The Loyalists, Vol. 1-3

by Mrs. West

  CHAP. XV.

  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 shameof England. It was first signalized by the illustrious stand which theuniversity of Oxford made against successful usurpation, by appointingdelegates to examine the oaths they were now required to take, and tostate why, in reason and conscience, they could not submit to theimposition. These delegates, to their eternal renown, and to the honourof those for whom they acted, "though then under the power of a strictand strong garrison put over them by Parliament, the King in prison, andtheir hopes desperate, passed a public act and declaration against thecovenant, with such invincible arguments of the illegality, wickedness,and perjury contained in it, that no man of the contrary opinion, noreven the assembly of divines, which then sat at Westminster, everventured to make any answer to it." And the publication of theirreasons, "must remain to the worlds end, as a monument of the learning,courage, and loyalty of that excellent place, against the highest maliceand tyranny that ever was exercised in or over any nation."

  Resistance of such a pure and steady character, conducted with meekfortitude, and supported by unimpeachable wisdom, was too dangerous anoffence to be forgiven. Ejection of the members from the scantysubsistence which they derived from their collegiate endowments, was thefirst punishment. To this, banishment from Oxford was immediately added,and, in many cases, imprisonment. The obnoxious oaths were tendered toall the members of the university, and those who refused to compromisetheir consciences for bread, were commanded to quit the happy asylum oftheir age, or to renounce all their youthful studies and hopes intwenty-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 forthlike the confessors of antient times, "of whom the world was not worthy;afflicted, destitute, tormented, they wandered in deserts, in mountains,in caves, and dens of the earth." At one time they were forbidden toearn a subsistence as private tutors in families; at others, restrictedfrom performing any ministerial functions, even so much as administeringthe sacrament to dying persons, who yet, by the arbitrary regulations ofmany 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, nearlydestitute of common necessaries, and relying on the charity of casualpassengers for support[1]. Cathedrals had long been converted intobarracks for horse-soldiers, and bishop's palaces into prisons for theejected clergy, whose families, now deprived of the last pittance, andactually in want of bread[2], became earnest supplicants that the moietyof the benefices, of which their fathers were deprived, (and which theParliament had agreed should be appropriated to their support,) shouldbe regularly paid. "But these applications oftener produced vexatiousand expensive suits than effectual relief."

  As the clerical associates of the party who now reigned triumphant,rushed in crowds to fill the vacant seats, the aspect of Alma Mater wascompletely changed. As much sanctity as possible was thrown into theface, and mirth and pleasantry were avoided as marks of a carnal mind.The young competitors for academical learning were led to examination,through rooms hung with black, and illuminated by so faint a taper, thatit only served to make darkness visible. This obscurity was a prelude toa fearful questioning by a Saint, "with half a dozen night-caps on hishead, and religious horror in his countenance"[3], who asked him whetherhe abounded in grace,--the state of his soul,--if he was of the numberof the elect--the occasion of his conversion, and the exact period whenit happened. Such was the general aspect of manners, and such the stateof learning; many respectable exemptions were, however, found in men whoplaced religion in something more essential than lecturing out ofCalvin's institutes, pointing Scripture-texts at political opponents, orassuming the vinegar aspect of puritanical monachism. Some also havebeen recorded, who shewed that they were dissenters from purelyconscientious motives, who refused to enrich themselves with the plunderof episcopacy, and, considering the clergy of the desolated church asmen and brethren, stretched out the hand of humanity to alleviate theirafflictions.

  Such was the good Barton. By one of the sports of Fortune, he wasnominated to the stall which Dr. Beaumont was expected to vacate, byrefusing the prescribed oaths. Among the foibles of this worthy man,must be ranked a high opinion of his own spiritual attainments; but thisbeing qualified by the technical phrases of his sect, did not alarm hisreally tender conscience, for though he would have considered the sameinordinate degree of self-esteem as sinful, in one who did not hold thesame 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 vesselfilled with grace, and ordained to honour. Still, when he spoke ofhimself as man, he used the strongest terms of self-abasement. He had nodoubt he should be able to foil Dr. Beaumont in argument, and convincehim that the Anglican church was really anti-christian. His benevolenceand liberality urged him to undertake this office at this time, in hopesthat, since the Doctor's subsistence depended upon his acquiescence,expediency would facilitate conviction. The noble disinterestedness ofthis intention must attract admiration; and though there were ableradvocates in the cause of Presbytery, it would have been difficult toselect one whose motives were so commendable.

