The Loyalists Part 14

The zeal of the true Christian for Christ and his Gospel is never accompanied with those flaming contentions and oppositions, which, though engaged in the best of causes, certainly testify a corrupt mind. They had rather obey than dispute, follow than have the pre-eminence.

Southgate's Sermons.

The year 1648 produced events, that were alike the glory and the shame of England. It was first signalized by the ill.u.s.trious stand which the university of Oxford made against successful usurpation, by appointing delegates to examine the oaths they were now required to take, and to state why, in reason and conscience, they could not submit to the imposition. These delegates, to their eternal renown, and to the honour of those for whom they acted, "though then under the power of a strict and strong garrison put over them by Parliament, the King in prison, and their hopes desperate, pa.s.sed a public act and declaration against the covenant, with such invincible arguments of the illegality, wickedness, and perjury contained in it, that no man of the contrary opinion, nor even the a.s.sembly of divines, which then sat at Westminster, ever ventured to make any answer to it." And the publication of their reasons, "must remain to the worlds end, as a monument of the learning, courage, and loyalty of that excellent place, against the highest malice and tyranny that ever was exercised in or over any nation."

Resistance of such a pure and steady character, conducted with meek fort.i.tude, and supported by unimpeachable wisdom, was too dangerous an offence to be forgiven. Ejection of the members from the scanty subsistence which they derived from their collegiate endowments, was the first punishment. To this, banishment from Oxford was immediately added, and, in many cases, imprisonment. The obnoxious oaths were tendered to all the members of the university, and those who refused to compromise their consciences for bread, were commanded to quit the happy asylum of their age, or to renounce all their youthful studies and hopes in twenty-four hours, by beat of drum, on pain of being treated as spies.

Few were found so selfish as to submit to the alternative of perjury; and thus the venerable sages and generous youth of England went forth like the confessors of antient times, "of whom the world was not worthy; afflicted, dest.i.tute, tormented, they wandered in deserts, in mountains, in caves, and dens of the earth." At one time they were forbidden to earn a subsistence as private tutors in families; at others, restricted from performing any ministerial functions, even so much as administering the sacrament to dying persons, who yet, by the arbitrary regulations of many of the new parochial ministers, might not receive it from them, unless they also first took the covenant.

Dignified clergymen were at this time travelling on foot, nearly dest.i.tute of common necessaries, and relying on the charity of casual pa.s.sengers for support[1]. Cathedrals had long been converted into barracks for horse-soldiers, and bishop's palaces into prisons for the ejected clergy, whose families, now deprived of the last pittance, and actually in want of bread[2], became earnest supplicants that the moiety of the benefices, of which their fathers were deprived, (and which the Parliament had agreed should be appropriated to their support,) should be regularly paid. "But these applications oftener produced vexatious and expensive suits than effectual relief."

As the clerical a.s.sociates of the party who now reigned triumphant, rushed in crowds to fill the vacant seats, the aspect of Alma Mater was completely changed. As much sanct.i.ty as possible was thrown into the face, and mirth and pleasantry were avoided as marks of a carnal mind.

The young compet.i.tors for academical learning were led to examination, through rooms hung with black, and illuminated by so faint a taper, that it only served to make darkness visible. This obscurity was a prelude to a fearful questioning by a Saint, "with half a dozen night-caps on his head, and religious horror in his countenance"[3], who asked him whether he abounded in grace,--the state of his soul,--if he was of the number of the elect--the occasion of his conversion, and the exact period when it happened. Such was the general aspect of manners, and such the state of learning; many respectable exemptions were, however, found in men who placed religion in something more essential than lecturing out of Calvin's inst.i.tutes, pointing Scripture-texts at political opponents, or a.s.suming the vinegar aspect of puritanical monachism. Some also have been recorded, who shewed that they were dissenters from purely conscientious motives, who refused to enrich themselves with the plunder of episcopacy, and, considering the clergy of the desolated church as men and brethren, stretched out the hand of humanity to alleviate their afflictions.

Such was the good Barton. By one of the sports of Fortune, he was nominated to the stall which Dr. Beaumont was expected to vacate, by refusing the prescribed oaths. Among the foibles of this worthy man, must be ranked a high opinion of his own spiritual attainments; but this being qualified by the technical phrases of his sect, did not alarm his really tender conscience, for though he would have considered the same inordinate degree of self-esteem as sinful, in one who did not hold the same religious tenets; yet, by changing the term disposition into gift, he thought himself permitted to talk of his present piety, knowledge, perseverance, diligence, and success in the ministry, as of a vessel filled with grace, and ordained to honour. Still, when he spoke of himself as man, he used the strongest terms of self-abas.e.m.e.nt. He had no doubt he should be able to foil Dr. Beaumont in argument, and convince him that the Anglican church was really anti-christian. His benevolence and liberality urged him to undertake this office at this time, in hopes that, since the Doctor's subsistence depended upon his acquiescence, expediency would facilitate conviction. The n.o.ble disinterestedness of this intention must attract admiration; and though there were abler advocates in the cause of Presbytery, it would have been difficult to select one whose motives were so commendable.

