_136">136</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_162">162</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_177">177</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_180">180</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_212">212</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_236">236</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_293">293</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_374">374</a></li> - - <li>Powell, Vavasour, ii. - <a href="#Page_68">68</a>, - <a href="#Page_70">70</a>, - <a href="#Page_115">115</a>, - <a href="#Page_243">243</a></li> - - <li>Prayer Book, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_124">124</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_197">197</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_258">258</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_404">404</a></li> - <li class="i1">MS. ii. - <a href="#Page_340">340</a></li> - - <li>Presbyterians, Clergy, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_163">163</a></li> - <li class="i1">Numerous in London, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_228">228</a></li> - <li class="i1">Majority in Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_273">273</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a></li> - <li class="i1">Attachment to League and Covenant, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_321">321</a></li> - <li class="i1">Controversy with Independents, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_334">334</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_505">505</a></li> - <li class="i1">Their dependence on Scotch Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a></li> - <li class="i1">Negotiate with the King, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_473">473</a></li> - <li class="i1">Presbyterians at Norwich, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_505">505</a></li> - <li class="i1">Difficulty with the Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_515">515</a></li> - <li class="i1">Loyalty to the King, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_529">529</a></li> - <li class="i1">Not to Blame for Execution of Charles, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_534">534</a></li> - <li class="i1">Denounce New Rulers, ii. - <a href="#Page_12">12</a></li> - <li class="i1">Intrigue with Prince Charles, - <a href="#Page_25">25</a></li> - <li class="i1">In Cromwell's First Parliament, - <a href="#Page_96">96</a></li> - <li class="i1">Their Form of Church Government, - <a href="#Page_165">165</a></li> - <li class="i1">Presbyterians in Lancashire, - <a href="#Page_167">167</a></li> - <li class="i1">In London, - <a href="#Page_174">174</a>, - <a href="#Page_182">182</a></li> - <li class="i1">Occupy Cathedrals, - <a href="#Page_228">228</a></li> - <li class="i1">At Cambridge, - <a href="#Page_274">274</a></li> - <li class="i1">Manner of receiving the Lord's Supper, - <a href="#Page_392">392</a></li> - - <li>Prideaux, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_211">211</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_251">251</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a></li> - - <li>Pride's Purge, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_531">531</a></li> - - <li>Prynne, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_26">26</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_80">80</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_369">369</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_395">395</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_400">400</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_444">444</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_529">529</a>; ii. - <a href="#Page_504">504</a></li> - - <li>Puritanism, its Antiquity, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_39">39</a></li> - <li class="i1">Under Elizabeth, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_41">41</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_45">45</a></li> - <li class="i1">Doctrinal and Ecclesiastical, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_46">46</a></li> - <li class="i1">A Reaction against Anglicanism, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_52">52</a></li> - <li class="i1">Its Onesidedness, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_56">56</a></li> - - <li>Puritans, their Conscientious Scruples, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_48">48</a></li> - <li class="i1">Imprisoned and Exiled, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_50">50</a></li> - <li class="i1">Petition against Popery, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_231">231</a></li> - <li class="i1">Desire a Free Synod, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_270">270</a></li> - <li class="i1">Sufferings of their Clergy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_431">431</a></li> - <li class="hangingindent1">Their Inner Church life, and Home Retirement, ii. - <a href="#Page_371">371</a>, <i>et seq.</i></li> - - <li>Pury, Alderman, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_155">155</a></li> - - <li class="hangingindent">Pym, John.i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_65">65</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_75">75</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_78">78</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_87">87</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_113">113</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_115">115</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_132">132</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_152">152</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_257">257</a>; ii. - <a href="#Page_159">159</a></li> - <li class="i1">His Speech against Popery, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_83">83</a></li> - <li class="i1">Accuses Strafford of Treason, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_89">89</a></li> - <li class="i1">Supports Bill against Bishops, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_179">179</a></li> - <li class="i1">A Member of the Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a></li> - <li class="i1">His Death, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_301">301</a></li> - <li class="i1">Funeral, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_302">302</a></li> -</ul> - -<ul> - <li>Quakers, Rise of Quakerism, ii. - <a href="#Page_349">349</a></li> - <li class="i1">Formed into a Sect, - <a href="#Page_359">359</a></li> - <li class="i1">Preachers, - <a href="#Page_359">359</a></li> - <li class="i1">Suspicions against Quakerism, - <a href="#Page_360">360</a></li> - <li class="i1">Persecuted, - <a href="#Page_362">362</a></li> - - <li>Quarles, ii. - <a href="#Page_415">415</a></li> - - <li>Quin, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_235">235</a></li> -</ul> - -<ul> - <li>Radcliffe, ii. - <a href="#Page_34">34</a></li> - - <li>Rallingson, Richard, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_372">372</a></li> - - <li>Rawlinson, MSS., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_26">26</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_80">80</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_359">359</a></li> - - <li>Reeve, ii. - <a href="#Page_369">369</a></li> - - <li>Reynolds, Sir John, ii. - <a href="#Page_146">146</a></li> - - <li>Reynolds, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_449">449</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_496">496</a>; ii. - <a href="#Page_249">249</a>, - <a href="#Page_481">481</a></li> - - <li>Rich, Earl of Warwick, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a></li> - - <li>Rich, Earl of Holland, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a></li> - - <li>Rippon, Roger, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_356">356</a></li> - - <li>Rives, Dr. Thomas, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_362">362</a></li> - - <li>Roberts, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_133">133</a></li> - - <li>Robins, John, ii. - <a href="#Page_369">369</a></li> - - <li>Roborough, Henry, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_278">278</a></li> - - <li>Roe, Sir Thomas, ii. - <a href="#Page_480">480</a>, - <a href="#Page_486">486</a></li> - - <li>Rogers, John, ii. - <a href="#Page_227">227</a></li> - - <li class="hangingindent">Roman Catholics, in Ireland, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_212">212</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_218">218</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_231">231</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_376">376</a></li> - <li class="i1">In the Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_242">242</a></li> - <li class="i1">Charles I. Intrigues with them, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_475">475</a></li> - <li class="i1">Their Intrigues with Prince Charles, ii. - <a href="#Page_27">27</a></li> - <li class="i1">Deprived of Religious Freedom, - <a href="#Page_90">90</a>, - <a href="#Page_479">479</a></li> - <li class="i1">Excluded from Parliament, - <a href="#Page_98">98</a></li> - <li class="i1">Lawyers and Priests, - <a href="#Page_122">122</a></li> - <li class="i1">Intrigues, - <a href="#Page_315">315</a></li> - - <li>Roundhead, Origin of Title, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_199">199</a></li> - - <li>Rouse, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a></li> - <li class="i1">His Version of the Psalms, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_451">451</a>; ii. - <a href="#Page_393">393</a></li> - <li class="i1">Speaker of Little Parliament, - <a href="#Page_54">54</a></li> - <li class="i1">His Death, - <a href="#Page_291">291</a></li> - - <li>Rowe, Colonel Owen, ii. - <a href="#Page_474">474</a></li> - - <li>Royalists, their Army, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_242">242</a></li> - <li class="i1">Their Lawlessness, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_253">253</a></li> - <li class="i1">At Brentford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_255">255</a></li> - <li class="i1">At Bradford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_283">283</a></li> - <li class="i1">At Gloucester, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_284">284</a></li> - <li class="i1">At Bristol, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_288">288</a></li> - <li class="i1">At Oxford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_373">373</a></li> - <li class="i1">At Leicester, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_427">427</a></li> - <li class="i1">Sufferings of Royalist Clergy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_431">431</a></li> - <li class="i1">Royalist Plots, ii. - <a href="#Page_110">110</a></li> - <li class="i1">Persecution of their Clergy, - <a href="#Page_111">111</a></li> - <li class="i1">In Bermudas, - <a href="#Page_474">474</a></li> - - <li>Rudyard, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_60">60</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_85">85</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_113">113</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_155">155</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a></li> - - <li>Rupert, Prince, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_247">247</a></li> - <li class="i1">At Harborough, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_250">250</a></li> - <li class="i1">At Chalgrove Field, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_281">281</a></li> - <li class="i1">At Oxford, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_373">373</a></li> - <li class="i1">At Marston Moor, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_425">425</a></li> - <li class="i1">At Naseby, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_428">428</a></li> - - <li>Russel, Sir William, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_252">252</a></li> - - <li>Rutherford, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a></li> -</ul> - -<ul> - <li class="hangingindent">St. John, Oliver, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_64">64</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_149">149</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_179">179</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a>; ii. - <a href="#Page_1">1</a></li> - - <li>Saltmarsh, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_462">462</a></li> - - <li>Sancroft, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_492">492</a>; ii. - <a href="#Page_266">266</a></li> - - <li>Sanderson, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_519">519</a>; ii. - <a href="#Page_436">436</a></li> - <li class="i1">His Friendship for Hammond, ii. - <a href="#Page_324">324</a></li> - - <li>Savoy, Duke of, ii. - <a href="#Page_490">490</a></li> - - <li>Say and Sele, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_75">75</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_145">145</a></li> - <li class="i1">Leader in Parliamentary Army, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a></li> - <li class="i1">His Exhortation to the Citizens, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_254">254</a></li> - <li class="i1">Proposes Dissolution of Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_444">444</a></li> - - <li>Sayle, ii. - <a href="#Page_475">475</a></li> - - <li>Scotch, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_166">166</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_400">400</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_406">406</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_408">408</a>; ii. - <a href="#Page_32">32</a>, - <a href="#Page_225">225</a></li> - <li class="i1">Their Army, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_105">105</a></li> - <li class="i1">Commissioners, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_107">107</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_308">308</a></li> - <li class="i1">Desire for Unity of Religion, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_165">165</a></li> - <li class="i1">Treaty, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_166">166</a></li> - <li class="i1">Promote Presbyterianism in England, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_228">228</a></li> - <li class="hangingindent1">Offer to be Mediators between the King and his Subjects, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_232">232</a></li> - <li class="i1">Commissioners at Windsor, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_232">232</a></li> - <li class="i1">Anxiety for Abolition of Episcopacy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_261">261</a></li> - <li class="i1">Desire for Union between the Two Countries, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_263">263</a></li> - <li class="i1">Send Commissioners to Treat with the King, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_264">264</a></li> - <li class="i1">Their Failure, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_268">268</a></li> - <li class="i1">League and Covenant, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_291">291</a></li> - <li class="i1">Treaty with the English, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_297">297</a></li> - <li class="i1">Army in England, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_424">424</a></li> - <li class="i1">Its Unpopularity, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_438">438</a></li> - <li class="i1">Negotiations, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_513">513</a></li> - <li class="i1">Proclaim Prince Charles King, ii. - <a href="#Page_21">21</a></li> - <li class="i1">Send Commissioners to the Hague, - <a href="#Page_23">23</a></li> - <li class="hangingindent1">Controversy as to whether they should Fight against Cromwell, - <a href="#Page_38">38</a></li> - <li class="i1">Crown Prince Charles, - <a href="#Page_39">39</a></li> - <li class="i1">Remonstrators and Resolutionists, - <a href="#Page_41">41</a>, - <a href="#Page_117">117</a></li> - <li class="i1">Army with Charles in England, - <a href="#Page_42">42</a></li> - - <li>Seaman, Dr. Lazarus, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_329">329</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_527">527</a>; ii. - <a href="#Page_274">274</a></li> - - <li>Searle, Colonel Daniel, ii. - <a href="#Page_470">470</a>, - <a href="#Page_472">472</a></li> - - <li>Sects, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_190">190</a></li> - <li class="i1">Their Increase, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_188">188</a></li> - <li class="i2">and Activity, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_228">228</a></li> - <li class="i1">Numbers Exaggerated, ii. - <a href="#Page_365">365</a></li> - - <li>Sedgwick, Obadiah, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_250">250</a>; ii. - <a href="#Page_229">229</a></li> - - <li>Sedgwick, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_250">250</a></li> - - <li>Selden, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_69">69</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_82">82</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a></li> - - <li>Shelden, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_519">519</a></li> - - <li>Sherlock, Dr. Richard, ii. - <a href="#Page_301">301</a></li> - - <li>Sherman, ii. - <a href="#Page_115">115</a></li> - - <li>Sibbs, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_53">53</a></li> - - <li>Sibthorpe, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_29">29</a></li> - - <li>Sideserfe, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_252">252</a></li> - - <li>Sidney, Algernon, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a></li> - - <li>Simpson, Sydrach, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_332">332</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_334">334</a>; ii. - <a href="#Page_100">100</a>, - <a href="#Page_269">269</a>, - <a href="#Page_275">275</a></li> - - <li>Sindercombe's Plot, ii. - <a href="#Page_137">137</a></li> - - <li>Sion College, ii. - <a href="#Page_175">175-179</a></li> - - <li>Skinner, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a>; ii. - <a href="#Page_308">308</a></li> - - <li>Skippon, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_255">255</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_437">437</a></li> - - <li class="hangingindent">Slingsby, His Letters, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_189">189</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_193">193</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_195">195</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_200">200</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_205">205</a></li> - - <li>Smith, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_178">178</a></li> - - <li>Smith, John, ii. - <a href="#Page_279">279</a></li> - - <li>Smith, Captain John, ii. - <a href="#Page_446">446</a></li> - - <li>South, Robert, ii. - <a href="#Page_255">255</a>, - <a href="#Page_261">261</a></li> - - <li>Southampton, Earl of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_133">133</a></li> - - <li>Spang, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_298">298</a>; ii. - <a href="#Page_22">22</a></li> - - <li>Spinage, William, ii. - <a href="#Page_287">287</a></li> - - <li>Sprigg, Joshua, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_428">428</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_456">456</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_459">459</a>; ii. - <a href="#Page_365">365</a></li> - - <li>Spurstow, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_241">241</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_281">281</a>; ii. - <a href="#Page_277">277</a></li> - - <li>Stapleton, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_330">330</a></li> - - <li>Staunton, Dr. Edmund, ii. - <a href="#Page_256">256</a></li> - - <li>Sterne, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_495">495</a></li> - - <li>Sterry, Cromwell's Chaplain, ii. - <a href="#Page_402">402</a>, - <a href="#Page_516">516</a>, - <a href="#Page_520">520</a></li> - - <li>Stoughton, Dr., ii. - <a href="#Page_456">456</a></li> - - <li>Stoupe, ii. - <a href="#Page_503">503</a></li> - - <li>Strafford, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_27">27</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_29">29</a></li> - <li class="i1">His Thorough Policy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_36">36</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_78">78</a></li> - <li class="i1">Arrives in London, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_86">86</a></li> - <li class="i1">Impeached, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_89">89</a></li> - <li class="i1">Goes to the House, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_90">90</a></li> - <li class="i1">How his Attainder may be Regarded, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_137">137</a></li> - <li class="i1">His Execution, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_141">141</a></li> - - <li>Strange, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_243">243</a></li> - - <li>Strangways, Sir John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_115">115</a></li> - - <li>Strickland, Sir William, ii. - <a href="#Page_148">148</a></li> - - <li>Strode, Sir Richard and Sir John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_26">26</a></li> - - <li>Stubbe, Henry, ii. - <a href="#Page_257">257</a></li> - - <li>Stukely, Lewis, ii. - <a href="#Page_228">228</a></li> - - <li>Suffolk, Countess of, ii. - <a href="#Page_424">424</a></li> - - <li>Sutton, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_39">39</a></li> -</ul> - -<ul> - <li>Tawney, ii. - <a href="#Page_369">369</a></li> - - <li>Taylor, Jeremy, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_56">56</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_337">337</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_379">379</a>; ii. - <a href="#Page_322">322</a></li> - - <li>Terry, Edward, ii. - <a href="#Page_480">480</a></li> - - <li>Thomas, William, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_154">154</a></li> - - <li>Thorndike, Herbert, ii. - <a href="#Page_335">335</a></li> - - <li class="hangingindent">Thurloe, Secretary of State, ii. - <a href="#Page_117">117-122</a>, - <a href="#Page_489">489</a>, - <a href="#Page_491">491</a>, - <a href="#Page_498">498</a>, - <a href="#Page_511">511</a>, - <a href="#Page_512">512</a></li> - - <li>Tillinghurst, ii. - <a href="#Page_62">62</a></li> - - <li>Tithes, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_367">367</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_389">389</a></li> - <li class="i1">Rights of Tithe Property, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_486">486</a></li> - <li class="i1">Government Refuse to Abolish Tithes, ii. - <a href="#Page_8">8</a></li> - <li class="i1">Parliament considers Question of Tithes, - <a href="#Page_50">50</a></li> - <li class="i1">Report of Tithe Committee, - <a href="#Page_59">59</a></li> - - <li class="hangingindent">Toleration—Principles of Independent and Episcopalian Toleration compared, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_335">335</a></li> - <li class="i1">Episcopalian Writers on the Subject, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_335">335-340</a></li> - <li class="i1">Independent Writers on Toleration, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_341">341-345</a></li> - <li class="i1">Limits of Toleration, ii. - <a href="#Page_100">100</a></li> - <li class="i1">Toleration in England, under Cromwell, - <a href="#Page_143">143</a></li> - - <li>Tombes, John, ii. - <a href="#Page_238">238</a></li> - - <li>Tomlinson, ii. - <a href="#Page_55">55</a></li> - - <li>Towers, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_210">210</a></li> - - <li>Travers, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_43">43</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_100">100</a></li> - - <li>Trelawne, ii. - <a href="#Page_416">416</a></li> - - <li>Tuckney, Dr., ii. - <a href="#Page_275">275</a></li> - - <li>Twiss, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_275">275</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_292">292</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_311">311</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_328">328</a></li> -</ul> - -<ul> - <li class="hangingindent">Ussher, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_125">125</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_128">128</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_140">140</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_376">376</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_378">378</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_527">527</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_532">532</a>; ii. - <a href="#Page_303">303</a>, - <a href="#Page_304">304</a></li> -</ul> - -<ul> - <li class="hangingindent">Vane, Sir Henry (commonly called Sir Harry), i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_61">61</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_66">66</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_71">71</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_75">75</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_149">149</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_321">321</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_340">340</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_529">529</a>; ii. - <a href="#Page_131">131</a>, - <a href="#Page_159">159</a>, - <a href="#Page_288">288</a></li> - <li class="i1">Advocates Abolition of Episcopacy, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_153">153</a></li> - <li class="i1">Member of the Westminster Assembly, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a></li> - <li class="i1">Member of the New Council of State, ii. - <a href="#Page_1">1</a></li> - <li class="i1">His Character, Religion, and Politics, - <a href="#Page_5">5</a></li> - <li class="i1">His Power declines, - <a href="#Page_18">18</a></li> - <li class="i1">Retires to Raby Castle, - <a href="#Page_1">1</a>, - <a href="#Page_123">123</a></li> - <li class="i1">Imprisoned, - <a href="#Page_127">127</a></li> - - <li>Vane, Sir Henry (the elder), i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_61">61</a></li> - - <li>Vaudois, <i>see</i> Piedmontese</li> - - <li>Venn, Captain, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_258">258</a></li> - - <li>Venner, ii. - <a href="#Page_62">62</a></li> - - <li>Verney, Sir Edward, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_226">226</a></li> - - <li>Vicars, his Chronicle, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_312">312</a></li> - - <li>Vines, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_517">517</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_527">527</a>; ii. - <a href="#Page_269">269</a></li> - - <li>Vink, Peter, ii. - <a href="#Page_187">187</a></li> -</ul> - -<ul> - <li>Wales, ii. - <a href="#Page_14">14</a>, - <a href="#Page_118">118</a>, - <a href="#Page_243">243</a></li> - - <li>Waller, the Poet, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_154">154</a>; ii. - <a href="#Page_522">522</a></li> - - <li>Wallis, ii. - <a href="#Page_256">256</a></li> - - <li>Walton, Isaak, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_16">16</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_424">424</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_499">499</a></li> - - <li>Walton, his Polyglott, ii. - <a href="#Page_261">261</a>, - <a href="#Page_335">335</a></li> - - <li>Walton, Valentine, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_499">499</a></li> - - <li>Ward, Seth, ii. - <a href="#Page_222">222</a>, - <a href="#Page_256">256</a></li> - - <li>Wariston, Lord, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_290">290</a></li> - - <li>Warner, Bishop of Rochester, ii. - <a href="#Page_308">308</a></li> - - <li>Warr, Lord de la, ii. - <a href="#Page_447">447</a></li> - - <li>Warwick, Sir Philip, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_63">63</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_70">70</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_184">184</a></li> - - <li>Webster, ii. - <a href="#Page_271">271</a></li> - - <li>Wesleys, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_159">159</a></li> - <li class="i1">John Wesley, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_490">490</a></li> - <li class="i1">Educated at Oxford, ii. - <a href="#Page_285">285</a></li> - - <li>Westfield, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_209">209</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_277">277</a></li> - - <li>Whalley, Major-General, ii. - <a href="#Page_114">114</a>, - <a href="#Page_116">116</a>, - <a href="#Page_151">151</a></li> - - <li>Wharton, Baron, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_77">77</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_444">444</a></li> - - <li>Wharton, a Soldier, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_248">248-252</a></li> - - <li>Whitchcot, Governor of Windsor Castle, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_535">535</a></li> - - <li>White, John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_103">103</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_159">159</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_279">279</a></li> - - <li>White, Jeremiah, ii. - <a href="#Page_401">401</a></li> - - <li>Whitefield, Educated at Oxford, ii. - <a href="#Page_285">285</a></li> - - <li class="hangingindent">Whitelocke, Bulstrode, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_18">18</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_253">253</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_264">264</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_408">408</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_412">412</a>; ii. - <a href="#Page_292">292</a></li> - <li class="i1">His Conversation with Queen Christina, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_466">466</a></li> - <li class="i2">and with the Bishop of Upsala, ii. - <a href="#Page_144">144</a></li> - - <li>Whitgift, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_6">6</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_17">17</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_42">42</a></li> - - <li>Widdrington, Sir Thomas, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_161">161</a>; ii. - <a href="#Page_288">288</a></li> - - <li>Wilkins, Dr. John, ii. - <a href="#Page_256">256</a></li> - - <li>Wilkinson, Henry, ii. - <a href="#Page_256">256</a></li> - - <li>Wilkinson, Captain, ii. - <a href="#Page_475">475</a></li> - - <li>Williams, Bishop of Lincoln, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_3">3</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_140">140</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_145">145</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_170">170</a></li> - <li class="i1">Presides over Committee for Innovations, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_119">119</a></li> - <li class="i1">Created Archbishop of York, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_186">186</a></li> - <li class="i1">His share in the Westminster Riots, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_199">199</a></li> - <li class="i1">Joins in a Protest, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_203">203</a></li> - <li class="i1">Close of his Life, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_211">211</a></li> - <li class="i1">Effect of his Protest, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_223">223</a></li> - - <li>Williams, Sir Charles, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_148">148</a></li> - - <li>Williams, Roger, ii. - <a href="#Page_467">467</a></li> - - <li>Willoughby, Sir Hugh, ii. - <a href="#Page_443">443</a>, - <a href="#Page_470">470</a></li> - - <li>Wills, Registration of, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_483">483</a>; ii. - <a href="#Page_83">83</a></li> - - <li>Wilson, John, ii. - <a href="#Page_339">339</a></li> - - <li>Wilson, Thomas, ii. - <a href="#Page_196">196</a></li> - - <li>Windebank, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_16">16</a>; ii. - <a href="#Page_484">484</a></li> - - <li>Winniffe, Thomas, ii. - <a href="#Page_307">307</a></li> - - <li>Winter, Dr. Samuel, ii. - <a href="#Page_226">226</a></li> - - <li>Winthrop, ii. - <a href="#Page_453">453</a></li> - - <li>Wiseman, Sir Richard, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_200">200</a></li> - - <li class="hangingindent">Wiseman, Thomas, his Letters, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_165">165</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_172">172</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_189">189-191</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_212">212-214</a></li> - - <li>Witchcot, Dr., i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_492">492</a>; ii. - <a href="#Page_275">275</a></li> - - <li>Witchcraft, Belief in, ii. - <a href="#Page_383">383-387</a></li> - - <li>Wood, Anthony, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_272">272</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_462">462</a>; ii. - <a href="#Page_253">253</a></li> - - <li>Worsley, ii. - <a href="#Page_122">122</a></li> - - <li>Worthington, ii. - <a href="#Page_282">282</a></li> - - <li>Wray, Sir John, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_95">95</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_132">132</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_136">136</a></li> - - <li>Wren, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_131">131</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_161">161</a>; ii. - <a href="#Page_308">308</a></li> - - <li>Wright, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_351">351</a></li> - - <li>Wyatt, Sir Francis, ii. - <a href="#Page_448">448</a></li> - - <li>Wylde, i. - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_163">163</a>, - <a href="http://www.gutenberg.org/files/62837/62837-h/62837-h.htm#Page_395">395</a></li> - - <li>Wyndham, Justice, ii. - <a href="#Page_212">212</a></li> -</ul> - -<ul> - <li>Yelverton, Sir Christopher, ii. - <a href="#Page_306">306</a></li> -</ul> - -<ul> - <li>Zanchy, Proctor, ii. - <a href="#Page_248">248</a></li> - - <li>Zouch, ii. - <a href="#Page_260">260</a></li> -</ul> - -<p class="center p-left p6 xs">UNWIN BROTHERS, PRINTERS, BUCKLERSBURY, LONDON, E.C.</p> - -<hr class="chap" /> - -<div class="chapter"> - -<p class="center p-left">WORKS PUBLISHED BY</p></div> - -<p class="center p-left xl">JACKSON, WALFORD, & HODDER,</p> - -<p class="center p-left sm"><i>27, PATERNOSTER ROW, LONDON, E.C.</i></p> - - <div class="figcenter" id="i_775" > - <img - class="p0" - src="images/i_775.jpg" - alt="" /> - </div> - -<p>Micah the Priest Maker. A Hand-Book on Ritualism. By <span class="smcap">T. -Binney</span>. In post 8vo., price 5s., cloth.</p> - -<blockquote class="smaller"><p>"In the long course of a brilliant career, the celebrated minister -of the King's Weigh House Chapel has seldom employed his powers upon -a subject intrinsically so unworthy of them as the new vagaries of -sacerdotal folly; but never have his abilities, or the admirable -properties of his judgment, been more honourably displayed."—<i>Morning -Star.</i></p></blockquote> - - -<p>Ritualism in the English Church, in its relation to Scripture, -Piety, and Law. By <span class="smcap">Robert Vaughan</span>, D.D., Author of -"Revolutions in English History," &c., &c. In post 8vo., price -4s. 6d., cloth.</p> - -<blockquote class="smaller"><p>"Dr. Vaughan's publication is well-timed, and will be welcomed by those -who appreciate searching criticism conducted in a fair, gentlemanly -spirit."—<i>Daily News.</i></p> - -<p>"The book is a model of Christian controversy. It abounds in wealth of -thought."—<i>Nonconformist.</i></p></blockquote> - - -<p>The Pulpit Analyst. Designed for Preachers, Students, and -Teachers. Edited by <span class="smcap">Joseph Parker</span>, D.D. The First -Volume is now ready, price 7s. 6d., cloth extra.</p> - -<blockquote class="smaller"><p>"A very valuable auxiliary to ministers in their pulpit preparations. -Dr. Parker has done his work as editor with great ability and -success."—<i>Patriot.</i></p></blockquote> - - -<p>Jesus Christ: his Times, Life, and Work. By <span class="smcap">E. De -Pressensé</span>, D.D. In 8vo., price 14s., cloth.