  When Barton visited his friend, with a view to effect his conversion, hetook care to conceal the interest he himself had in the business. Withmany encomiums on the Doctor's learning and moral conduct, he urged himto that conformity which would preserve him in a state of usefulness. Hespoke of the differences between moderate members of the Lutheran andReformed churches as including no essential doctrines; and mentioned thefriendly intercourse which Calvinistical congregations on the continenthad ever maintained with the church of England, assisting her in hertroubles, and receiving her persecuted members with open arms. Heobserved, that what was not evidently of divine origin should never bemade binding to the souls of men, that it was never too late to retracterrors, and if, in the first hurry of separation, some remains of popishimpurity adhered to a new-born church, it behoved its members to removethe defilement, as soon as a more simple and scriptural view of thesubject allowed them to complete the work of reformation.

  So far Dr. Beaumont, in general, agreed with Mr. Barton; but, advertingto the learning and talents of the fathers of the Anglican church, heconceived it attributable to their moderation and wisdom, and not totheir want of sincerity or of clear spiritual views, that theyendeavoured, not to build a new church, but to purify and reform theirold one. Hence, in reply to the taunt of the Romanists, "Where was yourreligion before Luther?" they could say, "Our religion preceded yourcorruptions, and ever was in the Bible;" thus claiming for theirfounder, neither Luther, nor Calvin, nor Melancthon, nor Zuinglius; butthe Saviour of the world. As to the remark, that what was not of divineinstitution should not be made a condition of communion, it applied withfull force against the new-fangled covenant, and he clearly proved theinjustice of an imposition, which could never be called law, while itwanted the essentials which the constitution required; namely, theassent of the three legislative powers. It threw a grievous burden uponthe conscience of those who took it, because, not content with bindingthem to the new form of worship, it also required them to endeavour toextirpate Prelacy, classing it with Popery, superstition, heresy,schism, and profaneness. These may all be proved contrary to the word ofGod; whereas, allowing that episcopacy is not actually prescribed byScripture, its greatest maligners have never been able to shew that itis contrary to any rule or precept expressed or im
plied. Noconscientious man, therefore, could take this covenant, unless hethought that Prelacy ought to be interdicted, and its maintainerspersecuted to extirpation.

  On other branches of the oath, such as its pretext of defending theKing's person, while it justified raising armies to deprive him of hislawful rights, and accusing the faithful adherents of the King as beingmalignant incendiaries, and the cause of the nation's misfortunes, Dr.Beaumont forbore to expatiate; as a clergyman, he was required chieflyto look at the ecclesiastical tendency of this obligation, and on thataccount he preferred poverty, bonds, or even death, to subscription.

  Barton acknowledged that his party had gone too far, and hoped timewould soften their asperity, and reclaim those who had so loudlycomplained of persecution, from continuing to be persecutors. Heenlarged on the beautiful simplicity of primitive worship, as describedin Scripture; talked of the mistakes which had proceeded from amisapplication of the word Bishop in our translations, and complainedthat the church was profuse in her ceremonies; that her forms were toocopious, redundant, and evidently copied from the Romish missal; andthat her terms of subscription were too minute and galling to tenderconsciences.