When Barton visited his friend, with a view to effect his conversion, he took care to conceal the interest he himself had in the business. With many encomiums on the Doctor's learning and moral conduct, he urged him to that conformity which would preserve him in a state of usefulness. He spoke of the differences between moderate members of the Lutheran and Reformed churches as including no essential doctrines; and mentioned the friendly intercourse which Calvinistical congregations on the continent had ever maintained with the church of England, a.s.sisting her in her troubles, and receiving her persecuted members with open arms. He observed, that what was not evidently of divine origin should never be made binding to the souls of men, that it was never too late to retract errors, and if, in the first hurry of separation, some remains of popish impurity adhered to a new-born church, it behoved its members to remove the defilement, as soon as a more simple and scriptural view of the subject allowed them to complete the work of reformation.

So far Dr. Beaumont, in general, agreed with Mr. Barton; but, adverting to the learning and talents of the fathers of the Anglican church, he conceived it attributable to their moderation and wisdom, and not to their want of sincerity or of clear spiritual views, that they endeavoured, not to build a new church, but to purify and reform their old one. Hence, in reply to the taunt of the Romanists, "Where was your religion before Luther?" they could say, "Our religion preceded your corruptions, and ever was in the Bible;" thus claiming for their founder, neither Luther, nor Calvin, nor Melancthon, nor Zuinglius; but the Saviour of the world. As to the remark, that what was not of divine inst.i.tution should not be made a condition of communion, it applied with full force against the new-fangled covenant, and he clearly proved the injustice of an imposition, which could never be called law, while it wanted the essentials which the const.i.tution required; namely, the a.s.sent of the three legislative powers. It threw a grievous burden upon the conscience of those who took it, because, not content with binding them to the new form of worship, it also required them to endeavour to extirpate Prelacy, cla.s.sing it with Popery, superst.i.tion, heresy, schism, and profaneness. These may all be proved contrary to the word of G.o.d; whereas, allowing that episcopacy is not actually prescribed by Scripture, its greatest maligners have never been able to shew that it is contrary to any rule or precept expressed or implied. No conscientious man, therefore, could take this covenant, unless he thought that Prelacy ought to be interdicted, and its maintainers persecuted to extirpation.

On other branches of the oath, such as its pretext of defending the King's person, while it justified raising armies to deprive him of his lawful rights, and accusing the faithful adherents of the King as being malignant incendiaries, and the cause of the nation's misfortunes, Dr.

Beaumont forbore to expatiate; as a clergyman, he was required chiefly to look at the ecclesiastical tendency of this obligation, and on that account he preferred poverty, bonds, or even death, to subscription.

Barton acknowledged that his party had gone too far, and hoped time would soften their asperity, and reclaim those who had so loudly complained of persecution, from continuing to be persecutors. He enlarged on the beautiful simplicity of primitive worship, as described in Scripture; talked of the mistakes which had proceeded from a misapplication of the word Bishop in our translations, and complained that the church was profuse in her ceremonies; that her forms were too copious, redundant, and evidently copied from the Romish missal; and that her terms of subscription were too minute and galling to tender consciences.