</p> - -<blockquote class="smaller"><p>"M. De Pressensé's work is characterised by the learning, patience, -brilliance, and insight which have given him so high a place among the -literary men of Europe."—<i>British Quarterly Review.</i></p> - -<p>"A truly admirable book, the plan of which is singularly -philosophical and comprehensive, and the execution most thorough and -effective."—<i>Journal of Sacred Literature.</i></p></blockquote> - - -<p>Our Hymns: their Authors and Origin, being Biographical -Sketches of nearly Two Hundred of the principal Psalm and Hymn -Writers, with Notes on their Psalms and Hymns. By <span class="smcap">Josiah -Miller</span>, M.A. In crown 8vo., price 6s. 6d., cloth.</p> - -<blockquote class="smaller"><p>"I find it full of interesting information."—<i>Archbishop Trench.</i></p> - -<p>"A work of very great research, of skilful composition, of -valuable information, and of exceeding biographical and religious -interest."—<i>British Quarterly Review.</i></p></blockquote> - - -<p>Discourses delivered on Special Occasions. By <span class="smcap">R. W. -Dale</span>, M.A. In crown 8vo., price 6s., cloth.</p> - -<blockquote class="smaller"><p>"In Mr. Dale's 'Discourses on Special Occasions' we have some of the -finest specimens of modern preaching."—<i>Contemporary Review.</i></p> - -<p>"It is long since we read sermons more full of stimulating thought, of -Catholic sympathies, of manly and noble eloquence."—<i>British Quarterly -Review.</i></p></blockquote> - - -<p class="center p-left sm"><i>By the same Author.</i></p> - -<p>The Jewish Temple and the Christian Church. A Series of -Discourses on the Epistle to the Hebrews. In crown 8vo., 7s. -6d., cloth.</p> - -<blockquote class="smaller"><p>"The style is clear, captivating, and popular. It is impossible -for Mr. Dale to write without teaching many things beside the -chief lesson which he has in hand. His mind is most fertile, and -his remarkable faculty for explanation makes him more than usually -interesting."—<i>Christian Spectator.</i></p></blockquote> - - -<p>Twelve Months with Fredrika Bremer in Sweden. By <span class="smcap">Margaret -Howitt</span>. In 2 vols., crown 8vo., with Portraits and -Illustrations, price 21s., cloth.</p> - -<blockquote class="smaller"><p>"This is a charming book, charming alike in style, tone, and -subject-matter. Never was a pleasanter picture than that which Miss -Howitt has painted for us."—<i>Literary Churchman.</i></p> - -<p>"Two volumes which give us, not only a good view of Miss Bremer in her -private life, but, also, a most interesting description of the Swedes -themselves."—<i>Reader.</i></p></blockquote> - - -<p>The Lacemakers: Sketches of Irish Character. With some account -of the effort to establish Lacemaking in Ireland. By <span class="smcap">Mrs. -Meredith</span>. In crown 8vo., 7s. 6d., cloth.</p> - -<blockquote class="smaller"><p>"The stories contain much amusing illustration of Irish character and -habits."—<i>Spectator.</i></p> - -<p>"Mrs. Meredith brings to a labour of love a true Catholic spirit, which -cannot fail to enlist the sympathies of all who seek to alleviate the -condition of the very poor of Ireland by legitimate means."—<i>Reader.</i></p></blockquote> - -<p class="center p-left sm"><i>By the same Author.</i></p> - -<p>The Sixth Work. In crown 8vo., 3s. 6d., cloth.</p> - -<blockquote class="smaller"><p>"Mrs. Meredith finds six duties prescribed in the Sermon on the Mount, -and the sixth of them is that of visiting the prisoner, and making an -effort towards bringing about his or her reformation."—<i>Spectator.</i></p> - -<p>"A very valuable little book, full of earnest purpose, and -discriminating suggestion."—<i>British Quarterly Review.</i></p></blockquote> - -<hr class="r5" /> - -<p class="center p-left smcap sm">Works by the Rev. Charles Stanford.</p> - -<p class="center p-left sm">"One of the sincerest, manliest, and clearest writers we -have."—<i>Christian Work.</i></p> - - -<p class="center p-left">I.</p> - -<p>Symbols of Christ. Crown 8vo., 7s., cloth.</p> - -<blockquote class="smaller"><p>"Cherished and familiar truths are presented in a great variety of -aspects and with much richness of colouring, and the old words seem to -glow with fresh life."—<i>Evangelical Christendom.</i></p></blockquote> - - -<p class="center p-left">II.</p> - -<p>Central Truths. Second Edition, in small crown 8vo., price 3s. -6d., cloth.</p> - -<blockquote class="smaller"><p>"Its pages are replenished with wisely simple and unassumingly graceful -utterances."—<i>Christian Spectator.</i></p></blockquote> - - -<p class="center p-left">III.</p> - -<p>Power in Weakness: Memorials of the Rev. <span class="smcap">William -Rhodes</span>. Cheap Edition, in fcap. 8vo., price 2s.</p> - -<blockquote class="smaller"><p>"Mr. Rhodes's life was one of singular trial and affliction, and -the remarkable development of mental power which he exhibited in -the midst of great physical weakness forms the leading idea of the -book."—<i>Record.</i></p></blockquote> - - -<p class="center p-left">IV.</p> - -<p>Joseph Alleine: His Companions and Times. Second Thousand, in -crown 8vo., price 4s. 6d.</p> - -<blockquote class="smaller"><p>"A very interesting volume."—<i>London Review.</i></p></blockquote> - - -<p class="center p-left">V.</p> - -<p>Instrumental Strength: Thoughts for Students and Pastors. -Crown 8vo., price 1s., cloth limp.</p> - -<blockquote class="smaller"><p>"The discourse is one from which every minister and student will learn -something."—<i>Christian Work.</i></p></blockquote> - -<hr class="r5" /> - -<p class="center p-left smcap sm">Works by the Rev. J. Baldwin Brown, B.A.</p> - - -<p class="center p-left">I.</p> - -<p>The Divine Life in Man. Fourteen Discourses. Second Edition, -crown 8vo., 7s. 6d., cloth.</p> - - -<p class="center p-left">II.</p> - -<p>The Divine Treatment of Sin. Crown 8vo., 5s., cloth.</p> - -<blockquote class="smaller"><p>"This most beautiful book. It abounds in revealing touches, in -sentences which are poems, paragraphs which are speaking pictures. -We scarcely know where to quote, the pages are about so equal in -excellence and beauty."—<i>Eclectic Review.</i></p></blockquote> - - -<p class="center p-left">III.</p> - -<p>The Divine Mystery of Peace. Crown 8vo., 3s., cloth.</p> - -<blockquote class="smaller"><p>"Will gratify alike both the thoughtful and the devout."—<i>Patriot.</i></p></blockquote> - - -<p class="center p-left">IV.</p> - -<p>The Doctrine of the Divine Fatherhood in Relation to the -Atonement. Cloth limp, 1s. 6d.</p> - -<hr class="r5" /> - -<p>Thoughts at Seventy-nine. By the Author of "Thoughts on -Devotion," &c., &c. In fcap. 8vo., 4s. 6d., cloth extra.</p> - -<blockquote class="smaller"><p>"The reader will find much to stimulate both thought and devotion in -Mr. Sheppard's graceful, instructive pages."—<i>London Quarterly Review.</i></p></blockquote> - - -<p>A Book of Public Prayer. Containing Liturgical Services for -four Sundays. In Royal 32mo., cloth extra, 2s.</p> - -<blockquote class="smaller"><p>"To those who think Nonconformist worship might be improved by -some change of this kind, and to those who have doubts on the -subject, we commend a dispassionate consideration of this judicious -compilation."—<i>British Quarterly Review.</i></p> - -<p>"This little and handsome volume is a cheering sign of the drawing -together of men's hearts, and the acknowledgment of the kindred wants -of Conformists and Nonconformists."—<i>Churchman.</i></p></blockquote> - - -<p>Memoirs of the Life and Ministry of Rev. <span class="smcap">Thomas -Raffles</span>, D.D., LL.D. By <span class="smcap">Thomas Stamford Raffles</span>, -Esq., B.A., Stipendiary Magistrate for the Borough of -Liverpool. Cheap Edition, in crown 8vo., with Portrait, 7s. -6d., cloth.</p> - -<blockquote class="smaller"><p>"The volume is excellently written."—<i>Saturday Review.</i></p></blockquote> - - -<p>John Leifchild, D.D., his Public Labours, Private Usefulness, -and Personal Characteristics. Founded upon an Autobiography. -By <span class="smcap">J. R. Leifchild</span>, A.M. 8vo., 10s. 6d., cloth, with -Portrait.</p> - -<blockquote class="smaller"><p>"Mr. Leifchild's volume is a most interesting record of a remarkable -man."—<i>Patriot.</i></p></blockquote> - - -<p>Pietas Privata: Prayers and Meditations. With an Introductory -Essay on Prayer, chiefly from the Writings of <span class="smcap">Hannah -More</span>. 39th Thousand, 32mo., 1s. 6d., cloth; 2s., roan, -gilt edges.</p> - - -<p>Dark Sayings on a Harp; and other Sermons on some of the Dark -Questions of Human Life. Preached in Queen Square Chapel, -Brighton, by the Rev. <span class="smcap">E. Paxton Hood</span>. In crown 8vo., -price 6s., cloth.</p> - -<blockquote class="smaller"><p>"There is remarkable originality throughout the volume, and great -freshness and brilliancy of thought."—<i>Evangelical Magazine.</i></p></blockquote> - - -<p>Money: a Popular Exposition in Rough Notes. With Remarks on -Stewardship and Systematic Beneficence. By Rev. <span class="smcap">Thomas -Binney</span>. Third Edition, crown 8vo., 5s., cloth.</p> - -<blockquote class="smaller"><p>"Mr. Binney has here dealt with a great practical subject, and -has treated it in his usual clear, masterly, and suggestive -style."—<i>British Quarterly Review.</i></p></blockquote> - - -<p>Notes on Epidemics: for the Use of the Public. By <span class="smcap">Francis -E. Anstie</span>, M.D., F.R.C.P., Author of "Stimulants and -Narcotics." Fcap. 8vo., price 4s., cloth.</p> - -<blockquote class="smaller"><p>"An important work, useful alike to the public and the practitioner, -accurate in its facts, clear in its descriptions, and logical -in its inferences, up to the most recent advance of medical -science."—<i>Popular Science Review.</i></p></blockquote> - - -<p>The Improvement of Time. An Essay. With other Literary -Remains. By <span class="smcap">John Foster</span>, Author of "Essays on -Decision of Character," &c. Edited by <span class="smcap">J. E. Ryland</span>, -M.A. Crown 8vo., 6s., cloth.</p> - -<blockquote class="smaller"><p>"A really valuable production—it is fully worthy of Foster."—<i>Record.</i></p></blockquote> - - -<p>The Rise and Progress of Religious Life in England. By <span class="smcap">S. -R. Pattison</span>, F.G.S. Post 8vo., 7s., cloth.</p> - -<blockquote class="smaller"><p>"Mr. Pattison is the first who has aspired to present to the world a -complete narrative of the spread and growth of Christianity in England, -from the time of its first planting until the end of the eighteenth -century.... He has given us a book which will be read with unflagging -interest by the members of every denomination."—<i>Freeman.</i></p> - -<p>"Comprises a rich store of historic information of a very valuable -kind."—<i>Homilist.</i></p></blockquote> - -<hr class="r5" /> - -<p class="center p-left smcap sm">Works by the late Isaac Taylor.</p> - - -<p class="center p-left">I.</p> - -<p>The History of the Transmission of Ancient Books to Modern -Times. Together with the Process of Historical Proof. Post -8vo., 7s. 6d., cloth. New Edition.</p> - - -<p class="center p-left">II.</p> - -<p>The World of Mind. An Elementary Book. Post 8vo., 7s. 6d., -cloth.</p> - - -<p class="center p-left">III.</p> - -<p>Considerations on the Pentateuch. Addressed to the Laity. -Third Edition, 8vo., 2s. 6d., sewed.</p> - -<hr class="r5" /> - - -<p>First Lines of Christian Theology, in the form of a Syllabus, -prepared for the use of the Students in the Old College, -Homerton; with subsequent Additions and Elucidations. -By <span class="smcap">John Pye Smith</span>, D.D., LL.D., &c. Edited by -<span class="smcap">William Farrer</span>, LL.B. Second Edition, 8vo., 15s., -cloth.</p> - -<blockquote class="smaller"><p>"To ministers of the Gospel, and to students preparing for the -ministry, this volume is the completest and safest guide in theological -study to be found, as far as we know, in any language."—<i>Eclectic -Review.</i></p></blockquote> - -<hr class="chap" /> - - -<p class="center p-left xs p6">London: JACKSON, WALFORD, & HODDER, 27, Paternoster Row.</p> - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Sir Henry Vane retired to Raby Castle after Pride's -purge, of which he thoroughly disapproved, and took no part in public -affairs until February, 1649, when the execution of Charles had -taken place. Mr. Forster remarks: "It is a profound proof of Vane's -political sagacity, that he disapproved the policy of that great act. -Upon the question of its abstract justice, he never delivered an -opinion."—<i>British Statesmen</i>, iii. 125.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Neither Cromwell nor Elizabeth in this respect must be -measured by the standard of judgment respecting political morality -which is commonly recognized in our day. The fable of Reynard the Fox, -the Life of Louis XI., by Comines, and the writings of Machiavel, -are proofs of the high repute in which dissimulation was held in the -middle ages and after the Reformation, as a quality essential to the -government of mankind. See also <i>Bacon's Essays</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> <i>Parl. Hist.</i>, iii. 1009, 1010.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> On the 9th of March, the Duke of Hamilton, the Earl of -Holland, and Lord Capel, were executed on Tower Hill in consequence of -the decision of the preceding year that all who took up arms in the -second war were traitors, and should suffer the penalties of treason.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> <i>Parl. Hist.</i>, iii. 1303.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> <i>Parl. Hist.</i>, iii., 1267, 1276.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> <i>The Essex Watchmen to the Inhabitants of the said -County.</i> London, 1649. This publication, referring to the clause in -the agreement, "so it be not compulsory," declared that "this one -little parenthesis was the fly in the box of ointment," which made it -"an abhorring in the nostrils of every one who is knowingly judicious -and pious." The ministers lamented that, in consequence of those five -fatal words, heads of families would be prevented from obliging their -children and servants to attend public worship; and thus, they said, an -inlet was opened for domestic profanity. In their estimation, not to -compel people to be religious was to grant them "liberty to apostatize, -and cast off the profession of Christianity;" and before concluding -their testimony, they denounced toleration as a satanic engine "for -demolishing the beauty, yea, the being of religion."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> The Act for the abolition and sale is printed in -<i>Scobell</i>, p. 16. Date, April 30, 1649. There were surveys and -valuations made accordingly, of which some records are preserved in the -Lambeth Library. As these surveys are often referred to, the following -description of them is given from the <i>Catalogue of the Lambeth MSS.</i>:—</p> - -<p>"Surveys of the possessions of bishops, deans, and chapters, and other -benefices, were made in pursuance of various ordinances of Parliament -during the Commonwealth, by surveyors appointed for that purpose, -acting on oath, under instructions given to them, as may be seen in -<i>Scobell's Acts and Ordinances</i>, A.D. 1649, p. 19, &c. The original -surveys were returned to a registrar appointed by the ordinances, and -duplicates or transcripts of them were transferred to the trustees or -commissioners nominated for the sale of the possessions, who held their -meetings in a house in Broad Street, in the City, where these documents -remained until after the Restoration." It was afterwards ordered that -these records should be delivered to Juxon, Archbishop of Canterbury, -to take care of the same, and by him they were deposited in the Lambeth -Library. "Some of them were afterwards sent by his Grace to the bishops -and deans and chapters to which they belonged, so that the collection -in the Lambeth Library is not complete. What remain are bound up in -twenty-one large folio volumes, in alphabetical order, of the different -dioceses or counties to which they relate. A minute index to the -whole, in one folio volume, exhibits the name of every place surveyed. -Besides the above, there are surveys of the possessions of the see of -Canterbury kept separate from the possession of the other sees, deans -and chapters, &c., with indexes in alphabetical order, which are bound -in three volumes; of these the second contains original surveys, as far -as folio 73, from thence to the end are copies."</p> - -<p>Several interesting extracts from the survey are contained in <i>Lyson's -Environs</i>. Take the following as illustrative of the religious affairs -of the parish of Walthamstow:—</p> - -<p>"The commissioners appointed to enquire into the state of -ecclesiastical benefices, in 1650, found by their inquest that the -vicarage of Walthamstow was worth £40 per annum, including the tithes -and glebe. John Wood was then vicar; he had been put in by the -committee of plundered ministers; 'but (says the inquest) he is now -questioned for his abilities; and certain articles have been exhibited -against him to the committee, and he is disliked by the greater part of -the inhabitants, who will not come to church to hear him; whereby there -is great distraction in the parish.' The jurors report that it was not -known in whom the patronage of the vicarage was vested, it having been -long in suit, and then as yet undetermined."—<i>Lyson</i>, iv. 221.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> See <i>Bentham's Ely Cathedral</i>, sect. vi.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> In the powers for sale of Deans and Chapter lands -(passed July 31st, 1649), "rectories, parsonages, and vicarages" are -excepted.—<i>Scobell</i>, 69. In connexion with this, however, may be -mentioned "an Act" passed, April the 26th, "for settling the rectory -or parsonage-house of Burford, Oxon., and some of the glebe land on W. -Lenthall, Esq., now Speaker, and his heirs."—<i>Parry</i>, 504.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> <i>Scobell</i>, 40. One hundred pounds a year at that time was -a large salary. It must have been as good as five hundred now, seeing -that Sir Henry Slingsby kept an establishment of thirty servants on -£500 per annum.—<i>Brodie's British Empire</i>, iv. 245.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> <i>Cromwell's Letters and Speeches</i>, i. 435. <i>Whitelocke</i>, -399.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> <i>Parl. Hist.</i>, iii. 1305.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> <i>Parl. Hist.</i>, iii. 1323, <i>et seq.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> <i>Scobell</i>, 104.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> <i>Ibid.</i>, 111.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> April 5, 1650. <i>Scobell</i>, 111.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> <i>Ibid.</i>, 119.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> <i>Scobell</i>, 123. In the Windsor churchwardens' -accounts for 1652-3 there are several entries of persons fined for -swearing.—<i>Annals of Windsor</i>, ii. 268.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> <i>Scobell</i>, 124. Milton praises this Act in his Treatise -of Civil Power in Ecclesiastical Causes.—<i>Political Works</i>, i. 548.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> <i>Scobell</i>, 121. May 10, 1650. The <i>Parliamentary -History</i>, vol. iii. 1347, states that on the 7th of June a bill was -ordered to be read on the Friday evening ensuing against the vice of -painting, the wearing of black patches, and the immodest dresses of -women. But no mention is made of it in the Journal of that day nor in -<i>Scobell's Acts</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> <i>Scobell</i>, 131.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> From the same register may be added a few extracts -illustrative of collections made at church in those times:—</p> - -<p>"Divers ministers, and other distressed families, driven into the -straitened garrison of Pembroke, and several imprisonments, most of -them under the Earl of Carbery first, and now at last undergone the -loss of all that they had by General Gerrard, only escaping with their -lives, 1645. (Collected 8s. 10d.)</p> - -<p>"Poor Protestants driven out of Ireland. 1647. (Collected on the -thanksgiving-day for God's great blessing upon the Parliament's forces -in Munster, under Lord Inchiquin, 5s.)</p> - -<p>"John Cheynell, late minister of Beedon, Bucks, who had been -continually plundered by both armies, 'and had lost two sons, gracious -young men, cruelly murdered, himself having been sequestered by false -information,' 1652. (Collected 15s. 8½d.)</p> - -<p>"Mr. Philip Dandelo, a Turk by nation, by profession a Mahometan by -God's gracious providence and mercy converted to the Christian faith, -by the endeavours of Dr. Wild, Dr. Warmester, Mr. Christopher, and Dr. -Gunning, 1661. (Collected 5s. 8d.)"—<i>Lyson's Environs</i>, iv. 285.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> <i>Letters and Journals</i>, iii. 66.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> <i>Baillie</i>, iii. 69, 74, 79.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> <i>Letters and Journals</i>, iii. 84-88.</p> - -<p>"Dr. Bramble, of Derry, has printed the other day, at Delf, a wicked -pamphlet against our Church. We have no time, nor do we think it fit -to print an answer." The pamphlet was written by Bramhall, Bishop -of Derry, entitled "A Fair Warning to take heed of the Scottish -Discipline," and may be seen in his <i>Works</i>, iii. 237. Notwithstanding -the remark just quoted, a reply appeared, entitled: "A Review of Doctor -Bramble, late Bishop of Londonderry; his Fair Warning against the -Scotch Discipline," by R. B. G., printed at Delf, 1649.</p> - -<p>The following letter preserved amongst the <i>State Papers</i> -(Commonwealth, <i>Dom.</i>) is worth introducing here:—</p> - -<p>Most dear brother—We have not any news concerning Rupert the Devil, -unless what comes out in print. No man receives any letter from you. -My brother, the Prince Elector, is now here, and cares no more for -those cursed people in England, for he hath done his duty to the King, -which otherwise he might have avoided by reason of the affairs which -required him at Cleare. Here, also, are the Scotch Commissioners, who -every day bring some new proposal to the King, full of impertinency, -for they would not that the King should keep about him any honest man, -for which they are in great favour with the Princess of Orange, who -declares herself much for the Presbyterians, and says that Percy is -the honestest man the King has about him. But I believe you care not -much to know the intricacies here, for which cause I shall not trouble -you further, besides that you have other business to do than reading -letters, only I entreat you to take notice.—I remain your affectionate -sister and servant,</p> - -<p class="r1">Sophia.</p> - -<p>A Mons. le Prince Rupert, April 13th, 1649.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> <i>State Papers, Dom., Commonwealth.</i> 5th of March, -1649-50. Certain names are mentioned in the paper as desirable to be -added to the King's Council.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> In the paper it is stated that arms and ammunition were -already forwarded to the Scilly Isles for the purpose proposed.</p> - -<p>There is a letter amongst the State Papers connected with this document -and interlined with sympathetic ink, which interlining speaks of -submitting to the engagement as necessary for his Majesty's service. It -contains a request that his pleasure might be privately intimated with -respect to religious parties generally.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> Erroneously placed under the month of May. The day is -obliterated.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> <i>State Papers Dom. Interreg.</i> The last portion within -brackets has been added by a later hand.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> To Sir E. Nicholas, from Mr. Nicholson, 1650, June 2, -Jersey.—<i>State Papers Dom., Interreg.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> <i>State Papers</i>, under date, <i>Dom., Interreg.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> <i>Cromwell's Letters and Speeches, by Carlyle</i>, 20, 28.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> <i>Carlyle</i>, ii. 58, 64.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> <i>Letters and Journals</i>, iii. 112.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> An account of the coronation is given in <i>Baillie's -Letters and Journals</i>, iii. 128.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> See <i>Cunningham's History of the Church of Scotland</i>, ii. -167, 168.</p> - -<p>The following passages from Sir J. Turner's <i>Memoirs</i> throw light on -the hypocrisy of this period:—</p> - -<p>"Glasgow, being a considerable town, was most refractory to this -Parliament; for Mr. Dick, whom they looked upon as a patriarch, Mr. -Baillie, Mr. Gillespie, and Mr. Durhame, all mighty members of the -Kirk of Scotland, had preached them to a perfect disobedience of all -civil power, except such as was authorized by the General Assembly and -Commission of the Kirk: and so, indeed, was the whole west of Scotland, -who cried up King Christ and the kingdom of Jesus Christ, thereby -meaning the uncontrollable and unlimited dominion of the then Kirk -of Scotland, to whom they thought our Saviour had delivered over His -sceptre, to govern His militant Church as they thought fit." (Page 53.)</p> - -<p>"About this time, the monstrous Remonstrance was hatched; and if -Lambert had not, by good fortune to us all, beaten Colonel Ker at -Hamilton, I believe the King had been just as safe at St. Johnston as -his father was at Westminster. The desperate condition of affairs moved -some of the best natured of the Presbyterian clergy to think of some -means to bring as many hands to fight against the public enemy as was -possible; and therefore, notwithstanding all their acts of Assemblies -and Commissions of the Kirk to the contrary, they declared all capable -of charge in state or militia who would satisfy the Church by a public -acknowledgment of their repentance for their accession to that sinful -and unlawful engagement. The King commanded all who had a mind to -serve him to follow the Church's direction in this point. Hereupon, -Duke Hamilton, the Earls of Crawford and Lauderdale, with many others, -were admitted to Court, and numbers of officers re-assured and put -in charge, and entrusted with new levies. My guilt in affronting the -ministry (as they called it), in the person of Mr. Dick, at Glasgow, -and my other command in the west, retarded my admission very long; -but at length I am absolved, and made Adjutant-General of the Foot, -and, after the unfortunate encounter at Inverkeithing, had once more -Lieutenant-General Holburn's regiment given me by his Majesty's -command. Behold a fearful sin! The ministers of the Gospel regard all -our repentances as unfeigned, though they knew well enough they were -but counterfeit; and we, on the other hand, made no scruple to declare -that Engagement to be unlawful and sinful, deceitfully speaking against -the dictates of our own consciences and judgments. If this was not to -mock the all-knowing and all-seeing God to His face, then I declare -myself not to know what a fearful sin hypocrisy is." (Page 94.)</p></div> - -<div class="footnote"> - -<p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> <i>Clarendon's History of the Rebellion</i>, 759.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> The loyal Lancashire Presbyterians refused to join the -Earl of Derby, because he would not take the Covenant and dismiss all -Papists.—<i>Hibbert's Manchester</i>, i. 400.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> <i>State Papers, Dom., Chas. II., Calendar by Mrs. Green</i>, -1660-1661, Preface, xiii. These are Annesley's own words. It is -difficult, however, to reconcile all he says with his sermon before -the House of Commons in 1648; but then it was very difficult to be -consistent in those days.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> The following entries appear in the Council Book:— -</p> -<p> -"7th May.—That it be referred to the Committee appointed for the -examining of the London ministers to send for Mr. Jenkins according as -they shall have occasion, and to examine him upon such matter as they -shall have before them; the Council being satisfied, upon a certificate -of the physicians, that he may be brought without prejudice to his -health; and they are likewise to send for such other persons as they -shall find concerned in that business, and examine them concerning the -same, and report the state of the whole matter to the Council.</p> - -<p>"10th May.—That Mr. W. Jenkins be committed close prisoner to the -Tower, for high treason, &c." (This was William Jenkyn, lecturer at -Blackfriars, and author of <i>An Exposition on the Epistle of Jude</i>.) -"That he may speak to Dr. Dwight, Dr. Guarden, or Dr. Pagett, all or -any of them, concerning his health, if he shall think fit.</p> - -<p>"That Mr. Massey be committed close prisoner to the Tower of London, -for high treason, in keeping correspondence with the enemies of the -Commonwealth, and endeavouring to subvert the Government thereof, and -in order to his further examination and trial, according to law.</p> - -<p>"That Mr. Christopher Love be also committed prisoner to the Tower, in -like manner, for the like crime.</p> - -<p>"That Mrs. Jenkins, Mrs. Case, Mrs. Love, and Mrs. Drake, be permitted -to come and abide with their husbands, now prisoners in the Tower, -notwithstanding their close imprisonment.</p> - -<p>"12th May.—That they shall have liberty to visit their husbands, -provided they speak not to them but only in the presence and within the -hearing of the Lieutenant of the Tower, or such, by his appointment, as -he will answer for.</p> - -<p>"10th June, 1651.—That it be referred to the Committee for -Examinations to send for, in safe custody, and at such time as they -shall think fit, the persons hereafter named, viz.: Mr. Jackson, Mr. -Nolton, Mr. Robinson, Mr. Cawton, Mr. Blackmore, Mr. Herrick, Mr. -Haviland, Mr. Watson, Mr. Crauford, Col. Souton, Lieut.-Col. Jackson, -Mr. Cawdry, and to examine them concerning their having had a hand -in the London conspiracy, and to report to the Council their several -examinations, when they shall be taken."</p> - -<p>Baxter, at this time, refused to keep the humiliation and thanksgiving -days appointed by Government, and preached so as plainly to shew he -disapproved of their proceedings. This brought him into suspension. -He says: "My own hearers were all satisfied with my doctrine, but the -Committee-men look sour; but let me alone. And the soldiers said I -was so like to Love that I would not be right till I was shorter by -the head. Yet none of them ever meddled with me further than by the -tongue." He adds that he was never forbidden to preach but once, and -that was an assize sermon.—<i>Life and Times</i>, i. 67.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> The letter is dated "from the Tower of London, August -22nd, 1651, the day of my glorification," and is preserved, with others -from which we have quoted, in <i>Love's Name lives</i>. London, 1651.</p> - -<p>Eachard tells a story of Cromwell having written to the Parliament, -recommending Love's reprieve on security for good behaviour, and of the -letter being stolen by some cavaliers.—<i>Hist. of England</i>, ii. 706.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> After the dissolution of the Long Parliament, Cromwell -was supreme.</p> - -<p>The following extract is curious, as indicating that when he had all -power in his own hands, he must have connived at the revival of old -church customs: "Living here, in the churchyard of St. Margaret's, in -Westminster, which was the church proper to the Parliament, for here -they kept their thanksgivings, their humiliations, and all other their -solemnities; whereas in their time the font was pulled down, and so -continued demolished and in ruins, it is now set up again in a most -decent and comely manner; and I hope it will be an example for other -churches to follow; so likewise they had a very solemn perambulation -in Rogation week, according to the old manner, which had been omitted -during the sitting of Parliament; and holidays begin to be kept."—From -the <i>Dedication to Goodman's Two Great Mysteries</i>. June 4th, 1653.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> Quoted in <i>Forster's English Statesmen</i>, v. 139.</p> - -<p>Thurloe gives one of the replies, dated 13th May, 1653. The Dutch -deputies say, in a letter of the 12th of August, 1653, that "the -Independent party" are spread through all England under the name of -gathered churches. The word "Independent" was often used in a very wide -and general sense.—<i>Thurloe's State Papers</i>, i. 395.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> <i>The Broadmead Records</i>, 43. A strong feeling against -Cromwell and his policy is manifest throughout. The writer was -evidently a prejudiced sort of person.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Whitelocke observes that "it was much wondered at by -some that these gentlemen, many of them being persons of fortune and -knowledge, would, at this summons, and from these hands, take upon them -the supreme authority of the nation." <i>Memorials</i>, 559.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> <i>Carlyle</i>, 187-217. <i>Foster</i>, v. 148-164.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> <i>Exact Relation. Somers' Tracts.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> Notices of these persons may be found in <i>Noble's Lives -of the Regicides</i>—not, however, a trustworthy book. The account of -Tomlinson is very meagre.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> The Act was passed August 24th, 1653.—<i>Scobell</i>, 236. -Mr. Forster, in his <i>Statesmen</i>, v. 195, informs us on the authority of -the compilers of the <i>Parliamentary History</i>, that in the debates on -this marriage law, it was proposed but not passed, "That if any person -then married or to be married according to this Act, should make proof -by one or more credible witness upon oath, that either the husband or -wife had committed the detestable sin of adultery during such marriage, -then the said parties might be divorced by the sentence of three -justices of the peace." In <i>Cobbett's Parliamentary History</i>, iii. -1413, however, no notice is taken of this circumstance.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> Baxter mentions that Mr. Tallents, of Shrewsbury, and -other clergymen, married persons in the presence of a magistrate, the -magistrate only declaring that it was a legal union.—<i>Calamy's Life of -Baxter</i>, 67.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> See <i>Commons' Journals</i>, under dates. -</p> -<p> -There is, under date 26th of August, 1653, in the <i>Council Order Book</i>, -the following entry:—"That the draft of the Act for the abolishing of -all rural prebends, which was in the hands of F. Chas. Wolseley to be -reported to the Parliament, be humbly reported to the Parliament by Mr. -Laurence." No such Act appears in <i>Scobell</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> See <i>Exact Relation</i> and <i>New Narrative of the -Dissolution</i>, and <i>Forster's Statesmen of the Commonwealth</i>, v. 218.</p> - -<p><i>Thurloe's State Papers</i> furnish illustrations of the difference of -opinion in the Short Parliament, i. 368, 386, 387, 393.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> <i>Commons' Journal</i>, December 2, 1653.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> <i>Exact Relation.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> We have endeavoured impartially to set down such facts as -can be ascertained in reference to these important proceedings. What -was done by the Little Parliament, or any other Parliament, in no wise -affects the question as to the Scriptural mode of supporting religion. -Many readers will have reached their own conclusions on that point. -Some may believe the Bible favours the civil establishment of the -Church; others that an establishment of this kind is inconsistent with -the teaching and spirit of primitive Christianity. The author does not -scruple to say that the latter is his opinion, though he has jealously -watched lest the fact should prejudice any of his statements.