These were the highest in station among the proselytes of James. There were other renegades of a very different kind, needy men of parts who were destitute of principle and of all sense of personal dignity. There is reason to believe that among these was William Wycherley, the most licentious and hardhearted writer of a singularly licentious and hardhearted school. [228] It is certain that Matthew Tindal, who, at a later period, acquired great notoriety by writing against Christianity, was at this time received into the bosom of the infallible Church, a fact which, as may easily be supposed, the divines with whom he was subsequently engaged in controversy did not suffer to sink into oblivion. [229] A still more infamous apostate was Joseph Haines, whose name is now almost forgotten, but who was well known in his own time as an adventurer of versatile parts, sharper, coiner, false witness, sham bail, dancing master, buffoon, poet, comedian. Some of his prologues and epilogues were much admired by his contemporaries; and his merit as an actor was universally acknowledged. This man professed himself a Roman Catholic, and went to Italy in the retinue of Castelmaine, but was soon dismissed for misconduct. If any credit is due to a tradition which was long preserved in the green room, Haines had the impudence to affirm that the Virgin Mary had appeared to him and called him to repentance. After the Revolution, he attempted to make his peace with the town by a penance more scandalous than his offence. One night, before he acted in a farce, he appeared on the stage in a white sheet with a torch in his hand, and recited some profane and indecent doggerel, which he called his recantation. [230]

With the name of Haines was joined, in many libels the name of a more illustrious renegade, John Dryden. Dryden was now approaching the decline of life. After many successes and many failures, he had at length attained, by general consent, the first place among living English poets. His claims on the gratitude of James were superior to those of any man of letters in the kingdom. But James cared little for verses and much for money. From the day of his accession he set himself to make small economical reforms, such as bring on a government the reproach of meanness without producing any perceptible relief to the finances. One of the victims of his injudicious parsimony was the Poet Laureate. Orders were given that, in the new patent which the demise of the crown made necessary, the annual butt of sack, originally granted to Jonson, and continued to Jonson's successors, should be omitted. [231] This was the only notice which the King, during the first year of his reign, deigned to bestow on the mighty satirist who, in the very crisis of the great struggle of the Exclusion Bill, had spread terror through the Whig ranks. Dryden was poor and impatient of poverty. He knew little and cared little about religion. If any sentiment was deeply fixed in him, that sentiment was an aversion to priests of all persuasions, Levites, Augurs, Muftis, Roman Catholic divines, Presbyterian divines, divines of the Church of England. He was not naturally a man of high spirit; and his pursuits had been by no means such as were likely to give elevation or delicacy to his mind. He had, during many years, earned his daily bread by pandaring to the vicious taste of the pit, and by grossly flattering rich and noble patrons. Selfrespect and a fine sense of the becoming were not to be expected from one who had led a life of mendicancy and adulation. Finding that, if he continued to call himself a Protestant, his services would be overlooked, he declared himself a Papist. The King's parsimony instantly relaxed. Dryden was gratified with a pension of a hundred pounds a year, and was employed to defend his new religion both in prose and verse.

Two eminent men, Samuel Johnson and Walter Scott, have done their best to persuade themselves and others that this memorable conversion was sincere. It was natural that they should be desirous to remove a disgraceful stain from the memory of one whose genius they justly admired, and with whose political feelings they strongly sympathized; but the impartial historian must with regret pronounce a very different judgment. There will always be a strong presumption against the sincerity of a conversion by which the convert is directly a gainer. In the case of Dryden there is nothing to countervail this presumption. His theological writings abundantly prove that he had never sought with diligence and anxiety to learn the truth, and that his knowledge both of the Church which he quitted and of the Church which he entered was of the most superficial kind. Nor was his subsequent conduct that of a man whom a strong sense of duty had constrained to take a step of awful importance. Had he been such a man, the same conviction which had led him to join the Church of Rome would surely have prevented him from violating grossly and habitually rules which that Church, in common with every other Christian society, recognises as binding. There would have been a marked distinction between his earlier and his later compositions. He would have looked back with remorse on a literary life of near thirty years, during which his rare powers of diction and versification had been systematically employed in spreading moral corruption. Not a line tending to make virtue contemptible, or to inflame licentious desire, would thenceforward have proceeded from his pen. The truth unhappily is that the dramas which he wrote after his pretended conversion are in no respect less impure or profane than those of his youth. Even when he professed to translate he constantly wandered from his originals in search of images which, if he had found them in his originals, he ought to have shunned. What was bad became worse in his versions. What was innocent contracted a taint from passing through his mind. He made the grossest satires of Juvenal more gross, interpolated loose descriptions in the tales of Boccaccio, and polluted the sweet and limpid poetry of the Georgics with filth which would have moved the loathing of Virgil.

The help of Dryden was welcome to those Roman Catholic divines who were painfully sustaining a conflict against all that was most illustrious in the Established Church. They could not disguise from themselves the fact that their style, disfigured with foreign idioms which had been picked up at Rome and Douay, appeared to little advantage when compared with the eloquence of Tillotson and Sherlock. It seemed that it was no light thing to have secured the cooperation of the greatest living master of the English language. The first service which he was required to perform in return for his pension was to defend his Church in prose against Stillingfleet. But the art of saying things well is useless to a man who has nothing to say; and this was Dryden's case. He soon found himself unequally paired with an antagonist whose whole life had been one long training for controversy. The veteran gladiator disarmed the novice, inflicted a few contemptuous scratches, and turned away to encounter more formidable combatants. Dryden then betook himself to a weapon at which he was not likely to find his match. He retired for a time from the bustle of coffeehouses and theatres to a quiet retreat in Huntingdonshire, and there composed, with unwonted care and labour, his celebrated poem on the points in dispute between the Churches of Rome and England. The Church of Rome he represented under the similitude of a milkwhite hind, ever in peril of death, yet fated not to die. The beasts of the field were bent on her destruction. The quaking hare, indeed, observed a timorous neutrality: but the Socinian fox, the Presbyterian wolf, the Independent bear, the Anabaptist boar, glared fiercely at the spotless creature. Yet she could venture to drink with them at the common watering place under the protection of her friend, the kingly lion. The Church of England was typified by the panther, spotted indeed, but beautiful, too beautiful for a beast of prey. The hind and the panther, equally hated by the ferocious population of the forest, conferred apart on their common danger. They then proceeded to discuss the points on which they differed, and, while wagging their tails and licking their jaws, held a long dialogue touching the real presence, the authority of Popes and Councils, the penal laws, the Test Act, Oates's perjuries, Butler's unrequited services to the Cavalier party, Stillingfleet's pamphlets, and Burnet's broad shoulders and fortunate matrimonial speculations.

The absurdity of this plan is obvious. In truth the allegory could not be preserved unbroken through ten lines together. No art of execution could redeem the faults of such a design. Yet the Fable of the Hind and Panther is undoubtedly the most valuable addition which was made to English literature during the short and troubled reign of James the Second. In none of Dryden's works can be found passages more pathetic and magnificent, greater ductility and energy of language, or a more pleasing and various music.

The poem appeared with every advantage which royal patronage could give. A superb edition was printed for Scotland at the Roman Catholic press established in Holyrood House. But men were in no humour to be charmed by the transparent style and melodious numbers of the apostate. The disgust excited by his venality, the alarm excited by the policy of which he was the eulogist, were not to be sung to sleep. The just indignation of the public was inflamed by many who were smarting from his ridicule, and by many who were envious of his renown. In spite of all the restraints under which the press lay, attacks on his life and writings appeared daily. Sometimes he was Bayes, sometimes Poet Squab. He was reminded that in his youth he had paid to the House of Cromwell the same servile court which he was now paying to the House of Stuart. One set of his assailants maliciously reprinted the sarcastic verses which he had written against Popery in days when he could have got nothing by being a Papist. Of the many satirical pieces which appeared on this occasion, the most successful was the joint work of two young men who had lately completed their studies at Cambridge, and had been welcomed as promising novices in the literary coffee-houses of London, Charles Montague and Matthew Prior. Montague was of noble descent: the origin of Prior was so obscure that no biographer has been able to trace it: but both the adventurers were poor and aspiring; both had keen and vigorous minds; both afterwards climbed high; both united in a remarkable degree the love of letters with skill in those departments of business for which men of letters generally have a strong distaste. Of the fifty poets whose lives Johnson has written, Montague and Prior were the only two who were distinguished by an intimate knowledge of trade and finance. Soon their paths diverged widely. Their early friendship was dissolved. One of them became the chief of the Whig party, and was impeached by the Tories. The other was entrusted with all the mysteries of Tory diplomacy, and was long kept close prisoner by the Whigs. At length, after many eventful years, the associates, so long parted, were reunited in Westminster Abbey.