Dr. Beaumont acknowledged that, like all human inst.i.tutions, the church of England, its Liturgy, and its authorised translation of Scripture, were imperfect; but unless we admit fallibility as a justifiable motive for rejecting whatever is of human origin, and withholding our obedience to all governments, because there is something defective in them, this objection must fall to the ground. The very nature of man, which prevents him from devising what is perfect, enables him to discover those defects in the labours of others, which his self-love will not let him perceive in his own; and thus it has ever been easy to detect and censure abuses, but difficult to correct them. He proved, that no congregation of Christians could be maintained, without observing various forms and arrangements not mentioned in Scripture, in which there is no fuller description of public service, than that they met together, with _one accord_, for the purpose of prayer, praise, singing hymns, reading and expounding the word of G.o.d. The rule, "Let all things be done in order," coupled with the injunction, "to obey those who have rule over you," justified every national church in framing articles of concord, and a formulary for public worship; and he thought private Christians could not be vindicated for disobeying their spiritual superiors, unless the required terms included something contrary to divine laws. He inferred from Acts, chap. iv. v. 24, and the following verses, that a form of prayer was early used in the Christian church, as it had been in the Jewish; and he stated that the divine compendium prescribed by our Lord was, indeed, a selection of pa.s.sages from Jewish prayers. He observed, that without a service, previously known to all the congregation, only the minister could be said to pray, the rest were auditors, not a congregation; listeners to their orator, and judges of his eloquence; not pet.i.tioners in their own name, begging mercy of G.o.d.--Seceders generally pleaded that they put confidence in their minister; but he would tell them, this was being more Popish than the church of England could be, in retaining some of the dresses, Liturgies, and hierarchical orders used by the Romanists; for it was an error of that church, against which our reformers most vehemently protested, to give undue importance to the officiating minister, on whose intention and purpose the value of the sacred ordinance depended. If we change the word Intention to Gift, is the absurdity less glaring? The Papists believe, that their priest in the ma.s.s can, if he so wills it, change a wafer into flesh; and that his coinciding purpose is necessary to make any means of grace effectual. The Anti-formalists call it serving G.o.d, to stand while their minister utters extemporary prayers, the propriety and suitableness of which must depend on his wisdom and elocution. The resemblance between the lower cla.s.ses of secular preachers, and the mendicant Friars, whose conduct was the disgrace and ruin of Popery, is most evident; especially in their abuse of the parochial clergy, from whom they completely estranged the minds of the people, and then led them into all the absurdities of fanaticism. He shewed that it was preserving the worst parts of Popery to make a merit of attending religious a.s.semblies, instead of considering and hearing the word, as a help to right action; and that in uncharitable judgment of others, with respect to their spiritual state, and a pertinacious persuasion that salvation is confined to their own church, the strict Calvinist and the strict Papist were as one. And he bade Mr. Barton to join with him in praying G.o.d, that there might not be a still closer resemblance; for the crime of King-killing was of Popish origin, and was defended under the plea, that to promote the cause of G.o.d by cutting off his enemies was our duty, thus investing themselves with the right of judging who were G.o.d's enemies, and what was truly his cause.

In saying that the discipline and Liturgy of the English church was copied from that of the church of Rome, the case was unfairly stated.

Her reformers endeavoured, in all things, to go back to the earliest and purest models. With singular modesty of judgment, they thought invention and discovery ill-sounding names in religion. The usages she kept in common with Rome were those she copied from the primitive churches, and were therefore uncontaminated with her errors.

In respect to the word _bishop_, admitting there was a misapplication of the term, in its present sense, to the ministers of the Ephesian and Cretan churches, whom Timothy and t.i.tus were commissioned by St. Paul to select and appoint, yet it was to Timothy and t.i.tus themselves, and to the authority they were commanded to exercise over these bishops or presbyters, that we were to look for the scriptural precedent of Episcopacy. The word Bishop did not come into the use to which we now apply it during the lives of the apostles, who possessed the same species of superintendence. But after the death of St. John, the apostolical fathers, who succeeded as governors of the church of Christ, modestly declined a.s.suming the name of Apostle, as sanctified by the peculiar appointment of their heavenly Lord. As Christianity spread, each tract of country, or large city, had its bishop or overseer, who ordained the subordinate presbyters and deacons, and administered the rite of confirmation. Such, without exception, was the government of the church for nearly sixteen hundred years; and during that period scarce any objections were started against its utility. What St. Paul appointed Timothy to be at Ephesus, and t.i.tus in Crete, that was Clement at Rome, Ignatius at Antioch, and Polycarp at Smyrna; each the ecclesiastical superintendent of his respective congregation, and a bond of union among dispersed societies of Christians.

As to the hardship of the terms of communion required by the Church, and the unscriptural tendency of some of her forms, Dr. Beaumont wished that the objectors would agree in stating what they wanted to have altered, in such a manner that unity might indeed be promoted. "But while," said he, "every one conceives himself at liberty to find fault, and no two agree in what you would have changed; while some of your most learned and pious bring forth new liturgies[4], framed according to their own peculiar fancy, without the least reference to ancient forms, or any even plausible pretence why their inventions should supplant what has been long in use; while others run into metaphysical subtleties and nice definitions of abstract doctrines[5]; and others inveigh against all forms as subversive of Christian liberty, are we not justifiable in retaining what we have till you agree in producing something better? And as to the multiplicity of our inst.i.tutions, even with our fearful example to teach you brevity and simplicity, you have not found the drawing up of the const.i.tution of a church so simple a thing. The Directory which was fashioned by your divines took almost a day to read over; and it is with a bad grace that you object to our using words not found in holy writ, which we say are rendered necessary by the present state of theological controversy, when your divines adopted many new-coined, indefinite words, for which neither Scripture, precedent, nor significance, could be pleaded."