</p> - -<p>The above narrative points to the difficulties surrounding the -controversy, when lifted out of the sphere of abstract truth, as -studied by divines and philosophers in their closets, into the arena -of political and financial debate; where practical men have to deal -not only with first principles, or even with statute laws and long -established usages; but also with a large amount of property which for -generations the State has held in trust for religious uses.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> See Clarendon's statements in his <i>Hist. of Rebellion</i>, -795, and those of Baxter, in his <i>Life and Times</i>, i. 70. The question -with regard to a Commission of Triers is thus unfairly represented by -the latter: "It was put to the vote whether all the parish ministers of -England should at once be put down or no. And it was but accidentally -carried in the negative by two voices." Clarendon goes so far as to -say: "They resolved the function itself to be antichristian, and the -persons to be burdensome to the people."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> It was mooted at Norwich "whether it be fit to draw a -petition to the Parliament that the cathedral may be given to the city -for a stock for the poor."—<i>Corporation Records</i>, date 19th March, -1650.</p> - -<p>From an extract of a petition in <i>Manship's History of Yarmouth</i>, p. -394, it appears that the townspeople "begged such a part of the lead -and other useful material of that vast and altogether useless cathedral -in Norwich, towards building a workhouse, to employ our starving -poor, and repairing our piers."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> See <i>Thurloe</i>, i. 519, 523. We must leave the political -historian to describe how far Cromwell influenced the resignation.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> Sterry was one of Cromwell's chaplains.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> <i>Thurloe</i>, i. 621.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> <i>Cunningham's Handbook of London.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> <i>State Papers, Dom., Interreg.</i>, Dec., 1653.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> <i>Thurloe</i>, i. 641. It is added in a postscript: "I am -just now assured, and from one that you may believe, that Harrison, -Vavasour Powell, and Mr. Feake, have been all this day before his -highness and council; and that Powell and Feake are this evening sent -to prison, and Harrison hath his commission taken from him."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> <i>Thurloe</i>, i. 442.—Allowance must be made for the -prejudices of the reporter, and consequently some abatement from the -violent charge. From the <i>Council Order Books</i>, (State Paper Office) we -extract the following minutes:—</p> - -<p>"Dec. 21st. 1653.—That Mr. Feake and Mr. V. Powell be sent for, in -custody, to appear before the Council, at four of the clock, in the -afternoon of this day, to answer such matters as shall be objected -against them, and that warrants be issued and signed by the Lord -President, for authorising Sergeant Dendy to take them into custody -accordingly.</p> - -<p>"That it be referred to Mr. Scobell and Scoutmaster General Downing to -peruse the paper now read, of words spoken by Mr. Feake and Mr. Powell, -and to extract and divide into heads the material passages therein; as -also to take in writing the examinations of such witnesses to the same -purport as shall be produced before them.</p> - -<p>"23rd.—That Mr. Feake and Mr. Powell be kept severally in custody by -the Serjeant-at-arms, and brought to the Council to-morrow morning.</p> - -<p>"22nd of December.—The Lord Protector present.—Mr. Vavasour Powell -and Mr. Feake brought before Council.</p> - -<p>"That Mr. Feake and Mr. Powell be continued in the custody of the -Serjeant-at-arms apart, as formerly, until to-morrow morning; that the -Council give further order, and that no person be permitted to come to -them but for their necessary provisions."</p> - -<p>We have not noticed any further entries on the subject.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> <i>Lingard's History of England</i>, xi. 14.</p> - -<p>Hugh Peters was an earnest advocate for peace with the Dutch.</p> - -<p>"Mr. Peters prays and preacheth for peace, and exhorteth them to -peace. On the last thanksgiving-day he told them, that God Almighty -had punished them long enough for their sins, and especially for -their pride, covetousness, ambition, discord, ingratitude, and -unmercifulness, and hardheartedness to the poor, which are sins that do -reign to some purpose in this nation."—<i>From an intercepted letter in -Dutch.</i> <i>Thurloe</i>, i. 330.</p> - -<p>Peters had become an important political personage. One of the Dutch -deputies in treaty with England, observes, in a letter, November, -1653: "Mr. Peters hath writ a letter to the Queen (of Sweden) by the -Lord Whitelocke, wherein he relates the reasons why they put the King -to death, and dissolved this last Parliament; and withal sends to her -Majesty a great English dog and a cheese, for a present."—<i>Thurloe</i>, -i. 583.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> They are printed in the <i>Parl. Hist.</i>, iii. 1417. -They bear this simple title: "The <span class="smcap">Government</span> of the -<span class="smcap">Commonwealth</span> of England, Scotland, and Ireland, and the -dominions thereunto belonging."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> <i>Carlyle</i>, ii. 227.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> <i>Whitelocke</i>, 571.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> The Acts and Resolves of Parliament for taking the -Engagement were repealed the 19th of January, 1653-4, and the repeal -was confirmed in 1656.—<i>Scobell</i>, 277.</p> - -<p>The following letter is an example of the way in which Presbyterian -ministers availed themselves of this change to recover benefices -forfeited by refusing the Engagement:—</p> - -<p>"Mr. Sympson,</p> - -<p>"If the order (by colour of which you invaded my church) did give you -(which I confess I could never understand) any power to do so, the -late revolution hath made it void and null; and the Lord Protector -having taken to his sword a sceptre, and consented and sworn to govern -according to law, and not otherwise, I conceive it to be my duty -to ... let you hereby know that ... I am legal incumbent of the place; -in pursuance whereof, I am resolved to return on Lord's Day afternoon, -at the usual hour of public worship, to my own church, and therefore -desire you to cease your future pains in that place, and signify -so much to your friends, that we may have no disturbance: and if -you conceive you have any right in the place, commence your action; -you shall receive in any court of judicature a plea from him who is -resolved to defend his own just privilege, and give an account of his -reasons to the world.</p> - -<p class="r1">"Zach. Crofton.</p> - -<p>"The next Lord's Day, being the 2nd of August, I intend to preach at -my own church between one and two of the clock, afternoon."—<i>State -Papers.</i></p> - -<p>Amongst petitions and other papers in the Record Office, <i>Dom. -Interreg.</i>, vol. 677, 371, is the following from the Earl of Worcester, -shewing the style in which the Protector was addressed:—</p> - -<p>"May it please your Excellency,</p> - -<p>"The obstacle which hindered many your Excellency's just and laudable -intentions for the common welfare being now by God's providence and -your Excellency's unparalleled endeavours removed, I make these my -most humble addresses to your Excellency (to whose ears were my -condition rightly made known), not doubting of redress, and in deed -and effectually to receive what the late Council of State put me in -daily hopes [of], which my humble petition will in part declare. For -I can aver that no subject in England hath been so hardly dealt with; -but having recourse to the fountain head of mercy and nobleness, whose -crystalline waters may now run without interruption, my heart is -elevated with hopes, not only to receive obligations thereunto, but -also an opportunity to make evident how much I am ambitious to appear -your Excellency's most humble and obliged servant,</p> - -<p class="r1">"Worcester."</p> - -<p>There are several other petitions from this Earl and his Countess.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> I have honestly endeavoured to understand and describe -this crisis in the Commonwealth affairs, uninfluenced by any -ecclesiastical opinions of my own. But I must add that nothing said in -these pages is to be taken as inconsistent with a firm belief that the -voluntary support of religion is the Divine law of Christianity.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> Article xxxv., <i>Parl. Hist.</i>, iii. 1425.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> "The clergy in Scotland refused to observe the -fast day ordered by the Protector, it being their principle, not -to receive any directions for the keeping fasts from the civil -magistrates."—<i>Whitelocke</i>, 607.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> Harris, in his <i>Life of Cromwell</i>, 432, on Clarendon's -authority, says that Cromwell, by a declaration, rendered all Cavaliers -incapable of being elected, or of giving a vote.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> <i>Scobell</i>, 232, 288; <i>Cromwellian Diary</i>, i. cxviii., 17; -ii. 253.</p> - -<p>Respecting the administration of wills during the Commonwealth, we -subjoin the following illustrations:—</p> - -<p>In relation to a chasm in the Registry of Norwich between 1652 and -1660, the following passage is found in one of the indexes:—"Cætera -ab hoc anno desiderantur testamenta. Cæpit jam Cromwelli usurpatoris -istius ambitio rabide sævire; cujus sub vexillo grassabantur undique -seditio, violentia, rebellio, sacrilegium, et quod (horrendum dictu -est) regicidium. Huic sequuta sunt, confusio in ecclesia, in republica -militum insolentia, in parochiis factio, in familiis atheismus. Et -plebs miserrima cum maximo suo damno et detrimento (apud nescio quæ -tribunalia Londinensia) ad Cromwelli libitum, coacta est se sistere ad -testamenta proband."—<i>Nicolas's Notitia Hist.</i>, 181.</p> - -<p>Extract from Council Books, 14th July, 1653:—</p> - -<p>"That it be referred to the Judges for Probate of Wills to appoint such -persons as they shall think fit to be keeper of the records belonging -to that court.</p> - -<p>"That all those rooms formerly used for, or called the Star Chamber -rooms, be appointed for the keeping of records belonging to the late -Prerogative Court; and also for the records of the New Court for -Probate of Wills; and for the erecting and establishing of an office -there, and fitting places for the officers and clerks belonging -thereunto, in such manner as the said judges, or any of them, shall -direct."</p> - -<p>"<i>Patent Roll</i>, 1655, p. 3, No. 46.—Mainby. Salary as a Commissioner -for Probate of Wills."</p> - -<p>"<i>Patent Roll</i>, 1654, p. 4, No. 46.—Lucy." Similar entry.</p> - -<p>Amongst <i>Petitions and Reports Intereg.</i>, W.Z. No. 246, there is a -paper respecting probates, dated 9th of January, 1655.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> <i>Scobell</i>, 279.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> Yet they were constantly subject to the control of -the Protector and Council of State; these without being formally -constituted a court of appeal, were so in fact. Take the following -instance from the council books:—</p> - -<p>"October 5th, 1654.—Whereas, by a late ordinance of his Highness the -Lord Protector and the Council, passed the 2nd of December last, it is -ordained that the Commissioners for Approbation of Public Preachers -shall not give admission to any person formerly sequestered from any -ecclesiastical benefice, or promotion for delinquency, until, by -experience of conformity and submission to the present government, his -Highness and the Council shall receive satisfaction of his fitness -to be admitted to ecclesiastical promotion within the Commonwealth, -and the same shall be signified to the said Commissioners. Now, upon -reading and consideration of a report from Mr. Sterry and Mr. Nicholas -Lockier, made in pursuance of a reference to them from the Council -concerning Mr. Bridge, of Petworth, it is ordered and declared by -his Highness the Lord Protector and the Council, that they are so -far satisfied thereby concerning the said Mr. Bridge, his submission -and obedience to the said authority, that they do hereby refer it to -the said Commissioners, to proceed to the trial of his fitness for -preaching of the Gospel; and upon their satisfaction in that behalf, to -give him their approbation and admittance, the said bar or restraint -contained in the said ordinance notwithstanding."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> By the ordinance of January the 19th, 1653-4, (see -<i>Scobell</i>), the Act for taking the Engagement was repealed. Some of -the sequestered ecclesiastical clergy took advantage of this, appeared -before the tribunal, secured their approval, and returned to their -livings. But by another ordinance of the 2nd of September, 1654, the -Commissioners were forbidden to admit any delinquents until they -submitted to the existing government, so as to satisfy his Highness -and the Council. The enforcement of subscription to the doctrines of -Presbyterianism by ministers of the Establishment was contemplated by -some members of Parliament in December, 1654. <i>Cromwellian Diary</i>, i. -cxvii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> August the 28th—<i>Scobell</i>, 335-347.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> <i>Scobell</i>, 347, 353.</p> - -<p>Besides support from tithes there were proposals that ministers should -be exempted from paying tenths and first-fruits, and one debate went -so far as to suggest the exemption of ministers from all taxation -whatever.—<i>Cromwellian Diary</i>, i. ciii.-cxxi.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> <i>Scobell</i>, 139. This Act has been referred to, vol. i., -p. 487.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> <i>Ibid.</i>, 353.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> Articles xxxvi., xxxvii.—<i>Parl. Hist.</i>, iii. 1425.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> "Provided this liberty be not extended to Popery nor -Prelacy, nor to such as under the profession of Christ hold forth and -practice licentiousness."—<i>Art.</i> xxx. 61.</p> - -<p>Short observes in his <i>Sketch of the Church of England</i>, ii. 189: -"There was at one time a project for extending liberty of conscience to -the Roman Catholics, and consultations were held among the members of -the Government for the purpose of granting them security of person, and -of the remainder of their property after composition, as well as for -providing a safe living for a prelate who might execute his functions. -But the loyalty of the Roman Catholics was alarmed at the idea of -compounding with the usurper, and they communicated the circumstances -to the exiled court, where a stop was put to the whole." He refers to -<i>Butler's Roman Catholics</i>, 418, and <i>Thurloe's State Papers</i>, i. 740.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> <i>Cromwellian Diary</i>, i. cxiv. Dec. 12th, 1654.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> At an earlier period, it is remarked in a letter in the -State Paper Office, dated 10th of May, 1650: "I received notice of a -meeting of my Lord Beauchamp and Sir Arundell, and many others, at -Salisbury, upon pretence of being at a race, but purposely to treat of -the King's business."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> The dates of these ordinances are March 31st, July 4th, -June 29th, 1654.—See <i>Scobell</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> In these books there occurs an order for the enforcement -of arrears of rent due to Dr. Wyniffe, Bishop of Lincoln, before -the 9th of November, 1646;—and a reference of the petition of Mrs. -Cosin, wife of the Dean of Peterborough, respecting her claims upon -the fifths of the income of the rectory of Brancepeth, Durham, held by -her husband, to Sir George Vane and others, who, if possible, were to -adjust this dispute with the incumbent, Mr. Leaver. If not, they were -to report to the Council accordingly.</p> - -<p>There is an order on the 3rd of July, 1654 for exempting from excise -duty so much paper used in printing the Bible, in the original and -other learned languages, as "shall make up 7,000 pounds."</p> - -<p>It is remarkable what an unusual number of orders belong to the 2nd of -September, 1654, the day before Cromwell met his first Protectorate -Parliament.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> <i>Newspaper</i> (1654); <i>Cromwellian Diary</i>, i. p. xvii.; -<i>Carlyle</i>, ii. 254; <i>Whitelocke</i>, 599.</p> - -<p>On this second day of meeting the following resolutions were passed:—</p> - -<p>"September 4th, 1654.—Resolved, that the governors of the school -and almshouse of Westminster do take care that such of the morning -lecturers as preacheth on the respective days, do attend, each morning -that they preach, to pray in this House.</p> - -<p>"Monday, 11th.—The House being met, and opportunity taken about -something that fell from the parson that prayed this morning, it was -moved that something should be done as to matter of religion. And in -order thereunto, it was resolved that the several members of each -county should present the name of one godly and able minister of the -Gospel for each county, to be approved of by the House, who should -meet together, and present their advice to the Parliament, in such -points only as the Parliament should propose to them; the names to be -presented upon Friday next."—<i>Cromwellian Diary</i>, i. p. xxvii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> <i>Godwin's Commonwealth</i>, iv. 129.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> Article xvii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> <i>Cromwellian Diary</i>, i. p. xcviii. The drinking of -healths, however, it should be remembered, "seems now to have been -chiefly, if not entirely, confined to the convivial meetings of -the Cavaliers, and employed to express their disaffection" to the -Commonwealth government.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> November 27th, 1654, <i>Journals</i>. This resolution deprived -Owen of his seat.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> November 17th, 1654. <i>Cromwellian Diary</i>, i. p. lxxix.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> Baxter's account of this committee betrays his dislike to -the "over-orthodox Doctors Owen and Cheynell." He introduces a rather -triumphant description of his own hair-splitting as "one merry passage -which occasioned laughter."</p> - -<p>Some were, he says, for making it "a fundamental that he who alloweth -himself or others in a known sin cannot be saved." Baxter wagered he -would make them strike that out. "I told them that the Parliament took -the Independent way of separation to be a sin; and when this article -came before them, they would say, 'By our brethren's own judgment -we are all damned men, if we allow the Independents or any other -sectaries in their sin.' They gave me no answer, but left out the -fundamental."—<i>Life and Times</i>, ii. 197-9.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> <i>Calamy's Abridgment</i>, 121.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> <i>Neal</i>, iv. 98. Baxter says twenty propositions were -printed, but in Neal's copy, taken from Scobell, there are but sixteen.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> <i>Cromwellian Diary</i>, i. p. cxix.</p> - -<p>After a careful consideration of what Baxter says, compared with -Goddard's Journal in <i>Cromwellian Diary</i>, vol. i. (Introduction), I -am brought to the conclusion above expressed, notwithstanding the -attempt of Mr. Orme in his <i>Life of Owen</i>, p. 115, to give a different -version of the affair. John Goodwin attacked the principle involved -in the measure in his <i>Thirty Queries modestly propounded in Order to -the Discovery of the Truth and Mind of God in that Question or Case of -Conscience, whether the Civil Magistrate stands bound by Way of Duty to -interpose his Power or Authority in Matters of Religion and Worship of -God</i>. 1653.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> Soon after the rising of the first Protectorate -Parliament, Biddle was released, but getting again into trouble, after -much suffering and imprisonment in Newgate, the poor man became an -exile for life. The Protector allowed him a hundred crowns per annum -for his subsistence, and in 1658 permitted a writ of <i>habeas corpus</i> in -his favour. Notwithstanding his errors, Biddle seems to have been an -honest and devout man, and certainly the treatment which he received -was most unrighteous.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> <i>Walker's Sufferings of the Clergy</i>, part i. 176.</p> - -<p>In vol. xvii. of <i>Petitions and Reports</i> (<i>State Papers</i>) are the -following memoranda:—</p> - -<p>"Case tried at Worcester Assizes, 1656. Charge of defamation of -character by ejected clergyman, against the person who prosecuted him -before the Commissioners. Sued the person for damages. Judge Windham, -in charging the jury, did urge very much the increase of damages as -aforesaid, declaring that by such conduct as the defendant's honest -men came to be sequestered, to the discouragement of many then present -who had stated this to be the fact. The jury gave a verdict for the -plaintiff—£80 damages."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> Some instances will occur in our account of the -Episcopalians under the Commonwealth. Others beside Episcopalians -were objected to before the Commissioners. In illustration of this, I -subjoin the following document amongst the State Papers:—</p> - -<p>"To the most reverend the Commissioners for approbation of public -preachers.</p> - -<p>"Articles that will be proved and deposed to upon oath against James -Cockaine, of Tredsham, in the county of Chester.</p> - -<p>"That Mr. James Cockaine denies the ministry as an office.</p> - -<p>"That no Christian in these ages hath the Spirit of God in any measure.</p> - -<p>"That the image of God in us doth not consist in knowledge, -righteousness, and true holiness.</p> - -<p>"That Mr. Cockaine affirms in public, upon occasion, that the -sacraments were Popery.</p> - -<p>"That he disallows of catechising.</p> - -<p>"That syllogisms are of the devil. Denies the Sabbath; saith all days -are alike, and that it ought not to be called the Lord's Day.</p> - -<p>"That several parishioners, eminent for religion and piety, have -withdrawn themselves from his ministry in the said parish. He humbly -prayed that as the witnesses are many who will ascertain these articles -upon oath, there may issue a commission to justices of the peace for -the said county, and ministers to examine the truth of the premises, -and to certify thereon."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> So far as the law of the Triers were concerned, this is -true; but it is right to add that the complaints of non-payment in many -cases had a sufficient foundation.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> Compare <i>Twell's Life of Pocock</i>, 151, 175, with -<i>Thurloe</i>, iii. 281. Owen says in the letter there printed—"There -are in Barkshire some few men of mean quality and condition, rash, -heady, enemies of tithes, who are the Commissioners for ejecting -of ministers." He then refers to Pocock as a man of great learning -and high character, as liable to be cast out "on slight and trivial -pretences."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> These Royalists were religious men. Upon receiving -sentence, they exclaimed: "Now, farewell world! welcome heaven! Oh! -what a happy change shall we make from night to day! Oh! blessed Jesus -and Saviour of the world, how wonderful are Thy mercies! Thy love is -unspeakable!" This is reported in one of the newspapers of the day, -dated April the 19th, 1655.</p> - -<p>In the <i>Perfect Proceedings</i> of the 12th to the 19th of April, it is -reported from Hereford that the governor had secured Colonel Birch, who -affirmed that the plotters were not Cavaliers, but Ranters, Quakers, -and Anabaptists.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> Letters from Secretary Thurloe and Mr. Pell in -<i>Vaughan's Protectorate of Cromwell</i>, i. 145 and 165.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> <i>Harris's Cromwell</i>, 429. Cromwell attempted to -vindicate himself on the ground that the Episcopal clergy "meant to -entail their quarrel, and prevent the means to reconcile posterity" -(435).</p> - -<p>Amongst the State Papers is a petition to the Protector from Dr. -Woolley, a schoolmaster, to be allowed to continue "his painful -employment." There is also a certificate by his friends to the -following effect:—"We, whose names are underwritten, do most humbly -certify that, upon our knowledge, Edward Woolley, of Hammersmith, in -the county of Middlesex, Doctor of Divinity, is a religious, learned, -and sober person, and hath most quietly submitted to this present -authority under his Highness's government, of whom he never speaks but -with great honour and reverence, and so inclineth his scholars under -his tuition. He hath a very excellent faculty in the education of youth -in the Latin, Greek, and French tongues, with many other commendable -exercises, beyond any whom we have seen besides in this nation.—Signed -by Thomas Coxe, Doctor of Physic; John Hexing, Minister at Bride's, -Fleet Street; and other persons."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> Derby, November 17th, 1655.—<i>Thurloe</i>, iv. 211.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> November 10th, 1655.—<i>Ibid.</i>, 184.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> December 1st.—<i>Thurloe</i>, iv. 274.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> <i>Ibid.</i>, 216.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> <i>Thurloe</i>, iv. 228.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> <i>Ibid.</i>, 151.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> <i>Thurloe</i>, iv. 273.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> <i>Ibid.</i>, 37. There is a curious letter from the -same writer (p. 49) from which it appears that the policy of -Cromwell's government in Scotland was not to interfere with religious -peculiarities if they did not threaten any political disturbance.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> <i>Thurloe</i>, iv. 56.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> <i>Ibid.</i>, 127, 128, 223, 250.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> <i>Ibid.</i>, 700. The following is worth notice:—</p> - -<p>"The other day a minister in a country church prayed for all the exiles -and prisoners high, and low; and I being informed of it, caused the man -to be brought before the council here, who not denying the words, we -committed him, and afterwards he acknowledging his fault and promising -never to be guilty of the like again, or using any indirect terms, -which might keep up Charles Stuart in the memory of the people, we -dismissed him from his imprisonment and from ever preaching again in -that church."—Ibid. 558.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> <i>History of Nonconformity in Wales, by T. Rees.</i> -Appendix, 501. This act is not given in <i>Scobell</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> <i>Thurloe</i>, iv. 334.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> <i>Thurloe</i>, iv. 565.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> <i>Ibid.</i>, 380, 505.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> <i>Thurloe</i>, iv. 314, 348.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> <i>Ibid.</i>, 450.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> <i>Ibid.</i>, 447.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> <i>Forster's Statesmen of the Commonwealth</i>, iii. 365.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> <i>State Papers, Dom. Interregnum</i>, August the 26th, 1656.</p> - -<p>We find the author of the <i>Christian Armour</i> giving advice before the -election.</p> - -<p><i>The Magistrates' Portraiture</i>: a Sermon at Stowmarket, in Suffolk, -upon August the 20th, 1656, before the election of Parliament-men for -the same county, on Is. i. 26: "And I will restore thy judges as at -first, and thy counsellors as at the beginning;" by William Gurnall, of -Lavenham. 1656.</p> - -<p>The preacher expresses a fear of the letting in of Popery through the -sects, Anabaptists, Seekers, Quakers, &c., and recommends his hearers -to seek out men faithful to the ministers of the Gospel.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> <i>Carlyle's Cromwell</i>, ii. 416, <i>et seq.</i></p> - -<p>The following document is in the State Paper Office, 17th of September, -1656:—"We whose names are subscribed, with others, being chosen and -accordingly returned to serve with you in this Parliament, and in -discharge of our trust offering to go into the House, were at the -lobby-door kept back by soldiers, which, lest we should be wanting -in our duty to you and to our country, we have thought expedient to -represent unto you to be communicated to the House, that we may be -admitted therein."—Subscribed by Sir Ralph Hare and 160 others.</p> - -<p>September 22.—Resolved, that the persons which have been returned -from the several counties to serve the Parliament, and have not been -approved, be referred to their application to the Council for their -approbation, and that the House do proceed with the great affairs of -the nation.</p> - -<p>The Committee's answer is, that they have refused none that to -them have appeared to be men of integrity, and according to the -qualification of the Instrument. And therefore his Highness and the -Council have given orders to the soldiers to keep those persons -out.—<i>State Papers Dom.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> This was Henry Laurence, Lord President of the Council, -member for Westmoreland in the Long Parliament, and for Colchester in -the Parliament of 1656.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> Member for Bedfordshire in the Parliaments of 1654 and -1656.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> This was Major-General Lambert, called <i>Lord</i> Lambert, -from his being the first president of the Protector's Privy Council. He -was member for Yorkshire in 1654 and again in 1656.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> Member for Somersetshire in 1654 and in 1656. -</p> -<p> -For all these speeches see <i>Cromwellian Diary</i>, i. 62, 28, 33, 55.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> <i>Ibid.</i>, 158.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> <i>Carlyle</i>, ii. 470.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> <i>Carlyle</i>, ii. 473.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> <i>Cromwellian Diary</i>, i. 359.</p> - -<p>Mr. Gillespie is no doubt intended. The editor says:—"Notes were -expressly prohibited by a direction in the Covenant." I do not find -this to have been the case. Nothing is said upon the subject in the -Directory.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> The petition and advice was first presented to Cromwell, -March the 31st, 1657. It was accepted by him May the 25th.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> It is related by Henry Neville, member for Reading, -in Richard's Parliament, and the author of <i>Plato Redivivus</i>—That -"Cromwell, upon this great occasion, sent for some of the chief city -Divines, as if he made it a matter of conscience to be determined by -their advice. Among these was the leading Mr. Calamy, who very boldly -opposed the project of Cromwell's single government, and offered to -prove it both unlawful and impracticable. Cromwell answered readily -upon the first head of unlawful, and appealed to the safety of the -nation being the supreme law. 'But,' says he, 'pray, Mr. Calamy, why -impracticable?' Calamy replied, 'Oh, 'tis against the voice of the -nation; there will be nine in ten against you.' 'Very well,' says -Cromwell, 'but what if I should disarm the nine, and put the sword in -the tenth man's hand; would not that do the business?'"—See <i>Critical -Review of the Life of Oliver Cromwell</i>, p. 149, note. <i>Cromwellian -Diary</i>, ii. 321.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> <i>Parl. Hist.</i>, iii. 1508 and 1425.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> <i>Carlyle</i>, ii. 567.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> <i>Carlyle</i>, ii. 579-581.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> <i>Ibid.</i>, 497.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> In 1651 "their High Mightinesses decreed that the sects -should be restrained, and not suffered to spread. <i>Sectas cohibendas et -in ordinem redigendas, neque permittendum ut in plura loca quam hodie -sunt diffundantur.</i>"—<i>Bayle's Dict., Art. Anabaptists.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143"><span class="label">[143]</span></a> Whitelocke, when Ambassador to the Court of Sweden, had -the following conversation with the Archbishop of Upsala. <i>Archbishop</i>: -"No one must vent his private fancies or new opinions contrary to -the doctrine of the Church. If he does, we severely punish it." -<i>Whitelocke</i>: "That is somewhat strict, and may be construed to a kind -of assumption of infallibility." <i>Archbishop</i>: "We take no such thing -upon us, but desire to preserve peace and unity in the Church and its -members." <i>Whitelocke</i>: "Those are good things, but I doubt hardly to -be settled in this world, where offences must come." <i>Archbishop</i>: -"But woe to those by whom they come." <i>Whitelocke</i>: "They may possibly -come by imposing too much on men's consciences as well as by new -opinions."—<i>Memoirs of Whitelocke</i>, 375.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> April 28th. <i>Cromwellian Diary</i>, ii. 55, 58, 60., and -<i>Journals of the House of Commons</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> <i>Cromwellian Diary</i>, ii. 149-152.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146"><span class="label">[146]</span></a> <i>Faulkner's History of Brentford and Chiswick</i>.—The -minutes of the Commissioners are cited as authorities.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> <i>Cromwellian Diary</i>, ii. 165, 166.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> <i>Neal</i>, iv. 135.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> <i>Cromwellian Diary</i>, ii. 202-206.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> <i>Journals</i>, 11th of June, 1657.—In the report of -the Committee, it is stated, that in the said Bibles there are -already discovered these omissions and misprintings, <i>i.e.</i>, "Know -ye not that the unrighteous shall inherit the kingdom of God," for -"shall <i>not</i> inherit."—John ix. 21; these words wholly left out: -"Or who hath opened his eyes we know not."—Rom. vi. 13; "Neither -yield ye your members as instruments of righteousness unto sin," for -"unrighteousness."</p> - -<p>On the 16th of January this year, 1657, the Grand Committee for -Religion had ordered a sub-committee to advise with Drs. Walton, -Cudworth, and others, respecting translations and impressions of the -Bible. In consequence, there was a meeting at Whitelocke's house, at -Chelsea, upon the 6th of February following. The Committee often met, -"and had the most learned men in the Oriental tongues to consult with -in this great business, and divers excellent and learned observations -of some mistakes in the translations of the Bible in English, which -yet was agreed to be the best of any translation in the world." Great -pains were taken in it, "but it became fruitless by the Parliament's -dissolution."—<i>Whitelocke's Memorials</i>, 654.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> <i>Cromwellian Diary</i>, ii. 261-269.—The following -instance of Parliamentary interference with the ministers of St. -Margaret's church occurs in the <i>Journals</i> just after the debate on the -Sabbath:—</p> - -<p>"Tuesday, June 23rd, 1657.—Ordered, that the Lord Strickland and -Major-General Whalley do represent it unto his Highness the Lord -Protector, as the desire of the Parliament, that his Highness will be -pleased to remove from Margaret's, Westminster, the present preacher, -being a prisoner to the Upper Bench; and also one Warmstree, who is -employed as a lecturer there, being a notorious delinquent; and to -appoint some person of eminent godliness and abilities to be public -preacher there; which the Parliament doth apprehend to be a matter of -very great concernment to the good of this place."