Whoever has read the tale of the Hind and Panther with attention must have perceived that, while that work was in progress, a great alteration took place in the views of those who used Dryden as their interpreter. At first the Church of England is mentioned with tenderness and respect, and is exhorted to ally herself with the Roman Catholics against the Puritan sects: but at the close of the poem, and in the preface, which was written after the poem had been finished, the Protestant Dissenters are invited to make common cause with the Roman Catholics against the Church of England.

This change in the language of the court poet was indicative of a great change in the policy of the court. The original purpose of James had been to obtain for the Church of which he was a member, not only complete immunity from all penalties and from all civil disabilities, but also an ample share of ecclesiastical and academical endowments, and at the same time to enforce with rigour the laws against the Puritan sects. All the special dispensations which he had granted had been granted to Roman Catholics. All the laws which bore hardest on the Presbyterians, Independents, and Baptists, had been for a time severely executed by him. While Hales commanded a regiment, while Powis sate at the Council board, while Massey held a deanery, while breviaries and mass books were printed at Oxford under a royal license, while the host was publicly exposed in London under the protection of the pikes and muskets of the footguards, while friars and monks walked the streets of London in their robes, Baxter was in gaol; Howe was in exile; the Five Mile Act and the Conventicle Act were in full vigour; Puritan writers were compelled to resort to foreign or to secret presses; Puritan congregations could meet only by night or in waste places, and Puritan ministers were forced to preach in the garb of colliers or of sailors. In Scotland the King, while he spared no exertion to extort from the Estates full relief for Roman Catholics, had demanded and obtained new statutes of unprecedented severity against the Presbyterians. His conduct to the exiled Huguenots had not less clearly indicated his feelings. We have seen that, when the public munificence had placed in his hands a large sum for the relief of those unhappy men, he, in violation of every law of hospitality and good faith, required them to renounce the Calvinistic ritual to which they were strongly attached, and to conform to the Church of England, before he would dole out to them any portion of the alms which had been entrusted to his care.

Such had been his policy as long as he could cherish, any hope that the Church of England would consent to share ascendency with the Church of Rome. That hope at one time amounted to confidence. The enthusiasm with which the Tories had hailed his accession, the elections, the dutiful language and ample grants of his Parliament, the suppression of the Western insurrection, the complete prostration of the party which had attempted to exclude him from the crown, elated him beyond the bounds of reason. He felt an assurance that every obstacle would give way before his power and his resolution. His Parliament withstood him. He tried the effects of frowns and menaces. Frowns and menaces failed. He tried the effect of prorogation. From the day of the prorogation the opposition to his designs had been growing stronger and stronger. It seemed clear that, if he effected his purpose, he must effect it in defiance of that great party which had given such signal proofs of fidelity to his office, to his family, and to his person. The whole Anglican priesthood, the whole Cavalier gentry, were against him. In vain had he, by virtue of his ecclesiastical supremacy, enjoined the clergy to abstain from discussing controverted points. Every parish in the nation was warned every Sunday against the errors of Rome; and these warnings were only the more effective, because they were accompanied by professions of reverence for the Sovereign, and of a determination to endure with patience whatever it might be his pleasure to inflict. The royalist knights and esquires who, through forty-five years of war and faction, had stood so manfully by the throne, now expressed, in no measured phrase, their resolution to stand as manfully by the Church. Dull as was the intellect of James, despotic as was his temper, he felt that he must change his course. He could not safely venture to outrage all his Protestant subjects at once. If he could bring himself to make concessions to the party which predominated in both Houses, if he could bring himself to leave to the established religion all its dignities, emoluments, and privileges unimpaired, he might still break up Presbyterian meetings, and fill the gaols with Baptist preachers. But if he was determined to plunder the hierarchy, he must make up his mind to forego the luxury of persecuting the Dissenters. If he was henceforward to be at feud with his old friends, he must make a truce with his old enemies. He could overpower the Anglican Church only by forming against her an extensive coalition, including sects which, though they differed in doctrine and government far more widely from each other than from her, might yet be induced, by their common jealousy of her greatness, and by their common dread of her intolerance, to suspend their animosities till she was no longer able to oppress them.

This plan seemed to him to have one strong recommendation. If he could only succeed in conciliating the Protestant Nonconformists he might flatter himself that he was secure against all chance of rebellion. According to the Anglican divines, no subject could by any provocation be justified in withstanding the Lord's anointed by force. The theory of the Puritan sectaries was very different. Those sectaries had no scruple about smiting tyrants with the sword of Gideon. Many of them did not shrink from using the dagger of Ehud. They were probably even now meditating another Western insurrection, or another Rye House Plot. James, therefore, conceived that he might safely persecute the Church if he could only gain the Dissenters. The party whose principles afforded him no guarantee would be attached to him by interest. The party whose interests he attacked would be restrained from insurrection by principle.

Influenced by such considerations as these, James, from the time at which he parted in anger with his Parliament, began to meditate a general league of all Nonconformists, Catholic and Protestant, against the established religion. So early as Christmas 1685, the agents of the United Provinces informed the States General that the plan of a general toleration had been arranged and would soon be disclosed. [232] The reports which had reached the Dutch embassy proved to be premature. The separatists appear, however, to have been treated with more lenity during the year 1686 than during the year 1685. But it was only by slow degrees and after many struggles that the King could prevail on himself to form an alliance with all that he most abhorred. He had to overcome an animosity, not slight or capricious, not of recent origin or hasty growth, but hereditary in his line, strengthened by great wrongs inflicted and suffered through a hundred and twenty eventful years, and intertwined with all his feelings, religious, political, domestic, and personal. Four generations of Stuarts had waged a war to the death with four generations of Puritans; and, through that long war, there had been no Stuart who had hated the Puritans so much, or who had been so much hated by them, as himself. They had tried to blast his honour and to exclude him from his birthright; they had called him incendiary, cutthroat, poisoner; they had driven him from the Admiralty and the Privy Council; they had repeatedly chased him into banishment; they had plotted his assassination; they had risen against him in arms by thousands. He had avenged himself on them by havoc such as England had never before seen. Their heads and quarters were still rotting on poles in all the market places of Somersetshire and Dorsetshire. Aged women held in high honour among the sectaries for piety and charity had, for offences which no good prince would have thought deserving even of a severe reprimand, been beheaded and burned alive. Such had been, even in England, the relations between the King and the Puritans; and in Scotland the tyranny of the King and the fury of the Puritans had been such as Englishmen could hardly conceive. To forget an enmity so long and so deadly was no light task for a nature singularly harsh and implacable.