Mr. Barton forbore replying to many points in dispute; he acknowledged that the a.s.sembly of divines "had disappointed the hopes of their employers;" but, recurring to episcopacy, he said, that admitting the existence of a superintending order among the primitive clergy, how could we reconcile the poverty and lowliness of the antient bishops with the splendour, wealth, and temporal power of their successors? and he added, that the ruin of the church was greatly owing to the secular lives of the clergy.

To this Dr. Beaumont replied, that in different states of the church different duties were required of her ministers. And if (as experience proved) in a state of persecution, the head of the flock was first called to suffer, it followed that in prosperous times those who occupied that station should also be admitted to an upper seat at "the shearer's feast." Wealth, power, and splendour, are not of necessity sinful. They did indeed often afford temptations to offend, and so did poverty; a low servile condition, a life of austerity and mortification, nay, even religious observances, for the Pharisee sinned in an act of worship, by boasting himself to be righteous, and despising others. "It must ever be," said he, "while the Christian priesthood is filled by men subject to infirmity, that in prosperous times the ministry will, in numerous instances, be formed of worldly-minded persons, who follow their Lord for the bread he distributes, and care little for the bread of life. Such persons being active, ambitious, practised in those habits which bring their possessors into notice, endowed with much worldly wisdom, and perhaps supported by powerful interest, must, according to the ordinary course of things, climb to eminent stations, and by the publicity of their conduct give occasion to scandal. But no sooner does the church appear in danger, than these mock supporters desert her; either changing their party for that which, they think, will eventually predominate, or seeking personal security in concealment. But then the true servants of G.o.d appear in view; they who, meek and humble, pious and learned, claim only the distinction of defending or suffering for a calling which they embraced with a view of fulfilling its duties, not of engrossing its rewards. All this results, not from the discipline of our church, but from human nature; and which-ever of your sects finally gains the ascendancy, the worldly-minded man will find in it the same expedients to help him to obtain the secular objects at which he aspires."

"As to your charge, Mr. Barton, that the lives of our clergy gave occasion to the downfall of our church, you cannot prove it, unless, invested with the attribute of omniscience, you can look into the hearts of men, and estimate the comparative worth of two numerous communities.

The claims of our church to apostolical purity rest on her doctrines, const.i.tution, and services. These are capable of proof and investigation, and are not affected by the unworthiness of her ministers. The pretensions of those sects who reject all creeds, forms, and canons, rest solely on the qualities of their members; and those who deny that human inst.i.tutions can be binding, seem to adopt the common language of reformers, intimating, that they who pull down the old temple must be a wiser and worthier race of beings than those who supported it. Now as each man takes a personal interest in the triumph of his party, he thinks it his duty, not only to give his neighbour credit for whatever portion of graces and abilities he lays claim to, but also makes the same claim for himself; and he must be a bad caterer who cannot make a savoury compound of spiritual delicacies, when he thus traffics in them by barter. Yet I often wonder how they, who positively insist on the absolute depravity of mankind, can reconcile it to consistency, to make so many of their own brethren absolutely saints.

They call themselves in the aggregate, the vilest of sinners; yet, when they come to describe particulars, they employ language which even the most eminent of all the Apostles had too humble a sense of his defects to adopt. But on the contrary, we who do not found our claims on the superiority of the earthen vessels in which the heavenly treasure is lodged, are not solicitous to describe the church militant in terms appropriate only to the church triumphant. We see and deplore the vices and errors of each other; and after that acknowledgment, do not, worthy Barton, call us uncandid if I add, we also discover yours. I will go further, and own, that we record that as a blemish which you produce as a beauty; I mean your zeal to promote separation, so plainly contradictory, not merely to a dubious text, a difficult chapter, or even an epistle hard to be understood, but to the whole tenor of the New Testament, which, from St. Matthew to the Revelations, preaches concord, brotherly love, candour, humility, lenity in judgment, meekness, submission, unity in belief, in worship, in our conduct on earth, and in final hope of an eternal reward in heaven."

Mr. Barton admitted the use and necessity of an establishment, notwithstanding the errors which must at first mix with it, and the inert supineness it must afterwards introduce; but he saw little danger in schism, and doubted if it could indeed be counted a sin. He enlarged on those texts which permitted Christian liberty, and laid it down as a fundamental rule for the only difference allowable in a state, that one church should be approved and all the rest tolerated. The approved church should be that which had most members, and it should afford public maintenance and greater encouragement to its pastors; but all opinions might be promulgated with equal freedom, and every person left at liberty to interpret Scripture as he pleased, and to serve G.o.d in his own way.

