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 illustrious 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, passed 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 assembly 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
fortitude, 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, destitute, 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
destitute of common necessaries, and relying on the charity of casual
passengers 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 associates 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 sanctity as possible was thrown into the
face, 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, 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 institutes, pointing Scripture-texts at political opponents, or
assuming 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-abasement. 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 noble 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, assisting 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
institution 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 constitution required; namely, the
assent 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, classing it with Popery, superstition, heresy,
schism, and profaneness. These may all be proved contrary to the word of
God; 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 institutions, 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 God. 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 passages 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 petitioners in their own name, begging mercy of
God.--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 mass 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 God,
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 classes 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 assemblies, 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 God, 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 God by cutting off his enemies was
our duty, thus investing themselves with the right of judging who were
God'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 Titus were commissioned by St. Paul to
select and appoint, yet it was to Timothy and Titus 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 assuming 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 Titus 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 institutions, even with our fearful
example to teach you brevity and simplicity, you have not found the
drawing up of the constitution 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 assembly 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 God 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,
constitution, 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 institutions 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 God 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 God. 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 God. 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
assist 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 institutions 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 assuredly, human governments have no power to inhibit man from
interpreting the Word of God 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 assail 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 God, I must commend those divines who enforce the moral restraints
I have mentioned, instead of encouraging a boundless latitude 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 passages, 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 illustration, 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 God that
could have been avoided without partaking in her sins!
"To illustrate 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
multitude as naturally subject to the institutions 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 entitled. 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 passive acquiescence. If the
King assents 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 constitution, 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 title 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 assassin 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 fortitude, 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 God.
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 asserted 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 God 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 God 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
assume the appearance of sanctity, 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 God, 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 gratitude, to overpower
the humility of conscious dust and ashes. Its approaches to the Holy One
of Israel are made with reverence. The sanctity of a penitent heart
revolts from every allusion to carnal passion, 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 Godhead 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
God."
"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 God 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 God;
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,
ingratitude, 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 God. The wrath of man has an allowed
limit, which it can no more pass, 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 assist 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 passeth 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 God 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 God 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 passive 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 destitute, as not to be
able to render some service to their fellow-creatures; but all might
serve God. 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 fortitude. 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 fortitude 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 anticipated 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 constitution, 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
incumbents. The delicacy of this proceeding, at a time so peculiarly
unfavourable to the hopes of Loyalists, tended much to assist 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 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.