The conflict in the royal mind did not escape the eye of Barillon. At the end of January, 1687, he sent a remarkable letter to Versailles. The King,—such was the substance of this document,—had almost convinced himself that he could not obtain entire liberty for Roman Catholics and yet maintain the laws against Protestant Dissenters. He leaned, therefore, to the plan of a general indulgence; but at heart he would be far better pleased if he could, even now, divide his protection and favour between the Church of Rome and the Church of England, to the exclusion of all other religious persuasions. [233]

A very few days after this despatch had been written, James made his first hesitating and ungracious advances towards the Puritans. He had determined to begin with Scotland, where his power to dispense with acts of parliament had been admitted by the obsequious Estates. On the twelfth of February, accordingly, was published at Edinburgh a proclamation granting relief to scrupulous consciences. [234] This proclamation fully proves the correctness of Barillon's judgment. Even in the very act of making concessions to the Presbyterians, James could not conceal the loathing with which he regarded them. The toleration given to the Catholics was complete. The Quakers had little reason to complain. But the indulgence vouchsafed to the Presbyterians, who constituted the great body of the Scottish people, was clogged by conditions which made it almost worthless. For the old test, which excluded Catholics and Presbyterians alike from office, was substituted a new test, which admitted the Catholics, but excluded most of the Presbyterians. The Catholics were allowed to build chapels, and even to carry the host in procession anywhere except in the high streets of royal burghs: the Quakers were suffered to assemble in public edifices: but the Presbyterians were interdicted from worshipping God anywhere but in private dwellings: they were not to presume to build meeting houses: they were not even to use a barn or an outhouse for religious exercises: and it was distinctly notified to them that, if they dared to hold conventicles in the open air, the law, which denounced death against both preachers and hearers, should be enforced without mercy. Any Catholic priest might say mass: any Quaker might harangue his brethren: but the Privy Council was directed to see that no Presbyterian minister presumed to preach without a special license from the government. Every line of this instrument, and of the letters by which it was accompanied, shows how much it cost the King to relax in the smallest degree the rigour with which he had ever treated the old enemies of his house. [235]

There is reason, indeed, to believe that, when he published this proclamation, he had by no means fully made up his mind to a coalition with the Puritans, and that his object was to grant just so much favour to them as might suffice to frighten the Churchmen into submission. He therefore waited a month, in order to see what effect the edict put forth at Edinburgh would produce in England. That month he employed assiduously, by Petre's advice, in what was called closeting. London was very full. It was expected that the Parliament would shortly meet for the dispatch of business; and many members were in town. The King set himself to canvass them man by man. He flattered himself that zealous Tories,—and of such, with few exceptions, the House of Commons consisted,—would find it difficult to resist his earnest request, addressed to them, not collectively, but separately, not from the throne, but in the familiarity of conversation. The members, therefore, who came to pay their duty at Whitehall were taken aside, and honoured with long private interviews. The King pressed them, as they were loyal gentlemen, to gratify him in the one thing on which his heart was fixed. The question, he said, touched his personal honour. The laws enacted in the late reign by factious Parliaments against the Roman Catholics had really been aimed at himself. Those laws had put a stigma on him, had driven him from the Admiralty, had driven him from the Council Board. He had a right to expect that in the repeal of those laws all who loved and reverenced him would concur. When he found his hearers obdurate to exhortation, he resorted to intimidation and corruption. Those who refused to pleasure him in this matter were plainly told that they must not expect any mark of his favour. Penurious as he was, he opened and distributed his hoards. Several of those who had been invited to confer with him left his bedchamber carrying with them money received from the royal hand. The Judges, who were at this time on their spring circuits, were directed by the King to see those members who remained in the country, and to ascertain the intentions of each. The result of this investigation was, that a great majority of the House of Commons seemed fully determined to oppose the measures of the court. [236] Among those whose firmness excited general admiration was Arthur Herbert, brother of the Chief Justice, member for Dover, Master of the Robes, and Rear Admiral of England. Arthur Herbert was much loved by the sailors, and was reputed one of the best of the aristocratical class of naval officers. It had been generally supposed that he would readily comply with the royal wishes: for he was heedless of religion; he was fond of pleasure and expense; he had no private estate; his places brought him in four thousand pounds a year; and he had long been reckoned among the most devoted personal adherents of James. When, however, the Rear Admiral was closeted, and required to promise that he would vote for the repeal of the Test Act, his answer was, that his honour and conscience would not permit him to give any such pledge. "Nobody doubts your honour," said the King; "but a man who lives as you do ought not to talk about his conscience." To this reproach, a reproach which came with a bad grace from the lover of Catharine Sedley, Herbert manfully replied, "I have my faults, sir: but I could name people who talk much more about conscience than I am in the habit of doing, and yet lead lives as loose as mine." He was dismissed from all his places; and the account of what he had disbursed and received as Master of the Robes was scrutinised with great and, as he complained, with unjust severity. [237]

It was now evident that all hope of an alliance between the Churches of England and of Rome, for the purpose of sharing offices and emoluments, and of crushing the Puritan sects, must be abandoned. Nothing remained but to try a coalition between the Church of Rome and the Puritan sects against the Church of England.

On the eighteenth of March the King informed the Privy Council that he had determined to prorogue the Parliament till the end of November, and to grant, by his own authority, entire liberty of conscience to all his subjects. [238] On the fourth of April appeared the memorable Declaration of Indulgence.

In this Declaration the King avowed that it was his earnest wish to see his people members of that Church to which he himself belonged. But, since that could not be, he announced his intention to protect them in the free exercise of their religion. He repeated all those phrases which, eight years before, when he was himself an oppressed man, had been familiar to his lips, but which he had ceased to use from the day on which a turn of fortune had put it into his power to be an oppressor. He had long been convinced, he said, that conscience was not to be forced, that persecution was unfavourable to population and to trade, and that it never attained the ends which persecutors had in view. He repeated his promise, already often repeated and often violated, that he would protect the Established Church in the enjoyment of her legal rights. He then proceeded to annul, by his own sole authority, a long series of statutes. He suspended all penal laws against all classes of Nonconformists. He authorised both Roman Catholics and Protestant Dissenters to perform their worship publicly. He forbade his subjects, on pain of his highest displeasure, to molest any religious assembly. He also abrogated all those acts which imposed any religious test as a qualification for any civil or military office. [239]

That the Declaration of Indulgence was unconstitutional is a point on which both the great English parties have always been entirely agreed. Every person capable of reasoning on a political question must perceive that a monarch who is competent to issue such a declaration is nothing less than an absolute monarch. Nor is it possible to urge in defence of this act of James those pleas by which many arbitrary acts of the Stuarts have been vindicated or excused. It cannot be said that he mistook the bounds of his prerogative because they had not been accurately ascertained. For the truth is that he trespassed with a recent landmark full in his view. Fifteen years before that time, a Declaration of Indulgence had been put forth by his brother with the advice of the Cabal. That Declaration, when compared with the Declaration of James, might be called modest and cautious. The Declaration of Charles dispensed only with penal laws. The Declaration of James dispensed also with all religious tests. The Declaration of Charles permitted the Roman Catholics to celebrate their worship in private dwellings only. Under the Declaration of James they might build and decorate temples, and even walk in procession along Fleet Street with crosses, images, and censers. Yet the Declaration of Charles had been pronounced illegal in the most formal manner. The Commons had resolved that the King had no power to dispense with statutes in matters ecclesiastical. Charles had ordered the obnoxious instrument to be cancelled in his presence, had torn off the seal with his own hand, and had, both by message under his sign manual, and with his own lips from his throne in full Parliament, distinctly promised the two Houses that the step which had given so much offence should never be drawn into precedent. The two Houses had then, without one dissentient voice, joined in thanking him for this compliance with their wishes. No constitutional question had ever been decided more deliberately, more clearly, or with more harmonious consent.

The defenders of James have frequently pleaded in his excuse the judgment of the Court of King's Bench, on the information collusively laid against Sir Edward Hales: but the plea is of no value. That judgment James had notoriously obtained by solicitation, by threats, by dismissing scrupulous magistrates, and by placing on the bench other magistrates more courtly. And yet that judgment, though generally regarded by the bar and by the nation as unconstitutional, went only to this extent, that the Sovereign might, for special reasons of state, grant to individuals by name exemptions from disabling statutes. That he could by one sweeping edict authorise all his subjects to disobey whole volumes of laws, no tribunal had ventured, in the face of the solemn parliamentary decision of 1673, to affirm.