</p> - -<p>This probably was Thomas Warmestry, who, though a Puritan, retired to -Oxford during the Royal residence there. After the Restoration he was -made Dean of Worcester.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> <i>Scobell</i>, 438. He places it under 1656.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> "It was moved that the sword to be delivered by way of -investiture might not be left out.</p> - -<p>"Mr. Lister: His Highness has a sword already. I would have him -presented with a robe.</p> - -<p>"Some understood it a rope, and it caused <i>altum risum</i>. He said he -spoke as plain as he could—a robe.</p> - -<p>"You are making his Highness a great prince—a king indeed—so far as -he is Protector.</p> - -<p>"Ceremonies signify much of the substance in such cases, as a shell -preserves the kernel, or a casket a jewel. I would have him endowed -with a robe of honour."—<i>Cromwellian Diary</i>, ii. 303.</p> - -<p>At length it was "Resolved that there be a purple robe lined with -ermine, a Bible, a sceptre, and a sword, provided for the investiture -of the Lord Protector." Thursday, 25th June, 1657.—<i>Post-meridian -Journals.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> Mr. Lockyer, chaplain to his Highness, made an -exhortation at the Banqueting House, Whitehall, after the Westminster -Hall solemnity.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> <i>Parl. Hist.</i>, iii. 1514-1518.</p> - -<p>The following story is told:—"When Cromwell took on him the -Protectorship, in the year 1653, the very morning the ceremony was to -be performed, a messenger came to Dr. Manton to acquaint him that he -must immediately come to Whitehall. The doctor asked him the occasion. -He told him he should know that when he came there. The Protector -himself, without any previous notice, told him what he was to do, -<i>i.e.</i>, to pray upon that occasion. The doctor laboured all he could to -be excused, and told him it was a work of that nature which required -some time to consider and prepare for it. The Protector replied that -he knew he was not at a loss to perform the service he expected from -him, and opening his study-door, he put him in with his hand, and -bid him consider there—which was not above half an hour. The doctor -employed that time in looking over his books, which he said was a noble -collection."—<i>Harris's Life of Cromwell</i>, p. 4.</p> - -<p>If the story be true, the date is incorrect; and the ceremonial -of 1653, when Lockyer gave an exhortation at Whitehall Banqueting -House, is confounded with the ceremony of 1657, when Manton prayed -in Westminster Hall. It would look as if the devotional part of the -service had not been contemplated in the original arrangement, but was -afterwards introduced by the express desire of Cromwell.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> A report of this speech is given in the <i>Journals of the -Commons</i>, under date January the 25th, 1657-8.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> In connection with this notice of a godly ministry at -the re-opening of Parliament, it may not be irrelevant to mention that -the daily meetings of Cromwell's Parliament commenced with prayer; -and that whereas in the Little Parliament the members turned the -legislative assembly into a prayer-meeting—and "engaged" one after -another in devotional exercises—in the Parliaments which followed, -no such custom obtained; but some regular minister officiated each -morning. So scrupulous did the Commons become in confining the -performance of Divine worship to the Clergy, that in the last of -Oliver's Parliaments, the House on one occasion waited half an hour -for the minister, and because he did not make his appearance proceeded -without prayer.—<i>Cromwellian Diary</i>, i. xxvii., and <i>Parry</i>, 522.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158"><span class="label">[158]</span></a> The Republicans at first rejected had been now admitted.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</span></a> "Il Signor Protettore col consenso del suo consilio -di stato ha questa settima banito per una sua proclamatione di -Londra tutte Cattollici e Roalisi alle lor proprie stanze di -campagna, o al luogo della lor nascita, prohibendo li sotto pena di -incarceramento di allontanarsi di detti luoghi più de cinque miglia, -e questa proclamatione commencia a essere in vigore li venti-dui -di Marzo, e dura fin alli otto di Maggio." Di Londra, 14mo. Marzo, -1658.—<i>Thurloe</i>, vi. 841.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> <i>Carlyle's Cromwell</i>, ii. 634.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> Carlyle, ii. 651.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> The question of augmentations of livings had been -brought before the Council in the month of October, 1656: it was -referred to the Lord Deputy and others to speak with Dr. Owen and Mr. -Nye upon the subject, and to report their opinions to the Council.</p> - -<p>Some points respecting ministers in later entries were referred to Nye, -Caryl, and Peters.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> The last three minutes belong respectively to May, 1658, -June, 1658, and March, 1656.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> The authorities for this sketch of Presbyterianism -are the Westminster form of Presbyterian government, Parliamentary -ordinances, and the account of the particular form under which -Presbyterianism appeared in Lancashire, as given by Hibbert, in his -<i>History of the Foundations of Manchester</i>.</p> - -<p>It should be borne in mind that, while the law, as it regarded -the civil enforcement of Presbyterian discipline, remained a dead -letter, there was nothing to prevent the carrying out of its purely -ecclesiastical arrangements.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> In the eighth chapter of the <i>Second Book of -Discipline</i>, it is said of Deacons: "To them belongs the collection and -distribution of the ecclesiastical property; and in this they must be -subject to the presbytery, though they are not members of it."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Members liable to be brought before their several -Presbyteries adopted measures of retaliation. Accusations were -preferred against church officers. They were accused, for instance, -of being present at horse-races, or at ale-feasts, where there was -fiddling, bowling, or tippling going on; of neglecting to sing psalms -in the family; of entertaining Cavaliers; of affirming that the -Parliament was a body without a head; of appealing to the authority of -Scripture in support of the royal cause; and of never having publicly -manifested any sorrow for malignancy. These accusations were followed -by recriminations on the opposite side.—<i>Hist. of the Foundations of -Manchester</i>, i. 276.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> The following passage with respect to him occurs in the -<i>Life of Adam Martindale</i>, p. 61:—</p> - -<p>"Mr. Heyrick was then up at London, and after his coming down, I heard -him, on a fast day, in a great congregation at Manchester, declare -himself (before the ministers of the classis then just setting up) -so perfect a latitudinarian as to affirm that the Episcopalians, -Presbyterians, and Independents, might all practice according to their -own judgments, yet each by Divine right. How his brethren liked this -I know not; but I am sure so he said, his text being: 'The government -shall be upon his shoulder' (Isaiah ix. 6). And Mr. Harrison did little -less than contradict him, following him upon that text (Zechariah iv. -9), making it his great business to reprove the Independents for not -laying a good foundation."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> <i>Hist. of Manchester</i>, i. 238.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> The <i>Diary</i> and <i>the Autobiography of Newcome</i>, and the -<i>Life of Adam Martindale</i>, have been published by the Cheetham Society.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> It may be seen in Sion College Library. I feel much -pleasure in here expressing my thanks to the librarian for the -courteous aid he has afforded me in my researches.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> "In regard there was no more ministers present by reason -of the Act at Oxford, the further consideration was deferred."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> <i>16th February, 1656.</i>—"The question of the Fifth -Monarchy being propounded, it was debated whether there shall be a more -glorious time for the Church of Christ before the end of the world. -Ordered that this branch of the question be further debated the next -meeting."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173"><span class="label">[173]</span></a> The title of Saint is carefully dropped.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> Some portions of the minutes of meetings held at Sion -College are preserved in Dr. Williams's Library. From them we extract -the following:—</p> - -<p>"<i>Die Lunæ, Dec. 30, 1650.</i></p> - -<p>"Present, Mr. Bedford. The first proposition.—'The ministers that -undertook this not yet met.'</p> - -<p>"The second proposition.—'None met of this company.'</p> - -<p>"Present, Mr. Drake, Mr. Robinson, Mr. Watson. The third -proposition.—'Something prepared, but the company have not yet met.'</p> - -<p>"Present, Mr. Sheffield, Taylor, Blackwell, Wickens, Blackmer. The -fourth proposition papers delivered upon this question.</p> - -<p>"Present, Dr. Seaman, Mr. Jackson, Mr. Tawler, Mr. Poole. Fifth -proposition.—'One paper delivered about this question.'</p> - -<p>"Two papers brought in concerning the fourth proposition at this -meeting.</p> - -<p>"The paper delivered in about the fourth proposition was read."</p> - -<p>These notes seem to refer to heads of debate, prepared at a committee, -December the 4th, 1650.</p> - -<p>"1. That there is an office of the ministry instituted by Christ.</p> - -<p>"2. That this office is perpetual.</p> - -<p>"3. That Christ hath appointed in His word the way of separating men to -the office of the ministry.</p> - -<p>"4. That election and ordination is that way of Christ.</p> - -<p>"5. That this ordination——"</p> - -<p>Here the MS. abruptly breaks off.</p> - -<p>References to these propositions in subsequent minutes are of frequent -occurrence.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> The county of Essex was formally divided into classes; -and the particular arrangement of them, with the names of the ministers -as approved by the Committee of Lords and Commons, still exists, but -beyond that, I am ignorant of what was done.</p> - -<p>The document entitled, <i>The Division of the County of Essex into -Several Classes, &c.</i>, 1648, is printed at length, with numerous -curious annotations in <i>David's Annals of Evangelical Nonconformity in -the County of Essex</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> See <i>Johnson's English Canons</i>, Oxford Edit., ii. 325.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> Coleridge's remark is worth remembering in connection -with the Presbyterian endeavours after discipline: "With regard to the -discipline <i>attempted</i> by the Antiprelatic Episcopalian (?) clergy, let -it not be forgotten that the Church of England has solemnly expressed -and recorded her regret that the evil of the times had prevented its -establishment, and bequeaths the undertaking as a sacred trust to a -more gracious age.—<i>Notes on Southey's Life of Wesley</i>, i. 199. But is -discipline a possible thing in a State-established Church.</p> - -<p>Keble, in his <i>Life of Wilson, Bishop of Sodor and Man</i>, speaks of -the "nation's general hatred of ecclesiastical discipline;" and after -giving an account of the ecclesiastical courts in the Isle of Man, -says: It was a reality there "for years after it had come to be a -shadow in the whole Anglican Church elsewhere," p. 140. He justly -remarks that the Manx code implies faith on the part of the people. -Some of the laws are curious enough, (see i. 204), and present a -chapter in ecclesiastical history worth studying. The sanction and -enforcement of such a scheme by the civil power is utterly opposed to -the principle of toleration.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> See accounts of this church in <i>Strype's Stow</i>, i. 583. -Stow mentions as hung up in the cloisters a gigantic shank-bone of a -man.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> <i>Account of the Ejected</i>, p. 5.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> A copy of this is entered in the MS. volume of minutes -of the London Synod, Sion College Library.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> <i>Strype's Stow</i>, i. 381.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182"><span class="label">[182]</span></a> <i>Howe's Works</i>, vi. 298.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183"><span class="label">[183]</span></a> <i>Clarke's Lives</i>, preface, p. 8.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> See <i>Howe's Funeral Sermon</i> (<i>Works</i>, vi. 349), in which -he speaks of Vink as endowed with singular parts.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185"><span class="label">[185]</span></a> All this and much more is said to his honour by Calamy -in his funeral sermon.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186"><span class="label">[186]</span></a> "In Worcestershire," says Baxter, "they attempted and -agreed upon an association, in which Episcopalians, Presbyterians, -Independents, and the disengaged, consented to terms of love and -concord in the practising so much of discipline in the parishes, as -all the parties were agreed in (which was drawn up) and forbearing -each other in the rest. Westmoreland, and Cumberland, and Essex, and -Hampshire, and Wiltshire, and Dorsetshire, quickly imitated them, -and made the like association, and it was going on, and likely to -have been commonly practised, till the return of the bishops after -brake it." This is taken from a paper among the <i>Baxter MSS.</i> (<i>Red -Cross-street</i>), vol. ii., No. 28.</p> - -<p>When Baxter became acquainted with Ussher, he treated with him about -terms of union "between Episcopalians and Presbyterians and other -Nonconformists."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> "This magnificent structure, sharing the common calamity -of civil war, the west part thereof was converted into a stable, and -the stately new portico into shops for milliners and others, with rooms -over them for the convenience of lodging: at the erecting of which the -magnificent columns were piteously mangled, being obliged to make way -for the ends of beams which penetrated their centres."—<i>Maitland's -London</i>, vol. ii. 1165.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> <i>Vain Religion of the Formal Hypocrite.</i>—<i>Baxter's -Works</i>, xvii. 80.</p> - -<p>The authorities for our account of Baxter are his <i>Life and Times</i>, and -the MSS. in Dr. Williams' Library.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> <i>Swinnock's Life of Wilson.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> Gataker's remarkable book, <i>On the Nature and Use of -Different Kinds of Lots</i>, 1619 (in which he maintains that lots are -regulated by natural laws) abounds in out of the way learning.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> <i>A Discourse Apologetical, wherein Lilies' Lies in his -Merlin, or Pasquil for 1654, are laid open.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> <i>Gataker's Discours Apologetical</i>, 33-49.—In this -amusing history he tells the following story:</p> - -<p>"A gentleman being missed at chapel by some of those that used there to -meet him, and coming late into the hall at dinner, and being thereupon -demanded by one of them where he had been straying abroad, 'I have -been,' quoth he, 'at Paul's Cross.' 'Thou wentest thither sure to hear -some news,' said the other. 'No, truly,' replied he, 'I went upon -another occasion, but I learned that indeed there, which I never heard -of before; how the ass came by his long ears. For the preacher there -told us a story out of a Jewish rabbin, that Adam, after he had named -the creatures, called them one day again before him to try whether they -remembered the names that he had given them; and having by name cited -the lion, the lion drew near to him, and the horse likewise; but then -calling to the ass in like manner, the ass having forgotten his name, -like an ass, stood still; whereupon Adam, having beckoned to him with -his hand, so soon as he came within his reach, caught him with both -hands by the ears, and plucked him by them so shrewdly, that for his -short wit he gave him a long pair of ears. Upon this story being told -them, one of them told him he was well enough served for his gadding -abroad; he might have heard better and more useful matter had he kept -himself at home."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> This seems an imitation of the mediæval joke, "Although -Canterbury had the highest rack, yet Winchester had the better -manger."—<i>Hook's Archbishops of Canterbury</i>, iv. 198.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> <i>Life and Times</i>, p. ii. 363.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> This sermon contains a touching account of the character -and death of the young nobleman.</p> - -<p>Gauden, in 1659, published <i>The Tears, Sighs, Complaints, and Prayers -of the Church of England, setting forth her former Constitution, -compared with her present Condition; also the Visible Causes and -Probable Cures of her Distempers</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> <i>Memorials of Fuller, by Russell</i>, 220, 163.</p> - -<p>At the same time Fuller animadverts on the Presbyterians and the -Sectaries, 222.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> The authority for this story is Calamy, in his <i>Life of -Howe</i>.</p> - -<p>Fuller had a marvellous memory; and Pepys tells a story of his -dictating, in Latin, to four persons together, faster than they could -write.—<i>Diary</i>, 22nd January, 1660-1.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> <i>Lyson's Environs</i>, iv. 530.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> <i>Whitaker's Hist.</i>, p. 7.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> This notice of the appointment of a pastor is founded -upon an entry in the Church Book at Bury St. Edmunds, which, on account -of the rare occurrence of such a record, we shall give at length in the -Appendix. It should be remembered that this was not an ordination to -preach, but simply an ordination to the exercise of pastoral authority -in a particular Church. Ordinations and recognition services amongst -Independents are not conducted in the present day after the manner just -described.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201"><span class="label">[201]</span></a> There are letters and resolutions on this subject in the -Norwich and Yarmouth Church Books, but they are too long to be inserted -here.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_202_202" id="Footnote_202_202"></a><a href="#FNanchor_202_202"><span class="label">[202]</span></a> These illustrations are chiefly taken from the <i>Yarmouth -Church Book</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203"><span class="label">[203]</span></a> In some cases loans were sought to meet expenses -connected with religious worship. In the <i>Corporation Books</i> at -Norwich, it is ordered "that the mayor, sheriffs, and aldermen should -every of them lend forty shillings a man, and every of the common -council twenty shillings a man, for the building of the seats in the -Dutch chapel for the corporation and their wives." It is naïvely -added—"If any man will give half, rather than lend the whole, let it -be accepted."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> The use in some cases of parochial edifices for -church-meetings could hardly be considered an exception to this rule. -In the <i>Canterbury Church Book</i> this passage occurs:—"The 5th day of -the fifth month, this day the Church did unanimously agree to break -bread in the Sermon-house, and ordered that henceforth it should be -there."—<i>Timpson's Church Hist. of Kent</i>, 307.</p> - -<p>The Sermon-house was in the crypt where Henry II. did penance after -the assassination of Thomas à Becket. It was granted to the French and -Flemish refugees by Elizabeth, in 1561. It is still used for French -worship. The long table is that at which the worshippers sit to receive -the Sacrament.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_205_205" id="Footnote_205_205"></a><a href="#FNanchor_205_205"><span class="label">[205]</span></a> He had been minister of St. Laurence, Poultry, London, -whence he removed to Aston. He held religious meetings at Nottingham -after the Restoration, and was imprisoned for it. Mr. McAll, formerly -pastor of Castle Gate, Nottingham, in a sermon he preached on the -Bicentenary Celebration of the Church there, in 1862, distinguishes -between this Thomas Palmer and the Thomas Palmer at Nottingham, who is -described as a military chaplain by Lucy Hutchinson.—<i>Bicentenary of -Castle Gate Meeting</i>, p. 73.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> His Lordship on another occasion, when on the Western -Circuit, remarked in a charge which he delivered to the jury:—"That -in case any ministers did not do the duties of their office, as -particularly to baptize their children, and to administer the Sacrament -to all but such as were ignorant and scandalous, they might refuse to -pay them their dues, and they should present such ministers, which was -agreeable to the law, and if they were by them presented, they should -be dealt withal."</p> - -<p>The same Judge also observed that the payment of tithes was in return -for the performance of religious service by the minister, and if he -did not perform his duty he could not claim his rights. The ministry, -he said, in many places now dealt worse with the people than did the -Popish priests. They gave the laity one element, but these would not -allow them bread or water.</p> - -<p>These documents are in the State Paper Office, <i>Dom. Interreg.</i>, -petitions, &c., vol. xiv., p. 313. Connected with them is a petition to -Oliver Cromwell from several ministers, complaining that they had been -presented at the assizes for not administering the Lord's Supper, and -praying for protection.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> The notice which some Congregational societies took of -public affairs under the Commonwealth, particularly on days of special -humiliation, appears from entries in their records. When, for example, -in the year 1652, Admiral Blake met with a defeat in the Downs, and Van -Tromp, with a broom at his topmast, vauntingly threatened to sweep the -seas of the British flag, the Independents at Yarmouth (who probably -had relatives on board Blake's ships, and who had often, on the sands, -watched the flotilla which just then was freighted with the hopes of -England, as it sailed through Yarmouth Roads)—agreed on the 7th of -December, that on the following Thursday, "at ten of the clock, the -Church should meet to seek God for the navy at sea." Again, on the 5th -of December, 1656, "being appointed by the Governors of this land for a -day of fasting and humiliation—to be humbled for the rebuke the Lord -gave this nation at Domingo, and that the Lord would discover the cause -of that stroke, that every one might find out the plague of his own -heart, and that the increase and kingdom of Christ might be promoted, -and that our Governors might be faithful in all that is committed to -them—the Church hereupon agreed to take the opportunity to seek the -Lord upon the forementioned grounds." Threatenings of the plague, -breaches and divisions in Churches, brought these earnest Independents -together for special intercession.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> Poor Churches craved help from sister communities in -better circumstances, and did so with signal success. Whilst the -spirit of brotherly affection was seen in the bestowment of liberal -contributions to the necessitous, it was shewn also in the considerate -manner of dismissing members from one neighbourhood to another. We find -the following quaint record in the Yarmouth Church Book.</p> - -<p>Upon "Brother Staffe" desiring his dismission through "Brother -Gideney," "the brethren desired rather that he would come down, for -they had something to communicate unto him, and that our parting might -not <i>be with bare paper</i>."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> <i>Commentary on Ezekiel</i>, p. xii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> <i>Works of Howe</i>, vi. 340.</p> - -<p>Thomas Brooks was a Divine, endowed richly with that quaint and curious -kind of learning which sparkles so brilliantly in the writings of -Jeremy Taylor; and though inferior to his great Church contemporary -in point of diction he surpassed him far in the sympathetic and -loving exhibition of those sentiments which are most distinctive of -the Gospel. After being minister of the parish of St. Thomas the -Apostle, he became Rector of St. Margaret's, Fish Street Hill; where, -according to Calamy, he gathered a Congregational Church, against -which proceeding some of his parishioners presented a petition. But it -appears that this is a mistake, and that he did not form an Independent -Society until after the Restoration.—<i>Brooks's Complete Works</i>, vol. -i.—<i>Memoir by Grosart.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> <i>Roger's Life of Howe</i>, 18. This interesting book is our -authority for what follows.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> Lord Broghill, in a letter to the Protector, Edinburgh, -Feb. the 26th, 1655, speaks of "putting no small confidence in Mr. -Gillespie and Mr. Levingstone."—<i>Thurloe</i>, iv. 558.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> Caldewood, Spalding, Whitelocke, and Sewel.—<i>Orme's -Life of Owen</i>, 404-406.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> Preface to <i>Death of Christ</i>. Dublin Castle, December -20th, 1649.</p> - -<p>"How is it that Jesus Christ is in Ireland only as a lion staining -all His garments with the blood of His enemies, and none to hold Him -forth as a Lamb sprinkled with His own blood for His friends?"—<i>Owen's -Sermon before Parliament</i>, February 28th, 1650.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> Quoted in <i>Urwick's Independency in Dublin in the Olden -Time</i>, 12.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> Dr. Winter speaks of Murcot in strong terms as "an -earthly angel," and "a heavenly mortal," and his funeral shewed the -estimation in which he was held. "Great was the confluence of people -who attended the corpse to the grave. The Lord Deputy Fleetwood -followed the body; after him the Council, then the Lord Mayor, &c. Dr. -Winter preached his funeral sermon on Hebrews xiii. 7. Upon the face of -the whole congregation sat a black cloud of sorrow and disconsolation. -The body being brought unto the place of burial, the saddened -spectators and standers-by sighed him into his grave, and mingling -his dust with their tears, departed and left him in his bed of rest." -Quoted from <i>Moses in the Mount</i>.—<i>Urwick's Independency in Dublin</i>, -15.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217"><span class="label">[217]</span></a> <i>Orme's Life of Owen</i>, 403.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> "I wish I could as truly tell you that the Independents -are not dissatisfied. It may be some of them thought they should ride, -when they had thrown the Anabaptist out of the saddle."—<i>Thurloe</i>, -vii. 161, see also 199.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219"><span class="label">[219]</span></a> The following items are extracted from a minute book of -Commissioners preserved in Sion College:—</p> - -<p>"March 12th, 1650-1. £200 to Mr. Lewis Stewkley, this day approved by -this Committee for his preaching in Exeter Cathedral.</p> - -<p>"Hereford Cathedral. £50 granted to three ministers out of the revenues -of the Dean and Chapter for their preaching in the cathedral. Mr. Ralph -London, approved by this committee upon a good testimony, ordered that -the sum be paid him, Mr. Smith, the same.</p> - -<p>"£200 was voted to the Divinity Lecturer in Canterbury Cathedral."</p> - -<p>July, 1656. There was a dispute about the use of Wells Cathedral. -It had been ordered that the cathedral should be used for public -worship by the inhabitants of the parish of St. Cuthbert, but this was -impeded by Dr. Cornelius Burgess, who had got himself into the actual -possession of the church, locking and barring the doors, so that no -entrance could be obtained; in consequence of which many gentlemen -had refused to pay subscriptions promised for the repair of the -cathedral.—<i>State Papers Dom. Interreg. Council Book.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> Arrangements made with regard to Westminster Abbey at -an earlier period appear in the first volume. There are entries in the -minute book of the Parliamentary Committee preserved in Sion College -Library, relating to the appointment of Obadiah Sedgwick, December, -1649, in the room of Mr. Marshall; to the payment of arrears of salary -to Nye as Sunday morning Lecturer, Term Lecturer, and Weekly morning -Lecturer, and to Mr. Strong as minister of the abbey. It is to be -remembered that Owen, Goodwin, and Baxter preached on certain occasions -in the same edifice.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> <i>Foxe.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> <i>Strype's Annals</i>, iii., part ii. 106.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> <i>Ivimey's History of the Baptists</i>, i. 109.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> <i>Tracts on Liberty of Conscience</i>, ii. 24, 51.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225"><span class="label">[225]</span></a> I have introduced this letter, and other particulars, -from the "Yarmouth Corporation Records," because, so far as I am aware, -they have never before been published.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> Mr. Gould, in the introduction to his <i>Report of St. -Mary's Chapel Case</i>, supplies an interesting instance in his account of -the Church at Norwich. See p. xv.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227"><span class="label">[227]</span></a> Helwisse, (or Helwys), the author of this document, -was at the time living in Holland. Soon afterwards, Crosby tells us -he and his Church left Amsterdam, and removed to London.—<i>History of -English Baptists</i>, i. 272. They are believed to have constituted the -first Arminian or general Baptist Church in England.—<i>Evan's Early -English Baptists</i>, i. 225. These persons do not appear to have regarded -immersion as the proper and only mode of administering the ordinance. -<i>Robinson's Works</i>, iii. 461. Two sorts of Baptists are alluded to in -the <i>Mercurius Rusticus</i>, the <i>Aspersi</i> and the <i>Immersi</i>.—<i>Evans</i>, -ii. 53.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> Crosby, vol. i., appendix 7, gives 1646 as the date, but -at p. 66 he says it was published in 1644. A second edition appeared in -1646, from which, probably, Crosby took his copy.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> <i>The Scottish Dove</i> (November, 1646), relates the -commitment of an Anabaptist at Coventry, for preaching up and down the -country, and dipping scores of men and women.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> "Whereas, at the entreaty of Mr. Calamy and other -ministers, as it was represented unto me by certain citizens, I did -lately give an allowance to them to meet and dispute with certain -Anabaptists; and whence, I understand you, in pursuance of that -allowance, there is a public dispute intended on Wednesday next, -December 3rd, in the church of Aldermanbury, and there is likely to be -an extraordinary concourse of people from all parts of the city, and -from other places; and that in these times of distraction there may be -hazard of the disturbance of the public peace, I have therefore thought -fit, upon serious consideration, for prevention of the inconveniences -that may happen thereby, to forbid the same meeting upon Wednesday -next, or at any other time, in a public way before I shall receive -the pleasure of the honourable House of Parliament touching the same, -which, with all conveniency, I shall endeavour to know.</p> - -<p class="center p-left smcap">"Thomas Adams,</p> - -<p class="center p-left">"Dec. 1st, 1645.  Lord Mayor."</p> - -<p><i>Placard in the British Museum.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> <i>Bayle's Article on Anabaptists</i> is worth reading.</p> - -<p>Bossuet remarks that Socinians and Anabaptists were the only persons -who disputed the right of the magistrate to punish men for religious -error.—<i>Variations Protestantes</i>, liv. x., c. 56.</p> - -<p>Socinus and Zuinglius, besides the Anabaptists, were the principal, -if not the only apostles of religious liberty, at the time of the -Reformation.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> So he is described by Crosby and Palmer. We may presume -Allhallows Staining, Fenchurch Street, is meant.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> <i>Crosby's History of the English Baptists</i>, i. 288, 289.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> <i>Crosby</i>, i. 312-314.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> The following is a list of Baptist ministers who were in -possession of livings at the Restoration of Charles II:—</p> - -<p>Henry Jessey, A.M.</p> - -<p>Thomas Ewins. Bristol.</p> - -<p>Edward Bagshawe, A.M. Ambrosden, Oxfordshire. Died in prison, December -28th, 1671.</p> - -<p>John Tombes, B.D. Leominster, Herefordshire.</p> - -<p>George Fownes, A.M. High Wycombe, Bucks. Afterwards pastor of the -Church in Broadmead, Bristol. Died in Gloucester jail, November 25th, -1686.</p> - -<p>Jeremiah Marsden. Ardesley Chapel, near Wakefield, Yorkshire.</p> - -<p>Robert Browne. White-Lady Aston, Worcestershire.</p> - -<p>Daniel Dyke, A.M. Hadham Magna, Herts. He was one of the "Triers." In -1668 he became co-pastor, with the celebrated William Kiffin, of the -Church in Devonshire Square, London. He died in 1688.</p> - -<p>Richard Adams. Humberstone, Leicestershire. He succeeded Mr. Dyke at -Devonshire Square, and lived to a very great age, being disabled from -preaching for several years before his death, which took place in 1716.</p> - -<p>Thomas Quarrel. Some place in Shropshire. Died in 1709.</p> - -<p>William Dell, A.M. Yeldon, Bedfordshire, and Master of Gonville and -Caius College, Cambridge.</p> - -<p>Paul Hobson. Chaplain of Eton College.</p> - -<p>Thomas Jennings. Brimsfield, Gloucestershire.</p> - -<p>Paul Frewen. Kempley, Gloucestershire.</p> - -<p>Joshua Head. Some place in Gloucestershire.</p> - -<p>John Smith. Wanlip, Leicestershire.</p> - -<p>Thomas Ellis. Lopham, Norfolk.</p> - -<p>Thomas Evans. Maesmynys, Brecknockshire.</p> - -<p>Thomas Proud. Cheriton, Glamorganshire.</p> - -<p>John Miles. Ilston, Glamorganshire.</p> - -<p>Thomas Joseph. Llangyner, Glamorganshire.</p> - -<p>Morgan Jones. Llanmodock, Glamorganshire.</p> - -<p>—— Abbot, Abergavenny, Monmouthshire.</p> - -<p>William Woodward. Probably of Southwold, Suffolk.</p> - -<p>Gabriel Camelford. Stavely Chapel, Westmoreland.</p> - -<p>John Skinner. Weston, Herefordshire.</p> - -<p>John Donne. Pertenhall, Bedfordshire. He was a fellow-prisoner with -John Bunyan.</p> - -<p>John Gibbs. Newport Pagnell, Bucks.</p> - -<p>Walter Prossor, William Millman, Watkin Jones, Morgan Jones, Jenkin -Jones, Ellis Rowland, and Roderick Thomas, were ministers in various -parts of Wales.</p> - -<p>The following ministers, whose names are inserted by Mr. Ivimey in -his list of ejected Baptists (<i>History of Baptists</i>, i. 328), did not -become Baptists till after their ejectment; viz., Francis Bamfield, -A.M., John Gosnold, Thomas Hardcastle, Laurence Wise, and Thomas -Paxford.—<i>The Great Ejectment of 1662, by Dr. Cramp.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_236_236" id="Footnote_236_236"></a><a href="#FNanchor_236_236"><span class="label">[236]</span></a> Not exactly the same controversy as that about open and -strict <i>communion</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> These statements are made on the authority of a speech -delivered before the Master of the Rolls, in the important case -reported in a volume compiled by the Rev. George Gould, and entitled -<i>Open Communion and the Baptists of Norwich</i>. This book is full of -curious information.