  Dr. Beaumont acknowledged that, like all human institutions, the churchof England, its Liturgy, and its authorised translation of Scripture,were imperfect; but unless we admit fallibility as a justifiable motivefor rejecting whatever is of human origin, and withholding our obedienceto all governments, because there is something defective in them, thisobjection must fall to the ground. The very nature of man, whichprevents him from devising what is perfect, enables him to discoverthose defects in the labours of others, which his self-love will not lethim perceive in his own; and thus it has ever been easy to detect andcensure abuses, but difficult to correct them. He proved, that nocongregation of Christians could be maintained, without observingvarious forms and arrangements not mentioned in Scripture, in whichthere is no fuller description of public service, than that they mettogether, with _one accord_, for the purpose of prayer, praise, singinghymns, reading and expounding the word of God. The rule, "Let all thingsbe done in order," coupled with the injunction, "to obey those who haverule over you," justified every national church in framing articles ofconcord, and a formulary for public worship; and he thought privateChristians could not be vindicated for disobeying their spiritualsuperiors, unless the required terms included something contrary todivine laws. He inferred from Acts, chap. iv. v. 24, and the followingverses, that a form of prayer was early used in the Christian church, asit had been in the Jewish; and he stated that the divine compendiumprescribed by our Lord was, indeed, a selection of passages from Jewishprayers. He observed, that without a service, previously known to allthe congregation, only the minister could be said to pray, the rest wereauditors, not a congregation; listeners to their orator, and judges ofhis eloquence; not petitioners in their own name, begging mercy ofGod.--Seceders generally pleaded that they put confidence in theirminister; but he would tell them, this was being more Popish than thechurch of England could be, in retaining some of the dresses, Liturgies,and hierarchical orders used by the Romanists; for it was an error ofthat church, against which our reformers most vehemently protested, togive undue importance to the officiating minister, on whose intentionand purpose the value of the sacred ordinance depended. If we change theword Intention to Gift, is the absurdity less glaring? The Papistsbelieve, that their priest in the mass can, if he so wills it, change awafer into flesh; and that his coinciding purpose is necessary to makeany means of grace effectual. The Anti-formalists call it serving God,to stand while their minister utters extemporary prayers, the proprietyand suitableness of which must depend on his wisdom and elocution. Theresemblance between the lower classes of secular preachers, and themendicant Friars, whose conduct was the disgrace and ruin of Popery, ismost evident; especially in their abuse of the parochial clergy, fromwhom they completely estranged the minds of the people, and then ledthem into all the absurdities of fanaticism. He shewed that it waspreserving the worst parts of Popery to make a merit of attendingreligious assemblies, instead of considering and hearing the word, as ahelp to right action; and that in uncharitable judgment of others, withrespect to their spiritual state, and a pertinacious persuasion thatsalvation is confined to their own church, the strict Calvinist and thestrict Papist were as one. And he bade Mr. Barton to join with him inpraying God, that there might not be a still closer resemblance; for thecrime of King-killing was of Popish origin, and was defended under theplea, that to promote the cause of God by cutting off his enemies wasour duty, thus investing themselves with the right of judging who wereGod's enemies, and what was truly his cause.

  In saying that the discipline and Liturgy of the English church wascopied from that of the church of Rome, the case was unfairly stated.Her reformers endeavoured, in all things, to go back to the earliest andpurest models. With singular modesty of judgment, they thought inventionand discovery ill-sounding names in religion. The usages she kept incommon with Rome were those she copied from the primitive churches, andwere therefore uncontaminated with her errors.

  In respect to the word _bishop_, admitting there was a misapplication ofthe term, in its present sense, to the ministers of the Ephesian andCretan churches, whom Timothy and Titus were commissioned by St. Paul toselect and appoint, yet it was to Timothy and Titus themselves, and tothe authority they were commanded to exercise over these bishops orpresbyters, that we were to look for the scriptural precedent ofEpiscopacy. The word Bishop did not come into the use to which we nowapply it during the lives of the apostles, who possessed the samespecies of superintendence. But after the death of St. John, theapostolical fathers, who succeeded as governors of the church of Christ,modestly declined assuming the name of Apostle, as sanctified by thepeculiar appointment of their heavenly Lord. As Christianity spread,each tract of country, or large city, had its bishop or overseer, whoordained the subordinate presbyters and deacons, and administered therite of confirmation. Such, without exception, was the government of thechurch for nearly sixteen hundred years; and during that period scarceany objections were started against its utility. What St. Paul appointedTimothy to be at Ephesus, and Titus in Crete, that was Clement at Rome,Ignatius at Antioch, and Polycarp at Smyrna; each the ecclesiasticalsuperintendent of his respective congregation, and a bond of union amongdispersed societies of Christians.

  As to the hardship of the terms of communion required by the Church, andthe unscriptural tendency of some of her forms, Dr. Beaumont wished thatthe objectors would agree in stating what they wanted to have altered,in such a manner that unity might indeed be promoted. "But while," saidhe, "every one conceives himself at liberty to find fault, and no twoagree in what you would have changed; while some of your most learnedand pious bring forth new liturgies[4], framed according to their ownpeculiar fancy, without the least reference to ancient forms, or anyeven plausible pretence why their inventions should supplant what hasbeen long in use; while others run into metaphysical subtleties and nicedefinitions of abstract doctrines[5]; and others inveigh against allforms as subversive of Christian liberty, are we not justifiable inretaining what we have till you agree in producing something better? Andas to the multiplicity of our institutions, even with our fearfulexample to teach you brevity and simplicity, you have not found thedrawing up of the constitution of a church so simple a thing. TheDirectory which was fashioned by your divines took almost a day to readover; and it is with a bad grace that you object to our using words notfound in holy writ, which we say are rendered necessary by the presentstate of theological controversy, when your divines adopted manynew-coined, indefinite words, for which neither Scripture, precedent,nor significance, could be pleaded."

