Imágenes de páginas
PDF
EPUB

6A Short Discovery of his Highness the Lord Protector's intention touching the Anabaptists in the Army, &c. upon which there is propounded thirty-five queries for his highness to answer to his own conscience. By a well-wisher to the anabaptists' prosperity, and the rest of the separates in England," This pamphlet is given at length by Crosby.* It appears from it, that the baptists were, at this time a numerous body. For the writer of it asks the protector, "Have they not filled your towns, your cities, your provinces, your islauds, your castles, your navies, your tents, your armies, your court? your very council is not free: only we have left your temples for yourself to worship in them ?"

The piece is on the side of toleration and liberty. Amidst the sad scenes of suffering for conscience and persecution which mark this period, it is a comfort to behold some gleams of light from the dawn of the day of liberty. The independents, while the presbyterians exclaimed that toleration was but an indulgence for soul-murder, were early and strenuous advocates for the rights of conscience. Dr. John Owen, though in the case of the women whose sufferings we have mentioned, he did not act up to his principles, was amongst the first of our countrymen who entertained just and liberal notions on this subject, which he had the integrity and resolution to avow and publish, when the times were the least encouraging: and the celebrity of his name, character, and learning, gave weight to his writings. In 1667, when the dissenters were suffering persecution under Charles II. he published two "Pleas for indulgence and toleration." But before this, he had argued very cogently against intolerance, in an Essay for the practice of Church government, and a Discourse of Toleration, which were, probably, first published about the beginning of 16-17, when the parliament was arrived in full power, and he was in great repute.† The memorable John Hale's celebrated "Tract on Schism," breathed a liberal catholie spirit; and much influence, in advancing the spread of just sentiments on liberty, may be justly ascribed to it.

In the period of which we are particularly speaking, the

* Vol. iii. p. 232-242.

Palmer's Non-conformists' Memorial, vol. i. p. 157.

persecution of the excellent and pious Biddle contributed to expose the evil of intolerance, and brought forth advocates for liberty in several publications to which it gave origin; as, "A Narrative of the proceedings against John Biddle;" "The true state of the case of Liberty of Conscience in England;" and "The Spirit of Persecu tion again broke loose."*

Mr. Biddle's own publications, though they were chiefly controversial, had the same good tendency; as they led to the discussion of important questions, promoted religious enquiry, and called men to the exercise of the right of private judgment. Two pieces went more directly to elucidate, establish, and disseminate the principles of liberty; viz. "A Brief Enquiry touching a better way than is commonly made use of to refute Papists, and to reduce Protestants to certainty and unity in religion." 1653. And another tract, entitled "A Discourse touching the Peace and Concord of the Church: wherein is elegantly and acutely argued, that not so much a bad opinion as a bad life excludes a christian out of the kingdom of heaven ; and that the things necessary to be known for the attainment of salvation are very few and easy: and finally, that those who pass amongst us under the name of heretics, are notwithstanding to be tolerated." 1653. These were translations, the former of a piece written in Latin by Joachim Stegman, a German, and minister of an unitarian church, at Clausenburg, in Saxony; the latter of a treatise, originally composed in Latin, by Przipcovius, a popish knight." In this connexion should be mentioned bis translation of the Racovian catechism, drawn up for the use of the unitarian churches in Poland; and particularly the preface to it, 1652. This catechism was reported to the parliament, and voted by them to "contain matters that are blasphemous, erroneous, and scandalous" and all the printed copies were ordered to be burnt.

A piece on the side of liberty, published in 1659, deserving particular notice, was "A Treatise of Civil Power

* Crosby's History of the Baptists, vol. i. p. 209-215. A Review of the Life.Character, and Writings of John Biddle, seet. xi, ↑ Whitlocke's Memorials, p. 593.

in Ecclesiastical Causes: shewing that it is not lawful for any power on earth to compel in matters of religion. By JOHN MILTON." This manual has been republished, so lately as in 1790, addressed to Dr. Richard Price. It is written on the most liberal principles, in the strong and nervous manner of the author.*

It is not possible to say, at this remote period from their appearance, what impression these publications made. From the nature of truth, and the force of just reasoning, they could not fail to be useful: and though the immediate effect cannot be estimated, we know that the spirit of liberty has been growing and improving ever since that time.