Dr. Beaumont conceived the adoption of this plan would give occasion to much talk about religion, but would ripen none of its fruits. The attention of most men would be too much engrossed by temporal pursuits to exercise this privilege of choice, till sickness or calamity urged them to think of a future world. Weak minds, he said, would be "ever learning, and never coming to the knowledge of the truth," and the best disposed would be most apt to fall into error from extreme solicitude to be right. The differences between Christians chiefly consist in mysterious or speculative points; hence the perpetual controversies of those who were struggling to enlarge their communities, would divert the attention of mankind from moral duties. Every preacher would become, as it were, a religious prize-fighter, drawing round him an auditory as a means of subsistence, instead of instructing a congregation in their duty to G.o.d. So there would be endless dispute, nice sifting of abstract ideas, and censorious inquisitiveness into the spiritual state of our neighbours, but little humility, charity, or true piety; which consist in grateful adoration of, and sincere obedience to our Creator, Redeemer, and Sanctifier, and not in speculations on the incomprehensible nature and unfathomable purposes of G.o.d. From such unedifying pursuits our church, in her articles, dissuades even her riper members; how much more then must she, in her elementary instructions, avoid exciting a taste for them in the tender minds of her catechumens.

"Respecting the texts which require us to exercise Christian liberty, we ought" observed Dr. Beaumont, "to remember two considerations, which will a.s.sist us so to understand, as not to misapply Scripture. We should first consider the occasion which called forth the precept, and I believe you will find many of those you quoted, were meant to dissuade Gentile converts from observing the abrogated inst.i.tutions of the Jewish law; at least, I am sure you will not find one which permitted a convert to say he chose to belong to the congregation of Paul or Apollos, or Cephas.

Such licence of choice St. Paul strictly prohibits, ever labouring, as his Master had done before him, to build up a church in perfect unity of faith and worship. The other hint which I would suggest to you is, that the example of the Devil shews us that texts of Scripture may be wrested so as to recommend presumption and other enormous offences.

Most a.s.suredly, human governments have no power to inhibit man from interpreting the Word of G.o.d as his conscience dictates, but it is much to be wished, for the repose of Christendom, for the comfort of individuals, and the general increase of Christian graces, that "the unlearned and unstable" would exercise that lowliness and sacred awe which, operating as a moral restraint, would prevent them from giving their crude conceptions as faithful interpretations of the secret things of the Most High. This evil began to work in the Apostles' days, and every heresy and error that has since arisen in the Catholic church, claims for its foundation some misapplied text, which the perverse subtlety, or presumptuous ignorance of its founder wrested from its true significance. The usurpations of Popery, the daring impieties of Socinus, the mystical reveries of pietism, and the turbulent licentiousness of the fifth-monarchy-men, all a.s.sail the champions of orthodoxy with weapons stolen from the divine armoury. Nay, I have heard that the doctrine of metempsychosis has been supported by Scripture-proof, and many texts brought to prove the re-appearance of one human soul in a variety of bodies[6]. Though therefore I sincerely deprecate all legal restraints on the free use of the Word of G.o.d, I must commend those divines who enforce the moral restraints I have mentioned, instead of encouraging a boundless lat.i.tude of interpretation.

"Shall I weary you if I point out whence arise these discrepancies of opinion? We look into Scripture to confirm our preconceived notions, not with a reverent desire of learning the truth. Each sect prefers some portion of Christian doctrine to the whole, and urges its favourite tenet to an undue extreme. Unskilful interpreters separate texts from their contexts, or they found doctrines on obscure pa.s.sages, explaining away those plain ones by which the more difficult should be expounded, and overlooking those cautions by which the Holy Spirit guards against exaggeration. By such men a rhetorical ill.u.s.tration, a poetical figure, a local or temporary instruction, are made to form points of faith or positive rules of practice. It is evident many, even of the moral precepts, given by our Saviour, cannot be literally obeyed[7]; and were intended rather to cultivate a general feeling, than to be referred to as a precise injunction; and if we allow for the strong imagery of eastern idiom on these occasions, let us do the same for those texts from whence arose the unhappy disputes among Protestants, on what are called the Five Points; which gave great occasion to Popery to exult in the disorder produced by our separation from her. And would to G.o.d that could have been avoided without partaking in her sins!