Such, however, was the position of parties that James's Declaration of Indulgence, though the most audacious of all the attacks made by the Stuarts on public freedom, was well calculated to please that very portion of the community by which all the other attacks of the Stuarts on public freedom had been most strenuously resisted. It could scarcely be hoped that the Protestant Nonconformist, separated from his countrymen by a harsh code harshly enforced, would be inclined to dispute the validity of a decree which relieved him from intolerable grievances. A cool and philosophical observer would undoubtedly have pronounced that all the evil arising from all the intolerant laws which Parliaments had framed was not to be compared to the evil which would be produced by a transfer of the legislative power from the Parliament to the Sovereign. But such coolness and philosophy are not to be expected from men who are smarting under present pain, and who are tempted by the offer of immediate ease. A Puritan divine, could not indeed deny that the dispensing power now claimed by the crown was inconsistent with the fundamental principles of the constitution. But he might perhaps be excused if he asked, What was the constitution to him? The Act of Uniformity had ejected him, in spite of royal promises, from a benefice which was his freehold, and had reduced him to beggary and dependence. The Five Mile Act had banished him from his dwelling, from his relations, from his friends, from almost all places of public resort. Under the Conventicle Act his goods had been distrained; and he had been flung into one noisome gaol after another among highwaymen and housebreakers. Out of prison he had constantly had the officers of justice on his track; he had been forced to pay hushmoney to informers; he had stolen, in ignominious disguises, through windows and trapdoors, to meet his flock, and had, while pouring the baptismal water, or distributing the eucharistic bread, been anxiously listening for the signal that the tipstaves were approaching. Was it not mockery to call on a man thus plundered and oppressed to suffer martyrdom for the property and liberty of his plunderers and oppressors? The Declaration, despotic as it might seem to his prosperous neighbours, brought deliverance to him. He was called upon to make his choice, not between freedom and slavery, but between two yokes; and he might not unnaturally think the yoke of the King lighter than that of the Church.

While thoughts like these were working in the minds of many Dissenters, the Anglican party was in amazement and terror. This new turn in affairs was indeed alarming. The House of Stuart leagued with republican and regicide sects against the old Cavaliers of England; Popery leagued with Puritanism against an ecclesiastical system with which the Puritans had no quarrel, except that it had retained too much that was Popish, these were portents which confounded all the calculations of statesmen. The Church was then to be attacked at once on every side and the attack was to be under the direction of him who, by her constitution, was her head. She might well be struck with surprise and dismay. And mingled with surprise and dismay came other bitter feelings; resentment against the perjured Prince whom she had served too well, and remorse for the cruelties in which he had been her accomplice, and for which he was now, as it seemed, about to be her punisher. Her chastisement was just. She reaped that which she had sown. After the Restoration, when her power was at the height, she had breathed nothing hut vengeance. She had encouraged, urged, almost compelled the Stuarts to requite with perfidious ingratitude the recent services of the Presbyterians. Had she, in that season of her prosperity, pleaded, as became her, for her enemies, she might now, in her distress, have found them her friends. Perhaps it was not yet too late. Perhaps she might still be able to turn the tactics of her faithless oppressor against himself. There was among the Anglican clergy a moderate party which had always felt kindly towards the Protestant Dissenters. That party was not large; but the abilities, acquirements, and virtues of those who belonged to it made it respectable. It had been regarded with little favour by the highest ecclesiastical dignitaries, and had been mercilessly reviled by bigots of the school of Laud but, from the day on which the Declaration of Indulgence appeared to the day on which the power of James ceased to inspire terror, the whole Church seemed to be animated by the spirit, and guided by the counsels, of the calumniated Latitudinarians.

Then followed an auction, the strangest that history has recorded. On one side the King, on the other the Church, began to bid eagerly against each other for the favour of those whom tip to that time King and Church had combined to oppress. The Protestant Dissenters, who, a few months before, had been a despised and proscribed class, now held the balance of power. The harshness with which they had been treated was universally condemned. The court tried to throw all the blame on the hierarchy. The hierarchy flung it back on the court. The King declared that he had unwillingly persecuted the separatists only because his affairs had been in such a state that he could not venture to disoblige the established clergy. The established clergy protested that they had borne a part in severity uncongenial to their feelings only from deference to the authority of the King. The King got together a collection of stories about rectors and vicars who had by threats of prosecution wrung money out of Protestant Dissenters. He talked on this subject much and publicly, threatened to institute an inquiry which would exhibit the parsons in their true character to the whole world, and actually issued several commissions empowering agents on whom he thought that he could depend to ascertain the amount of the sums extorted in different parts of the country by professors of the dominant religion from sectaries. The advocates of the Church, on the other hand, cited instances of honest parish priests who had been reprimanded and menaced by the court for recommending toleration in the pulpit, and for refusing to spy out and hunt down little congregations of Nonconformists. The King asserted that some of the Churchmen whom he had closeted had offered to make large concessions to the Catholics, on condition that the persecution of the Puritans might go on. The accused Churchmen vehemently denied the truth of this charge; and alleged that, if they would have complied with what he demanded for his own religion, he would most gladly have suffered them to indemnify themselves by harassing and pillaging Protestant Dissenters. [240]

The court had changed its face. The scarf and cassock could hardly appear there without calling forth sneers and malicious whispers. Maids of honour forbore to giggle, and Lords of the Bedchamber bowed low, when the Puritanical visage and the Puritanical garb, so long the favourite subjects of mockery in fashionable circles, were seen in the galleries. Taunton, which had been during two generations the stronghold of the Roundhead party in the West, which had twice resolutely repelled the armies of Charles the First, which had risen as one man to support Monmouth, and which had been turned into a shambles by Kirke and Jeffreys, seemed to have suddenly succeeded to the place which Oxford had once occupied in the royal favour. [241] The King constrained himself to show even fawning courtesy to eminent Dissenters. To some he offered money, to some municipal honours, to some pardons for their relations and friends who, having been implicated in the Rye House Plot, or having joined the standard of Monmouth, were now wandering on the Continent, or toiling among the sugar canes of Barbadoes. He affected even to sympathize with the kindness which the English Puritans felt for their foreign brethren. A second and a third proclamation were published at Edinburgh, which greatly extended the nugatory toleration granted to the Presbyterians by the edict of February. [242] The banished Huguenots, on whom the King had frowned during many months, and whom he had defrauded of the alms contributed by the nation, were now relieved and caressed. An Order in Council was issued, appealing again in their behalf to the public liberality. The rule which required them to qualify themselves for the receipt of charity, by conforming to the Anglican worship, seems to have been at this time silently abrogated; and the defenders of the King's policy had the effrontery to affirm that this rule, which, as we know from the best evidence, was really devised by himself in concert with Barillon, had been adopted at the instance of the prelates of the Established Church. [243]

While the King was thus courting his old adversaries, the friends of the Church were not less active. Of the acrimony and scorn with which prelates and priests had, since the Restoration, been in the habit of treating the sectaries scarcely a trace was discernible. Those who had lately been designated as schismatics and fanatics were now dear fellow Protestants, weak brethren it might be, but still brethren, whose scruples were entitled to tender regard. If they would but be true at this crisis to the cause of the English constitution and of the reformed religion, their generosity should be speedily and largely rewarded. They should have, instead of an indulgence which was of no legal validity, a real indulgence, secured by Act of Parliament. Nay, many Churchmen, who had hitherto been distinguished by their inflexible attachment to every gesture and every word prescribed in the Book of Common Prayer, now declared themselves favourable, not only to toleration, but even to comprehension. The dispute, they said, about surplices and attitudes, had too long divided those who were agreed as to the essentials of religion. When the struggle for life and death against the common enemy was over, it would be found that the Anglican clergy would be ready to make every fair concession. If the Dissenters would demand only what was reasonable, not only civil but ecclesiastical dignities would be open to them; and Baxter and Howe would be able, without any stain on their honour or their conscience, to sit on the episcopal bench.