  Mr. Barton forbore replying to many points in dispute; he acknowledgedthat the assembly of divines "had disappointed the hopes of theiremployers;" but, recurring to episcopacy, he said, that admitting theexistence of a superintending order among the primitive clergy, howcould we reconcile the poverty and lowl
iness of the antient bishops withthe splendour, wealth, and temporal power of their successors? and headded, that the ruin of the church was greatly owing to the secularlives of the clergy.

  To this Dr. Beaumont replied, that in different states of the churchdifferent duties were required of her ministers. And if (as experienceproved) in a state of persecution, the head of the flock was firstcalled to suffer, it followed that in prosperous times those whooccupied that station should also be admitted to an upper seat at "theshearer's feast." Wealth, power, and splendour, are not of necessitysinful. They did indeed often afford temptations to offend, and so didpoverty; a low servile condition, a life of austerity and mortification,nay, even religious observances, for the Pharisee sinned in an act ofworship, by boasting himself to be righteous, and despising others. "Itmust ever be," said he, "while the Christian priesthood is filled by mensubject to infirmity, that in prosperous times the ministry will, innumerous instances, be formed of worldly-minded persons, who followtheir Lord for the bread he distributes, and care little for the breadof life. Such persons being active, ambitious, practised in those habitswhich bring their possessors into notice, endowed with much worldlywisdom, and perhaps supported by powerful interest, must, according tothe ordinary course of things, climb to eminent stations, and by thepublicity of their conduct give occasion to scandal. But no sooner doesthe church appear in danger, than these mock supporters desert her;either changing their party for that which, they think, will eventuallypredominate, or seeking personal security in concealment. But then thetrue servants of God appear in view; they who, meek and humble, piousand learned, claim only the distinction of defending or suffering for acalling which they embraced with a view of fulfilling its duties, not ofengrossing its rewards. All this results, not from the discipline of ourchurch, but from human nature; and which-ever of your sects finallygains the ascendancy, the worldly-minded man will find in it the sameexpedients to help him to obtain the secular objects at which heaspires."

  "As to your charge, Mr. Barton, that the lives of our clergy gaveoccasion to the downfall of our church, you cannot prove it, unless,invested with the attribute of omniscience, you can look into the heartsof men, and estimate the comparative worth of two numerous communities.The claims of our church to apostolical purity rest on her doctrines,constitution, and services. These are capable of proof andinvestigation, and are not affected by the unworthiness of herministers. The pretensions of those sects who reject all creeds, forms,and canons, rest solely on the qualities of their members; and those whodeny that human institutions can be binding, seem to adopt the commonlanguage of reformers, intimating, that they who pull down the oldtemple must be a wiser and worthier race of beings than those whosupported it. Now as each man takes a personal interest in the triumphof his party, he thinks it his duty, not only to give his neighbourcredit 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 catererwho cannot make a savoury compound of spiritual delicacies, when he thustraffics in them by barter. Yet I often wonder how they, who positivelyinsist on the absolute depravity of mankind, can reconcile it toconsistency, to make so many of their own brethren absolutely saints.They call themselves in the aggregate, the vilest of sinners; yet, whenthey come to describe particulars, they employ language which even themost eminent of all the Apostles had too humble a sense of his defectsto adopt. But on the contrary, we who do not found our claims on thesuperiority of the earthen vessels in which the heavenly treasure islodged, are not solicitous to describe the church militant in termsappropriate only to the church triumphant. We see and deplore the vicesand errors of each other; and after that acknowledgment, do not, worthyBarton, call us uncandid if I add, we also discover yours. I will gofurther, and own, that we record that as a blemish which you produce asa beauty; I mean your zeal to promote separation, so plainlycontradictory, not merely to a dubious text, a difficult chapter, oreven an epistle hard to be understood, but to the whole tenor of the NewTestament, 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 infinal 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 theinert supineness it must afterwards introduce; but he saw little dangerin schism, and doubted if it could indeed be counted a sin. He enlargedon those texts which permitted Christian liberty, and laid it down as afundamental rule for the only difference allowable in a state, that onechurch should be approved and all the rest tolerated. The approvedchurch should be that which had most members, and it should affordpublic maintenance and greater encouragement to its pastors; but allopinions might be promulgated with equal freedom, and every person leftat liberty to interpret Scripture as he pleased, and to serve God in hisown way.