"To ill.u.s.trate my idea of the manner in which even moral texts should be construed, I should consider your favourite precept of "Stand fast in the liberty wherewith Christ hath made us free," as rather intended to limit the frequent injunctions "to obey those who have rule over us,"

and to shew Christianity did not enjoin servility, than as designed to prove that we are allowed to choose our own temporal and spiritual masters. And that this is the true interpretation, the universal opinion of mankind must prove, who, in preferring government to anarchy, and supporting the state by coercive laws, shew that they consider the mult.i.tude as naturally subject to the inst.i.tutions of the country which gave them birth, and whose protection and privileges they enjoy. And believe me, Mr. Barton, those who now insist so much on the rights of equal liberty, when they come to govern, will inforce the duty of subordination, and will exact all the claims to which age, station, authority, prescription, or superior attainments are ent.i.tled. I shall not blame them; the peace of society depends on the inviolability of these claims. I only censure them for exciting popular resentment against us, by holding forth ideas of perfection which experience tells us cannot be realized in this life."

"I perceive," returned Barton, "you object to the fundamental doctrines on which we found our separation; but, if you refuse to be my convert, let me hope that you will at least affect a pa.s.sive acquiescence. If the King a.s.sents to the terms which Parliament now requires, and abolishes episcopacy, surely you will not resist what you must then, on your own principles, admit to be law."

Dr. Beaumont steadily answered, that even then he would not take the covenant; for though the King and Parliament conjointly possessed very ample legislative powers, they could not alter the const.i.tution, of which they were conservators, not fabricators. "But," said he, "this question is scarcely a speculation. I am well aware that our high-minded King too little values the t.i.tle and parade, which he is aware is all the present Parliament will ever grant him, to wound his own conscience, or lay snares for that of others. I have therefore rather to consider how I shall suffer with my King, than whether I can temporize with him.

I know, worthy Barton, you have a message to deliver. It does not come upon me as an a.s.sa.s.sin upon a sleeping man; I have long foreseen that this strong-hold of loyal and episcopal principles could not be spared; and I have earnestly implored the grace of Christian fort.i.tude, that I may resign my last temporal possession without a murmur. The power possessed by the predominant party to afflict us, is given them by G.o.d.

It is designed to purify a sinful people, and to revive the flame of piety in a lukewarm church, whose best restorative will be exemplary holiness. Tried in the furnace of adversity, I doubt not that she will come out pure gold, and that our present sorrows will serve as a warning to the latest times in which England shall be remembered as a nation, to beware of the leaven of hypocrisy, to avoid divisions, and to cultivate universal charity and forbearance, instead of vain unprofitable disputations on metaphysical rights and abstruse doctrines."

Mr. Barton a.s.serted that public morals had been much benefited by the new ministry, who, however unpromising their attainments and manners might be to secular eyes, shewed by their success that they were chosen implements in the hand of Providence to convert the nation. He observed the cause of unity would be considerably benefited by England's conforming to the discipline of the reformed churches abroad. He would not affirm that episcopacy was the cause of her present miseries; but he insisted it would be a hindrance to her healing her wounds.

Dr. Beaumont answered, that there was no doubt Divine Power could accomplish its ends by any instrument; but as it was presumptuous in man to require Omnipotence to work miracles, so it was the duty of rulers to select the most capable and promising agents for every work of importance. The will of G.o.d was as often fulfilled by stubborn folly as by obedient wisdom; yet those who wished that "will to be done upon earth," would fill responsible stations with those that seemed most like the inhabitants of heaven.

"You must allow us, who have played a losing game, to talk," said Dr.

Beaumont, "and believe me, that so far from meaning any thing personal in my remarks, I honour the patience with which you listen to my prosings, and the benevolence which induces you to wish me to see my own interest. As far as I have observed, men of sound heads, and sober lives, are oftener endued with the especial graces of the Holy Spirit, than persons of weak judgment, or those whose previous conversation placed them in the power of sin, that grand hardener of the heart. A great change has indeed taken place in the manners of the nation; but when I see the dreadful scenes that daily occur; the first persons in the kingdom dragged to prison, or to the scaffold, for no other crime than allegiance; estates confiscated; the temples of G.o.d despoiled; the mysteries of religion ridiculed and disputed; the bonds of family-affection broken; servants turned into house-hold spies; domestic privacies violated by informers, in the shape of friends; every one disputing about religion, yet few knowing in what it consists; spiritual pride calling itself piety, and censoriousness affecting the name of zeal for our neighbour's salvation; insubordination pervading every order of society; all clamouring for their own way, and 'meaning licence, when they cry liberty;' the most disingenuous shifts and dishonest contrivances resorted to, not merely without punishment, but without fear of censure; when I see all this, can I say that morals are improved, because theatres are turned into conventicles, and banquets and revels give place to polemical lectures? The faces of men do indeed a.s.sume the appearance of sanct.i.ty, but that it is only the appearance is evident, because true piety gives chearful serenity to the countenance, and easy simplicity to the whole carriage. It occasionally blazes in ordinary conversation, but it is in the fervent and edifying language of glory to G.o.d, and good-will to man. It never talks, for the sake of some secular, or treacherous purpose, of seeking the Lord.--It judges not its neighbour's heart.--It boasts not of its early provocations and present acceptance, nor does it debase the doctrine of Providence, by low and familiar applications of Almighty interposition to its own trivial concerns; applications which argue, not religious thankfulness, but self-importance. It is careful never to anathematize its opponents, by a misapplication of Scripture-texts or events, knowing 'that the sword of the Spirit,' must not be wielded by personal, or party animosity. Nor does it suffer the fervors of devout love and grat.i.tude, to overpower the humility of conscious dust and ashes. Its approaches to the Holy One of Israel are made with reverence. The sanct.i.ty of a penitent heart revolts from every allusion to carnal pa.s.sion, with more than virgin horror; and in its most elevated raptures it still sees the Creator, and the creature, the Saviour, and the sinner, the Sanctifier, and thing sanctified. Such is true piety, the habit of the soul; not the disfigurer of the countenance, nor the fashioner of the apparel, in which points it shews no difference from good sense, and modest propriety."

