CHAPTER III.

PERIOD OF THE COMMONWEALTH.

THIS period 48 (1643-60) includes the time which elapsed from the flight of King Charles I. from London until the Restoration, or the crowning of Charles II. The execution of Charles I. did not occur until in January, 1649, and during much of the preceding interval he held sway over a large part of England, having his seat of government at Oxford, Parliament, however, under control of the Presbyterians, made laws and executed them where her army had possession. The fall of the Parliament was succeeded by the rise of the Protectorate of Cromwell in the year 1653. This change of government had such a marked effect upon the contest for liberty of conscience that I shall subdivide and treat the epochs of the Parliament and the Protectorate separately.

1. Parliament.— From 1643 until 1653 the Parliament exercised executive as well as legislative functions. The government was essentially by the people. Presbyterian views were in the ascendency, and the Presbyterian became the established church of England, as it long had been the established church of Scotland. At this time, when Parliament was the magistrate, the fiercest struggle was taking place for religious freedom.

A glimpse of the conditions then existing is furnished by a pamphlet which came out in 1643, the author of which remains unidentified. Its subject is significant. It is "Liberty of Conscience, the Sole means to obtaine Peace and Truth. Not onely reconciling His Majestie with His Subjects, but all christian States and Princes to one another, with the freest passage for the Gospel. Very seasonable and necessary in these distracted times, when most men are weary of War, and cannot

48 This division into periods I have made to suit the nature of my subject. I have had reference to the sequence of events in London. While London literature was by no means all that this time afforded, it was there at the seat of the popular government that this cause was largely advocated. The opposition of court writers at Oxford had but little effect upon the course of events at the metropolis.

finde the way to Peace." (B. M. 100, d. 69.) The purpose of the author was to solve the question: How can peace be obtained and future wars prevented? He inveighs against the Parliament for forcing religion upon the people and taking away the incentive to search the Scriptures as they are commanded. He asks whether the people shall be obliged to change their religion as frequently as the majority of Parliament changes. The unsettled state of religious affairs thus presented a problem which suggested the inadequacy of the prevailing doctrine of magistracy.

Two years later a humorous treatment of the subject appeared under the title: "The Arraignment of Mr. Persecution, By reverend Younge Martin Mar-Priest, son to old Martin the Metrapolitane." (B. M. 108, b. 52.) A quotation from the first page will explain itself and outline the writer's attitude:

A certaine dreadfull and severe Gentleman, by name Gods-vengeance, of the Towne of Impartiality, in the County of Just-judgment, having a long time through the daily persuasions of his Kinsman, Mr. Long-suffrance (an honest peaceable Gentleman, unwilling his enemy should perish) forborne to proceed against the great Enemie and Incendary of mankind Mr. Persecution, according to his iniquity, at length taketh occasion at his kinsman's abused patience, forthwith procures a warrant from the Lord chiefe Justice, Peace-with-all-men for the constable, Mr. Reward of Tyranny to attack him; who takes with him two approved men of the Parish, old Mr. Woe-fullexperience, and honest Mr. Sound-Judgment; and making strict search after him from Religion to Religion, found him at length amongst the papists, under the name of Mr. Spanish Inquisition; but the subtill Fox no sooner perceived their Authority, but shrunke out of his Roman Papall Robe, and presently turned Protestant,49 clad with Episcopall habit, under the name of Mr. High Commission, but Constable Reward of Tyranny, with old Woe-full-experience, and honest Sound-judgment, being acquainted with his tricks, made after him, whereat he cast off his Lawne-sleeves, Hoode, Typit, &c. and forthwith, least all trades should faile, became a zealous Covenanter, in the godly shape of a Presbyter, changing his name into Classicall Presbytery (a new cheat to cozen the world) and then scholler-like, as it had been for a good fat Benefice, in the twinkling of an eye jumpt out of Scotland into England, and turned a reverand Synodean, disguised with a sylogisticall pair of Breeches.

49 The term

"Protestant" is used in tracts of this time to mean Episcopalian or established religion, when the context does not make plain another meaning.

The sequel is that Mr. Persecution is finally arrested and put on trial. Gods-vengeance, Christian, Martyrs, and Liberty of Conscience appear to testify against him, and he is condemned. The writer was remarkably skilful and effective in creating a feeling against persecution, and there was sore need of just such attractive antagonism.

The part taken by the Baptists 50 in this portion of the struggle was a prominent one. Such a large number expressed themselves during these years that only the most important pamphlets, together with the evidences which indicate a general sentiment, can be noticed. This was an epoch of popular discussion. The political ferment so disturbed the rulers that silence could not be enforced upon the common people.