Of the numerous pamphlets in which the cause of the Court and the cause of the Church were at this time eagerly and anxiously pleaded before the Puritan, now, by a strange turn of fortune, the arbiter of the fate of his persecutors, one only is still remembered, the Letter to a Dissenter. In this masterly little tract, all the arguments which could convince a Nonconformist that it was his duty and his interest to prefer an alliance with the Church to an alliance with the Court were condensed into the smallest compass, arranged in the most perspicuous order, illustrated with lively wit, and enforced by an eloquence earnest indeed, yet never in its utmost vehemence transgressing the limits of exact good sense and good breeding. The effect of this paper was immense; for, as it was only a single sheet, more than twenty thousand copies were circulated by the post; and there was no corner of the kingdom in which the effect was not felt. Twenty-four answers were published, but the town pronounced that they were all bad, and that Lestrange's was the worst of the twenty-four. [244] The government was greatly irritated, and spared no pains to discover the author of the Letter: but it was found impossible to procure legal evidence against him. Some imagined that they recognised the sentiments and diction of Temple. [245] But in truth that amplitude and acuteness of intellect, that vivacity of fancy, that terse and energetic style, that placid dignity, half courtly half philosophical, which the utmost excitement of conflict could not for a moment derange, belonged to Halifax, and to Halifax alone.

The Dissenters wavered; nor is it any reproach to them that they did so. They were suffering, and the King had given them relief. Some eminent pastors had emerged from confinement; others had ventured to return from exile. Congregations, which had hitherto met only by stealth and in darkness, now assembled at noonday, and sang psalms aloud in the hearing of magistrates, churchwardens, and constables. Modest buildings for the worship of God after the Puritan fashion began to rise all over England. An observant traveller will still remark the date of 1687 on some of the oldest meeting houses. Nevertheless the offers of the Church were, to a prudent Dissenter, far more attractive than those of the King. The Declaration was, in the eye of the law, a nullity. It suspended the penal statutes against nonconformity only for so long a time as the fundamental principles of the constitution and the rightful authority of the legislature should remain suspended. What was the value of privileges which must be held by a tenure at once so ignominious and so insecure? There might soon be a demise of the crown. A sovereign attached to the established religion might sit on the throne. A Parliament composed of Churchmen might be assembled. How deplorable would then be the situation of Dissenters who had been in league with Jesuits against the constitution. The Church offered an indulgence very different from that granted by James, an indulgence as valid and as sacred as the Great Charter. Both the contending parties promised religious liberty to the separatist: but one party required him to purchase it by sacrificing civil liberty; the other party invited him to enjoy civil and religious liberty together.

For these reasons, even if it could be believed that the Court was sincere, a Dissenter might reasonably have determined to cast in his lot with the Church. But what guarantee was there for the sincerity of the Court? All men knew what the conduct of James had been tip to that very time. It was not impossible, indeed, that a persecutor might be convinced by argument and by experience of the advantages of toleration. But James did not pretend to have been recently convinced. On the contrary, he omitted no opportunity of protesting that he had, during many years, been, on principle, adverse to all intolerance. Yet, within a few months, he had persecuted men, women, young girls, to the death for their religion. Had he been acting against light and against the convictions of his conscience then? Or was he uttering a deliberate falsehood now? From this dilemma there was no escape; and either of the two suppositions was fatal to the King's character for honesty. It was notorious also that he had been completely subjugated by the Jesuits. Only a few days before the publication of the Indulgence, that Order had been honoured, in spite of the well known wishes of the Holy See, with a new mark of his confidence and approbation. His confessor, Father Mansuete, a Franciscan, whose mild temper and irreproachable life commanded general respect, but who had long been hated by Tyrconnel and Petre, had been discarded. The vacant place had been filled by an Englishman named Warner, who had apostatized from the religion of his country and had turned Jesuit. To the moderate Roman Catholics and to the Nuncio this change was far from agreeable. By every Protestant it was regarded as a proof that the dominion of the Jesuits over the royal mind was absolute. [246] Whatever praises those fathers might justly claim, flattery itself could not ascribe to them either wide liberality or strict veracity. That they had never scrupled, when the interest of their Order was at stake, to call in the aid of the civil sword, or to violate the laws of truth and of good faith, had been proclaimed to the world, not only by Protestant accusers, but by men whose virtue and genius were the glory of the Church of Rome. It was incredible that a devoted disciple of the Jesuits should be on principle zealous for freedom of conscience: but it was neither incredible nor improbable that he might think himself justified in disguising his real sentiments, in order to render a service to his religion. It was certain that the King at heart preferred the Churchmen to the Puritans. It was certain that, while he had any hope of gaining the Churchmen, he had never shown the smallest kindness to the Puritans. Could it then be doubted that, if the Churchmen would even now comply with his wishes, he would willingly sacrifice the Puritans? His word, repeatedly pledged, had not restrained him from invading the legal rights of that clergy which had given such signal proofs of affection and fidelity to his house. What security then could his word afford to sects divided from him by the recollection of a thousand inexpiable wounds inflicted and endured?

When the first agitation produced by the publication of the Indulgence had subsided, it appeared that a breach had taken place in the Puritan party. The minority, headed by a few busy men whose judgment was defective or was biassed by interest, supported the King. Henry Care, who had long been the bitterest and most active pamphleteer among the Nonconformists, and who had, in the days of the Popish plot, assailed James with the utmost fury in a weekly journal entitled the Packet of Advice from Rome, was now as loud in adulation, as he had formerly been in calumny and insult. [247] The chief agent who was employed by the government to manage the Presbyterians was Vincent Alsop, a divine of some note both as a preacher and as a writer. His son, who had incurred the penalties of treason, received a pardon; and the whole influence of the father was thus engaged on the side of the Court. [248] With Alsop was joined Thomas Rosewell. Rosewell had, during that persecution of the Dissenters which followed the detection of the Rye House Plot, been falsely accused of preaching against the government, had been tried for his life by Jeffreys, and had, in defiance of the clearest evidence, been convicted by a packed jury. The injustice of the verdict was so gross that the very courtiers cried shame. One Tory gentleman who had heard the trial went instantly to Charles, and declared that the neck of the most loyal subject in England would not be safe if Rosewell suffered. The jurymen themselves were stung by remorse when they thought over what they had done, and exerted themselves to save the life of the prisoner. At length a pardon was granted; but Rosewell remained bound under heavy recognisances to good behaviour during life, and to periodical appearance in the Court of King's Bench. His recognisances were now discharged by the royal command; and in this way his services were secured. [249]

The business of gaining the Independents was principally intrusted to one of their ministers named Stephen Lobb. Lobb was a weak, violent, and ambitious man. He had gone such lengths in opposition to the government, that he had been by name proscribed in several proclamations. He now made his peace, and went as far in servility as he had ever done in faction. He joined the Jesuitical cabal, and eagerly recommended measures from which the wisest and most honest Roman Catholics recoiled. It was remarked that he was constantly at the palace and frequently in the closet, that he lived with a splendour to which the Puritan divines were little accustomed, and that he was perpetually surrounded by suitors imploring his interest to procure them offices or pardons. [250]

With Lobb was closely connected William Penn. Penn had never been a strongheaded man: the life which he had been leading during two years had not a little impaired his moral sensibility; and, if his conscience ever reproached him, he comforted himself by repeating that he had a good and noble end in view, and that he was not paid for his services in money.

By the influence of these men, and of others less conspicuous, addresses of thanks to the King were procured from several bodies of Dissenters. Tory writers have with justice remarked that the language of these compositions was as fulsomely servile as anything that could be found in the most florid eulogies pronounced by Bishops on the Stuarts. But, on close inquiry, it will appear that the disgrace belongs to but a small part of the Puritan party. There was scarcely a market town in England without at least a knot of separatists. No exertion was spared to induce them to express their gratitude for the Indulgence. Circular letters, imploring them to sign, were sent to every corner of the kingdom in such numbers that the mail bags, it was sportively said, were too heavy for the posthorses. Yet all the addresses which could be obtained from all the Presbyterians, Independents, and Baptists scattered over England did not in six months amount to sixty; nor is there any reason to believe that these addresses were numerously signed. [251]