  Dr. Beaumont conceived the adoption of this plan would give occasion tomuch talk about religion, but would ripen none of its fruits. Theattention of most men would be too much engrossed by temporal pursuitsto exercise this privilege of choice, till sickness or calamity urgedthem to think of a future world. Weak minds, he said, would be "everlearning, and never coming to the knowledge of the truth," and the bestdisposed would be most apt to fall into error from extreme solicitude tobe right. The differences between Christians chiefly consist inmysterious or speculative points; hence the perpetual controversies ofthose who were struggling to enlarge their communities, would divert theattention of mankind from moral duties. Every preacher would become, asit were, a religious prize-fighter, drawing round him an auditory as ameans of subsistence, instead of instructing a congregation in theirduty to God. So there would be endless dispute, nice sifting of abstractideas, and censorious inquisitiveness into the spiritual state of ourneighbours, but little humility, charity, or true piety; which consistin grateful adoration of, and sincere obedience to our Creator,Redeemer, and Sanctifier, and not in speculations on theincomprehensible nature and unfathomable purposes of God. From suchunedifying pursuits our church, in her articles, dissuades even herriper members; how much more then must she, in her elementaryinstructions, avoid exciting a taste for them in the tender minds of hercatechumens.

  "Respecting the texts which require us to exercise Christian liberty, weought" observed Dr. Beaumont, "to remember two considerations, which willassist us so to understand, as not to misapply Scripture. We should firstconsider the occasion which called forth the precept, and I believe youwill find many of those you quoted, were meant to dissuade Gentileconverts from observing the abrogated institutions of the Jewish law; atleast, I am sure you will not find one which permitted a convert to sayhe chose to belong to the congregation of Paul or Apollos, or Cephas.Such licence of choice St. Paul strictly prohibits, ever labouring, ashis Master had done before him, to build up a church in perfect unityof 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 bewrested so as to recommend presumption and other enormous offences.Most assuredly, human governments have no power to inhibit man frominterpreting the Word of God as his conscience dictates, but it ismuch to be wished, for the repose of Christendom, for the comfort ofindividuals, and the general increase of Christian graces, that "theunlearned and unstable" would exercise that lowliness and sacred awewhich, operating as a moral restraint, would prevent them from givingtheir crude conceptions as faithful interpretations of the secret thingsof the Most High. This evil began to work in the Apostles' days, andevery heresy and error that has since arisen in the Catholic church,claims for its foundation some misapplied text, which the perversesubtlety, or presumptuous ignorance of its founder wrested from itstrue significance. The usurpations of Popery, the daring impietiesof Socinus, the mystical reveries of pietism, and the turbulentlicentiousness of the fifth-monarchy-men, all assail the champions oforthodoxy with weapons stolen from the divine armoury. Nay, I
haveheard that the doctrine of metempsychosis has been supported byScripture-proof, and many texts brought to prove the re-appearanceof one human soul in a variety of bodies[6]. Though therefore Isincerely deprecate all legal restraints on the free use of the Wordof God, I must commend those divines who enforce the moral restraintsI have mentioned, instead of encouraging a boundless latitude ofinterpretation.

  "Shall I weary you if I point out whence arise these discrepancies ofopinion? We look into Scripture to confirm our preconceived notions, notwith a reverent desire of learning the truth. Each sect prefers someportion of Christian doctrine to the whole, and urges its favouritetenet to an undue extreme. Unskilful interpreters separate texts fromtheir contexts, or they found doctrines on obscure passages, explainingaway those plain ones by which the more difficult should be expounded,and overlooking those cautions by which the Holy Spirit guards againstexaggeration. By such men a rhetorical illustration, a poetical figure,a local or temporary instruction, are made to form points of faith orpositive rules of practice. It is evident many, even of the moralprecepts, given by our Saviour, cannot be literally obeyed[7]; and wereintended rather to cultivate a general feeling, than to be referred toas a precise injunction; and if we allow for the strong imagery ofeastern idiom on these occasions, let us do the same for those textsfrom whence arose the unhappy disputes among Protestants, on what arecalled the Five Points; which gave great occasion to Popery to exult inthe disorder produced by our separation from her. And would to God thatcould have been avoided without partaking in her sins!

