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foreign policy of England, directed immediately by William in close concert with Heinsius, was, at this time, eminently skilful and successful. But in every other part of the administration the evils arising from the mutual animosity of factions were but too plainly discernible. Nor was this all. To the evils arising from the mutual animosity of factions were added other evils arising from the mutual animosity of sects.

      The year 1689 is a not less important epoch in the ecclesiastical than in the civil history of England. In that year was granted the first legal indulgence to Dissenters. In that year was made the last serious attempt to bring the Presbyterians within the pale of the Church of England. From that year dates a new schism, made, in defiance of ancient precedents, by men who had always professed to regard schism with peculiar abhorrence, and ancient precedents with peculiar veneration. In that year began the long struggle between two great parties of conformists. Those parties indeed had, under various forms, existed within the Anglican communion ever since the Reformation; but till after the Revolution they did not appear marshalled in regular and permanent order of battle against each other, and were therefore not known by established names. Some time after the accession of William they began to be called the High Church party and the Low Church party; and, long before the end of his reign, these appellations were in common use. 78

      In the summer of 1688 the breaches which had long divided the great body of English Protestants had seemed to be almost closed. Disputes about Bishops and Synods, written prayers and extemporaneous prayers, white gowns and black gowns, sprinkling and dipping, kneeling and sitting, had been for a short space intermitted. The serried array which was then drawn up against Popery measured the whole of the vast interval which separated Sancroft from Bunyan. Prelates recently conspicuous as persecutors now declared themselves friends of religious liberty, and exhorted their clergy to live in a constant interchange of hospitality and of kind offices with the separatists. Separatists, on the other hand, who had recently considered mitres and lawn sleeves as the livery of Antichrist, were putting candles in windows and throwing faggots on bonfires in honour of the prelates.

      These feelings continued to grow till they attained their greatest height on the memorable day on which the common oppressor finally quitted Whitehall, and on which an innumerable multitude, tricked out in orange ribands, welcomed the common deliverer to Saint James's. When the clergy of London came, headed by Compton, to express their gratitude to him by whose instrumentality God had wrought salvation for the Church and the State, the procession was swollen by some eminent nonconformist divines. It was delightful to many good men to learn that pious and learned Presbyterian ministers had walked in the train of a Bishop, had been greeted by him with fraternal kindness, and had been announced by him in the presence chamber as his dear and respected friends, separated from him indeed by some differences of opinion on minor points, but united to him by Christian charity and by common zeal for the essentials of the reformed faith. There had never before been such a day in England; and there has never since been such a day. The tide of feeling was already on the turn; and the ebb was even more rapid than the flow had been. In a very few hours the High Churchman began to feel tenderness for the enemy whose tyranny was now no longer feared, and dislike of the allies whose services were now no longer needed. It was easy to gratify both feelings by imputing to the dissenters the misgovernment of the exiled King. His Majesty-such was now the language of too many Anglican divines-would have been an excellent sovereign had he not been too confiding, too forgiving. He had put his trust in a class of men who hated his office, his family, his person, with implacable hatred. He had ruined himself in the vain attempt to conciliate them. He had relieved them, in defiance of law and of the unanimous sense of the old royalist party, from the pressure of the penal code; had allowed them to worship God publicly after their own mean and tasteless fashion; had admitted them to the bench of justice and to the Privy Council; had gratified them with fur robes, gold chains, salaries, and pensions. In return for his liberality, these people, once so uncouth in demeanour, once so savage in opposition even to legitimate authority, had become the most abject of flatterers. They had continued to applaud and encourage him when the most devoted friends of his family had retired in shame and sorrow from his palace. Who had more foully sold the religion and liberty of his country than Titus? Who had been more zealous for the dispensing power than Alsop? Who had urged on the persecution of the seven Bishops more fiercely than Lobb? What chaplain impatient for a deanery had ever, even when preaching in the royal presence on the thirtieth of January or the twenty-ninth of May, uttered adulation more gross than might easily be found in those addresses by which dissenting congregations had testified their gratitude for the illegal Declaration of Indulgence? Was it strange that a prince who had never studied law books should have believed that he was only exercising his rightful prerogative, when he was thus encouraged by a faction which had always ostentatiously professed hatred of arbitrary power? Misled by such guidance, he had gone further and further in the wrong path: he had at length estranged from him hearts which would once have poured forth their best blood in his defence: he had left himself no supporters except his old foes; and, when the day of peril came, he had found that the feeling of his old foes towards him was still what it had been when they had attempted to rob him of his inheritance, and when they had plotted against his life. Every man of sense had long known that the sectaries bore no love to monarchy. It had now been found that they bore as little love to freedom. To trust them with power would be an error not less fatal to the nation than to the throne. If, in order to redeem pledges somewhat rashly given, it should be thought necessary to grant them relief, every concession ought to be accompanied by limitations and precautions. Above all, no man who was an enemy to the ecclesiastical constitution of the realm ought to be permitted to bear any part in the civil government.

      Between the nonconformists and the rigid conformists stood the Low Church party. That party contained, as it still contains, two very different elements, a Puritan element and a Latitudinarian element. On almost every question, however, relating either to ecclesiastical polity or to the ceremonial of public worship, the Puritan Low Churchman and the Latitudinarian Low Churchman were perfectly agreed. They saw in the existing polity and in the existing ceremonial no defect, no blemish, which could make it their duty to become dissenters. Nevertheless they held that both the polity and the ceremonial were means and not ends, and that the essential spirit of Christianity might exist without episcopal orders and without a Book of Common Prayer. They had, while James was on the throne, been mainly instrumental in forming the great Protestant coalition against Popery and tyranny; and they continued in 1689 to hold the same conciliatory language which they had held in 1688. They gently blamed the scruples of the nonconformists. It was undoubtedly a great weakness to imagine that there could be any sin in wearing a white robe, in tracing a cross, in kneeling at the rails of an altar. But the highest authority had given the plainest directions as to the manner in which such weakness was to be treated. The weak brother was not to be judged: he was not to be despised: believers who had stronger minds were commanded to soothe him by large compliances, and carefully to remove out of his path every stumbling block which could cause him to offend. An apostle had declared that, though he had himself no misgivings about the use of animal food or of wine, he would eat herbs and drink water rather than give scandal to the feeblest of his flock. What would he have thought of ecclesiastical rulers who, for the sake of a vestment, a gesture, a posture, had not only torn the Church asunder, but had filled all the gaols of England with men of orthodox faith and saintly life? The reflections thrown by the High Churchmen on the recent conduct of the dissenting body the Low Churchmen pronounced to be grossly unjust. The wonder was, not that a few nonconformists should have accepted with thanks an indulgence which, illegal as it was, had opened the doors of their prisons and given security to their hearths, but that the nonconformists generally should have been true to the cause of a constitution from the benefits of which they had been long excluded. It was most unfair to impute to a great party the faults of a few individuals. Even among the Bishops of the Established Church James had found tools and sycophants. The conduct of Cartwright and Parker had been much more inexcusable than that of Alsop and Lobb. Yet those who held the dissenters answerable for the errors of Alsop and Lobb would doubtless think it most unreasonable to hold the Church answerable for the far deeper guilt of Cartwright and Parker.

      The Low Church clergymen were a minority, and not a large minority, of their profession: but their weight was much more than proportioned to their numbers: for

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