The great body of Protestant Nonconformists, firmly attached to civil liberty, and distrusting the promises of the King and of the Jesuits, steadily refused to return thanks for a favour which, it might well be suspected, concealed a snare. This was the temper of all the most illustrious chiefs of the party. One of these was Baxter. He had, as we have seen, been brought to trial soon after the accession of James, had been brutally insulted by Jeffreys, and had been convicted by a jury, such as the courtly Sheriffs of those times were in the habit of selecting. Baxter had been about a year and a half in prison when the court began to think seriously of gaining the Nonconformists. He was not only set at liberty, but was informed that, if he chose to reside in London, he might do so without fearing that the Five Mile Act would be enforced against him. The government probably hoped that the recollection of past sufferings and the sense of present ease would produce the same effect on him as on Rosewell and Lobb. The hope was disappointed. Baxter was neither to be corrupted nor to be deceived. He refused to join in an address of thanks for the Indulgence, and exerted all his influence to promote good feeling between the Church and the Presbyterians. [252]

If any man stood higher than Baxter in the estimation of the Protestant Dissenters, that man was John Howe. Howe had, like Baxter, been personally a gainer by the recent change of policy. The same tyranny which had flung Baxter into gaol had driven Howe into banishment; and, soon after Baxter had been let out of the King's Bench prison, Howe returned from Utrecht to England. It was expected at Whitehall that Howe would exert in favour of the court all the authority which he possessed over his brethren. The King himself condescended to ask the help of the subject whom he had oppressed. Howe appears to have hesitated: but the influence of the Hampdens, with whom he was on terms of close intimacy, kept him steady to the cause of the constitution. A meeting of Presbyterian ministers was held at his house, to consider the state of affairs, and to determine on the course to be adopted. There was great anxiety at the palace to know the result. Two royal messengers were in attendance during the discussion. They carried back the unwelcome news that Howe had declared himself decidedly adverse to the dispensing power, and that he had, after long debate, carried with him the majority of the assembly. [253]

To the names of Baxter and Howe must be added the name of a man far below them in station and in acquired knowledge, but in virtue their equal, and in genius their superior, John Bunyan. Bunyan had been bred a tinker, and had served as a private soldier in the parliamentary army. Early in his life he had been fearfully tortured by remorse for his youthful sins, the worst of which seem, however, to have been such as the world thinks venial. His keen sensibility and his powerful imagination made his internal conflicts singularly terrible. He fancied that he was under sentence of reprobation, that he had committed blasphemy against the Holy Ghost, that he had sold Christ, that he was actually possessed by a demon. Sometimes loud voices from heaven cried out to warn him. Sometimes fiends whispered impious suggestions in his ear. He saw visions of distant mountain tops, on which the sun shone brightly, but from which he was separated by a waste of snow. He felt the Devil behind him pulling his clothes. He thought that the brand of Cain had been set upon him. He feared that he was about to burst asunder like Judas. His mental agony disordered his health. One day he shook like a man in the palsy. On another day he felt a fire within his breast. It is difficult to understand how he survived sufferings so intense, and so long continued. At length the clouds broke. From the depths of despair, the penitent passed to a state of serene felicity. An irresistible impulse now urged him to impart to others the blessing of which he was himself possessed. [254] He joined the Baptists, and became a preacher and writer. His education had been that of a mechanic. He knew no language but the English, as it was spoken by the common people. He had studied no great model of composition, with the exception, an important exception undoubtedly, of our noble translation of the Bible. His spelling was bad. He frequently transgressed the rules of grammar. Yet his native force of genius, and his experimental knowledge of all the religious passions, from despair to ecstasy, amply supplied in him the want of learning. His rude oratory roused and melted hearers who listened without interest to the laboured discourses of great logicians and Hebraists. His works were widely circulated among the humbler classes. One of them, the Pilgrim's Progress, was, in his own lifetime, translated into several foreign languages. It was, however, scarcely known to the learned and polite, and had been, during near a century, the delight of pious cottagers and artisans before it was publicly commended by any man of high literary eminence. At length critics condescended to inquire where the secret of so wide and so durable a popularity lay. They were compelled to own that the ignorant multitude had judged more correctly than the learned, and that the despised little book was really a masterpiece. Bunyan is indeed as decidedly the first of allegorists, as Demosthenes is the first of orators, or Shakspeare the first of dramatists. Other allegorists have shown equal ingenuity but no other allegorist has ever been able to touch the heart, and to make abstractions objects of terror, of pity, and of love. [255]

It may be doubted whether any English Dissenter had suffered more severely under the penal laws than John Bunyan. Of the twenty-seven years which had elapsed since the Restoration, he had passed twelve in confinement. He still persisted in preaching; but, that he might preach, he was under the necessity of disguising himself like a carter. He was often introduced into meetings through back doors, with a smock frock on his back, and a whip in his hand. If he had thought only of his own ease and safety, he would have hailed the Indulgence with delight. He was now, at length, free to pray and exhort in open day. His congregation rapidly increased, thousands hung upon his words; and at Bedford, where he ordinarily resided, money was plentifully contributed to build a meeting house for him. His influence among the common people was such that the government would willingly have bestowed on him some municipal office: but his vigorous understanding and his stout English heart were proof against all delusion and all temptation. He felt assured that the proffered toleration was merely a bait intended to lure the Puritan party to destruction; nor would he, by accepting a place for which he was not legally qualified, recognise the validity of the dispensing power. One of the last acts of his virtuous life was to decline an interview to which he was invited by an agent of the government. [256]

Great as was the authority of Bunyan with the Baptists, that of William Kiffin was still greater. Kiffin was the first man among them in wealth and station. He was in the habit of exercising his spiritual gifts at their meetings: but he did not live by preaching. He traded largely; his credit on the Exchange of London stood high; and he had accumulated an ample fortune. Perhaps no man could, at that conjuncture, have rendered more valuable services to the Court. But between him and the Court was interposed the remembrance of one terrible event. He was the grandfather of the two Hewlings, those gallant youths who, of all the victims of the Bloody Assizes, had been the most generally lamented. For the sad fate of one of them James was in a peculiar manner responsible. Jeffreys had respited the younger brother. The poor lad's sister had been ushered by Churchill into the royal presence, and had begged for mercy; but the King's heart had been obdurate. The misery of the whole family had been great: but Kiffin was most to be pitied. He was seventy years old when he was left desolate, the survivor of those who should have survived him. The heartless and venal sycophants of Whitehall, judging by themselves, thought that the old man would be easily propitiated by an Alderman's gown, and by some compensation in money for the property which his grandsons had forfeited. Penn was employed in the work of seduction, but to no purpose. The King determined to try what effect his own civilities would produce. Kiffin was ordered to attend at the palace. He found a brilliant circle of noblemen and gentlemen assembled. James immediately came to him, spoke to him very graciously, and concluded by saying, "I have put you down, Mr. Kiffin, for an Alderman of London." The old man looked fixedly at the King, burst into tears, and made answer, "Sir, I am worn out: I am unfit to serve your Majesty or the City. And, sir, the death of my poor boys broke my heart. That wound is as fresh as ever. I shall carry it to my grave." The King stood silent for a minute in some confusion, and then said, "Mr. Kiffin, I will find a balsam for that sore." Assuredly James did not mean to say anything cruel or insolent: on the contrary, he seems to have been in an unusually gentle mood. Yet no speech that is recorded of him gives so unfavourable a notion of his character as these few words. They are the words of a hardhearted and lowminded man, unable to conceive any laceration of the affections for which a place or a pension would not be a full compensation. [257]