"The observations you have made on the advantages which would result from the King's giving up episcopacy, require but a brief reply. If, as has been shewn, Calvin introduced a form of discipline, perfectly anomalous, the error of the reformed churches, in departing from antient usage, is not to be copied, but shunned; and conformity would make England do wrong, not prove Geneva to be right. On this false view of unity, might the primitive Christians and Protestant martyrs be censured for non-conformity. It could be said, that they disturbed the repose of the world, by opposing the old doctrine of the unity of the G.o.dhead to idol worship, or, that by preaching the primitive faith, they annulled the lucrative Christianity in which the Papacy traded. Nor do I admit that expedience is a lawful rule of conduct, in cases where moral principle is concerned. We must act as our conscience, enlightened by the best helps we can procure, tells us is right, and leave the event to G.o.d."

"And now," continued Dr. Beaumont, "my good friend, for such I know you are, even in this attempt to change my principles, though my coat has been worn too long, and is of too stubborn stuff to cut into the new shape, tell me the name of my successor, that I may remember him in my prayers. For trust me, he, and all those who supplant the episcopal clergy, will have an arduous duty to fulfil. The eyes of Europe will be turned upon them. They have made a vast vacuity, and it will require no common portion of ability, no ordinary supply of graces, to fill the mighty void. Popery has long looked to our church for the most potent soldiers. See that ye be able to maintain the Protestant cause as effectually, and serve G.o.d as well with your labours and your lives."

Mr. Barton too well recollected Dr. Beaumont's remarks, on the covert avidity of praise, which was too marked a feature of the separatists, to use any of those phrases of humble sound, but arrogant purport, which he had just heard so properly rebuked. He thanked Dr. Beaumont for his promised intercession, in behalf of himself and his evangelical brethren; frankly acknowledging their situation would be arduous. "As to your immediate successor," said he, "I trust you will not find him, a 'barren fig-tree,' but one in 'whom faith worketh by love;' though, peradventure, his face is not shaped in exact conformity to your notions of a religious aspect, and his mode of study may have led him to doubt, where you are certain, and to deem that perspicuous, in which you see difficulties." The controversialists parted with mutual good-will.

Dr. Beaumont had already taken every precaution to fortify and prepare his family for the trial which awaited them. He had forcibly pointed out the defective patience of those, who, though submissive and composed under corrections, which proceeded immediately from the hand of G.o.d; such as sickness, loss of friends by death, or any misfortunes arising from unpropitious seasons, or other accidents; are querulous and rebellious, when the same Sovereign Disposer of events corrects them through the intervention of their enemies. Pride, envy, hatred, ingrat.i.tude, selfishness, and treachery, are evils permitted against others; as well as plagues and offences in those who cherish them. Like pain, or decrepitude, hurricanes or drought, poverty or death, they prove, and purify the servants of G.o.d. The wrath of man has an allowed limit, which it can no more pa.s.s, than the raging ocean can the rocks by which it is bounded. And, if under the trial of moral evil, we behave wisely, charitably, and devoutly, we shall often find that even fraud and envy will produce some temporal advantages. Strangers have frequently stretched out their hands to help those whom friends and kindred have oppressed and abandoned. The world is ever disposed to look kindly on persons suffering wrong, provided they are not vehement in their resentments, and disposed to a.s.sist themselves by honest industry and wise measures. The cruelty of a tyrant has sometimes introduced superior desert to conspicuous notice; and at the worst, there is an inward peace, "which pa.s.seth understanding," that the oppressor never can enjoy, nor can he deprive the victim of his hatred from partaking of it. This is that peace of G.o.d which we forfeit, only by displeasing Him.