"The Compassionate Samaritane," the author of which Robert Baillie calls an Anabaptist, was recognized as an important document.51 It was directed to the Commons of England. The second edition, corrected and much enlarged, appeared in 1644. (B. M., E. 1202 (1).) The strong opposition it aroused among the advocates of persecution manifests their opinion as to its force. The author states the occasion of his putting forth this treatise :

Having heretofore met with an Apologetical narration of Thomas Goodwin, Philip Nye, Sydrach Sympson, Jeremy Burroughs, William Bridge; I did with gladness of heart undertake the reading thereof, expecting therein to find such generall reasons for justification of themselves, to the world, as would have justified all the Separation, and so have removed by one discourse those prejudices and misapprehensions which even good men have of that harmlesse and well-meaning sort of people; But finding contrary to that expectation that their Apologie therein for themselves, and their Toleration was grounded rather upon a Remonstrance of the nearnesse between them and the Presbyterian, being one in doctrine with them, and very little differing from them in Discipline, how they have been tolerated by other Presbyter Churches, and indulged with greater priviledges, then the Separatist, how they differed from the Separatist, and had cautiously avoided roks and shelves against which the Separatist had split themselves, confirming by these words the peoples disesteem of Separatists, suggesting by that phrase

5o It was during this period that the Baptist denomination was organized, as such; therefore I shall make use of the term "Baptist" from this time on.

51 BAILLIE, Disuasive from the Errors of the Time, p. 76. Newberry Lib.

of theirs, as if there were amongst the Separatists some dangerous by paths or opinions; which they warily shuned, though no mention be made what they are, which is the worst sort of calumny. (Pp. 1 f.)

The plea of these Independents for a special toleration so aroused the author that in "The Compassionate Samaritane" he put forth that expression of principles which he had hoped to find in the combined effort of the Congregationalist leaders. The work is critical and discriminating, and yet breathes a sympathy and brotherly kindness rarely found in the writings of this period. The author would leave out none from the enjoyment of religious freedom. And, too, he recognized it a right to be demanded rather than a privilege to be besought. He has not admitted himself to be an Anabaptist, but made laudatory statements which lead to that inference.

The king I confesse, has reason to cry out upon the Anabaptists, because he knows them to be enemies not of Government; but of oppression in Government, and all those who intend to oppress in any manner, ought, if they be true to themselves to doe so too; for the Anabaptists are oppressions enemies, whoever be the oppressours.

And whereas they say, they find in bookes, that the Anabaptists are enemies to all Government, it were well if they would consider who wrote those Bookes; it may be they were written either by mistake or for the same end that they repeate them. We can show you books too, that say the Parliament are Brownists & Anabaptists; And past all question, if the King should thrive in this unnaturall warre this Parl. should in their court Histories, not only be called anabaptists, but branded also to all posterity with that opinion falsely and maliciously fathered upon the Anabaptists, that they were enemies to government, and went about to bring all things into confusion. Little credite is to be given therefore to Bookes in matter of obloquie and scandall; but the men and their judgments in the time they live, are to be considered.

. . I will adde one thing more to the Brownists and Anabaptists glory; that in the times of the Bishops domineering, when many of the Presbyterians complyed, some to the very top of Wrens Conformity, and preached for those things they now pretend chiefly to reforme and the Independents fled to places where they might live at ease, and enjoy their hundred pounds a yeare, without danger; the Brownist and Anabaptist endured the heate and brunt of persecution, and notwithstanding the severall wayes of vexing them, continued doing their duties, counting it the glory of a christian to endure tribulation for the name of Christ; And the times altering the Presbyterian soon come about and the Independent comes over, to be leaders in the Reformation, when forgetting the constancie and integrity of those who bore the

heat and burden of the day they hold the same heavy hand over them, that their fathers the Bishops did.

These five men, Goodwin, Nye, Sympson, Burroughs, and Bridge, were in exile on the continent until Charles evacuated London and the city was left in the hands of the separatists. Hastening back to their native land, they became leading spirits in the Independent movement. It is not strange that in these circumstances the Brownists, mentioned by this author, though essentially Independents, should not, at first, join heartily with such leaders. It is evident that the distinction here noticed did not long continue to exist. These men formed the nucleus around which the whole party soon gathered. Here is recognized, however, a temporary association of the Brownists in sturdy resistance to conformity. Notwithstanding the tenor of the passages cited, the work as a whole, like that of Leonard Busher, is remarkably unpartisan. No epithets are applied. It is a calm, straightforward, kindly expression of opinion.

During the next year (1644) the most comprehensive document put forth by the early Baptists appeared. Its title is "The Storming of AntiChrist in his two last and Strongest Garrisons, 52 by C. Blackwood 53 (B. M., E. 22. (15)). These two strongest garrisons are "Compulsion of Conscience" and "Infants Baptisme." Twenty-nine reasons are given against compulsion of conscience. The statement of them is short, but compact. In it the arguments are arrayed, as in a solid phalanx, for liberty. Sixteen objections are answered in the same methodical way. Though the treatment be so large, religious motives alone seem to have been thought worthy of consideration. No motives of policy, not even those arising from national interests, are given 52 Crosby says "The two last and Strongest Garrisons of Antichrist" was written by Captain Dean. He admits that he knew but little about Dean, save that, having been a churchman, he became a Baptist, and instead of entering the ministry he joined the army. Whether or not there were two treatments of this subject does not appear. That Christopher Blackwood wrote about it is certain." (CROSBY, Vol. I, pp. 350 f.)

53 According to Crosby, Christopher Blackwood was a minister of the establishment in Kent when he came in contact with Francis Cornwell, M.A., who had been a minister of the establishment, but had accepted the doctrines of the Baptists. By him Blackwood was led to accept Baptist views also.