That section of the dissenting body which was favourable to the King's new policy had from the first been a minority, and soon began to diminish. For the Nonconformists perceived in no long time that their spiritual privileges had been abridged rather than extended by the Indulgence. The chief characteristic of the Puritan was abhorrence of the peculiarities of the Church of Rome. He had quitted the Church of England only because he conceived that she too much resembled her superb and voluptuous sister, the sorceress of the golden cup and of the scarlet robe. He now found that one of the implied conditions of that alliance which some of his pastors had formed with the Court was that the religion of the Court should be respectfully and tenderly treated. He soon began to regret the days of persecution. While the penal laws were enforced, he had heard the words of life in secret and at his peril: but still he had heard them. When the brethren were assembled in the inner chamber, when the sentinels had been posted, when the doors had been locked, when the preacher, in the garb of a butcher or a drayman, had come in over the tiles, then at least God was truly worshipped. No portion of divine truth was suppressed or softened down for any worldly object. All the distinctive doctrines of the Puritan theology were fully, and even coarsely, set forth. To the Church of Rome no quarter was given. The Beast, the Antichrist, the Man of Sin, the mystical Jezebel, the mystical Babylon, were the phrases ordinarily employed to describe that august and fascinating superstition. Such had been once the style of Alsop, of Lobb, of Rosewell, and of other ministers who had of late been well received at the palace: but such was now their style no longer. Divines who aspired to a high place in the King's favour and confidence could not venture to speak with asperity of the King's religion. Congregations therefore complained loudly that, since the appearance of the Declaration which purported to give them entire freedom of conscience, they had never once heard the Gospel boldly and faithfully preached. Formerly they had been forced to snatch their spiritual nutriment by stealth; but, when they had snatched it, they had found it seasoned exactly to their taste. They were now at liberty to feed: but their food had lost all its savour. They met by daylight, and in commodious edifices: but they heard discourses far less to their taste than they would have heard from the rector. At the parish church the will worship and idolatry of Rome were every Sunday attacked with energy: but, at the meeting house, the pastor, who had a few months before reviled the established clergy as little better than Papists, now carefully abstained from censuring Popery, or conveyed his censures in language too delicate to shock even the ears of Father Petre. Nor was it possible to assign any creditable reason for this change. The Roman Catholic doctrines had undergone no alteration. Within living memory never had Roman Catholic priests been so active in the work of making proselytes: never had so many Roman Catholic publications issued from the press; never had the attention of all who cared about religion been so closely fixed on the dispute between the Roman Catholics and the Protestants. What could be thought of the sincerity of theologians who had never been weary of railing at Popery when Popery was comparatively harmless and helpless, and who now, when a time of real danger to the reformed faith had arrived, studiously avoided tittering one word which could give offence to a Jesuit? Their conduct was indeed easily explained. It was known that some of them had obtained pardons. It was suspected that others had obtained money. Their prototype might be found in that weak apostle who from fear denied the Master to whom he had boastfully professed the firmest attachment, or in that baser apostle who sold his Lord for a handful of silver. [258]

Thus the dissenting ministers who had been gained by the Court were rapidly losing the influence which they had once possessed over their brethren. On the other hand, the sectaries found themselves attracted by a strong religious sympathy towards those prelates and priests of the Church of England who, spite of royal mandates, of threats, and of promises, were waging vigorous war with the Church of Rome. The Anglican body and the Puritan body, so long separated by a mortal enmity, were daily drawing nearer to each other, and every step which they made towards union increased the influence of him who was their common head. William was in all things fitted to be a mediator between these two great sections of the English nation. He could not be said to be a member of either. Yet neither, when in a reasonable mood, could refuse to regard him as a friend. His system of theology agreed with that of the Puritans. At the same time, he regarded episcopacy not indeed as a divine institution, but as a perfectly lawful and an eminently useful form of church government. Questions respecting postures, robes, festivals and liturgies, he considered as of no vital importance. A simple worship, such as that to which he had been early accustomed, would have been most to his personal taste. But he was prepared to conform to any ritual which might be acceptable to the nation, and insisted only that he should not be required to persecute his brother Protestants whose consciences did not permit them to follow his example. Two years earlier he would have been pronounced by numerous bigots on both sides a mere Laodicean, neither cold nor hot, and fit only to be spewed out. But the zeal which had inflamed Churchmen against Dissenters and Dissenters against Churchmen had been so tempered by common adversity and danger that the lukewarmness which had once been imputed to him as a crime was now reckoned among his chief virtues.

All men were anxious to know what he thought of the Declaration of Indulgence. For a time hopes were entertained at Whitehall that his known respect for the rights of conscience would at least prevent him from publicly expressing disapprobation of a policy which had a specious show of liberality. Penn sent copious disquisitions to the Hague, and even went thither, in the hope that his eloquence, of which he had a high opinion, would prove irresistible. But, though he harangued on his favourite theme with a copiousness which tired his hearers out, and though he assured them that the approach of a golden age of religious liberty had been revealed to him by a man who was permitted to converse with angels, no impression was made on the Prince. [259] "You ask me," said William to one of the King's agents, "to countenance an attack on my own religion. I cannot with a safe conscience do it, and I will not, no, not for the crown of England, nor for the empire of the world." These words were reported to the King and disturbed him greatly. [260] He wrote urgent letters with his own hand. Sometimes he took the tone of an injured man. He was the head of the royal family, he was as such entitled to expect the obedience of the younger branches and it was very hard that he was to be crossed in a matter on which his heart was set. At other times a bait which was thought irresistible was offered. If William would but give way on this one point, the English government would, in return, cooperate with him strenuously against France. He was not to be so deluded. He knew that James, without the support of a Parliament, would, even if not unwilling, be unable to render effectual service to the common cause of Europe; and there could be no doubt that, if a Parliament were assembled, the first demand of both Houses would be that the Declaration should he cancelled.

The Princess assented to all that was suggested by her husband. Their joint opinion was conveyed to the King in firm but temperate terms. They declared that they deeply regretted the course which His Majesty had adopted. They were convinced that he had usurped a prerogative which did not by law belong to him. Against that usurpation they protested, not only as friends to civil liberty, but as members of the royal house, who had a deep interest in maintaining the rights of that crown which they might one day wear. For experience had shown that in England arbitrary government could not fail to produce a reaction even more pernicious than itself; and it might reasonably be feared that the nation, alarmed and incensed by the prospect of despotism, might conceive a disgust even for constitutional monarchy. The advice, therefore, which they tendered to the King was that he would in all things govern according to law. They readily admitted that the law might with advantage be altered by competent authority, and that some part of his Declaration well deserved to be embodied in an Act of Parliament. They were not persecutors. They should with pleasure see Roman Catholics as well as Protestant Dissenters relieved in a proper manner from all penal statutes. They should with pleasure see Protestant Dissenters admitted in a proper manner to civil office. At that point their Highnesses must stop. They could not but entertain grave apprehensions that, if Roman Catholics were made capable of public trust, great evil would ensue; and it was intimated not obscurely that these apprehensions arose chiefly from the conduct of James. [261]

The opinion expressed by the Prince and Princess respecting the disabilities to which the Roman Catholics were subject was that of almost all the statesmen and philosophers who were then zealous for political and religious freedom. In our age, on the contrary, enlightened men have often pronounced, with regret, that, on this one point, William appears to disadvantage when compared with his father in law. The truth is that some considerations which are necessary to the forming of a correct judgment seem to have escaped the notice of many writers of the nineteenth century.

There are two opposite errors into which those who study the annals of our country are in constant danger of falling, the error of judging the present by the past, and the error of judging the past by the present. The former is the error of minds prone to reverence whatever is old, the latter of minds readily attracted by whatever is new. The former error may perpetually be observed in the reasonings of conservative politicians on the questions of their own day. The latter error perpetually infects the speculations of writers of the liberal school when they discuss the transactions of an earlier age. The former error is the more pernicious in a statesman, and the latter in a historian.

It is not easy for any person who, in our time, undertakes to treat of the revolution which overthrew the Stuarts, to preserve with steadiness the happy mean between these two extremes. The question whether members of the Roman Catholic Church could be safely admitted to Parliament and to office convulsed our country during the reign of James the Second, was set at rest by his downfall, and, having slept during more than a century, was revived by that great stirring of the human mind which followed, the meeting of the National Assembly of France. During thirty years the contest went on in both Houses of Parliament, in every constituent body, in every social circle. It destroyed administrations, broke up parties, made all government in one part of the empire impossible, and at length brought us to the verge of civil war. Even when the struggle had terminated, the passions to which it had given birth still continued to rage. It was scarcely possible for any man whose mind was under the influence of those passions to see the events of the years 1687 and 1688 in a perfectly correct light.