  "To illustrate my idea of the manner in which even moral texts should beconstrued, I should consider your favourite precept of "Stand fast inthe liberty wherewith Christ hath made us free," as rather intended tolimit the frequent injunctions "to obey those who have rule over us,"and to shew Christianity did not enjoin servility, than as designed toprove that we are allowed to choose our own temporal and spiritualmasters. And that this is the true interpretation, the universal opinionof mankind must prove, who, in preferring government to anarchy, andsupporting the state by coercive laws, shew that they consider themultitude as naturally subject to the institutions of the country whichgave them birth, and whose protection and privileges they enjoy. Andbelieve me, Mr. Barton, those who now insist so much on the rights ofequal liberty, when they come to govern, will inforce the duty ofsubordination, and will exact all the claims to which age, station,authority, prescription, or superior attainments are entitled. I shallnot blame them; the peace of society depends on the inviolability ofthese claims. I only censure them for exciting popular resentmentagainst us, by holding forth ideas of perfection which experience tellsus cannot be realized in this life."

  "I perceive," returned Barton, "you object to the fundamental doctrineson which we found our separation; but, if you refuse to be my convert,let me hope that you will at least affect a passive acquiescence. If theKing assents to the terms which Parliament now requires, and abolishesepiscopacy, surely you will not resist what you must then, on your ownprinciples, admit to be law."

  Dr. Beaumont steadily answered, that even then he would not take thecovenant; for though the King and Parliament conjointly possessed veryample legislative powers, they could not alter the constitution, ofwhich they were conservators, not fabricators. "But," said he, "thisquestion is scarcely a speculation. I am well aware that our high-mindedKing too little values the title and parade, which he is aware is allthe present Parliament will ever grant him, to wound his own conscience,or lay snares for that of others. I have therefore rather to considerhow 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 comeupon me as an assassin upon a sleeping man; I have long foreseen thatthis strong-hold of loyal and episcopal principles could not be spared;and I have earnestly implored the grace of Christian fortitude, that Imay resign my last temporal possession without a murmur. The powerpossessed by the predominant party to afflict us, is given them by God.It is designed to purify a sinful people, and to revive the flame ofpiety in a lukewarm church, whose best restorative will be exemplaryholiness. Tried in the furnace of adversity, I doubt not that she willcome out pure gold, and that our present sorrows will serve as a warningto the latest times in which England shall be remembered as a nation, tobeware of the leaven of hypocrisy, to avoid divisions, and to cultivateuniversal charity and forbearance, instead of vain unprofitabledisputations on metaphysical rights and abstruse doctrines."

  Mr. Barton asserted that public morals had been much benefited by thenew ministry, who, however unpromising their attainments and mannersmight be to secular eyes, shewed by their success that they were chosenimplements in the hand of Providence to convert the nation. He observedthe cause of unity would be considerably benefited by England'sconforming to the discipline of the reformed churches abroad. He wouldnot affirm that episcopacy was the cause of her present miseries; but heinsisted it would be a hindrance to her healing her wounds.

  Dr. Beaumont answered, that there was no doubt Divine Power couldaccomplish its ends by any instrument; but as it was presumptuous in manto require Omnipotence to work miracles, so it was the duty of rulers toselect the most capable and promising agents for every work ofimportance. The will of God was as often fulfilled by stubborn folly asby obedient wisdom; yet those who wished that "will to be done uponearth," would fill responsible stations with those that seemed most likethe 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 personalin my remarks, I honour the patience with which you listen to myprosings, and the benevolence which induces you to wish me to see my owninterest. As far as I have observed, men of sound heads, and soberlives, are oftener endued with the especial graces of the Holy Spirit,than persons of weak judgment, or those whose previous conversationplaced them in the power of sin, that grand hardener of the heart. Agreat change has indeed taken place in the manners of the nation; butwhen I see the dreadful scenes that daily occur; the first persons inthe kingdom dragged to prison, or to the scaffold, for no other crimethan allegiance; estates confiscated; the temples of God despoiled; themysteries of religion ridiculed and disputed; the bonds offamily-affection broken; servants turned into house-hold spies; domesticprivacies violated by informers, in the shape of friends; every onedisputing about religion, yet few knowing in what it consists; spiritualpride calling itself piety, and censoriousness affecting the name ofzeal for our neighbour's salvation; insubordination pervading everyorder of society; all clamouring for their own way, and 'meaninglicence, when they cry liberty;' the most disingenuous shifts anddishonest contrivances resorted to, not merely without punishment, butwithout fear of censure; when I see all this, can I say that morals areimproved, because theatres are turned into conventicles, and banquetsand revels give place to polemical lectures? The faces of men do indeedassume the appearance of sanctity, but that it is only the appearance isevident, because true piety gives chearful serenity to the countenance,and easy simplicity to the whole carriage. It occasionally blazes inordinary conversation, but it is in the fervent and edifying language ofglory to God, and good-will to man. It never talks, for the sake of somesecular, or treacherous purpose, of seeking the Lord.--It judges not itsneighbour's heart.--It boasts not of its early provocations and presentacceptance, nor does it debase the doctrine of Providence, by low andfamiliar applications of Almighty interposition to its own trivialconcerns; applications which argue, not religious thankfulness, butself-importance. It is careful never to anathematize its opponents, by amisapplication of Scripture-texts or events, knowing 'that the sword ofthe Spirit,' must not be wielded by personal, or party animosity. Nordoes it suffer the fervors of devout love and gratitude, to overpowerthe humility of conscious dust and ashes. Its approaches to the Holy Oneof Israel are made with reverence. The sanctity of a penitent heartrevolts from every allusion to carnal passion, with more than virginhorror; and in its most eleva
ted raptures it still sees the Creator, andthe creature, the Saviour, and the sinner, the Sanctifier, and thingsanctified. Such is true piety, the habit of the soul; not thedisfigurer of the countenance, nor the fashioner of the apparel, inwhich points it shews no difference from good sense, and modestpropriety."