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</span></a> For a vindication of Vavasour Powell's religious -character—who, with all his extravagant opinions on prophecy, -seems to have been a most disinterested and zealous man—see <i>Rees' -Nonconformity in Wales</i>, and the authorities to which he refers, 114.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> <i>Evan's Early English Baptists</i>, ii. 183.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> <i>Burnet's Own Times</i>, i. 58.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241"><span class="label">[241]</span></a> <i>Perfect Diurnal.</i> Oct. 25th, 1652.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> <i>Whitelocke.</i> <span class="smcap">A. D.</span> 1652, p. 553.</p> - -<p>See <i>Evan's Early English Baptists</i>, ii. 215.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> <i>Hanbury's Memorials</i>, iii. 475.</p> - -<p>The voluntary principle had been clearly laid down during the civil -wars, and in addition to proofs of this already adduced, we may add the -following:—</p> - -<p>Henry Burton, in his <i>Vindication of the Independent Churches</i>, written -in 1644, observed:—"What serveth the magistrate and the laws of a -civil State for but to keep the peace? And as for parishes, will you -allow no churches but parishes? or are parishes originally any other -but of humane, politic, and civil constitution, and for civil ends? -Or can you say that so many as inhabit in every parish respectively -shall be a Church? Should such Churches and parishes then necessarily -be Churches of God's calling and gathering? Are they not congregations -of man's collection, constitution, and coaction merely? What Churches, -then? And as for tithes, what tithes, I pray you, had the Apostles? -Such as be faithful and painful ministers of Christ, He will certainly -provide for them; as when He sent forth His disciples without any -purse or provision, He asked them, 'Lacked you anything?' They said, -'Nothing.' Surely the labourer is worthy of his hire." And as for -ministers' maintenance by tithes, Robert Baillie stated in his account -of the Independents in 1646:</p> - -<p>"The ancient way of maintenance by tithes, or lands, or set stipends, -they do refuse, and require here the reduction to the apostolic -practice. They count it necessary that all the Church officers should -live upon the charge of the congregation,—the ruling elders and -deacons, as well as the pastors and doctors; but all they will have -them to receive is a mere alms, a voluntary contribution, laid down -as an offering at the deacon's feet every Lord's Day, and by him -distributed to all the officers and the poor of the congregation as -they have need."</p> - -<p>A series of propositions is contained in a document presented to the -Parliament in the year 1647 (<i>Hanbury</i>, iii. 247) and one of the -propositions is to the effect that the officers of the Church ought to -be maintained by the free contributions of the people. The same opinion -is expressed in Hooker and Cotton's <i>Survey of Church Discipline</i>, a -publication reprinted in London in the year 1648. Though, under the -Protectorate, times had changed, and the political relations of the -Independents and Baptists had changed too, it cannot be doubted that -many throughout the Commonwealth maintained the principle expressed in -the extracts just given.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244"><span class="label">[244]</span></a> From a MS. <i>Life of Owen</i> in the possession of the late -Dr. Raffles.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245"><span class="label">[245]</span></a> The Oxford Vice-Chancellors, though they hold office -for four years, are re-elected each year of the four, and at each -re-election make an official speech.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> <i>Oratio</i> ii.—<i>Owen's Works</i>, xxi. 581.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> <i>Oratio</i> v.—<i>Owens Works</i>, xxi. 611.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> <i>Cromwell's Speeches, Carlyle</i>, ii. 559.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> See <i>Baxter's Life and Times</i>, i. 70.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> <i>Oxoniana</i>, iv. 206.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> With respect to regulations of this sort in 1650, before -Owen's Vice-Chancellorship, it is said, <i>Oxoniana</i> iv. 210, "Gowns -also had now lost their usual fashion, by others introduced by the -Cantabrigians, especially that belonging to a bachelor of arts, the -sleeves of which were wider than those of surplices, and so continued -in fashion not only till the Restoration of Charles II., but the -Vice-Chancellorship of Dr. John Fell."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252"><span class="label">[252]</span></a> <i>Athen. Oxon.</i>, ii. 738.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> See <i>Grainger's Biographical History</i>, iii. 302.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> Owen was the other.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255"><span class="label">[255]</span></a> Howe became minister of Torrington about the year 1650. -Goodwin was appointed President of Magdalen in the January of that -year. We know that Howe was a Fellow after Goodwin's appointment, -from the circumstance of his joining the religious society which the -President established in the College. At first Howe objected to unite, -because he thought too much stress was laid upon indifferent things. -Afterwards he joined upon "Catholic terms."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> <i>Preface to De Divinia Justitia</i>, Works, ix., 339. -It contains a defence of what he called "his darling university." -Burnet, in the <i>History of his own Time</i>, (i. 192.) says, learning was -then high at Oxford, chiefly the study of the Oriental tongues, much -raised by the study of the Polyglott Bible. They read the Fathers; and -mathematics, and the new philosophy, were in great esteem.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> <i>Ath. Ox.</i>, ii. 562.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> "July 11, 1654, Oxford:—After dinner I visited that -miracle of a youth, Mr. Christopher Wren."—<i>Evelyn's Diary</i>, i. 306.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259"><span class="label">[259]</span></a> "<i>Oxoniana</i>," edited by the Rev. John Walker, vol. i. -98.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> For many particulars and sources of information on the -subject of Oxford University, I am indebted to Mr. Orme's <i>Memoir -of Owen</i>, chap. vii.; but Wood's <i>Athen. Oxon.</i> is the principal -authority.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_261_261" id="Footnote_261_261"></a><a href="#FNanchor_261_261"><span class="label">[261]</span></a> Thorndike, a Cambridge man, noticed in another part of -this volume, took an active part.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262"><span class="label">[262]</span></a> Twell's <i>Life of Pocock</i>, 209.</p> - -<p>"3rd July, 1654.—That the order of the late Council of State, dated -15th July, 1653, for freeing the paper which is to be used for printing -the Bible in the original and other learned languages, from the -payments of customs and excise, be confirmed, and that according Dr. -Bruno Ryves be permitted and suffered to import into this Commonwealth, -free from customs and excise, so many reams of paper for the use -aforesaid, as with that which is already imported and discharged of -duties, shall make up 7,000 pounds, being the total allowed by the said -former order to be so imported."—<i>State Papers Order Book of Council.</i></p> - -<p>The handsomer copies were printed on Avergne paper, at that time -considered the best.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_263_263" id="Footnote_263_263"></a><a href="#FNanchor_263_263"><span class="label">[263]</span></a> The price of one copy to a subscriber was £10; of -six copies, £50. To others the cost seems to have been from £15 to -£18.—<i>Thorndike's Works</i>, vi. 203, note. In Jacobson's edition of -<i>Sanderson's Works</i>, vol. vi. 375, is a list of subscriptions amounting -to £560. <i>Walton's Polyglott</i> is said to be the first book published in -England by subscription.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> <i>Owen's Works</i>, iv. 450.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_265_265" id="Footnote_265_265"></a><a href="#FNanchor_265_265"><span class="label">[265]</span></a> The spirit in which Owen composed this treatise has -often been misrepresented. It is probable that some who have condemned -have never read it. The work on the <i>Divine Original Authority, -Self-evidencing Light and Power of the Scriptures</i>—to which the -treatise is an appendix—is also worth studying in connexion with -theological controversies at the present day. The third chapter is very -remarkable, and the last paragraph moves in a direction which Owen's -disciples now would be very unwilling to follow. It shews how the -habits of thought alter even in the same school, and should teach us -all a lesson of charity.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_266_266" id="Footnote_266_266"></a><a href="#FNanchor_266_266"><span class="label">[266]</span></a> Thus, the editor of <i>Thorndike</i>, vol. vi. 170, speaks -of Cambridge between 1613 and 1646. It applies up to the year 1654, -when the regular post began. The first coach from Cambridge to London -was set up in 1653. It is scarcely needful to say that the well-known -carrier was Hobson, who died of the plague in 1630; but carriers -afterwards would convey letters.</p> - -<p>From <i>Antony Wood's Diary</i>, 1667, it appears that the Oxford coach took -two days to get to London.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_267_267" id="Footnote_267_267"></a><a href="#FNanchor_267_267"><span class="label">[267]</span></a> <i>Carey's Memorials of the Civil Wars</i>, ii. 224.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_268_268" id="Footnote_268_268"></a><a href="#FNanchor_268_268"><span class="label">[268]</span></a> <i>Life of Sancroft, by D'Oyley</i>, I. 57. <i>Cooper's History -of Cambridge.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_269_269" id="Footnote_269_269"></a><a href="#FNanchor_269_269"><span class="label">[269]</span></a> <i>Hamilton's Memoir of Barrow</i>, prefixed to his works, -vol. i. xv.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_270_270" id="Footnote_270_270"></a><a href="#FNanchor_270_270"><span class="label">[270]</span></a> <i>Cooper's Hist. of Cambridge.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_271_271" id="Footnote_271_271"></a><a href="#FNanchor_271_271"><span class="label">[271]</span></a> Dell is sometimes called a Baptist, but he appears from -his <i>Doctrine of Baptisms</i> to have set aside water baptism, pp. 11, 16, -19.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> Dell complains that men famous for preaching, on coming -to Cambridge, ceased from that sense of the Gospel which they once -seemed to have. "How suddenly have they been entangled and overcome -with the spirit of the enemy!"</p> - -<p>Samuel Hering made certain proposals in 1653, and amongst others that -two colleges should be set apart, in each University, to such as should -solely apply themselves to the attaining the spirit of Jesus, which -study needs few books; the works of Behmen, however, he mentions as a -furtherance thereto. Such colleges he suggested should have the power -of sending forth men to preach. "All teachers," he adds, "without God's -hammer are but, in the history of the letter, hammers for the belly and -ears, but not for the soul."</p> - -<p>He wished that churches should be painted black outside, to remind -people of the darkness within.—<i>Nickoll's Letters of State</i>, 99.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_273_273" id="Footnote_273_273"></a><a href="#FNanchor_273_273"><span class="label">[273]</span></a> <i>Dell's Trial of Spirits</i>, noticed in <i>Godwin's -Commonwealth</i>, iv. 97.</p> - -<p>If we are to believe Carter, <i>History of University</i>, p. 232, Dell did -not practically carry out his liberal principles, for Carter says: -Moore, fellow of Caius, and keeper of the University Library, desired -to be buried in his own College-chapel; but being refused by Mr. Dell, -the master, the use of the Liturgy, which was his last request, he was -laid in St. Mary's church, under the stone he used to kneel on. Moore -spent seven years in making a catalogue of the library (see <i>Book -Rarities of Cambridge</i>, by Hartshorne, p. 16.) Work of that kind Dell -would not appreciate.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_274_274" id="Footnote_274_274"></a><a href="#FNanchor_274_274"><span class="label">[274]</span></a> In this notice of Webster I have followed Godwin, -(<i>Commonwealth</i>, iv. 96-100) not having been able myself to look into -Webster's writings. It may be stated that Erbery denied original sin, -and was "an advocate for universal restoration, and that all men should -finally be made partakers of eternal felicity in heaven."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_275_275" id="Footnote_275_275"></a><a href="#FNanchor_275_275"><span class="label">[275]</span></a> <i>Thurloe</i>, ii. 463.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_276_276" id="Footnote_276_276"></a><a href="#FNanchor_276_276"><span class="label">[276]</span></a> <i>Thurloe</i>, ii. 464.</p> - -<p>This letter is subscribed "James Jollie, who heretofore presented thy -Excellency at the Cockpit with a paper to the Parliament of England." -Cambridge, July 17th, 1654.</p> - -<p>Who this Jollie was we cannot tell; perhaps a man like Akehurst, not -understood by many, and charged with being a mystic; but his letter -shews an insight into spiritual perplexities, and a fidelity to his -suffering friend, alike creditable to his head and his heart.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_277_277" id="Footnote_277_277"></a><a href="#FNanchor_277_277"><span class="label">[277]</span></a> <i>Diary</i>, i. 318-320.</p> - -<p>The volume preserved in Sion College, which records the augmentation -of Oxford masterships, contains similar entries relative to Cambridge. -Two hundred pounds a year was settled on St. John's and Emanuel for -increasing the maintenance of the masters, a larger amount than we -have noticed in connexion with Oxford. Ninety pounds was the sum fixed -for Jesus College, and the trustees were directed to pay the same -accordingly out of the accruing rents and revenues vested in them, to -Mr. John Worthington, Master of the College, till they should receive -further notice from the Committee.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_278_278" id="Footnote_278_278"></a><a href="#FNanchor_278_278"><span class="label">[278]</span></a> <i>Whitecote's Aphorisms, by Salter.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_279_279" id="Footnote_279_279"></a><a href="#FNanchor_279_279"><span class="label">[279]</span></a> <i>Burnet's History of his own Times</i>, i. 187.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> Dr. Spurstow has been mentioned before as chaplain to -Hampden's regiment. He was one of the Assembly of Divines, and, after -his ejectment from Cambridge, enjoyed the vicarage of Stepney.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_281_281" id="Footnote_281_281"></a><a href="#FNanchor_281_281"><span class="label">[281]</span></a> See list of his works, and also an article on Lightfoot, -in <i>Kitto's Cyclopædia</i>, edited by Dr. Alexander.</p> - -<p>I am indebted to the Dean of Westminster for some friendly suggestions -relative to the character of Witchcot and Lightfoot.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_282_282" id="Footnote_282_282"></a><a href="#FNanchor_282_282"><span class="label">[282]</span></a> <i>Burnet's Hist. of his own Times</i>, i. 188.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_283_283" id="Footnote_283_283"></a><a href="#FNanchor_283_283"><span class="label">[283]</span></a> The Greek studies at Cambridge in the first part of the -seventeenth century are noticed in the <i>Life of Thorndike</i>, appended to -his works vi. 167, 168.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> I have seen a petition amongst the <i>State Papers</i> -belonging to the year 1653, to the Protector from John Worthington, -Master of Jesus College, in Cambridge, complaining of some restraint -upon the payment of the augmentation annexed to the mastership of -that college (as also of the augmentations annexed to some other -masterships.)</p></div> - -<div class="footnote"> - -<p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> Pages xviii., xix.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_286_286" id="Footnote_286_286"></a><a href="#FNanchor_286_286"><span class="label">[286]</span></a> See <i>Southey's Life of Wesley</i>, ii. 380, and <i>Stanley's -Eastern Churches</i>, Introduction, p. vii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_287_287" id="Footnote_287_287"></a><a href="#FNanchor_287_287"><span class="label">[287]</span></a> <i>Calamy's Account</i>, ii. 755. Wood (<i>Ath. Ox.</i>, ii. -710) says that the proposition in the book condemned by Convocation -was that the sovereignty of England is in three estates, King, Lords, -and Commons. This decree of Convocation was itself burnt in Palace -Yard, Westminster, by order of the House of Lords, March the 27th, -1710.—<i>Calamy's Cont.</i>, 865.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_288_288" id="Footnote_288_288"></a><a href="#FNanchor_288_288"><span class="label">[288]</span></a> <i>Calamy's Account</i>, 761, 81, 105. <i>Continuation</i>, 137.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_289_289" id="Footnote_289_289"></a><a href="#FNanchor_289_289"><span class="label">[289]</span></a> Calamy gives an interesting account of Gilpin's -preaching, which must have been of a very effective kind. He mentions -his delivering sermons without the use of notes as something -remarkable.—<i>Account</i>, 154.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_290_290" id="Footnote_290_290"></a><a href="#FNanchor_290_290"><span class="label">[290]</span></a> It is printed in the <i>Cromwellian Diary</i>, ii. 531, from -which these particulars are gathered.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_291_291" id="Footnote_291_291"></a><a href="#FNanchor_291_291"><span class="label">[291]</span></a> See <i>Surtee's History of Durham</i>, i. 106. Also MS. -collections of the Rev. T. Baker, quoted in notes to <i>Cromwellian -Diary</i>, ii. 542.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_292_292" id="Footnote_292_292"></a><a href="#FNanchor_292_292"><span class="label">[292]</span></a> "Since the installation of Prince Charles, in 1638, -and until the Restoration, the registration of the annals had been -suspended; and the order is solely indebted to the care and zeal of -Edward Walker, Garter King-at-arms, for the record of the exertions -which were made chiefly by the instrumentality of that faithful -officer, and amidst difficulties of every kind, to save the institution -from absolute decay."—<i>Beltz' Memorials of the Order</i>, cxii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_293_293" id="Footnote_293_293"></a><a href="#FNanchor_293_293"><span class="label">[293]</span></a> <i>Annals of Windsor</i>, ii. 185.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_294_294" id="Footnote_294_294"></a><a href="#FNanchor_294_294"><span class="label">[294]</span></a> <i>Whitelocke's Memorials</i>, 665.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_295_295" id="Footnote_295_295"></a><a href="#FNanchor_295_295"><span class="label">[295]</span></a> <i>Scobell</i>, 18.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_296_296" id="Footnote_296_296"></a><a href="#FNanchor_296_296"><span class="label">[296]</span></a> In the summer of 1657, "a hot and sickly season," Busby -and some of the boys resided at Chiswick, where was a manor-house -founded for the use of the school in times of sickness by Goodman, Dean -of Westminster, 1570. The names of the Earl of Halifax, John Dryden, -and other pupils of Busby might be seen on the walls at the close of -the last century.—<i>Lyson's Environs</i>, ii. 191.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_297_297" id="Footnote_297_297"></a><a href="#FNanchor_297_297"><span class="label">[297]</span></a> <i>Athen. Oxon.</i>, ii. 491.</p> - -<p>In the memoir of South, prefixed to the vol. of his posthumous works, -8vo., 1717, p. 4 (it does not appear by whom this memoir was written), -it is stated that South "made himself remarkable" by reading the Latin -prayers in Westminster School on the day of the King's "martyrdom, and -praying for his Majesty by name." But what was there remarkable in -that? He, no doubt, read the ordinary prayers used in the school, and -as they contained a prayer for the King, he read it as of course. Had -he deviated from the prescribed form, Busby would have been down upon -him, not with a witness, but with his rod.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> Dr. Rainbow, afterwards Bishop of Carlisle, is said -to have adopted a practice similar to that of Bull.—<i>Zouch Edit. of -Walton's Lives</i>, 461. <i>Thorndike's Works</i>, vi. 117. Note.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> <i>Lyson's Environs</i>, i. 148.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_300_300" id="Footnote_300_300"></a><a href="#FNanchor_300_300"><span class="label">[300]</span></a> <i>Disputation at Winchcomb</i>, 1653. <i>Commonwealth -Pamphlets</i>, British Museum.</p> - -<p>Barksdale expressed admiration of the "learned and pious Dr. Hammond," -which aroused the cry, "An Arminian! an Arminian!"</p></div> - -<div class="footnote"> - -<p><a name="Footnote_301_301" id="Footnote_301_301"></a><a href="#FNanchor_301_301"><span class="label">[301]</span></a> <i>Walker's Sufferings</i>, p. ii., 142.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_302_302" id="Footnote_302_302"></a><a href="#FNanchor_302_302"><span class="label">[302]</span></a> On his tomb, in Ely Cathedral, it is said:—"<i>Exulans ab -Academiâ Ecclesiam Anglicanam inter schismaticorum furias, coram ipso -Cromwello concionibus disputationibus publice asseruit tantum non solus -sustinuit, vindicavit</i>."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_303_303" id="Footnote_303_303"></a><a href="#FNanchor_303_303"><span class="label">[303]</span></a> <i>Wood's Ath. Ox.</i>, vol. ii., <i>fasti</i>, 132.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_304_304" id="Footnote_304_304"></a><a href="#FNanchor_304_304"><span class="label">[304]</span></a> <i>Farindon's Works</i>, i. <i>Memoir</i>, xlii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_305_305" id="Footnote_305_305"></a><a href="#FNanchor_305_305"><span class="label">[305]</span></a> These sermons are given in <i>Farindon's Works</i>, iii. 361.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_306_306" id="Footnote_306_306"></a><a href="#FNanchor_306_306"><span class="label">[306]</span></a> See his <i>Sermons</i>, vol. iii. 399.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_307_307" id="Footnote_307_307"></a><a href="#FNanchor_307_307"><span class="label">[307]</span></a> Abridged from the <i>Autobiography of Sir John Branston</i>, -quoted in the <i>Ecclesiastic</i>, October, 1853.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_308_308" id="Footnote_308_308"></a><a href="#FNanchor_308_308"><span class="label">[308]</span></a> <i>Aubrey's Letters</i>, iii. 363.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_309_309" id="Footnote_309_309"></a><a href="#FNanchor_309_309"><span class="label">[309]</span></a> <i>Wood's Ath. Ox.</i>, ii. 465.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_310_310" id="Footnote_310_310"></a><a href="#FNanchor_310_310"><span class="label">[310]</span></a> <i>Life</i> prefixed to <i>Sherlock's Practical Christian</i>, p. -24, 25.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_311_311" id="Footnote_311_311"></a><a href="#FNanchor_311_311"><span class="label">[311]</span></a> <i>Hand-Book to Western Cathedrals</i>, p. 56.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_312_312" id="Footnote_312_312"></a><a href="#FNanchor_312_312"><span class="label">[312]</span></a> The letter, dated September 13th, 1634, (<i>State -Papers</i>,) published in <i>Laud's Works</i>, vii. 88, is a very curious one, -and expresses strong disapproval of Goodman's conduct.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_313_313" id="Footnote_313_313"></a><a href="#FNanchor_313_313"><span class="label">[313]</span></a> See <i>Laud's Works</i>, iii. 287.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_314_314" id="Footnote_314_314"></a><a href="#FNanchor_314_314"><span class="label">[314]</span></a> <i>Church Hist.</i>, iii. 409.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> <i>Nalson's Col.</i> i. 371, 372.</p> - -<p>There is an interesting account of Goodman in the <i>Ecclesiastic</i>, -November, 1852, with extracts from his writings. He wrote a book on the -<i>Two Great Mysteries, The Trinity and the Incarnation</i>, which, strange -to say, he dedicated to Oliver Cromwell,—"with flattery," observes -Echard "and a servile petition for hearing his cause and doing justice -to him."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_316_316" id="Footnote_316_316"></a><a href="#FNanchor_316_316"><span class="label">[316]</span></a> <i>Elrington's Life of Archbishop Ussher</i>, 244.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_317_317" id="Footnote_317_317"></a><a href="#FNanchor_317_317"><span class="label">[317]</span></a> "The poor orthodox clergy have passed one Sunday in -silence. The Bishop of Armagh hath been with Cromwell about them, it is -feared to little purpose, yet some Court holy water was bestowed on the -old man, besides a dinner and confirmation of Church leases to him in -Ireland."—<i>State Papers Dom.</i>, 1655-56, 10th-20th January.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_318_318" id="Footnote_318_318"></a><a href="#FNanchor_318_318"><span class="label">[318]</span></a> <i>Elrington's Life of Ussher</i>, 279.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_319_319" id="Footnote_319_319"></a><a href="#FNanchor_319_319"><span class="label">[319]</span></a> When visiting it in 1864, I found the exterior, and one -of the apartments, in much the same state as when Hall lived there.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_320_320" id="Footnote_320_320"></a><a href="#FNanchor_320_320"><span class="label">[320]</span></a> <i>Walker's Sufferings</i>, p. ii. 18.</p> - -<p>Mention is made of Morton's daily alms, his single meal, his straw bed -at eighty years of age, his hospitality, and his rising at four o'clock -in the morning.—<i>Biograph. Brit.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_321_321" id="Footnote_321_321"></a><a href="#FNanchor_321_321"><span class="label">[321]</span></a> <i>Worthies</i>, iii. 172.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_322_322" id="Footnote_322_322"></a><a href="#FNanchor_322_322"><span class="label">[322]</span></a> "He was observed to run (with emulation without envy) in -the race of virtue even with any of his order, striving to exceed them -by fair industry, without offering proudly to justle their credit, much -less falsely to supplant their reputation."—<i>Fuller's Worthies</i>, i. -456.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_323_323" id="Footnote_323_323"></a><a href="#FNanchor_323_323"><span class="label">[323]</span></a> Fuller says of Owen: "He was bred a fellow in Jesus -College, in Cambridge, where he commenced Doctor of Divinity, and -was chaplain to King Charles whilst he was a prince. A modest man, -who would not own the worth he had in himself, and therefore others -are the more engaged to give him his due esteem. In the vacancy of -the bishopric of St. Asaph, King Charles, being much troubled with -two competitors, advanced Doctor Owen (not thinking thereof) as an -expedient to end the contest. Indeed, his Majesty was mistaken in his -birth, accounting him a Welshman, but not in his worth, seeing he -deserved a far better preferment."—<i>Fuller's Worthies</i>, ii. 506.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_324_324" id="Footnote_324_324"></a><a href="#FNanchor_324_324"><span class="label">[324]</span></a> <i>Tanner MSS.</i>, vol. lii., 1653-8, 41. This letter is -addressed to Sheldon. There is another in the same volume from Dr. -Ferne, lamenting that churchmen "were wanting to see what those in -power would do, as if there could possibly be any expectation of -advantage either from them," or from "delay." Both letters are printed -in the <i>Ecclesiastic</i>, October, 1853.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_325_325" id="Footnote_325_325"></a><a href="#FNanchor_325_325"><span class="label">[325]</span></a> <i>Life of Bramhall</i>, prefixed to his <i>Works</i>, i. x., -xxii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_326_326" id="Footnote_326_326"></a><a href="#FNanchor_326_326"><span class="label">[326]</span></a> <i>Bramhall's Works</i>, i. 276, 277.</p> - -<p>Yet here it should be remembered that, under date May the 23rd, 1658, -Evelyn says: "There was now a collection for persecuted and sequestered -ministers of the Church of England, whereof divers are in prison. A sad -day! the Church now in dens and caves of the earth."</p> - -<p>Kennet in his <i>Historical Register</i>, 861, refers to the Lord -Scudamore's charity to the distressed clergy.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_327_327" id="Footnote_327_327"></a><a href="#FNanchor_327_327"><span class="label">[327]</span></a> It was not published till after the author's death, when -it appeared with a violent and foolish preface by Dr. Samuel Parker.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_328_328" id="Footnote_328_328"></a><a href="#FNanchor_328_328"><span class="label">[328]</span></a> <i>Bramhall's Works</i>, iii. 579.—The whole tract is worth -reading as an example of the way in which Episcopalians met the charge -of favouring Popery. It is an answer to Baxter, who had brought the -charge against Grotius and against Bramhall also. While Baxter accused -Grotius of helping the Papists, Owen accused him of Socinianism. -Thorndike, in the preface to his <i>Epilogue</i>, defends Grotius against -both.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_329_329" id="Footnote_329_329"></a><a href="#FNanchor_329_329"><span class="label">[329]</span></a> <i>Ibid.</i>, 582.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_330_330" id="Footnote_330_330"></a><a href="#FNanchor_330_330"><span class="label">[330]</span></a> For Milletiere's epistle and Bramhall's reply, see -<i>Works</i>, vol. i. cxxi. and 7.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_331_331" id="Footnote_331_331"></a><a href="#FNanchor_331_331"><span class="label">[331]</span></a> The careful editor of <i>Bramhall's Works</i> has appended -a table, with extensive notes, of Acts and dates relative to the -admission into their new sees of the bishops consecrated or confirmed -in the second and third years of the reign of Elizabeth.—Vol. iii. -216.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_332_332" id="Footnote_332_332"></a><a href="#FNanchor_332_332"><span class="label">[332]</span></a> <i>Bramhall's Works</i>, i. xcv.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_333_333" id="Footnote_333_333"></a><a href="#FNanchor_333_333"><span class="label">[333]</span></a> 25th of May, 1651.—Vol. i. 278.—A son of Cosin became -a Roman Catholic. A letter of his, in self-defence, to John Evelyn is -given in the <i>Diary and Correspondence of Evelyn</i>, iii. 58. The father -was greatly annoyed at his son's conduct, though he had himself, no -doubt, to thank for it. "His indignation," says the editor, "is very -much what Dr. Pusey may be supposed to have felt at Mr. Newman's -departure for Rome." In <i>Evelyn's Diary</i>, i. 282, is an account of the -origin of those "offices, which among the Puritans were wont to be -called <i>Cosin's cozening devotions</i>."</p> - -<p>Dr. Cosin, both in his letters and more solemnly in his last will, -laments over his lost and only son John. In a letter, January 22nd, -1661, he says: "Let him go, he is not worth the owning, nor any further -seeking after him. In the meanwhile they that have thus lured him and -conveyed him away are most unworthy persons."—<i>Surtees</i>, i. cxii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> <i>Evelyn's Diary</i>, i. 285.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_335_335" id="Footnote_335_335"></a><a href="#FNanchor_335_335"><span class="label">[335]</span></a> <i>D'Oyley's Life of Sancroft</i>, i. 89.</p> - -<p>"At Paris our countrymen live peaceably and enjoy our religion -without disturbance. There is a place allowed them, with necessary -accommodations for the exercise of religion. Dr. Stewart did often -preach to them; and for their form of worship, it is the same that -was formerly in England, with the Book of Common Prayer, and the -rites therein used; and also they continue the innovations that were -practised by many of our clergy—as bowing at the name of Jesus -towards the altar, &c.—which I know giveth offence to the good French -Protestants, who, to me, did often condemn those innovations for Roman -superstitions. As for the French Papists, truly they are more civil to -them than was expected."—By Samuel Brett, there present, 1655.—<i>State -Papers.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_336_336" id="Footnote_336_336"></a><a href="#FNanchor_336_336"><span class="label">[336]</span></a> There were, besides Morley, the Bishop of Galloway, -Stewart, Dean of St. Paul's, Drs. Earle, Clare, Wolley, Lloyd, Duncan, -and Messrs. Crowder and Hamilton.</p> - -<p>We may add that Honywood, who, after the Restoration, became Dean of -Lincoln, remained abroad from 1643 to 1660. His pleasant portrait is -engraved in Dibdin's Decameron, and for his library, his learning, and -his love of books, he is worthy of a place there.—Vol. iii. 261.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_337_337" id="Footnote_337_337"></a><a href="#FNanchor_337_337"><span class="label">[337]</span></a> <i>Ecclesiastic</i>, April, 1852. <i>Grainger's Biog. Hist.</i>, -iii. 236; <i>Burnet's Hist. of his own Times</i>, i. 177.</p> - -<p>Baxter tells us "he was the chief speaker of all the Bishops, and the -greatest interrupter of us, vehemently going on with what he thought -serviceable to his end, and bearing down answers by the said fervour -and interruptions."—<i>Life and Times</i>, part ii. p. 363. Of course I -do not forget that in this quotation from Baxter we have the report -of an antagonist; but the readiness and candour with which he allows -moderation and other virtues where they existed on the part of any of -the Episcopalians, give weight to his estimates of character.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_338_338" id="Footnote_338_338"></a><a href="#FNanchor_338_338"><span class="label">[338]</span></a> <i>Anderson's Colonial Church</i>, ii. 132.</p> - -<p>The following letter from Isaac Basire to Charles II., dated Alba -Julia, (synonyme for Weissenberg, in Transylvania, the same as is now -called Karlsburg,) Easter Tuesday, 1656, is in the State Paper Office.</p> - -<p>He says:—"When the whole nation was represented, and met here at their -diet, and it was noised that by reason of a public act, some months -since performed by one in this university, before the Prince, and with -his approbation, against both Independency and Presbytery (flown over -hither out of England), and for Episcopacy—that crew grew so incensed -against me, that they did then threaten to cite me before the National -Assembly, as now; and having missed that first plot, they pretend to -renew their persecution against me at their next general synod, now at -hand; where yet, by the better though not the bigger part, I am chosen -to preside, and undoubtedly do expect the shock, trusting with the -whole success God Almighty, who is thus pleased still to place me on -the militant side. (His holy will be done)."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_339_339" id="Footnote_339_339"></a><a href="#FNanchor_339_339"><span class="label">[339]</span></a> <i>Life of Jeremy Taylor, by Willmott</i>, 129-154, 190.