Nor did he deem adversity and poverty useless situations to others. The wish of the powerless is recorded, the intercessive prayer of the indigent is offered to G.o.d by the Mediator, who observed and blessed the scanty donation of the poor widow. Those angels, who wait around His throne, serve the Most High, as acceptably as they who fly on his messages. It was owing to too inordinate a love of the praise of men, that people generally feared to spend their lives in a condition, where no one thought their actions worth attending to.--We like the text, "Let your light shine before men;" but we recoil from that which bids us be content with the approbation "of Him who seeth in secret." These commands were intended for different stations, one suited the affluent, the other the needy, and they were, beside, limitations and comments on each other, teaching us neither to contemn praise, nor to pursue it too ardently. He spoke much of the pa.s.sive virtues, patience, returning good for evil (which the most indigent might do by remembering their enemies in their prayers), self-denial, self-examination, and aspirations after a better world. Few, he said, were in a state so dest.i.tute, as not to be able to render some service to their fellow-creatures; but all might serve G.o.d. While we possessed the inestimable gift of reason, we had ample cause to bless Him, even if we were poor, old, lame, blind, or helpless; and from such a disfigured censor, how grateful would the incense of praise ascend to our Creator's courts?

He desired Mrs. Mellicent to moderate the asperity with which she spoke and acted towards the triumphant party. He told her he had fixed his determination to return to Ribblesdale, the scene of his pastoral charge, from which he thought himself not lawfully exonerated, and where his presence might be of some service, at least as an example. But as he could only gain permission to continue there, by preserving the most quiet demeanour, she must now, from regard to his safety, (if from no better motive) avoid execrating the round-heads. He gently hinted too, that, since they must now appear in a very different capacity to what they had formerly done, a more condescending carriage, and less sharp austerity, would better conceal them from the exultation of their enemies.

He intreated Constantia, (whose silent anxiety for Eustace had paled the roses on her cheek) to think of the various miseries which had overwhelmed the nation, and to bear her portion with fort.i.tude. Many great families had seen all their promising branches cut off. Many had to lament worse than the death of their offspring, namely, their treachery, and hopeless wickedness. To have preserved all his family around him, and only to have lost his fortune, would have been, in these times, a too rare felicity. Many profligates were neglected in their education, and of such, small hope of reformation could be formed. But if Eustace were alive, the good seed had been sown in his heart, and he could not but hope, that he would at last, if not even till the eleventh hour, be found labouring in the vineyard.

Isabel needed little admonition. She had joined with the family in the devout services in which Dr. Beaumount had exercised them, to strengthen their fort.i.tude and arm them with Christian graces. She rose from her knees, patient, cheerful, full of resources, and ready to engage in the task of active duty. She antic.i.p.ated a return to harder toils and privations, than those to which she had submitted in early life; but she felt equal to her expected trial. She rejoiced in the capability of her vigorous const.i.tution, firm health, and unbroken spirits. She could read to the Doctor--clear-starch Mrs. Mellicent's pinners--nurse Constantia--cook for the family--take in plain-work--teach school--in short do every thing to make them comfortable, and find her own comfort in so doing.

Barton parted with the Beaumonts with deep regret. He had stretched his interest to the utmost to procure permission for the Doctor to reside at Ribblesdale, and to recover a fifth of the sequestered living for his support. He did not, however, like many friends, rest satisfied with exerting his interest. His purse was also open to their wants, and his first instance of kindness was furnishing them with a supply for their long journey. His next was giving to Dr. Beaumont a sealed bond, with an injunction not to open it till the next quarter-day. In it he covenanted to pay him regularly half the profits of his canonry as long as he enjoyed it, and to diminish a sense of obligation, he required the Doctor to return him another bond, subjecting himself to a similar division, in case a change of times should cause another revolution of inc.u.mbents. The delicacy of this proceeding, at a time so peculiarly unfavourable to the hopes of Loyalists, tended much to a.s.sist the Doctor's endeavours of making his family charitably disposed, and even Mrs. Mellicent went so far as to lament that Barton was not a churchman.

[1] Such was the case of Dr. Morley, Bishop of Winchester, who was accidentally met and relieved by Sir Christopher Yelverton, and for many years sheltered in his mansion.

[2] This was true of the family of Wren, Bishop of Hereford, besides many others. He was imprisoned eighteen years, refusing to accept any favour from the Usurper. He lived to the Restoration.

[3] This description is taken from the Spectator, No. 424. Mr.

Pennant says it is believed to delineate Dr. Goodwin, President of Magdalen college, during the great rebellion.

[4] This was done by Mr. Baxter at the Savoy Conference.

[5] See the a.s.sembly's Shorter Catechism on G.o.d's decrees, the redemption of the elect, &c.