  "The observations you have made on the advantages which would resultfrom the King's giving up episcopacy, require but a brief reply. If, ashas been shewn, Calvin introduced a form of discipline, perfectlyanomalous, the error of the reformed churches, in departing from antientusage, is not to be copied, but shunned; and conformity would makeEngland do wrong, not prove Geneva to be right. On this false view ofunity, might the primitive Christians and Protestant martyrs be censuredfor non-conformity. It could be said, that they disturbed the repose ofthe world, by opposing the old doctrine of the unity of the Godhead toidol worship, or, that by preaching the primitive faith, they annulledthe lucrative Christianity in which the Papacy traded. Nor do I admitthat expedience is a lawful rule of conduct, in cases where moralprinciple is concerned. We must act as our conscience, enlightened bythe best helps we can procure, tells us is right, and leave the event toGod."

  "And now," continued Dr. Beaumont, "my good friend, for such I know youare, even in this attempt to change my principles, though my coat hasbeen worn too long, and is of too stubborn stuff to cut into the newshape, tell me the name of my successor, that I may remember him in myprayers. For trust me, he, and all those who supplant the episcopalclergy, will have an arduous duty to fulfil. The eyes of Europe will beturned upon them. They have made a vast vacuity, and it will require nocommon portion of ability, no ordinary supply of graces, to fill themighty void. Popery has long looked to our church for the most potentsoldiers. See that ye be able to maintain the Protestant cause aseffectually, and serve God as well with your labours and your lives."

  Mr. Barton too well recollected Dr. Beaumont's remarks, on the covertavidity of praise, which was too marked a feature of the separatists, touse any of those phrases of humble sound, but arrogant purport, which hehad just heard so properly rebuked. He thanked Dr. Beaumont for hispromised intercession, in behalf of himself and his evangelicalbrethren; frankly acknowledging their situation would be arduous. "As toyour 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 notionsof 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 seedifficulties." The controversialists parted with mutual good-will.

  Dr. Beaumont had already taken every precaution to fortify and preparehis family for the trial which awaited them. He had forcibly pointed outthe defective patience of those, who, though submissive and composedunder corrections, which proceeded immediately from the hand of God;such as sickness, loss of friends by death, or any misfortunes arisingfrom unpropitious seasons, or other accidents; are querulous andrebellious, when the same Sovereign Disposer of events corrects themthrough the intervention of their enemies. Pride, envy, hatred,ingratitude, selfishness, and treachery, are evils permitted againstothers; as well as plagues and offences in those who cherish them. Likepain, or decrepitude, hurricanes or drought, poverty or death, theyprove, and purify the servants of God. The wrath of man has an allowedlimit, which it can no more pass, than the raging ocean can the rocks bywhich it is bounded. And, if under the trial of moral evil, we behavewisely, charitably, and devoutly, we shall often find that even fraudand envy will produce some temporal advantages. Strangers havefrequently stretched out their hands to help those whom friends andkindred have oppressed and abandoned. The world is ever disposed to lookkindly on persons suffering wrong, provided they are not vehement intheir resentments, and disposed to assist themselves by honest industryand wise measures. The cruelty of a tyrant has sometimes introducedsuperior desert to conspicuous notice; and at the worst, there is aninward peace, "which passeth understanding," that the oppressor nevercan enjoy, nor can he deprive the victim of his hatred from partaking ofit. This is that peace of God which we forfeit, only by displeasing Him.