</p> - -<p>Dr. Peterson, Dean of Exeter, met with an adventure which ought to -be recorded as an illustration of that generosity to an enemy which -often cheeringly flashes up in such times, relieving the shadows of -persecution. Cromwell one day saw the doctor in the streets of London, -looking like a distressed cavalier. "There," he exclaimed, "goes a -Church of England man, who I will warrant you has courage enough to -die for his religion." That very day a stranger traced the Dean to his -lodgings, invited him to dinner, and presented to him a purse of money. -Help afterwards came again and again through the same channel, the -bounty of the magnanimous usurper being the source.—<i>Walker</i>, part ii. -24.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_340_340" id="Footnote_340_340"></a><a href="#FNanchor_340_340"><span class="label">[340]</span></a> In a paper dated November 2nd, 1652 (printed in -<i>Jacobson's Edition of Sanderson's Works</i>), he describes fully his -mode of procedure; and the sort of verbal alterations he made in the -forms of Common Prayer may be seen in his "Confession," given by -Walton (<i>Lives</i>, 394). Thorndike observes: "I cannot approve it upon -this score that (besides his prayer before sermon, which custom and -former practice if not the canon itself, allowed as lawful) he hath -several parts of service of his own making; and, though mostly formed -out of the Common Prayer Book, yet certainly varied from thence, and -so directly against the negative command which prescribes this and -no other."—<i>Letter in the Bodleian Library, printed in Thorndike's -Works</i>, vi. 117.</p> - -<p>See page <a href="#Page_340">340</a>, in this vol.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_341_341" id="Footnote_341_341"></a><a href="#FNanchor_341_341"><span class="label">[341]</span></a> <i>Fell's Life of Hammond</i>, 263, 173.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_342_342" id="Footnote_342_342"></a><a href="#FNanchor_342_342"><span class="label">[342]</span></a> <i>Walton's Lives</i>, 396.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> <i>Walton's Lives</i> 405-408.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_344_344" id="Footnote_344_344"></a><a href="#FNanchor_344_344"><span class="label">[344]</span></a> <i>Fell's Life of Hammond</i>, 241, 262, 203, 279.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_345_345" id="Footnote_345_345"></a><a href="#FNanchor_345_345"><span class="label">[345]</span></a> Quoted in <i>Thorndike's Works</i>, vi. 212.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_346_346" id="Footnote_346_346"></a><a href="#FNanchor_346_346"><span class="label">[346]</span></a> <i>Harl. MSS.</i>, 6942, 77, British Museum.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_347_347" id="Footnote_347_347"></a><a href="#FNanchor_347_347"><span class="label">[347]</span></a> <i>Harl. MSS.</i>, 6942, 18. April 30, 1654. This I find, -since I copied it from the original, is printed in the <i>Ecclesiastic</i>, -April, 1853.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_348_348" id="Footnote_348_348"></a><a href="#FNanchor_348_348"><span class="label">[348]</span></a> <i>Harl. MSS.</i>, 6942, 120.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_349_349" id="Footnote_349_349"></a><a href="#FNanchor_349_349"><span class="label">[349]</span></a> Amongst the <i>State Papers</i>, is a Letter from Thorndike -to Mr. Joseph Wilkinson, April 21st, 1656, respecting <i>Walton's -Polyglott</i>. "You know," he says, "the government of the work is in Dr. -Walton, who set it on foot. Correctors of the press he hath, for the -Hebrew and Chaldee, Mr. Clarke; for the Syriac and Arabic, Mr. Castle; -with a third for the Greek and Latin. The purpose is to give what -England affords for the verifying of the several copies."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_350_350" id="Footnote_350_350"></a><a href="#FNanchor_350_350"><span class="label">[350]</span></a> <i>Thorndike's Works</i>, vi. 125.</p> - -<p>He is to be ranked amongst the most able defenders of the great -catholic doctrines of the Divinity and Incarnation of our Lord Jesus.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_351_351" id="Footnote_351_351"></a><a href="#FNanchor_351_351"><span class="label">[351]</span></a> Sanderson is said to have before found fault with -Thorndike's manner of conducting worship at Claybrook.—<i>Works</i>, vi. -181.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_352_352" id="Footnote_352_352"></a><a href="#FNanchor_352_352"><span class="label">[352]</span></a> <i>Works</i>, vi. 118.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_353_353" id="Footnote_353_353"></a><a href="#FNanchor_353_353"><span class="label">[353]</span></a> <i>Thorndike's Works</i>, vi. 125.</p> - -<p>See also <i>Letter concerning the Present State of Religion</i>. Vol. v. 5.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_354_354" id="Footnote_354_354"></a><a href="#FNanchor_354_354"><span class="label">[354]</span></a> The following is another instance:—</p> - -<p>"During the usurpation the Latin prayers were discontinued; but some of -the members, John Fell, John Dolben Allestree, and others, afterwards -men of eminence in the Church, performed the Common Prayer in the -lodgings of the celebrated Dr. Willis, in Canterbury Quadrangle, and -afterwards in his house, opposite Merton College Chapel, and the -practice continued until the Restoration. Dr. Willis's house afterwards -became an Independent meeting. In the museum of the Dolby family, in -Northamptonshire, is a fine painting, by Sir Peter Lely, grounded on -the above circumstance. A copy of this picture was presented to the -society, and placed in the hall."—<i>Chalmer's Oxford</i>, vol. ii. 311.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_355_355" id="Footnote_355_355"></a><a href="#FNanchor_355_355"><span class="label">[355]</span></a> <i>Evelyn's Diary</i>, 1649, March 18th and 25th. 1652, -December 25th.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_356_356" id="Footnote_356_356"></a><a href="#FNanchor_356_356"><span class="label">[356]</span></a> January 30th, 1653. January 28th, 1655. It appears from -<i>Patrick's Autobiography</i> that all through the troubles he received the -communion kneeling, p. 37.</p> - -<p>April 15th, 1655. "Dr. Wild preached at St. Gregory's, the -ruling powers conniving at the use of the Liturgy in that church -alone."—<i>Evelyn's Diary.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_357_357" id="Footnote_357_357"></a><a href="#FNanchor_357_357"><span class="label">[357]</span></a> Kennet says: "The prejudice Cromwell had against the -Episcopal party was more for their being Royalists than for being of -the good old Church," and the Bishop relates that the Protector said: -"To disturb them is contrary to that liberty of conscience which he and -his friends always acknowledged and defended."—<i>Kennet</i>, iii, 206.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_358_358" id="Footnote_358_358"></a><a href="#FNanchor_358_358"><span class="label">[358]</span></a> Quoted in <i>Keble's Life of Wilson, Bishop of Sodor and -Man</i>, 407.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_359_359" id="Footnote_359_359"></a><a href="#FNanchor_359_359"><span class="label">[359]</span></a> I am indebted to Mr. Clarence Hopper, to whom the -valuable manuscript volume belongs, for permission to make extracts -from its pages.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_360_360" id="Footnote_360_360"></a><a href="#FNanchor_360_360"><span class="label">[360]</span></a> I do not see that a second lesson is any where -mentioned. Perhaps the service is not complete.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_361_361" id="Footnote_361_361"></a><a href="#FNanchor_361_361"><span class="label">[361]</span></a> These particulars occur in petitions to Charles II. -after the Restoration. They are all specified in Mrs. Green's <i>Calendar -of State Papers, Dom.</i>, 1660, 1661.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_362_362" id="Footnote_362_362"></a><a href="#FNanchor_362_362"><span class="label">[362]</span></a> Hallam observes: "It is somewhat bold in Anglican -writers to complain, as they now and then do, of the persecution they -suffered at this period, when we consider what had been the conduct of -the Bishops before, and what it was afterwards. I do not know that any -member of the Church of England was imprisoned under the Commonwealth, -except for some political reason; certain it is the jails were not -filled with them."—<i>Const. Hist.</i>, ii. 14.</p> - -<p>Distinction must be made between the sufferings of the Episcopalians -during the Civil Wars and under the Protectorate. I am persuaded, after -a long and careful enquiry into the subject, that the suffering during -the latter of these periods has been immensely over-estimated.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_363_363" id="Footnote_363_363"></a><a href="#FNanchor_363_363"><span class="label">[363]</span></a> Justice Bennet, of Derby, "was the first that called us -Quakers, because I bid them tremble at the word of the Lord. This was -in the year 1650."—<i>Fox's Journal</i>, i. 132.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_364_364" id="Footnote_364_364"></a><a href="#FNanchor_364_364"><span class="label">[364]</span></a> See the very interesting <i>Memoirs of Stephen Grellet, by -B. Seebohn</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_365_365" id="Footnote_365_365"></a><a href="#FNanchor_365_365"><span class="label">[365]</span></a> See <i>Journal</i>, and <i>Sewel's History of Friends</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_366_366" id="Footnote_366_366"></a><a href="#FNanchor_366_366"><span class="label">[366]</span></a> He supplies numerous instances of this in his own -Journal.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_367_367" id="Footnote_367_367"></a><a href="#FNanchor_367_367"><span class="label">[367]</span></a> <i>Sewel's History of Friends</i>, i. 15.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_368_368" id="Footnote_368_368"></a><a href="#FNanchor_368_368"><span class="label">[368]</span></a> <i>George Fox's Journal</i>, i. 104.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_369_369" id="Footnote_369_369"></a><a href="#FNanchor_369_369"><span class="label">[369]</span></a> <i>Penn's Preface to Fox's Journal</i>, i. xl.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_370_370" id="Footnote_370_370"></a><a href="#FNanchor_370_370"><span class="label">[370]</span></a> Penn states the doctrines of Quakerism in his preface, -xiii. <i>et seq.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_371_371" id="Footnote_371_371"></a><a href="#FNanchor_371_371"><span class="label">[371]</span></a> "They asked me if I had no sin? I answered, 'Christ my -Saviour has taken away my sin, and in Him there is no sin.'" "They -pleaded for imperfection, and to sin as long as they lived, but did not -like to hear of Christ's teaching His people Himself, and making people -as clear, whilst here upon the earth, as Adam and Eve were before they -fell."—<i>Journal</i>, i. 124, 288.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_372_372" id="Footnote_372_372"></a><a href="#FNanchor_372_372"><span class="label">[372]</span></a> Fox had an intense aversion to all Gnosticism.—See -<i>Journal</i>, i. 143. I do not ascribe mysticism to him in any bad sense -of the word.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_373_373" id="Footnote_373_373"></a><a href="#FNanchor_373_373"><span class="label">[373]</span></a> He describes himself as passing through strange states -of extasy, (<i>Journal</i>, i. 144) and even claims gifts of prophecy and -miracle, (i. 219.) He had a habit of comparing sinners to different -sorts of animals, <i>Journal</i>, i. 190, &c. A curious parallel to this is -found in <i>Athanasius</i>, who describes heretics in a similar way. Comp. -<i>Athan. Orat.</i> iii. <i>contra Arianos</i>. <i>Athanasius's Treatises against -Arianism</i>, p. ii. 484, <i>Oxf. Edit.</i></p> - -<p>For authorities respecting Quakerism see a good note in <i>Mosheim's -Ecclesiastical History</i>, 846.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_374_374" id="Footnote_374_374"></a><a href="#FNanchor_374_374"><span class="label">[374]</span></a> <i>Journal</i>, i. 151.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_375_375" id="Footnote_375_375"></a><a href="#FNanchor_375_375"><span class="label">[375]</span></a> <i>A Collection of many select and Christian Epistles, -written by George Fox</i>, p. i.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_376_376" id="Footnote_376_376"></a><a href="#FNanchor_376_376"><span class="label">[376]</span></a> See <i>Fox's Epistles</i>, p. 2.</p> - -<p>"There is an English ship come in here from Newfoundland. The master -hath been on board of us. There is not, they say, one person in the -ship, officer or mariner, but are all Quakers."—<i>Thurloe</i>, v. 422.</p> - -<p>There are references to the spread of Quakerism in the same collection, -iv. 333, 408, 757.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_377_377" id="Footnote_377_377"></a><a href="#FNanchor_377_377"><span class="label">[377]</span></a> <i>Sewel's History of Friends</i>, i. 105.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_378_378" id="Footnote_378_378"></a><a href="#FNanchor_378_378"><span class="label">[378]</span></a> <i>Journal</i>, i. 213.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_379_379" id="Footnote_379_379"></a><a href="#FNanchor_379_379"><span class="label">[379]</span></a> Two striking cases, however, occurred in New England. -See <i>Besse's Sufferings</i>, 235.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_380_380" id="Footnote_380_380"></a><a href="#FNanchor_380_380"><span class="label">[380]</span></a> <i>Sewel's History</i>, i. 112.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_381_381" id="Footnote_381_381"></a><a href="#FNanchor_381_381"><span class="label">[381]</span></a> In a Diurnal, February 16, 1654-55, mention is made of -letters from several places, which speak of Quakers and Ranters, and -others that disturb ministers in their sermons in public churches, and -the meetings of ministers and other Christians in private, in several -places of England. The Quaker meetings are said to be receptacles for -Papists, and Popish priests and friars.</p> - -<p>In another Commonwealth newspaper it is said: "Some think this Fox is -a Popish priest, because of his tenets of salvation by works." Most -absurd and incredible stories are told of Fox and Mr. Fell.</p> - -<p>The monstrous things related in these newspapers defy belief. What -was thought of Quakers in high quarters may be seen in the Pell -correspondence.—<i>Vaughan's Protectorate</i>, ii. 309.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_382_382" id="Footnote_382_382"></a><a href="#FNanchor_382_382"><span class="label">[382]</span></a> The difficulty in believing these stories does not -arise from what we know of the moral character of the Jesuits, but -only from their reputation for cleverness, and from what we know of -the shrewdness of the Quakers. The Quakers were not likely to be so -deceived by the Jesuits, and the Jesuits were not likely to adopt a -scheme of action which promised so little success. But the <i>Provincial -Letters</i> of Pascal, written during the Protectorate, prove that Jesuit -morality placed no bar in the way of such dishonest intrigues.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_383_383" id="Footnote_383_383"></a><a href="#FNanchor_383_383"><span class="label">[383]</span></a> <i>Abstract of the Sufferings of the People called -Quakers</i>, i. 216, 222, 223. See also <i>Evelyn's Diary</i>, i. 332.</p> - -<p>The Quakers were often very violent. There is a very intemperate and -foolish pamphlet, entitled, <i>A True Testimony against the Pope's Ways, -in a Return to that Agreement of '42 of those who call themselves -Ministers of Christ (but are proved to be wrongers of Men and of -Christ), in the County of Worcester: by Richard Farnsworth, a Quaker</i>, -1656. Richard Baxter is first on the list of persons attacked.—See -also <i>Sussex Arch. Collections</i>, vol. xvi. The Quakers were assailed in -their turn most furiously. For example, there is a tract entitled, <i>The -Deceived and Deceiving Quakers discovered; their Damnable Heresies, -Horrid Blasphemies, &c., laid open, by Matthew Caffin, a Servant of the -Lord, related to the Church of Christ, near Worsham, in Sussex</i>, 1656. -This was answered by James Nayler, with like scurrility. It is curious -that Caffin denies the man of sin to be Popery, and maintains that he -is a person yet to appear. Nayler sets Caffin down as Antichrist.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_384_384" id="Footnote_384_384"></a><a href="#FNanchor_384_384"><span class="label">[384]</span></a> <i>Quakers' Sufferings</i>, i. 70.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_385_385" id="Footnote_385_385"></a><a href="#FNanchor_385_385"><span class="label">[385]</span></a> <i>Cromwellian Diary</i>, ii. 112.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_386_386" id="Footnote_386_386"></a><a href="#FNanchor_386_386"><span class="label">[386]</span></a> <i>Sewel</i>, i. 158.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_387_387" id="Footnote_387_387"></a><a href="#FNanchor_387_387"><span class="label">[387]</span></a> <i>Cromwellian Diary</i>, i. 46. His trial has been already -mentioned in this volume, p. 133.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_388_388" id="Footnote_388_388"></a><a href="#FNanchor_388_388"><span class="label">[388]</span></a> His dying words place him in a much better light than -that in which he is commonly viewed.—See <i>Sewel's Hist.</i>, i. 207.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_389_389" id="Footnote_389_389"></a><a href="#FNanchor_389_389"><span class="label">[389]</span></a> <i>Cromwellian Diary</i>, i. 216. The petitioners were called -in, to the number of thirty, and Mr. Sprigg made a short speech, saying -that they did not countenance the wicked, and were no partakers of -their crime; but upon the common account of liberty, found it upon -their spirits to become petitioners in this thing, leaving it to God to -direct the House.</p> - -<p>See the beautiful apology for Nayler in <i>Lamb's Elia, Quakers' -Meeting</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_390_390" id="Footnote_390_390"></a><a href="#FNanchor_390_390"><span class="label">[390]</span></a> p. 16.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_391_391" id="Footnote_391_391"></a><a href="#FNanchor_391_391"><span class="label">[391]</span></a> Baxter says Sir H. Vane spoke against him in the House -of Commons; and he adds, "I confess my writing was a means to lessen -his reputation."—<i>Life and Times</i>, p. i. 76.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_392_392" id="Footnote_392_392"></a><a href="#FNanchor_392_392"><span class="label">[392]</span></a> <i>Baxter's Life and Times</i>, p. i. 77.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_393_393" id="Footnote_393_393"></a><a href="#FNanchor_393_393"><span class="label">[393]</span></a> <i>The Life of one Jacob Bœhmen, wherein is contained a -perfect Catalogue of his Workes.</i> London, 1644.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_394_394" id="Footnote_394_394"></a><a href="#FNanchor_394_394"><span class="label">[394]</span></a> "I have seen myself," says Baxter, "letters written from -Abingdon, where among both soldiers and people, this contagion did then -prevail, full of horrid oaths and curses, and blasphemy, not fit to -be repeated by the tongue or pen of man; and this all uttered as the -effect of knowledge and a part of their religion, in a fanatic strain, -and fathered on the Spirit of God."—<i>Baxter's Life and Times</i>, p. i. 77.</p> - -<p>It must be remembered Baxter would make the most of all this.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_395_395" id="Footnote_395_395"></a><a href="#FNanchor_395_395"><span class="label">[395]</span></a> Such things may be found by those who search after them. -Historically they are of little worth; in other respects worse than -worthless.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_396_396" id="Footnote_396_396"></a><a href="#FNanchor_396_396"><span class="label">[396]</span></a> The following are titles of books by Muggleton: -<i>The Answer to William Penn, Quaker, his book, entitled The New -Witnesses proved Old Heretics, wherein he is proved to be an ignorant -spatter-brained Quaker</i>, &c. <i>Looking-Glass for George Fox, and other -Quakers, wherein they may see themselves to be right Devils</i>, &c. <i>The -Neck of the Quakers Broken</i>, &c.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_397_397" id="Footnote_397_397"></a><a href="#FNanchor_397_397"><span class="label">[397]</span></a> Ministers in Edinburgh had a basin and ewer placed -in a frame of iron fastened to the pulpit, and there performed the -ceremony.—See <i>Travels by Sir W. Brereton</i>, p. 110, published by -Cheetham Society. Bishop Wren, in his injunctions, orders that "the -<i>fonts</i> at baptism be filled with clean water, and no dishes, pails, -nor basins, be used in it, or instead of it."—<i>Cardwell</i>, ii. 204.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_398_398" id="Footnote_398_398"></a><a href="#FNanchor_398_398"><span class="label">[398]</span></a> <i>Gillingwater's History of Lowestoft.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> <i>Hanbury's Memorials</i>, ii. 568, i. 536.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> <i>Martindale's Autobiography</i>, quoted in <i>Hunter's Life -of Heywood</i>, 42.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_401_401" id="Footnote_401_401"></a><a href="#FNanchor_401_401"><span class="label">[401]</span></a> <i>Hall's Works</i>, 555.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_402_402" id="Footnote_402_402"></a><a href="#FNanchor_402_402"><span class="label">[402]</span></a> Dedication to his <i>Commentary on Ezekiel</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_403_403" id="Footnote_403_403"></a><a href="#FNanchor_403_403"><span class="label">[403]</span></a> As it is our object to afford glimpses of domestic life, -it is worth while to insert the following letters, trivial though they -be, preserved in the State Paper Office. They are from parents to their -son at school, and present an odd and amusing jumble of advice:—</p> - -<p class="r1">"London, 16th Nov., 1641.</p> - -<p>"Son John, the Lord bless thee, and these are to let you know that, -thanks be to God, we are all now indifferent well. I have had a great -desire, this long time, to come into the country to see you; but I have -been very ill of a pleurisy, which hindered me, and now the ways are -deep and the days are short, and your mother and sisters long to see -you. Therefore I have desired your master in the enclosed to let you -come up to London upon Friday next, at the return of this carrier. You -may come up in the waggon, which if you do, your mother would have you -keep on your coat to keep you warm. I would have you the rather come -upon Friday next, because the next week we have a great feast at the -Hall, and your mother would have you there. When you come up, bring -with you both your coats and your two best suits of apparel, and your -mother would have you bring up your writing book, and the book wherein -you take the heads of your master's sermons in; and this is all I have -to say till I see you, which I expect will be on Friday night next.</p> - -<p class="left1">"Your loving Father,</p> - -<p class="r1 smcap">"George Willingham.</p> - -<p>(Addressed) "To his loving son John Willingham, at Mr. Herring's house, -in Duddinghurst, these."</p> - -<p>The following letter is written to the boy by his mother:—</p> - -<p>"John, think it not strange that you have not received your clothes -before. The reason you may well know, which was the vexation you put -me and your father to at your departing, which lets us understand that -your heart is not reformed, notwithstanding all your good education. I -have sent you your clothes—a pair of stockings, a pair of gloves. I -would have you wear your fres jump (freize jacket) every day and your -waistcoat a'nights, and have a care of your clothes, that you keep -them in your trunk, and above all look to your heart in all the duties -that you perform, and improve the day of grace, which God yet affords -you, and improve your time, that you spend it not in play, and neglect -your learning, and labour to be a comfort to your parents and not a -grief. I have sent you some plums, of your brother's christening. Had -I sent them as you did your father's nuts they would come short to -you. You sent your father a pint of nuts which cost him eightpence. -Had you regarded your father, you would have tied and sealed them up. -Your brother Samuel and sister is well and remember them to you, and -remember me to your master Herring, and Mrs. Herring, and your old -Mistress and Mr. Chadley. Thus I rest praying to God, for I rest your -careful mother,</p> - -<p class="r1 smcap">"Anna Willingham.</p> - -<p>"Your brother's name is Ebenezer.</p> - -<p>(Addressed) "To John Willingham, living at Mr. Herring's, at -Duddinghurst, deliver these."</p> - -<p>There are also letters, &c., endorsed, "Intercepted, 1641, to -Willingham." Probably it was suspected they were letters of political -significance.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_404_404" id="Footnote_404_404"></a><a href="#FNanchor_404_404"><span class="label">[404]</span></a> As to Lancashire, Dr. Hibbert observes, in his <i>History -of the Collegiate Church of Manchester</i>, i. 272:—"The greatest -discontent was excited at the mode of solemnizing marriages, which -was no longer before the altar, or accompanied with the pledge of the -ring, which had been hitherto considered essential to the contract. -This meanness of ceremony was so ill relished, that many clandestine -marriages were celebrated by unauthorized persons, or ejected -clergymen." The author mentions the case of a woman who refused to -submit to Presbyterian rites, but asserted herself a "wife before God."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_405_405" id="Footnote_405_405"></a><a href="#FNanchor_405_405"><span class="label">[405]</span></a> Many Independents, it should be remembered, treated -marriage as a civil contract, and had no religious service.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_406_406" id="Footnote_406_406"></a><a href="#FNanchor_406_406"><span class="label">[406]</span></a> These particulars are gleaned from <i>Brand's Popular -Antiquities</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_407_407" id="Footnote_407_407"></a><a href="#FNanchor_407_407"><span class="label">[407]</span></a> <i>Hunter's Life of Heywood</i>, 33.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_408_408" id="Footnote_408_408"></a><a href="#FNanchor_408_408"><span class="label">[408]</span></a> <i>Autobiography of Joseph Lister.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_409_409" id="Footnote_409_409"></a><a href="#FNanchor_409_409"><span class="label">[409]</span></a> According to <i>Archbishop Islep's Constitutions</i> (1362), -the observance of the Lord's Day was to begin at Saturday vespers, like -the feasts that have vigils.—<i>Johnson's English Canons</i>, ii. 426.</p> - -<p>Eustace, abbot of Flay (1201), went beyond the Puritans in his -Sabbatarianism, and sought to terrify people into a cessation of -labour from three o'clock on Saturday afternoon until Monday sunrise, -by relating all sorts of miracles. A woman, for weaving on Saturday -afternoon, was struck dead with palsy; another woman, who kept her -paste wrapped up in a cloth until Monday morning, found it then ready -baked.—<i>Johnson</i>, ii. 95.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_410_410" id="Footnote_410_410"></a><a href="#FNanchor_410_410"><span class="label">[410]</span></a> <i>Baxter's Works</i>, xiii. 457.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_411_411" id="Footnote_411_411"></a><a href="#FNanchor_411_411"><span class="label">[411]</span></a> Professor Kingsley, in his <i>Lectures on the Roman and -the Teuton</i>, ascribes the spread of witch-mania to the influence of the -Romish clergy (p. 293).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_412_412" id="Footnote_412_412"></a><a href="#FNanchor_412_412"><span class="label">[412]</span></a> In an instructive article respecting <i>Witchcraft</i>, in -<i>Charles Knight's Cyclopædia</i>, it is remarked "that a large portion -of the witchcraft superstition was propagated by means of books, or -through the tuition of men of letters."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_413_413" id="Footnote_413_413"></a><a href="#FNanchor_413_413"><span class="label">[413]</span></a> Enquiries about sorcerers, incantations, and witchcraft -occur in the <i>Visitation Articles of Laud</i>.—<i>Works</i>, v. 417, 432.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_414_414" id="Footnote_414_414"></a><a href="#FNanchor_414_414"><span class="label">[414]</span></a> There are numerous stories of Lancashire witches in the -<i>State Papers</i>. See, for example, <i>Calendar Dom.</i>, 1634-1635, p. 78.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_415_415" id="Footnote_415_415"></a><a href="#FNanchor_415_415"><span class="label">[415]</span></a> <i>Gaule's Select Cases of Conscience touching Witches</i>, -1646. See also <i>Hale's Tracts</i>, containing <i>Trial of the Witches at -Bury St. Edmunds</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_416_416" id="Footnote_416_416"></a><a href="#FNanchor_416_416"><span class="label">[416]</span></a> Widdrington, in a letter to Whitelocke (<i>Memorials</i>, -424), says: "I met at Berwick with a discovery of witches by a -Scotchman, who professeth himself an artist that way. I know not whence -he derives his skill. His salary was twenty shillings for every witch. -He got thirty pounds after that rate." Of the burning or imprisonment -of witches, cases are mentioned by <i>Whitelocke</i>, in pp. 412, 423, 450, 570.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_417_417" id="Footnote_417_417"></a><a href="#FNanchor_417_417"><span class="label">[417]</span></a> In the Assembly Books of the Corporation of Yarmouth -is this entry:—"August 15th, 1637. That the gentleman, Mr. Hopkins, -employed in the country for discovering and finding out witches be sent -for to town, to search for those wicked persons, if any may be, and -have his fee and allowance for his pains, as he hath in other places."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_418_418" id="Footnote_418_418"></a><a href="#FNanchor_418_418"><span class="label">[418]</span></a> There is amongst the Baxter MSS. in Dr. Williams's -Library, a long letter respecting something of this kind, which I -remember noticing many years ago.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_419_419" id="Footnote_419_419"></a><a href="#FNanchor_419_419"><span class="label">[419]</span></a> "During the few years of the Commonwealth, there is -reason to believe that more alleged witches perished in England than -in the whole period before and after."—<i>Lecky's Rise and Influence of -Rationalism</i>, 116; <i>Hutchinson's Historical Account of Witchcraft</i>, p. -68.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_420_420" id="Footnote_420_420"></a><a href="#FNanchor_420_420"><span class="label">[420]</span></a> This is stated on the authority of the article on -<i>Witchcraft</i> in <i>Knight's Cyclopædia</i>.</p> - -<p>Hutchinson says, of the thousands of executions for witchcraft in -250 years, he had ascertained only about 140 cases in England. Other -writers placed the numbers higher. Some estimates appear absurdly -extravagant; for example, that in <i>Barrington's Observations on the -More Ancient Statutes</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_421_421" id="Footnote_421_421"></a><a href="#FNanchor_421_421"><span class="label">[421]</span></a> I do not profess to be learned in these matters, but I -would just add that caps fitting close to the head were not necessarily -badges of Puritanism; for, to mention no other instances, they may -be seen in the portraits of Andrewes and Taylor. Bands are said to -have been introduced in 1652, but I do not know on what authority the -statement rests. In the portrait of William Jenkyn, already noticed, -an indescribable piece of ornamentation appears in the front of his -dress. Caryl's portrait shews no gown at all, only a plain, tight -dress. I mention these trifles simply to indicate that there was a -variety of costume amongst the Puritans. They were firm in resisting -the use of Popish vestments; but they do not seem to have maintained -anything like uniformity amongst themselves. I may add that the authors -of the Seventy-fourth Canon could have had no such childish ideas -about clerical costume as many express in the present day, for they -distinctly declare: "In all which particulars concerning the apparel -here prescribed, our meaning is not to attribute any holiness or -special worthiness to the said garments, but for decency, gravity, and -order, as is before specified."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_422_422" id="Footnote_422_422"></a><a href="#FNanchor_422_422"><span class="label">[422]</span></a> Weever, writing in 1631, complains of pews as a novelty. -"They are made high and easy, for parishioners to sit or sleep in, a -fashion of no long continuance, and worthy of reformation."</p> - -<p>In the Visitation Books of the Archdeacon of Norfolk there are -many presentments in the reigns of James I. and Charles I. against -high-backed pews as nuisances. In 1638, some of the parishioners of -Great St. Andrew's Church, Cambridge, were presented for not kneeling -at the Sacrament, and excused themselves by saying their seats were so -straight that, being filled, they could not kneel.—<i>Hist. of Yarmouth, -by C. J. Palmer</i>, 127.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_423_423" id="Footnote_423_423"></a><a href="#FNanchor_423_423"><span class="label">[423]</span></a> The purchasing of hour-glasses is an item occurring -in the Windsor Churchwardens' accounts. In the same records are the -following curious entries for 1652-3:—</p> - -<p>"Paid for fastening the paraphrase of Erasmus to the desk, viii. -d.; for nine pounds of candles, for the use of morning prayer, vs. -id." The charges for sack after preaching are numerous.—See <i>Annals -of Windsor</i>, ii. 266, <i>et. seq.</i> "For one pint of sack, given to a -merchant of Bristol who preached in the parish church, by William -Myelles, Mayor, his appointment, 8d."</p> - -<p>The church plate at Windsor was for safe custody deposited in the -Guildhall. It consisted of two silver flagons, two chalices, one silver -cover, and one bread-plate.—<i>Annals</i>, ii. 271.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_424_424" id="Footnote_424_424"></a><a href="#FNanchor_424_424"><span class="label">[424]</span></a> It has been stated, but I do not know on what authority, -that Baxter read his sermons. Altogether, the advice given in the -Directory, under the head "Of the Preaching of the Word," is so -admirable that it deserves to be studied by every Christian minister.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_425_425" id="Footnote_425_425"></a><a href="#FNanchor_425_425"><span class="label">[425]</span></a> <i>Oxoniana</i>, i. 64; <i>Peck's Desiderata Curiosa</i>, <i>lib.</i> -xx.; <i>Stanford's Life of Joseph Alleine</i>, 113. In some parts of -Switzerland, the practice of wearing hats at sermon time is still -maintained.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_426_426" id="Footnote_426_426"></a><a href="#FNanchor_426_426"><span class="label">[426]</span></a> <i>Perfect Occurrences</i>, June 22nd, 1644.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_427_427" id="Footnote_427_427"></a><a href="#FNanchor_427_427"><span class="label">[427]</span></a> <i>Baillie</i>, ii. 149.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_428_428" id="Footnote_428_428"></a><a href="#FNanchor_428_428"><span class="label">[428]</span></a> <i>Hanbury's Memorials</i>, ii. 105, 111.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_429_429" id="Footnote_429_429"></a><a href="#FNanchor_429_429"><span class="label">[429]</span></a> The omission of singing in public worship was continued -in the Baptist church at Maze Pond, Southwark, until the year -1733.—<i>Ivimey's Hist. of Baptists</i>, Sup., 432.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_430_430" id="Footnote_430_430"></a><a href="#FNanchor_430_430"><span class="label">[430]</span></a> Sternhold's version was first published in 1548 or 1549, -and was dedicated to King Edward VI. Hopkins' additions appear in 1551.