"We

*I am tempted here to quote a passage from this piece. read not that Christ ever exercised force but once; and that," says the author, "was to drive profane ones out of his temple, not to force them in." "If by the Apostle, (Rom. xii. 1.) we are beseeched as brethren, by the mercies of God, to present our bodies a living sacrifice, holy, acceptable to God, which is our reasonable service or worship; then is no man to be forced, by the compulsive laws of men, to present his body a dead sacrifice, and so, under the gospel, most unholy and unacceptable, because it is his unreasonable service, that is to say, not only unwilling, but unconscionable."

:

CHAP. V.

From the Restoration of King CHARLES II. to the Conference at the Savoy.

1660.

BEFORE we relate the conference between the episcopal and presbyterian divines in order to a comprehension, it will be proper to represent the views of the court, and of the bishops, who had promised to act with temper, and to bury all past offences under the foundation of the restoration. The point in debate was, Whether concessions should be made, and pains taken to gain the presbyterians? The king seemed to be for it; but the court bishops, with lord Clarendon at their head, were absolutely against it: Clarendon was a man of high and arbitrary principles, and gave himself up to the bishops, for the service they had done him in reconciling the king to his daughter's clandestine marriage with the duke of York. If his lordship had been a friend to moderate measures, the greatest part of the presbyterians might have been gained; but he would not disoblige the bishops; the reasons of whose angry behaviour were, 1. Their high notions of the episcopal form of government, as necessary to the very essence of a christian church. 2. The resentments that remained in their breasts against all who had engaged with the long parliament, and had been the cause of their sufferings. 3. The presbyterians being legally possessed of most of the benefices in church and state, it was thought necessary to dispossess them; and if there must be a schism, rather to have it out of the church than within it; for it had been observed, that the half conformity of the puritans before the war, had, in most cities and corporations, occasioned a faction between the incumbents and lecturers, which latter had endeavored to render themselves popular at the expence of the hierarchy. 4. Besides, they had too much influence in the election of repre

sentatives to serve in parliament; therefore instead of using methods to bring them into the church (says bishop Burnett) they resolved to seek the most effectual ones for casting them out. Here was no generosity, or spirit of catholicism, no remembrance of past services, no compassion for weak or prejudiced minds, but a fixed resolution to disarm their opponents at all events; so that the ensuing conferences with the presbyterians were no other than an amusement to keep them quiet, till they could obtain a law for their utter expulsion.

The king was devoted to his pleasures, and had no principles of real religion; his grand design was to lay asleep the former controversies, and to unite both protestant and papist under his government; with this view he submitted to the scheme of the bishops, in hopes of making it subservient to a general toleration; which nothing could render more necessary, than having great bodies of men shut out of the church, and put under severe penal laws, who must then be petitioners for a toleration which the legislature would probably grant; but it was his majesty's resolution, that whatsoever should be granted of that sort should pass in so unlimited a manner, that papists as well as other sectaries should be comprehended within it. The duke of York and all the Roman catholics were in this scheme; they declared absolutely against a comprehension, but were very much for a general toleration, as what was necessary for the peace of the nation, and promoting the catholic cause.

The well-meaning presbyterians were all this while striving against the stream, and making interest with a set of men who were now laughing in their sleeves at the abject condition to which their egregious credulity had reduced them. They offered archbishop Usher's model of primitive episcopacy as a plan of accommodation; that the surplice, the cross in baptism, and kneeling at the communion, should be left indifferent. They were content to set aside the assembly's confession, and let the articles of the church of England take place with some few amendments. About the middle of June Mr. Calamy, Dr. Reynolds, Mr. Ashe, Mr. Baxter, Dr. Wallis, Dr. Manton, and Dr. + Vol. i. p. 259, 60, 12mo. Kennet's Chron. p. 173. VOL. IV.

40

« AnteriorContinuar »