  Nor did he deem adversity and poverty useless situations to others. Thewish of the powerless is recorded, the intercessive prayer of theindigent is offered to God by the Mediator, who observed and blessed thescanty donation of the poor widow. Those angels, who wait around Histhrone, serve the Most High, as acceptably as they who fly on hismessages. It was owing to too inordinate a love of the praise of men,that people generally feared to spend their lives in a condition, whereno one thought their actions worth attending to.--We like the text, "Letyour light shine before men;" but we recoil from that which bids us becontent with the approbation "of Him who seeth in secret." Thesecommands were intended for different stations, one suited the affluent,the other the needy, and they were, beside, limitations and comments oneach other, teaching us neither to contemn praise, nor to pursue it tooardently. He spoke much of the passive virtues, patience, returning goodfor evil (which the most indigent might do by remembering their enemiesin their prayers), self-denial, self-examination, and aspirations aftera better world. Few, he said, were in a state so destitute, as not to beable to render some service to their fellow-creatures; but all mightserve God. While we possessed the inestimable gift of reason, we hadample cause to bless Him, even if we were poor, old, lame, blind, orhelpless; and from such a disfigured censor, how grateful would theincense of praise ascend to our Creator's courts?

  He desired Mrs. Mellicent to moderate the asperity with which she spokeand acted towards the triumphant party. He told her he had fixed hisdetermination to return to Ribblesdale, the scene of his pastoralcharge, from which he thought himself not lawfully exonerated, and wherehis presence might be of some service, at least as an example. But as hecould only gain permission to continue there, by preserving the mostquiet demeanour, she must now, from regard to his safety, (if from nobetter motive) avoid execrating the round-heads. He gently hinted too,that, since they must now appear in a very different capacity to whatthey had formerly done, a more condescending carriage, and less sharpausterity, would better conceal them from the exultation of theirenemies.

  He intreated Constantia, (whose silent anxiety for Eustace had paled theroses on her cheek) to think of the various miseries which hadoverwhelmed the nation, and to bear her portion with fortitude. Manygreat families had seen all their promising branches cut off. Many hadto lament worse than the death of their offspring, namely, theirtreachery, and hopeless wickedness. To have preserved all his familyaround him, and only to have lost his fortune, would have been, in thesetimes, a too rare felicity. Many profligates were neglected in theireducation, and of such, small hope of reformation could be formed. Butif Eustace were alive, the good seed had been sown in his heart, and hecould not but hope, that he would at last, if not even till the eleventhhour, be found labouring in the vineyard.

  Isabel needed little admonition. She had joined with the family in thedevout services in which Dr. Beaumount had exercised them, to strengthentheir fortitude and arm them with Christian graces. She rose from herknees, patient, cheerful, full of resources, and ready to engage in thetask of active duty. She anticipated a return to harder toils andprivations, than those to which she had submitted in early life; but shefelt equal to her expected trial. She rejoiced in the capability of hervigorous constitution, firm health, and unbroken spirits. She could readto the Doctor--clear-starch Mrs. Mellicent's pinners--nurseConstantia--cook for the family--take in plain-work--teach school--inshort do every thing to make them comfortable, and find her own comfortin so doing.

  Barton parted with the Beaumonts with deep regret. He had stretched hisinterest to the utmost to procure permission for the Doctor to reside atRibblesdale, and to recover a fifth of the sequestered living for hissupport. He did not, however, like many friends, rest satisfied withexerting his interest. His purse was also open to their wants, and hisfirst instance of kindness was furn
ishing them with a supply for theirlong journey. His next was giving to Dr. Beaumont a sealed bond, with aninjunction not to open it till the next quarter-day. In it he covenantedto pay him regularly half the profits of his canonry as long as heenjoyed it, and to diminish a sense of obligation, he required theDoctor to return him another bond, subjecting himself to a similardivision, in case a change of times should cause another revolution ofincumbents. The delicacy of this proceeding, at a time so peculiarlyunfavourable to the hopes of Loyalists, tended much to assist theDoctor's endeavours of making his family charitably disposed, and evenMrs. 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 Assembly's Shorter Catechism on God's decrees, the redemption of the elect, &c.

  [6] This notion was held, and a curious book written on it by the successor of Dr. Jeremy Taylor in the see of Dromore.

  [7] In particular, see Luke, chap. vi. ver. 29, 30.