</p> - -<p>The following may be mentioned as of a Puritan character:—</p> - -<p><i>Dod's Psalms of David; with a Public Thanksgiving on the Fifth of -November, composed into Easie Meter, a Song meete for Young and Old.</i> 1620.</p> - -<p><i>Psalms of David, by George Wither, 1632, printed in the Netherlands; -dedicated to the Princess Elizabeth of Bohemia.</i></p> - -<p><i>The Psalms, in prose and metre, by H. A., Amsterdam</i>, 1612. H. A. -means Henry Ainsworth, the Nonconformist.</p> - -<p>For a list of versions, see <i>Lownde's Bibliographers' Manual</i> (Bohn's -edit.)</p></div> - -<div class="footnote"> - -<p><a name="Footnote_431_431" id="Footnote_431_431"></a><a href="#FNanchor_431_431"><span class="label">[431]</span></a> <i>Humble Advice; or, the Heads of those Things which were -offered to many honourable Members of Parliament, by Richard Baxter, -at the End of his Sermon, December 24th, at the Abbey in Westminster.</i> -1655.</p> - -<p>Baxter recommends the version "first approved of by the late -Assembly of Divines, and, after, very much corrected and bettered in -Scotland." This was Rouse's. Mr. Lathbury, to whom I am indebted for -the reference, incorrectly supposes it to be Barton's.—<i>Hist. of -Convocation</i>, 510.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_432_432" id="Footnote_432_432"></a><a href="#FNanchor_432_432"><span class="label">[432]</span></a> <i>Weekly Account</i>, 1643, October the 4th.</p> - -<p>Substitutes for theatrical entertainments were ingeniously contrived -under the Protectorate, of which a curious example is afforded in a -description of a public amusement upon Friday, May the 23rd, 1656, -which I find amongst the <i>State Papers</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_433_433" id="Footnote_433_433"></a><a href="#FNanchor_433_433"><span class="label">[433]</span></a> The following extract is worth notice:—</p> - -<p>May the 1st, 1654, <i>Moderate Intelligencer</i>.</p> - -<p>"This day was more observed by people's going a-maying than for divers -years past, and indeed much sin committed by wicked meetings, with -fighting, drunkenness, ribaldry, and the like. Great resort came to -Hyde Park; many hundred of rich coaches, and gallants in rich attire, -but most shameful powdered hair men, and painted and spotted women.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_434_434" id="Footnote_434_434"></a><a href="#FNanchor_434_434"><span class="label">[434]</span></a> Macaulay says: "If the Puritans suppressed bull-baiting -it was not because it gave pain to the bull, but because it gave -pleasure to spectators." Is this a fair statement? I do not discover in -<i>Scobell</i> any act or ordinance against bull-baiting at all. There is -one against cock-fighting, and the reason alleged for suppressing the -practice is, that it disturbed the public peace, and was connected with -dissolute practices to the dishonour of God. The prohibition of races, -and the grounds of the prohibition, have been already noticed.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_435_435" id="Footnote_435_435"></a><a href="#FNanchor_435_435"><span class="label">[435]</span></a> <i>Scobell.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_436_436" id="Footnote_436_436"></a><a href="#FNanchor_436_436"><span class="label">[436]</span></a> The following is extracted from the biography of John -Bruen.—<i>Nonconformity in Cheshire</i>, 56:—</p> - -<p>"Master Done being young and youthly, yet very tractable, could not -well away with the strict observation of the Lord's Day, whereupon we -did all conspire to do him good, ten of my family speaking one after -another, and myself last, for the sanctifying of the Lord's Day. -After which he did very cheerfully yield himself; blessed be -God." ... "I [John Bruen] coming once into his chamber and finding over -the mantel-piece a pair of new cards, nobody being there I opened them, -and took out the four knaves and burnt them, and so laid them together -again; and so for want of such knaves his gaming was marred, and never -did he play in my house, for aught I ever heard, any more." Puritans -played at billiards, bowls, and shuffle-board.—See <i>Newcome's Diary</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_437_437" id="Footnote_437_437"></a><a href="#FNanchor_437_437"><span class="label">[437]</span></a> A curious description of the prevalent fashions of the -day is found in <i>Fox's Journal</i>, i. 274:—</p> - -<p>People "must be in the fashion of the world, else they are not in -esteem; else they shall not be respected, if they have not gold or -silver upon their backs, or if the hair be not powdered. But if he have -store of ribands hanging about his waist, and at his knees, and in his -hat, of divers colours, red, white, black, or yellow, and his hair be -powdered, then he is a brave man; then he is accepted, he is no Quaker, -because he hath ribands on his back, and belly, and knees, and his hair -powdered. This is the array of the world. But is not this from the lust -of the eye, the lust of the flesh, or the pride of life? Likewise the -women having their gold, their patches on their faces, noses, cheeks, -foreheads; having their rings on their fingers, wearing gold, having -their cuffs double, under and above, like unto a butcher with his white -sleeves; having their ribands tied about their hands, and three or -four gold laces about their clothes, this is no Quaker, say they. This -attire pleaseth the world; and if they cannot get these things, they -are discontented."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_438_438" id="Footnote_438_438"></a><a href="#FNanchor_438_438"><span class="label">[438]</span></a> Bastwick, quoted in <i>Hanbury's Memorials</i>, iii. 81.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_439_439" id="Footnote_439_439"></a><a href="#FNanchor_439_439"><span class="label">[439]</span></a> <i>Whitelocke's Memorials</i>, 628.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> <i>Oldmixon's History of England</i>, 426.</p> - -<p>"I knew them both," he says, "and heard this story told when Mrs. White -was present, who did not contradict it, but owned there was something -in it."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_441_441" id="Footnote_441_441"></a><a href="#FNanchor_441_441"><span class="label">[441]</span></a> <i>Rogers' Life of Howe</i>, 69, 72.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_442_442" id="Footnote_442_442"></a><a href="#FNanchor_442_442"><span class="label">[442]</span></a> Mr. John Nelson, father of "the pious Robert Nelson," -dying in 1657, having "a distaste" "for the intruding ministry of the -time," requested to be "privately buried by an orthodox minister in the -evening."—<i>Nelson's Life, by Secretan</i>, p. 2.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_443_443" id="Footnote_443_443"></a><a href="#FNanchor_443_443"><span class="label">[443]</span></a> <i>Harl. MSS.</i>, 5176, 15, quoted in <i>Lyson's Environs</i>, i. -42.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_444_444" id="Footnote_444_444"></a><a href="#FNanchor_444_444"><span class="label">[444]</span></a> <i>Brook</i>, iii. 290.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_445_445" id="Footnote_445_445"></a><a href="#FNanchor_445_445"><span class="label">[445]</span></a> <i>Baxter's Poetical Fragments.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_446_446" id="Footnote_446_446"></a><a href="#FNanchor_446_446"><span class="label">[446]</span></a> <i>Fell</i>, p. 230.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_447_447" id="Footnote_447_447"></a><a href="#FNanchor_447_447"><span class="label">[447]</span></a> <i>Essays</i>, by Henry Rogers, 17.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_448_448" id="Footnote_448_448"></a><a href="#FNanchor_448_448"><span class="label">[448]</span></a> <i>Taylor's Works</i>, vi. 564-566.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_449_449" id="Footnote_449_449"></a><a href="#FNanchor_449_449"><span class="label">[449]</span></a> <i>Life of Quarles, in Sacred Poets, by Willmott.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_450_450" id="Footnote_450_450"></a><a href="#FNanchor_450_450"><span class="label">[450]</span></a> <i>Dixon's Life of the Earl of Manchester.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_451_451" id="Footnote_451_451"></a><a href="#FNanchor_451_451"><span class="label">[451]</span></a> <i>Memorials of John Hampden</i>, by Lord Nugent, 336.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_452_452" id="Footnote_452_452"></a><a href="#FNanchor_452_452"><span class="label">[452]</span></a> <i>Evelyn's Diary</i>, i. 342.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_453_453" id="Footnote_453_453"></a><a href="#FNanchor_453_453"><span class="label">[453]</span></a> <i>Howe's Works</i>, vi. 233. Fairclough was Rector of the -parish of Wells, in the county of Somerset. He was one of the ejected -ministers; he died July 4th, 1682, and is buried in Bunhill Fields. -Howe gives an account of his indefatigable diligence in the discharge -of his ministry.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_454_454" id="Footnote_454_454"></a><a href="#FNanchor_454_454"><span class="label">[454]</span></a> <i>Clark's Lives</i>, 103.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_455_455" id="Footnote_455_455"></a><a href="#FNanchor_455_455"><span class="label">[455]</span></a> Samuel Fairclough. He held the living of Banardiston -in Suffolk, and afterwards became Rector of Keddington, in the same -county. There is a remarkable memoir of him in <i>Clark's Lives</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_456_456" id="Footnote_456_456"></a><a href="#FNanchor_456_456"><span class="label">[456]</span></a> <i>Clark's Lives</i>, 114.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_457_457" id="Footnote_457_457"></a><a href="#FNanchor_457_457"><span class="label">[457]</span></a> <i>Works</i>, vi. 476.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_458_458" id="Footnote_458_458"></a><a href="#FNanchor_458_458"><span class="label">[458]</span></a> <i>Memorable Women of the Puritan Times</i>, i. 105-116.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_459_459" id="Footnote_459_459"></a><a href="#FNanchor_459_459"><span class="label">[459]</span></a> These notices are taken from <i>Dr. Gibbons Memoirs of -Eminently Pious Women</i>. We have purposely retained some forms of -phraseology which are employed in the original narrative. It would -be easy to add to these illustrations. Some interesting ones are -given in <i>Pattison's Rise and Progress of Religious Life in England</i>, -chap. xii. See also <i>Tomkin's Piety Promoted</i>. Even amongst the Fifth -Monarchy men there were instances of genuine piety; nor do we doubt -that the persecuted Roman Catholics furnished examples of devotion and -beneficence.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_460_460" id="Footnote_460_460"></a><a href="#FNanchor_460_460"><span class="label">[460]</span></a> Morley stated at the Savoy Conference "that some places -had no ministers at all through all those times of usurpation," and -instanced Aylesbury. Baxter told him: "I never knew any such; and -therefore I knew there were not many such in England." With regard to -Aylesbury, he says the story was false, as he ascertained there were -usually in that town two at a time.—<i>Life and Times</i>, part ii., 340. -Some poor parishes might, during a part of the period, be without -ministers.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_461_461" id="Footnote_461_461"></a><a href="#FNanchor_461_461"><span class="label">[461]</span></a> <i>Life and Times</i>, part i., 96.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_462_462" id="Footnote_462_462"></a><a href="#FNanchor_462_462"><span class="label">[462]</span></a> Even what was said by the scoffers is -worth noting:—</p> - -<p>"Here's now no good action for a man to spend his time in; taverns -grow dead; ordinaries are blown up; plays are at a stand; houses -of hospitality at fall; not a feather waving, nor a spur jingling -anywhere. I'll away instantly."—<i>Eastward Ho!</i> 228.</p> - -<p>This testifies to an extensive outward reformation.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_463_463" id="Footnote_463_463"></a><a href="#FNanchor_463_463"><span class="label">[463]</span></a> <i>Works</i>, ii. 251.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_464_464" id="Footnote_464_464"></a><a href="#FNanchor_464_464"><span class="label">[464]</span></a> <i>Communion with God</i>: two Sermons preached at St. -Paul's, by Saml. Annesley, LL.D., 1654-1655, minister of the Gospel at -St. John the Evangelist's, London.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_465_465" id="Footnote_465_465"></a><a href="#FNanchor_465_465"><span class="label">[465]</span></a> <i>Owen's Works</i>, vol. vii. ccccxxxiv.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_466_466" id="Footnote_466_466"></a><a href="#FNanchor_466_466"><span class="label">[466]</span></a> The one called Germany worse than Sodom, and the other -declared the waters of the Elbe would not suffice for tears to weep -over those dissensions.—<i>Hase's History of the Church</i>, 439.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_467_467" id="Footnote_467_467"></a><a href="#FNanchor_467_467"><span class="label">[467]</span></a> For extract from Becon, see <i>Strype's Cranmer</i>, i. 417.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_468_468" id="Footnote_468_468"></a><a href="#FNanchor_468_468"><span class="label">[468]</span></a> See <i>Strype's Parker</i>, i. 465.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_469_469" id="Footnote_469_469"></a><a href="#FNanchor_469_469"><span class="label">[469]</span></a> These are expressions used in the Account of -Twiss.—<i>Clark's Lives</i>, 18.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_470_470" id="Footnote_470_470"></a><a href="#FNanchor_470_470"><span class="label">[470]</span></a> See <i>Hase</i>, 485.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_471_471" id="Footnote_471_471"></a><a href="#FNanchor_471_471"><span class="label">[471]</span></a> Bishop Burnet, in the <i>History of his own Times</i>, says -of the year 1680, (and his words are true of the times just before), "I -was indeed amazed at the labours and learning of the ministers among -the Reformed. They understood the Scriptures well in the original -tongues, they had all the points of controversy very ready, and did -thoroughly understand the whole body of divinity. In many places they -preached every day, and were almost constantly employed in visiting -their flock. But they performed their devotions but slightly, and read -their prayers, which were too long, with great precipitation and little -zeal. Their sermons were too long and too dry. And they were so strict, -even to jealousy, in the smallest points in which they put orthodoxy, -that one who could not go into all their notions, but was resolved -not to quarrel with them, could not converse much with them with any -freedom." In reference to the French refugees, he observes: "Even among -them there did not appear a spirit of piety and devotion suitable to -their condition, though persons who have willingly suffered the loss of -all things rather than sin against their consciences, must be believed -to have a deeper principle in them than can well be observed by others."</p> - -<p>Archbishop Trench has drawn an instructive and admonitory parallel -between this condition of things on the Continent, in the 17th -century, and the picture of the Church at Ephesus in the Book of -Revelation.—<i>Commentary on the Epistles to the Seven Churches</i>, 73.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_472_472" id="Footnote_472_472"></a><a href="#FNanchor_472_472"><span class="label">[472]</span></a> Quoted in <i>Anderson's History of the Colonial Church</i>, -i. 25-27.</p> - -<p><i>Worthies of England, Derbyshire</i>, i. 373.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_473_473" id="Footnote_473_473"></a><a href="#FNanchor_473_473"><span class="label">[473]</span></a> <i>Anderson</i>, i., 46-56.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_474_474" id="Footnote_474_474"></a><a href="#FNanchor_474_474"><span class="label">[474]</span></a> <i>Advertisement for the Unexperienced Planters in New -England, &c.</i>, p. 32, quoted in <i>Anderson's Colonial Church</i>, i. 180.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_475_475" id="Footnote_475_475"></a><a href="#FNanchor_475_475"><span class="label">[475]</span></a> <i>Anderson's History of the Colonial Church</i>, i. 217, -231.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_476_476" id="Footnote_476_476"></a><a href="#FNanchor_476_476"><span class="label">[476]</span></a> <i>Ibid.</i>, i. 267.</p> - -<p><i>Bancroft</i>, i. 178, 206.</p> - -<p>Even Mr. Anderson, who praises Virginia for its tolerance, -acknowledges, "that if the enactments concerning the Church had been -literally enforced, the Puritan would have found no resting-place -within its borders."—i. 270.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_477_477" id="Footnote_477_477"></a><a href="#FNanchor_477_477"><span class="label">[477]</span></a> <i>Anderson</i>, i. 461-2.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_478_478" id="Footnote_478_478"></a><a href="#FNanchor_478_478"><span class="label">[478]</span></a> See <i>Articles Subscribed by the Colonists</i>.—<i>Ibid.</i>, i. -301.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_479_479" id="Footnote_479_479"></a><a href="#FNanchor_479_479"><span class="label">[479]</span></a> <i>Anderson</i>, i. 308. This was a French translation of -Edward the Sixth's Prayer Book. Edward the Sixth's first Prayer Book -(1549) was translated into French for the use of the King's subjects in -Calais and the Channel Islands, by command of Sir Hugh Paulet, Governor -of Calais. This book was corrected, according to the revision of the -second Prayer Book, in 1532.—<i>Procter on the Book of Common Prayer</i>, -37.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_480_480" id="Footnote_480_480"></a><a href="#FNanchor_480_480"><span class="label">[480]</span></a> <i>Anderson</i>, i. 488.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_481_481" id="Footnote_481_481"></a><a href="#FNanchor_481_481"><span class="label">[481]</span></a> <i>Bancroft</i>, i. 248. Afterwards it was declared that -"Holy Church" should enjoy all her liberties and rights.—<i>Bacon's Laws -of Maryland.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_482_482" id="Footnote_482_482"></a><a href="#FNanchor_482_482"><span class="label">[482]</span></a> <i>Ibid.</i>, i. 272.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_483_483" id="Footnote_483_483"></a><a href="#FNanchor_483_483"><span class="label">[483]</span></a> <i>Holme's American Annals</i>, i. 163. <i>Bancroft</i>, i. 305.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_484_484" id="Footnote_484_484"></a><a href="#FNanchor_484_484"><span class="label">[484]</span></a> <i>Anderson</i>, i. 359.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_485_485" id="Footnote_485_485"></a><a href="#FNanchor_485_485"><span class="label">[485]</span></a> A copy of the Charter may be found in the State Paper -Office, <i>Col. Series</i>, under date 1629, March 4th. An account of it is -given in <i>Bancroft</i>, i. 342.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_486_486" id="Footnote_486_486"></a><a href="#FNanchor_486_486"><span class="label">[486]</span></a> <i>Cotton Mather's Magnalia</i>, i. 66. The distinct origin -of the Massachusetts colony has been overlooked by some historians. The -Pilgrim Fathers of New England have been confounded with the planters -of the neighbouring state.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_487_487" id="Footnote_487_487"></a><a href="#FNanchor_487_487"><span class="label">[487]</span></a> <i>Baird's Religion of the United States</i>, 107, -108.—<i>Anderson</i>, ii. 156, 157.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_488_488" id="Footnote_488_488"></a><a href="#FNanchor_488_488"><span class="label">[488]</span></a> <i>Bancroft</i>, i. 349.</p> - -<p>The treatment of Roger Williams, who, with all his folly and rashness, -blended qualities of the noblest kind,—can never be justified.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_489_489" id="Footnote_489_489"></a><a href="#FNanchor_489_489"><span class="label">[489]</span></a> <i>Heylyn's Life of Laud</i>, p. 369.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_490_490" id="Footnote_490_490"></a><a href="#FNanchor_490_490"><span class="label">[490]</span></a> <i>Heylyn's Life of Laud</i>, 276.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_491_491" id="Footnote_491_491"></a><a href="#FNanchor_491_491"><span class="label">[491]</span></a> <i>Hazard</i>, i. 344. <i>Anderson</i>, i. 412.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_492_492" id="Footnote_492_492"></a><a href="#FNanchor_492_492"><span class="label">[492]</span></a> December, 1634. <i>State Papers, Colonial.</i></p> - -<p>"The question about the lawfulness of the cross was warmly agitated -at the time, and the matter was finally settled by the magistrates -commanding that the cross be struck out of the colours for the trained -bands, but retained on the banners of the castle and of vessels in the -harbour."—<i>Elton's Life of Roger Williams</i>, 23.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_493_493" id="Footnote_493_493"></a><a href="#FNanchor_493_493"><span class="label">[493]</span></a> 1634, No. 41, <i>State Papers, Colonial</i>; 1637, October -7th and 15th, <i>Ibid.</i>; 1637, No. 73, <i>Ibid.</i> These are all described in -<i>Mr. Sainsbury's Calendar, Col. Series</i>, 1574-1660.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_494_494" id="Footnote_494_494"></a><a href="#FNanchor_494_494"><span class="label">[494]</span></a> 1637, October 6th, <i>State Papers, Colonial</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_495_495" id="Footnote_495_495"></a><a href="#FNanchor_495_495"><span class="label">[495]</span></a> <i>Ibid.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_496_496" id="Footnote_496_496"></a><a href="#FNanchor_496_496"><span class="label">[496]</span></a> <i>Anderson</i>, ii. 18.</p> - -<p>The Council of State, 1649, were informed, by a petition of the -congregation of Nansamund, in Virginia, that their minister, Mr. -Harrison, an able man of unblameable conversation, had been banished -the Colony because he would not conform to the Prayer Book. The -Prayer Book being prohibited by Parliament, the Council directs that -Mr. Harrison be restored, unless there be a cause for his removal -satisfactory to Parliament.—<i>State Papers, Colonial</i>, October, 1649; -<i>Entry Book</i>, cxv. p. 482.</p> - -<p>In the Bermudas, or Somers Isles, Puritanism had become prevalent in -1642. Richard Norwood, a Puritan minister, writes thence, February -28th:—"We have seen an experiment here of that which very few, I -suppose, in England have seen, namely, of the superiority or government -of ministers, or an assembly of ministers esteeming the government to -be theirs, who have the most sway in it." He expects the Government -at home will receive complaints of arbitrary proceedings. The same -writer, May 14th, 1645, speaks of "diversity of opinions touching -ecclesiastical discipline." There were two parties, he says, one under -Mr. White, adhering to the Independent way; the other, and the larger -number, holding to the former discipline used there until Parliament -should order otherwise.</p> - -<p>Again, in May, 1647, he speaks of "bitter acrimony" between the two -Independents and two Presbyterian ministers. The reins of government -were slack.—<i>State Papers, Colonial</i>, under dates.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_497_497" id="Footnote_497_497"></a><a href="#FNanchor_497_497"><span class="label">[497]</span></a> <i>Anderson</i>, i. 373.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_498_498" id="Footnote_498_498"></a><a href="#FNanchor_498_498"><span class="label">[498]</span></a> <i>Anderson</i>, ii. 57-59.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_499_499" id="Footnote_499_499"></a><a href="#FNanchor_499_499"><span class="label">[499]</span></a> This Act, passed in 1649, may be seen in <i>Bacon's Laws</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_500_500" id="Footnote_500_500"></a><a href="#FNanchor_500_500"><span class="label">[500]</span></a> <i>Bancroft</i>, i. 421.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_501_501" id="Footnote_501_501"></a><a href="#FNanchor_501_501"><span class="label">[501]</span></a> <i>Ibid.</i>, i. 432.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_502_502" id="Footnote_502_502"></a><a href="#FNanchor_502_502"><span class="label">[502]</span></a> <i>Bancroft</i>, i. 448.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_503_503" id="Footnote_503_503"></a><a href="#FNanchor_503_503"><span class="label">[503]</span></a> <i>Ibid.</i>, 441. See also his preceding pages.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_504_504" id="Footnote_504_504"></a><a href="#FNanchor_504_504"><span class="label">[504]</span></a> See <i>Scobell</i>, July the 27th, 1649, p. 66.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_505_505" id="Footnote_505_505"></a><a href="#FNanchor_505_505"><span class="label">[505]</span></a> Some in New England held back from this kind of -missionary work,—<i>Anderson</i>, ii. 195.</p> - -<p>Just on the eve of the Restoration this entry occurs in the minutes of -the synod at Sion College, the 19th March, 1659-60.</p> - -<p>"There was then propounded by some of the Corporation for New England -that our help should be administered for the printing of the Bible in -the Indian languages. It was then ordered that the design propounded -was eminently acceptable, and that the ministers would engage that they -would promote the design to their utmost capacity."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_506_506" id="Footnote_506_506"></a><a href="#FNanchor_506_506"><span class="label">[506]</span></a> <i>Bancroft</i>, i. 445.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_507_507" id="Footnote_507_507"></a><a href="#FNanchor_507_507"><span class="label">[507]</span></a> <i>Thurloe</i>, v. 147. We can trace this Gookin in the -Colonial State Papers as admitted a patentee under a grant from the -New England Company (July the 5th, 1622); as praying Charles I. for -a patent in the capacity of planter and adventurer (March the 1st, -1631); as receiving a warrant to export to New England powder and shot -(July the 24th, 1650); as receiving £300 to defray charges of service -(September the 21st, 1655); and as passing from Jamaica to New England -on board the <i>Fraternity</i> (December the 19th, 1655).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_508_508" id="Footnote_508_508"></a><a href="#FNanchor_508_508"><span class="label">[508]</span></a> <i>Life of Williams</i>, 111.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_509_509" id="Footnote_509_509"></a><a href="#FNanchor_509_509"><span class="label">[509]</span></a> <i>Bancroft</i>, i. 425.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_510_510" id="Footnote_510_510"></a><a href="#FNanchor_510_510"><span class="label">[510]</span></a> <i>Bancroft</i>, i. 428.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_511_511" id="Footnote_511_511"></a><a href="#FNanchor_511_511"><span class="label">[511]</span></a> <i>Whitelocke</i>, 474.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_512_512" id="Footnote_512_512"></a><a href="#FNanchor_512_512"><span class="label">[512]</span></a> <i>Scobell</i>, 1650, Oct. 3rd.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_513_513" id="Footnote_513_513"></a><a href="#FNanchor_513_513"><span class="label">[513]</span></a> <i>State Papers. Colonial.</i> Feb. 1st, 1651.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_514_514" id="Footnote_514_514"></a><a href="#FNanchor_514_514"><span class="label">[514]</span></a> <i>Ibid. Colonial.</i> Oct. 31st, 1651.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_515_515" id="Footnote_515_515"></a><a href="#FNanchor_515_515"><span class="label">[515]</span></a> <i>State Papers. Colonial.</i> Nov. 13th, 1651.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_516_516" id="Footnote_516_516"></a><a href="#FNanchor_516_516"><span class="label">[516]</span></a> <i>Ibid.</i>, Dec. 14th, 1651.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_517_517" id="Footnote_517_517"></a><a href="#FNanchor_517_517"><span class="label">[517]</span></a> <i>State Papers. Colonial.</i> Dec. 27th, 1651.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_518_518" id="Footnote_518_518"></a><a href="#FNanchor_518_518"><span class="label">[518]</span></a> <i>State Papers. Colonial.</i> 1651, Dec. 26th: 1652, Jan. -9th.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_519_519" id="Footnote_519_519"></a><a href="#FNanchor_519_519"><span class="label">[519]</span></a> <i>Ibid.</i> 1653, Aug. 28th, Sept. 19th. -<i>Calendar</i>, 408.</p> - -<p>A large mass of correspondence respecting Barbadoes may be found in -the Record Office. Barbadoes had been a place of banishment for the -Irish taken at Drogheda, and thither were also sent the Royalists who -were made prisoners at Exeter and Ilchester. In a Royalist pamphlet -entitled, <i>England's Slavery, or Barbadoes Merchandize</i>, (1659,) a -melancholy account is given of the barbarous treatment of seventy-two -freeborn Englishmen who uncondemned had been sold into slavery.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_520_520" id="Footnote_520_520"></a><a href="#FNanchor_520_520"><span class="label">[520]</span></a> <i>State Papers. Colonial.</i> Sept. 26th, 1651. <i>Thurloe</i>, -i. 197.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_521_521" id="Footnote_521_521"></a><a href="#FNanchor_521_521"><span class="label">[521]</span></a> <i>Anderson</i>, ii. 19-21.</p> - -<p>"In <i>Virginia's Cure</i> the Colony is represented as bearing a great love -to the stated constitutions of the Church of England in her government -and public worship, which gave us (who went thither under the late -persecution of it) the advantage of liberty to use it constantly -amongst them, after the naval force had reduced the Colony under -the power (but never to the obedience) of the usurpers."—Quoted in -<i>Wilberforce's History of the American Church</i>, 38.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_522_522" id="Footnote_522_522"></a><a href="#FNanchor_522_522"><span class="label">[522]</span></a> <i>Anderson</i>, ii. 20-23.</p> - -<p>Bancroft paints a glowing picture of Virginia under the -Commonwealth.—i. 224.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_523_523" id="Footnote_523_523"></a><a href="#FNanchor_523_523"><span class="label">[523]</span></a> Mr. Anderson, in his <i>History of the Church of England -in the Colonies</i>, ii. 36, speaks of the paucity of his materials -respecting the Bermudas. The particulars given above are picked out of -the <i>State Papers, Colonial Series</i> (see <i>Calendar</i>), 1652, Jan. 1st; -1653, June 25th; 1656, Oct. 7th, Nov. 18th; 1658, March 25th, Sept. -7th. It is stated in the Report, 1656, Oct. 7th, that the islands for -the most part were naturally fortified or otherwise secured by four -forts with sixty guns and five companies; 1,500 men were able to bear -aims. About 3,000 inhabitants were without a minister. The charges of -Government were £500 a year, and the tobacco duties amounted to £800.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_524_524" id="Footnote_524_524"></a><a href="#FNanchor_524_524"><span class="label">[524]</span></a> <i>Thurloe</i>, ii. 126.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_525_525" id="Footnote_525_525"></a><a href="#FNanchor_525_525"><span class="label">[525]</span></a> <i>State Papers. Colonial.</i> July 25th, 1657.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_526_526" id="Footnote_526_526"></a><a href="#FNanchor_526_526"><span class="label">[526]</span></a> <i>Thurloe</i>, iii. 497. <i>Long's Hist. of Jamaica</i>, i. 239, -quoted by <i>Anderson</i>, ii. 75.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_527_527" id="Footnote_527_527"></a><a href="#FNanchor_527_527"><span class="label">[527]</span></a> <i>State Papers. Colonial.</i> Sept. 26th, 1655.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_528_528" id="Footnote_528_528"></a><a href="#FNanchor_528_528"><span class="label">[528]</span></a> <i>Thurloe</i>, iii. 650, iv. 4.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_529_529" id="Footnote_529_529"></a><a href="#FNanchor_529_529"><span class="label">[529]</span></a> There are several letters by D'Oyley in <i>Thurloe</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_530_530" id="Footnote_530_530"></a><a href="#FNanchor_530_530"><span class="label">[530]</span></a> See papers in <i>Thurloe</i>, v. 482-487.</p> - -<p>Puritan emigrants from Virginia are charged with fomenting quarrels in -Maryland.—<i>Leah and Rachel</i>, quoted in <i>Anderson</i>, ii. 32.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_531_531" id="Footnote_531_531"></a><a href="#FNanchor_531_531"><span class="label">[531]</span></a> The persecution of the Roman Catholics in England has -been noticed already. We may add, that in 1656-57, a new oath of -adjuration was prescribed for discovering Papists, and a penalty of -£100 was to be inflicted on any one who attended mass. The ordinance -altogether was very severe.—<i>Scobell</i>, 443. Butler, (<i>Rom. Cath.</i>, -ii. 407,) mentions the execution of a priest for the exercise of his -functions.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_532_532" id="Footnote_532_532"></a><a href="#FNanchor_532_532"><span class="label">[532]</span></a> <i>Thurloe.</i>, iv. 55. <i>Bancroft</i>, i. 261, on the authority -of Chalmers.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_533_533" id="Footnote_533_533"></a><a href="#FNanchor_533_533"><span class="label">[533]</span></a> <i>Bancroft</i>, i. 263.</p> - -<p>In a pamphlet, entitled <i>Hammond versus Heamans</i>, preserved in the -State Paper Office, there is published what is said to be "His -Highness's absolute (though neglected) command to Richard Bennet, -late Governor of Virginia, and all others, not to disturb the Lord -Baltimore's plantation in Maryland."—1655, vol. xii. 59.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_534_534" id="Footnote_534_534"></a><a href="#FNanchor_534_534"><span class="label">[534]</span></a> Vol. i. p. 340.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_535_535" id="Footnote_535_535"></a><a href="#FNanchor_535_535"><span class="label">[535]</span></a> <i>Anderson</i>, ii. 272.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_536_536" id="Footnote_536_536"></a><a href="#FNanchor_536_536"><span class="label">[536]</span></a> <i>Ibid.</i>, 271.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_537_537" id="Footnote_537_537"></a><a href="#FNanchor_537_537"><span class="label">[537]</span></a> Durie gives long and amusing accounts of his -conversations with Archbishop Laud. Laud promised to use his influence -with the King to procure him a living. He did so, and Durie went down -into Devonshire, where the living was situated, to take possession, but -he found it occupied by some one else. Laud paid Durie's travelling -expenses. The letters are given in Mr. Bruce's interesting preface to -the <i>Cal. Dom.</i>, 1633-1634.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_538_538" id="Footnote_538_538"></a><a href="#FNanchor_538_538"><span class="label">[538]</span></a> <i>Calendar Dom.</i>, 1633-34, 525.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_539_539" id="Footnote_539_539"></a><a href="#FNanchor_539_539"><span class="label">[539]</span></a> <i>Calendar, Dom.</i>, 1633-34, p. 562.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_540_540" id="Footnote_540_540"></a><a href="#FNanchor_540_540"><span class="label">[540]</span></a> <i>Ibid.</i>, p. 565, 566.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_541_541" id="Footnote_541_541"></a><a href="#FNanchor_541_541"><span class="label">[541]</span></a> <i>Calendar Dom.</i>, 1634-35, p. 148.</p> - -<p>A number of other interesting letters from or respecting Durie are -condensed by Mr. Bruce in his Calendar.—See pp. 89, 96, 195, 204, 530.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_542_542" id="Footnote_542_542"></a><a href="#FNanchor_542_542"><span class="label">[542]</span></a> <i>Harris's Cromwell</i>, 304.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_543_543" id="Footnote_543_543"></a><a href="#FNanchor_543_543"><span class="label">[543]</span></a> See letters illustrative of Durie's efforts abroad in -<i>Vaughan's Protectorate of Cromwell</i>, i. 48, 104, 117.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_544_544" id="Footnote_544_544"></a><a href="#FNanchor_544_544"><span class="label">[544]</span></a> Notices of Durie may be found in <i>Bayle's Dict.</i>, in -<i>Biog. Brit.</i>, in <i>Brook's Lives</i>, and in <i>Herzog's Encycl.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_545_545" id="Footnote_545_545"></a><a href="#FNanchor_545_545"><span class="label">[545]</span></a> <i>Vaughan's Protectorate</i>, i. 136.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_546_546" id="Footnote_546_546"></a><a href="#FNanchor_546_546"><span class="label">[546]</span></a> <i>Thurloe</i>, iii. 362.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_547_547" id="Footnote_547_547"></a><a href="#FNanchor_547_547"><span class="label">[547]</span></a> <i>Vaughan</i>, i. 169, 170, 175.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_548_548" id="Footnote_548_548"></a><a href="#FNanchor_548_548"><span class="label">[548]</span></a> <i>Original Papers illustrative of the life and writings -of John Milton</i>, Camden Society; the translation is taken from the -<i>Athenæum</i>, Dec. 17th, 1859.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_549_549" id="Footnote_549_549"></a><a href="#FNanchor_549_549"><span class="label">[549]</span></a> <i>Thurloe</i>, iii. 476.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_550_550" id="Footnote_550_550"></a><a href="#FNanchor_550_550"><span class="label">[550]</span></a> <i>Ibid.</i>, 558-568.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_551_551" id="Footnote_551_551"></a><a href="#FNanchor_551_551"><span class="label">[551]</span></a> <i>Ibid.</i>, 623.</p> - -<p>This, however, was an exaggeration. See page 498.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_552_552" id="Footnote_552_552"></a><a href="#FNanchor_552_552"><span class="label">[552]</span></a> The names of the Committee are given, including Nye, -Caryl, Calamy, Jenkyn. Additions were afterwards made by order of his -Highness and the Council, including the names of Lockier and Sterry.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_553_553" id="Footnote_553_553"></a><a href="#FNanchor_553_553"><span class="label">[553]</span></a> All the foregoing particulars on this subject are found -in a bundle of papers relative to the Vaudois, preserved in the State -Paper Office.—<i>Dom. Interreg.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_554_554" id="Footnote_554_554"></a><a href="#FNanchor_554_554"><span class="label">[554]</span></a> <i>Vaughan</i>, i. 260.</p> - -<p>Commissioners must content themselves to give "some means of -subsistence to feed and clothe them, with some small sum of money to -those whose houses have been burnt, to enable them to provide timber -against the spring time, that they may build them some small cottages -to shelter."—<i>Public Intelligencer</i>, October 13th, 1655.</p> - -<p>"The last letters out of Dauphine advise that there is a provincial -synod of them of the reformed religion, where, after they had taken -a view of their own particular affairs, it was resolved that they -would send a deputation to their brethren of the valleys of Piedmont, -consisting of four ministers, two of which are to be of the most -eminent, learned, and zealous men of that province, to be joined with -two younger, and two gentlemen of the country most noted for their -affection to the Protestant religion, and for purity of life and -conversation, who are to go as deputies to see to the distributing of -the moneys collected in this kingdom for relief of our poor brethren -according to the necessity of their conditions and families."—<i>Ibid.</i>, -October 15th to 22nd.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_555_555" id="Footnote_555_555"></a><a href="#FNanchor_555_555"><span class="label">[555]</span></a> <i>Milton's Prose Works</i>, ii. 220.</p> - -<p>In an Order Book (State Paper Office) there is, under date May 18th, -1658, an order for £3,000 to be paid to the suffering Vaudois.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_556_556" id="Footnote_556_556"></a><a href="#FNanchor_556_556"><span class="label">[556]</span></a> Upon the 2nd of September, 1658, £3,700 was ordered to -be paid to the merchant adventurers at Hamburgh on behalf of the Polish -Protestants.</p> - -<p>A petition for assistance by Polish exiles appears under date November -18th, 1658, with the endorsement:—"I know this petition to be true, -and know the petitioners to be very deserving, learned, godly persons, -members of the Churches for whom the collection was made, as are also -some others living with us on our charity, in the same condition with -those petitioners. <span class="smcap">John Owen.</span>"</p> - -<p>The bundle in the State Paper Office, containing the documents from -which we have taken the foregoing particulars, is endorsed, <i>Papers -relative to the Protestant Exiles from Poland and Bohemia, &c.</i>, 1657, -1658.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_557_557" id="Footnote_557_557"></a><a href="#FNanchor_557_557"><span class="label">[557]</span></a> <i>Clarendon's Hist.</i>, 863, and <i>Burnet's Hist. of his Own -Times</i>, i. 77.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_558_558" id="Footnote_558_558"></a><a href="#FNanchor_558_558"><span class="label">[558]</span></a> <i>Ibid.</i> Stoupe was minister of the French Reformed -Church in London, and was sent to Geneva in 1654 to negotiate affairs -relative to Protestantism. There are several allusions to him in -<i>Pell's Correspondence</i>. In one letter he is spoken of as a man "with -good zeal, but little policy."—<i>Vaughan's Protectorate</i>, i. 48.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_559_559" id="Footnote_559_559"></a><a href="#FNanchor_559_559"><span class="label">[559]</span></a> King James's College, at Chelsea, was founded by Dr. -Matthew Sutcliffe, Dean of Exeter, "to this intent, that learned -men might there have maintenance to answer all the adversaries of -religion."—<i>Alleyn's Life</i>, quoted in <i>Cunningham's Hand-Book of -London</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_560_560" id="Footnote_560_560"></a><a href="#FNanchor_560_560"><span class="label">[560]</span></a> The <i>Public Intelligencer</i>, of December 10th-17th, 1655, -speaks of "a conference held concerning the Jews in a withdrawing-room, -in the presence of his Highness, between the Committee of the Council -and the ministers and other persons approved by his Highness. Among -these present Mr. Bridge was one." There is a letter on the subject of -the Jews in <i>Thurloe</i>, iv. 321.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_561_561" id="Footnote_561_561"></a><a href="#FNanchor_561_561"><span class="label">[561]</span></a> Even Burnet thought Cromwell meant to employ the Jews as -spies.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_562_562" id="Footnote_562_562"></a><a href="#FNanchor_562_562"><span class="label">[562]</span></a> Samuel Brett has left "a Narrative (dated 1655) of the -proceedings of a great council of Jews assembled in the plain of Ageda, -in Hungaria, about thirty leagues distant from Breda, to examine the -Scriptures concerning the Messiah." The narrative is in the British -Museum.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_563_563" id="Footnote_563_563"></a><a href="#FNanchor_563_563"><span class="label">[563]</span></a> In addition to what has been stated before on this -subject, notice may be taken of a conversation which Cromwell had with -a minister named John Rogers (see <i>Brook's Lives</i>, iii. 328), who spoke -against a National Church—calling it anti-Christian—applying what -he said to the Commonwealth. Cromwell answered that the Commonwealth -Church was not a National Church, "for a National Church endeavoured to -force all into one form."—See also <i>Wood's Ath. Ox.</i>, ii. 594.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_564_564" id="Footnote_564_564"></a><a href="#FNanchor_564_564"><span class="label">[564]</span></a> Yet Bates, the physician, who says this, also says she -often mentioned the blood her father spilt. How did he know this, if -nobody was near enough to hear what was said? We cannot help thinking -that imagination has been very busy with the latter part of Cromwell's -life. Elizabeth Claypole has been represented as having pleaded with -her father to spare Dr. Hewit's life. However that might be, certainly -this very lady, in her own handwriting, within two months of her death, -expressed her satisfaction at the discovery of the plot, as of one -which, had it taken effect, would have ruined her family and the whole -nation.—<i>Thurloe</i>, vii. 173.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_565_565" id="Footnote_565_565"></a><a href="#FNanchor_565_565"><span class="label">[565]</span></a> <i>Thurloe</i>, vii. 320; <i>Ludlow's Memoirs</i>, i. 609.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_566_566" id="Footnote_566_566"></a><a href="#FNanchor_566_566"><span class="label">[566]</span></a> The account which follows is taken from "<i>A Collection -of Several Passages concerning his Late Highness Oliver Cromwell in -the Time of his Sickness</i>, written by one that was then groom of his -bedchamber." The gentlemen of the bedchamber were Mr. Charles Harvey -and Mr. Underwood. This pamphlet is in the British Museum. There is -also another copy of it, with a somewhat different title, as follows: -"<i>An Account of the Last Hours of the Late Renowned Oliver, Lord -Protector</i>—drawn up and published by one who was an eye and ear -witness of the most part of it."</p> - -<p>"<i>The Portraiture of his Royal Highness Oliver in his Life and Death</i>," -contains no information respecting his sickness. It has a curious -frontispiece, exhibiting Cromwell's effigy crowned, and clothed in -royal robes.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_567_567" id="Footnote_567_567"></a><a href="#FNanchor_567_567"><span class="label">[567]</span></a> "As near as I can remember them," says the writer of the -<i>Collection</i>, &c.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_568_568" id="Footnote_568_568"></a><a href="#FNanchor_568_568"><span class="label">[568]</span></a> <i>Fox's Journal</i>, i. 477.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_569_569" id="Footnote_569_569"></a><a href="#FNanchor_569_569"><span class="label">[569]</span></a> <i>Journal</i>, 485. Fox says, immediately afterwards:—"From -Kingston I went to Isaac Pennington's, in Buckinghamshire, where I had -appointed a meeting, and the Lord's truth and power were preciously -manifested amongst us." This was the celebrated Isaac Pennington -repeatedly noticed in the first volume of this history.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_570_570" id="Footnote_570_570"></a><a href="#FNanchor_570_570"><span class="label">[570]</span></a> <i>Thurloe</i>, vii. 354.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_571_571" id="Footnote_571_571"></a><a href="#FNanchor_571_571"><span class="label">[571]</span></a> <i>Bates' Elenchi</i>, ii. 215.</p> - -<p>Fleetwood and Thurloe both speak of divine assurances of Cromwell's -restoration.—<i>Thurloe</i>, vii. 355, 364.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_572_572" id="Footnote_572_572"></a><a href="#FNanchor_572_572"><span class="label">[572]</span></a> The Royalist historians abound in stories of Cromwell's -terror lest he should be assassinated, and of frightful remorse mixed -with that terror. Yet Clarendon, (<i>Hist.</i>, p. 861,) most inconsistently -says: "He never made the least shew of remorse;" and Ludlow, the -republican, remarks: "He manifested little remorse."—<i>Memoirs</i>, ii. -612.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_573_573" id="Footnote_573_573"></a><a href="#FNanchor_573_573"><span class="label">[573]</span></a> The letters are in <i>Peck's Desiderata Curiosa</i>, ii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_574_574" id="Footnote_574_574"></a><a href="#FNanchor_574_574"><span class="label">[574]</span></a> This is stated on the authority of Eachard. Neal adopts -it, (<i>Hist.</i> iv. 188.) I must confess I do not feel much confidence in -such a report of Cromwell's last sayings.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_575_575" id="Footnote_575_575"></a><a href="#FNanchor_575_575"><span class="label">[575]</span></a> Neal mentions Goodwin as the person who said this, -(<i>Hist.</i> iv. 197,) and in so doing he is followed by Godwin and others. -But Goodwin was not a chaplain of Cromwell's, nor was he likely to say -what is thus ascribed to him. Neal gives no authority for his story. -Baxter makes no mention of such an incident. Foster, in his <i>Life of -Cromwell</i>, says it was Sterry who answered Cromwell, and he refers -generally to the <i>Collection of Passages</i>; but in that collection -Sterry's name does not occur, nor is there one word about this -conversation. Baxter states that an Independent praying for Cromwell, -said: "We ask not for his life, for that we are sure of, but that he -may serve Thee better than ever he had done."—<i>Life and Times</i>, part -i. 98. The author adds in the margin, "as it is currently reported -without any contradiction that ever I heard of." There is no allusion -to any such circumstance in the <i>Collection of Passages</i>. Ludlow, -(<i>Memoirs</i>, ii. 610,) ascribes the prayer to Goodwin, but Ludlow was -evidently prejudiced against both Cromwell and Goodwin. Tillotson, -according to Birch, (<i>Life</i>, 16,) and also according to Burnet, (<i>Hist. -of his own Times</i>, i. 82,) reported that he heard Goodwin say, a week -after Cromwell's death: "Thou hast deceived us, and we were deceived." -Tillotson also alluded to Goodwin's pretended assurance in prayer, -before Cromwell expired. Tillotson would not fabricate the report, but -might he not misunderstand what Goodwin meant? Eachard and Kennet, in -relating the story, do not supply any corroboration of it. Tillotson is -the only authority.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_576_576" id="Footnote_576_576"></a><a href="#FNanchor_576_576"><span class="label">[576]</span></a> <i>Carlyle</i>, iii. 151.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_577_577" id="Footnote_577_577"></a><a href="#FNanchor_577_577"><span class="label">[577]</span></a> <i>Collection of several Passages</i>, &c.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_578_578" id="Footnote_578_578"></a><a href="#FNanchor_578_578"><span class="label">[578]</span></a> "He did not mean," says the author of the <i>Collection</i>, -"that it was safe to sin. No, the laying hold of the Covenant -implies faith and repentance, which the Gospel requires with new -obedience."—p. 6.</p> - -<p>Throughout this paragraph we adhere to the words in the <i>Collection</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_579_579" id="Footnote_579_579"></a><a href="#FNanchor_579_579"><span class="label">[579]</span></a> P. 7.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_580_580" id="Footnote_580_580"></a><a href="#FNanchor_580_580"><span class="label">[580]</span></a> P. 12.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_581_581" id="Footnote_581_581"></a><a href="#FNanchor_581_581"><span class="label">[581]</span></a> "Some variation," says the writer of the <i>Collection -of Passages</i>, "there is of this prayer, as to the account divers give -of it, and something is here omitted. But this is certain, that these -were his requests, wherein his heart was so carried out for God and his -people, yea for them who had added no little sorrow to his grief and -afflictions, that at this time he seems to forget his own family and -nearest relations."—13.</p> - -<p>The statement that Sterry exclaimed after Cromwell's death, that he was -of great use to the people of God whilst he lived, and that he would be -much more so interceding for them at the right hand of Christ, rests -mainly on the authority of Ludlow (<i>Memoirs</i>, ii. 612) who was not -present, and in this instance could only repeat a rumour. He was as -prejudiced against Cromwell and his court as any Royalist could be.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_582_582" id="Footnote_582_582"></a><a href="#FNanchor_582_582"><span class="label">[582]</span></a> <i>Commonwealth Mercury</i>, Sept. 2nd to Sept. 9th. The -Protector's funeral was very magnificent, of which a minute account is -given by the Rev. John Prestwich, of All Souls, Oxford, in a document -preserved amongst the Ashmolean MSS. It is printed in the <i>Cromwellian -Diary</i>, ii. 516.</p> - -<p>In the newspaper announcing Cromwell's death, there occurs this amusing -advertisement:—"That excellent, and by all physitians approved China -drink, called by the Chineans, Tcha, by other nations Tay, or Tee, is -sold at the Sultaness-Head, a cophee-house in Sweetings Rents, by the -Royal Exchange, London."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_583_583" id="Footnote_583_583"></a><a href="#FNanchor_583_583"><span class="label">[583]</span></a> Clarendon (<i>Hist.</i>, 862), says that the day of -Cromwell's death was memorable for a storm, which he describes as very -violent. Heath says it was reported that he was carried away in the -storm <i>the day</i> before. (<i>Chronicle</i>, 408.) The fact is, that this -storm, of which both the friends and the enemies of Cromwell made -so much, really occurred on Monday, the 30th of August, <i>four days -before his death</i>. Barwick, in a letter to Charles II., mentions it as -occurring on the 30th. <i>Thurloe</i>, vii. 416. Ludlow, in his <i>Memoirs</i>, -does the same, ii. 610. In the title to Waller's poem on the Protector, -it is said that it alludes "to the storm that happened <i>about</i> that -time."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_584_584" id="Footnote_584_584"></a><a href="#FNanchor_584_584"><span class="label">[584]</span></a> Particular notice is taken of the prayers offered for -Oliver's recovery in letters of the period.—See <i>Thurloe</i>, vii. 364-7.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_585_585" id="Footnote_585_585"></a><a href="#FNanchor_585_585"><span class="label">[585]</span></a> <i>Art.</i> II. charged him with saying "that some of the -Justices were all for law, and nothing would please them but law; but -they should find that the King's little finger should be heavier than -the loins of the law."</p> - -<p><i>Art.</i> XXI. charged him with counselling his Majesty to call a -Parliament in England with a design "to break the same, and by ways of -force and power to raise monies upon the subjects of this kingdom."</p> - -<p><i>Art.</i> XXIII. charged him with saying "that his Majesty having -tried the affections of his people, he was loose and absolved from -all rules of Government, and was to do everything that power would -admit."—<i>Rushworth's Trial of Lord Strafford</i>, 62, 71, 72.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_586_586" id="Footnote_586_586"></a><a href="#FNanchor_586_586"><span class="label">[586]</span></a> <i>Sufferings of the Clergy</i>, part i. 199-200.</p> - -<p>The subject of martyrology strongly tempts to exaggeration. Certain -writers on the catacombs are examples. A curious instance of the -tendency occurs in <i>Donne's Sermons</i>, i. 328.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_587_587" id="Footnote_587_587"></a><a href="#FNanchor_587_587"><span class="label">[587]</span></a> Baxter, and the Presbyterian ministers at the Savoy, -speak of "many hundreds," "several hundreds," and "some hundreds." -Hook, in a letter in the State Paper Office (March 2nd, 1663) says: Of -the ejected Puritans, they were "about 1,500 or 1,600 in the nation, -<i>besides as near as many before upon the point of title</i>." All this is -indeterminate, and in Hook's statement there must be exaggeration.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_588_588" id="Footnote_588_588"></a><a href="#FNanchor_588_588"><span class="label">[588]</span></a> <i>The Perfect Diurnal</i>, July, 1646, states that it was -complained of in the House of Commons, that sequestered malignant -ministers in London and other places were admitted to pulpits where -they preached sedition.</p> - -<p>On March the 1st, 1647, notice was given the Earl of Chesterfield -not to entertain malignant preachers, nor use the Book of Common -Prayer.—<i>Ibid.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_589_589" id="Footnote_589_589"></a><a href="#FNanchor_589_589"><span class="label">[589]</span></a> <i>Spittle Sermon</i> on Eph. iv. 15.—"Speaking the truth in -love," p. 24-25.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_590_590" id="Footnote_590_590"></a><a href="#FNanchor_590_590"><span class="label">[590]</span></a> <i>Pagninus et Arias Montanus.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_591_591" id="Footnote_591_591"></a><a href="#FNanchor_591_591"><span class="label">[591]</span></a> <i>Tromolius (Tremellius?) Junius, Beza, &c.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_592_592" id="Footnote_592_592"></a><a href="#FNanchor_592_592"><span class="label">[592]</span></a> First printed anno 1612.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_593_593" id="Footnote_593_593"></a><a href="#FNanchor_593_593"><span class="label">[593]</span></a> The name of Dr. Thomas Goodwin is altered into that of -John Owen; Caryl's name is struck out.</p></div></div> - - -<p>Transcriber's Note:</p> - -<p>1. Original spelling has been retained.</p> - -<p>2. Obvious spelling, punctuation and typographical errors have been silently corrected.</p> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK ECCLESIASTICAL HISTORY OF ENGLAND FROM THE OPENING OF THE LONG PARLIAMENT TO THE DEATH OF OLIVER CROMWELL ***</div> -<div style='display:block; margin:1em 0'>This file should be named 64226-h.htm or 64226-h.zip</div> -<div style='display:block; margin:1em 0'>This and all associated files of various formats will be found in https://www.gutenberg.org/6/4/2/2/64226/</div> -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. -</div> - -<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br /> -<span style='font-size:smaller'>THE FULL PROJECT GUTENBERG LICENSE<br /> -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span> -</div> - -<div style='display:block; margin:1em 0'> -To protect the Project Gutenberg™ mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase “Project -Gutenberg”), you agree to comply with all the terms of the Full -Project Gutenberg™ License available with this file or online at -www.gutenberg.org/license. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works -</div> - -<div style='display:block; margin:1em 0'> -1.A. By reading or using any part of this Project Gutenberg™ -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg™ electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg™ electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the person -or entity to whom you paid the fee as set forth in paragraph 1.E.8. -</div> - -<div style='display:block; margin:1em 0'> -1.B. “Project Gutenberg” is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg™ electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg™ electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg™ -electronic works. See paragraph 1.E below. -</div> - -<div style='display:block; margin:1em 0'> -1.C. The Project Gutenberg Literary Archive Foundation (“the -Foundation” or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg™ electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg™ mission of promoting -free access to electronic works by freely sharing Project Gutenberg™ -works in compliance with the terms of this agreement for keeping the -Project Gutenberg™ name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg™ License when -you share it without charge with others. -</div> - -<div style='display:block; margin:1em 0'> -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg™ work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. -</div> - -<div style='display:block; margin:1em 0'> -1.E. Unless you have removed all references to Project Gutenberg: -</div> - -<div style='display:block; margin:1em 0'> -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg™ License must appear -prominently whenever any copy of a Project Gutenberg™ work (any work -on which the phrase “Project Gutenberg” appears, or with which the -phrase “Project Gutenberg” is associated) is accessed, displayed, -performed, viewed, copied or distributed: -</div> - -<blockquote> - <div style='display:block; margin:1em 0'> - This eBook is for the use of anyone anywhere in the United States and most - other parts of the world at no cost and with almost no restrictions - whatsoever. You may copy it, give it away or re-use it under the terms - of the Project Gutenberg License included with this eBook or online - at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you - are not located in the United States, you will have to check the laws - of the country where you are located before using this eBook. - </div> -</blockquote> - -<div style='display:block; margin:1em 0'> -1.E.2. If an individual Project Gutenberg™ electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase “Project -Gutenberg” associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg™ -trademark as set forth in paragraphs 1.E.8 or 1.E.9. -</div> - -<div style='display:block; margin:1em 0'> -1.E.3. If an individual Project Gutenberg™ electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg™ License for all works -posted with the permission of the copyright holder found at the -beginning of this work. -</div> - -<div style='display:block; margin:1em 0'> -1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg™. -</div> - -<div style='display:block; margin:1em 0'> -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg™ License. -</div> - -<div style='display:block; margin:1em 0'> -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg™ work in a format -other than “Plain Vanilla ASCII” or other format used in the official -version posted on the official Project Gutenberg™ web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original “Plain -Vanilla ASCII” or other form. Any alternate format must include the -full Project Gutenberg™ License as specified in paragraph 1.E.1. -</div> - -<div style='display:block; margin:1em 0'> -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg™ works -unless you comply with paragraph 1.E.8 or 1.E.9. -</div> - -<div style='display:block; margin:1em 0'> -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg™ electronic works -provided that: -</div> - -<div style='margin-left:0.7em;'> - <div style='text-indent:-0.7em'> - • You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg™ works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg™ trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, “Information about donations to the Project Gutenberg - Literary Archive Foundation.” - </div> - - <div style='text-indent:-0.7em'> - • You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg™ - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg™ - works. - </div> - - <div style='text-indent:-0.7em'> - • You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - </div> - - <div style='text-indent:-0.7em'> - • You comply with all other terms of this agreement for free - distribution of Project Gutenberg™ works. - </div> -</div> - -<div style='display:block; margin:1em 0'> -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg™ electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg™ trademark. Contact the Foundation as set -forth in Section 3 below. -</div> - -<div style='display:block; margin:1em 0'> -1.F. -</div> - -<div style='display:block; margin:1em 0'> -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg™ collection. Despite these efforts, Project Gutenberg™ -electronic works, and the medium on which they may be stored, may -contain “Defects,” such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. -</div> - -<div style='display:block; margin:1em 0'> -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right -of Replacement or Refund” described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg™ trademark, and any other party distributing a Project -Gutenberg™ electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. -</div> - -<div style='display:block; margin:1em 0'> -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. -</div> - -<div style='display:block; margin:1em 0'> -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. -</div> - -<div style='display:block; margin:1em 0'> -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. -</div> - -<div style='display:block; margin:1em 0'> -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg™ electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg™ -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg™ work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg™ work, and (c) any -Defect you cause. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 2. Information about the Mission of Project Gutenberg™ -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. -</div> - -<div style='display:block; margin:1em 0'> -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg™’s -goals and ensuring that the Project Gutenberg™ collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg™ and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at www.gutenberg.org. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 3. Information about the Project Gutenberg Literary Archive Foundation -</div> - -<div style='display:block; margin:1em 0'> -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation’s EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state’s laws. -</div> - -<div style='display:block; margin:1em 0'> -The Foundation’s business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation’s web site -and official page at www.gutenberg.org/contact -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ depends upon and cannot survive without widespread -public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. -</div> - -<div style='display:block; margin:1em 0'> -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular state -visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>. -</div> - -<div style='display:block; margin:1em 0'> -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. -</div> - -<div style='display:block; margin:1em 0'> -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. -</div> - -<div style='display:block; margin:1em 0'> -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 5. General Information About Project Gutenberg™ electronic works -</div> - -<div style='display:block; margin:1em 0'> -Professor Michael S. Hart was the originator of the Project -Gutenberg™ concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg™ eBooks with only a loose network of -volunteer support. -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. -</div> - -<div style='display:block; margin:1em 0'> -Most people start at our Web site which has the main PG search -facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>. -</div> - -<div style='display:block; margin:1em 0'> -This Web site includes information about Project Gutenberg™, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. -</div> - -</body> -</html> diff --git a/old/64226-h/images/big_right_bracket.png b/old/64226-h/images/big_right_bracket.png Binary files differdeleted file mode 100644 index ce6eb7c..0000000 --- a/old/64226-h/images/big_right_bracket.png +++ /dev/null diff --git a/old/64226-h/images/cover.jpg b/old/64226-h/images/cover.jpg Binary files differdeleted file mode 100644 index f80aaf3..0000000 --- a/old/64226-h/images/cover.jpg +++ /dev/null diff --git a/old/64226-h/images/i_001.jpg b/old/64226-h/images/i_001.jpg Binary files differdeleted file mode 100644 index 5a09184..0000000 --- a/old/64226-h/images/i_001.jpg +++ /dev/null diff --git a/old/64226-h/images/i_003.jpg b/old/64226-h/images/i_003.jpg Binary files differdeleted file mode 100644 index d4a76d6..0000000 --- a/old/64226-h/images/i_003.jpg +++ /dev/null diff --git a/old/64226-h/images/i_005.jpg b/old/64226-h/images/i_005.jpg Binary files differdeleted file mode 100644 index a09afd1..0000000 --- a/old/64226-h/images/i_005.jpg +++ /dev/null diff --git a/old/64226-h/images/i_015.jpg b/old/64226-h/images/i_015.jpg Binary files differdeleted file mode 100644 index 392e1a1..0000000 --- a/old/64226-h/images/i_015.jpg +++ /dev/null diff --git a/old/64226-h/images/i_041.jpg b/old/64226-h/images/i_041.jpg Binary files differdeleted file mode 100644 index 5f8c12f..0000000 --- a/old/64226-h/images/i_041.jpg +++ /dev/null diff --git a/old/64226-h/images/i_079.jpg b/old/64226-h/images/i_079.jpg Binary files differdeleted file mode 100644 index 1cc3977..0000000 --- a/old/64226-h/images/i_079.jpg +++ /dev/null diff --git a/old/64226-h/images/i_121.jpg b/old/64226-h/images/i_121.jpg Binary files differdeleted file mode 100644 index e9f1423..0000000 --- a/old/64226-h/images/i_121.jpg +++ /dev/null diff --git a/old/64226-h/images/i_142.jpg b/old/64226-h/images/i_142.jpg Binary files differdeleted file mode 100644 index 27af84c..0000000 --- a/old/64226-h/images/i_142.jpg +++ /dev/null diff --git a/old/64226-h/images/i_154.jpg b/old/64226-h/images/i_154.jpg Binary files differdeleted file mode 100644 index 260cdf4..0000000 --- a/old/64226-h/images/i_154.jpg +++ /dev/null diff --git a/old/64226-h/images/i_185.jpg b/old/64226-h/images/i_185.jpg Binary files differdeleted file mode 100644 index 7a739bb..0000000 --- a/old/64226-h/images/i_185.jpg +++ /dev/null diff --git a/old/64226-h/images/i_235.jpg b/old/64226-h/images/i_235.jpg Binary files differdeleted file mode 100644 index 0f1df83..0000000 --- a/old/64226-h/images/i_235.jpg +++ /dev/null diff --git a/old/64226-h/images/i_288.jpg b/old/64226-h/images/i_288.jpg Binary files differdeleted file mode 100644 index 66c806a..0000000 --- a/old/64226-h/images/i_288.jpg +++ /dev/null diff --git a/old/64226-h/images/i_321.jpg b/old/64226-h/images/i_321.jpg Binary files differdeleted file mode 100644 index fa381ba..0000000 --- a/old/64226-h/images/i_321.jpg +++ /dev/null diff --git a/old/64226-h/images/i_343.jpg b/old/64226-h/images/i_343.jpg Binary files differdeleted file mode 100644 index f1c6aa4..0000000 --- a/old/64226-h/images/i_343.jpg +++ /dev/null diff --git a/old/64226-h/images/i_407.jpg b/old/64226-h/images/i_407.jpg Binary files differdeleted file mode 100644 index c4878d8..0000000 --- a/old/64226-h/images/i_407.jpg +++ /dev/null diff --git a/old/64226-h/images/i_482.jpg b/old/64226-h/images/i_482.jpg Binary files differdeleted file mode 100644 index 192f496..0000000 --- a/old/64226-h/images/i_482.jpg +++ /dev/null diff --git a/old/64226-h/images/i_514.jpg b/old/64226-h/images/i_514.jpg Binary files differdeleted file mode 100644 index 10ecbb9..0000000 --- a/old/64226-h/images/i_514.jpg +++ /dev/null diff --git a/old/64226-h/images/i_567.jpg b/old/64226-h/images/i_567.jpg Binary files differdeleted file mode 100644 index 7d22e06..0000000 --- a/old/64226-h/images/i_567.jpg +++ /dev/null diff --git a/old/64226-h/images/i_609.jpg b/old/64226-h/images/i_609.jpg Binary files differdeleted file mode 100644 index 3ce773b..0000000 --- a/old/64226-h/images/i_609.jpg +++ /dev/null diff --git a/old/64226-h/images/i_662.jpg b/old/64226-h/images/i_662.jpg Binary files differdeleted file mode 100644 index 377c248..0000000 --- a/old/64226-h/images/i_662.jpg +++ /dev/null diff --git a/old/64226-h/images/i_691.jpg b/old/64226-h/images/i_691.jpg Binary files differdeleted file mode 100644 index 94103a8..0000000 --- a/old/64226-h/images/i_691.jpg +++ /dev/null diff --git a/old/64226-h/images/i_718.jpg b/old/64226-h/images/i_718.jpg Binary files differdeleted file mode 100644 index d76b015..0000000 --- a/old/64226-h/images/i_718.jpg +++ /dev/null diff --git a/old/64226-h/images/i_745.jpg b/old/64226-h/images/i_745.jpg Binary files differdeleted file mode 100644 index 7d0764c..0000000 --- a/old/64226-h/images/i_745.jpg +++ /dev/null diff --git a/old/64226-h/images/i_775.jpg b/old/64226-h/images/i_775.jpg Binary files differdeleted file mode 100644 index 87b4dcd..0000000 --- a/old/64226-h/images/i_775.jpg +++ /dev/null diff --git a/old/64226-h/images/title2a.jpg b/old/64226-h/images/title2a.jpg Binary files differdeleted file mode 100644 index e730a37..0000000 --- a/old/64226-h/images/title2a.jpg +++ /dev/null diff --git a/old/64226-h/images/title2b.jpg b/old/64226-h/images/title2b.jpg Binary files differdeleted file mode 100644 index 526ec90..0000000 --- a/old/64226-h/images/title2b.jpg +++ /dev/null |