One class of politicians, starting from the true proposition that the Revolution had been a great blessing to our country, arrived at the false conclusion that no test which the statesmen of the Revolution had thought necessary for the protection of our religion and our freedom could be safely abolished. Another class, starting from the true proposition that the disabilities imposed on the Roman Catholics had long been productive of nothing but mischief, arrived at the false conclusion that there never could have been a time when those disabilities could have been useful and necessary. The former fallacy pervaded the speeches of the acute and learned Eldon. The latter was not altogether without influence even on an intellect so calm and philosophical as that of Mackintosh.

Perhaps, however, it will be found on examination that we may vindicate the course which was unanimously approved by all the great English statesmen of the seventeenth century, without questioning the wisdom of the course which was as unanimously approved by all the great English statesmen of our own time.

Undoubtedly it is an evil that any citizen should be excluded from civil employment on account of his religious opinions: but a choice between evils is sometimes all that is left to human wisdom. A nation may be placed in such a situation that the majority must either impose disabilities or submit to them, and that what would, under ordinary circumstances, be justly condemned as persecution, may fall within the bounds of legitimate selfdefence: and such was in the year 1687 the situation of England.

According to the constitution of the realm, James possessed the right of naming almost all public functionaries, political, judicial, ecclesiastical, military, and naval. In the exercise of this right he was not, as our sovereigns now are, under the necessity of acting in conformity with the advice of ministers approved by the House of Commons. It was evident therefore that, unless he were strictly bound by law to bestow office on none but Protestants, it would be in his power to bestow office on none but Roman Catholics. The Roman Catholics were few in number; and among them was not a single man whose services could be seriously missed by the commonwealth. The proportion which they bore to the population of England was very much smaller than at present. For at present a constant stream of emigration runs from Ireland to our great towns: but in the seventeenth century there was not even in London an Irish colony. Forty-nine fiftieths of the inhabitants of the kingdom, forty-nine fiftieths of the property of the kingdom, almost all the political, legal, and military ability and knowledge to be found in the kingdom, were Protestant. Nevertheless the King, under a strong infatuation, had determined to use his vast patronage as a means of making proselytes. To be of his Church was, in his view, the first of all qualifications for office. To be of the national Church was a positive disqualification. He reprobated, it is true, in language which has been applauded by some credulous friends of religious liberty, the monstrous injustice of that test which excluded a small minority of the nation from public trust: but he was at the same time instituting a test which excluded the majority. He thought it hard that a man who was a good financier and a loyal subject should be excluded from the post of Lord Treasurer merely for being a Papist. But he had himself turned out a Lord Treasurer whom he admitted to be a good financier and a loyal subject merely for being a Protestant. He had repeatedly and distinctly declared his resolution never to put the white staff in the hands of any heretic. With many other great offices of state he had dealt in the same way. Already the Lord President, the Lord Privy Seal, the Lord Chamberlain, the Groom of the Stole, the First Lord of the Treasury, a Secretary of State, the Lord High Commissioner of Scotland, the Chancellor of Scotland, the Secretary of Scotland, were, or pretended to be, Roman Catholics. Most of these functionaries had been bred Churchmen, and had been guilty of apostasy, open or secret, in order to obtain or to keep their high places. Every Protestant who still held an important post in the government held it in constant uncertainty and fear. It would be endless to recount the situations of a lower rank which were filled by the favoured class. Roman Catholics already swarmed in every department of the public service. They were Lords Lieutenants, Deputy Lieutenants, judges, justices of the Peace, Commissioners of the Customs, Envoys to foreign courts, Colonels of regiments, Governors of fortresses. The share which in a few months they had obtained of the temporal patronage of the crown was much more than ten times as great as they would have had under an impartial system. Yet this was not the worst. They were made rulers of the Church of England. Men who had assured the King that they held his faith sate in the High Commission, and exercised supreme jurisdiction in spiritual things over all the prelates and priests of the established religion. Ecclesiastical benefices of great dignity had been bestowed, some on avowed Papists, and some on half concealed Papists. And all this had been done while the laws against Popery were still unrepealed, and while James had still a strong interest in affecting respect for the rights of conscience. What then was his conduct likely to be, if his subjects consented to free him, by a legislative act, from even the shadow of restraint? Is it possible to doubt that Protestants would have been as effectually excluded from employment, by a strictly legal use of the royal prerogative, as ever Roman Catholics had been by Act of Parliament?

How obstinately James was determined to bestow on the members of his own Church a share of patronage altogether out of proportion to their numbers and importance is proved by the instructions which, in exile and old age, he drew up for the guidance of his son. It is impossible to read without mingled pity and derision those effusions of a mind on which all the discipline of experience and adversity had been exhausted in vain. The Pretender is advised if ever he should reign in England, to make a partition of offices, and carefully to reserve for the members of the Church of Rome a portion which might have sufficed for them if they had been one half instead of one fiftieth part of the nation. One Secretary of State, one Commissioner of the Treasury, the Secretary at War, the majority of the great dignitaries of the household, the majority of the officers of the army, are always to be Catholics. Such were the designs of James after his perverse bigotry had drawn on him a punishment which had appalled the whole world. Is it then possible to doubt what his conduct would have been if his people, deluded by the empty name of religious liberty, had suffered him to proceed without any check?

Even Penn, intemperate and undiscerning as was his zeal for the Declaration, seems to have felt that the partiality with which honours and emoluments were heaped on Roman Catholics, might not unnaturally excite the jealousy of the nation. He owned that, if the Test Act were repealed, the Protestants were entitled to an equivalent, and went so far as to suggest several equivalents. During some weeks the word equivalent, then lately imported from France, was in the mouths of all the coffee-house orators, but at length a few pages of keen logic and polished sarcasm written by Halifax put an end to these idle projects. One of Penn's schemes was that a law should be passed dividing the patronage of the crown into three equal parts; and that to one only of those parts members of the Church of Rome should be admitted. Even under such an arrangement the members of the Church of Rome would have obtained near twenty times their fair portion of official appointments; and yet there is no reason to believe that even to such an arrangement the King would have consented. But, had he consented, what guarantee could he give that he would adhere to his bargain? The dilemma propounded by Halifax was unanswerable. If laws are binding on you, observe the law which now exists. If laws are not binding on you, it is idle to offer us a law as a security. [262]

It is clear, therefore, that the point at issue was not whether secular offices should be thrown open to all sects indifferently. While James was King it was inevitable that there should be exclusion; and the only question was who should be excluded, Papists or Protestants, the few or the many, a hundred thousand Englishmen or five millions.

Such are the weighty arguments by which the conduct of the Prince of Orange towards the English Roman Catholics may be reconciled with the principles of religious liberty. These arguments, it will be observed, have no reference to any part of the Roman Catholic theology. It will also be observed that they ceased to have any force when the crown had been settled on a race of Protestant sovereigns, and when the power of the House of Commons in the state had become so decidedly preponderant that no sovereign, whatever might have been his opinions or his inclinations, could have imitated the example of James. The nation, however, after its terrors, its struggles, its narrow escape, was in a suspicious and vindictive mood. Means of defence therefore which necessity had once justified, and which necessity alone could justify, were obstinately used long after the necessity had ceased to exist, and were not abandoned till vulgar prejudice had maintained a contest of many years against reason. But in the time of James reason and vulgar prejudice were on the same side. The fanatical and ignorant wished to exclude the Roman Catholic from office because he worshipped stocks and stones, because he had the mark of the Beast, because he had burned down London, because he had strangled Sir Edmondsbury Godfrey; and the most judicious and tolerant statesman, while smiling at the delusions which imposed on the populace, was led, by a very different road, to the same conclusion.

The great object of William now was to unite in one body the numerous sections of the community which regarded him as their common head. In this work he had several able and trusty coadjutors, among whom two were preeminently useful, Burnet and Dykvelt.

The services of Burnet indeed it was necessary to employ with some caution. The kindness with which he had been welcomed at the Hague had excited the rage of James. Mary received from her father two letters filled with invectives against the insolent and seditious divine whom she protected. But these accusations had so little effect on her that she sent back answers dictated by Burnet himself. At length, in January 1687, the King had recourse to stronger measures. Skelton, who had represented the English government in the United Provinces, was removed to Paris, and was succeeded by Albeville, the weakest and basest of all the members of the Jesuitical cabal. Money was Albeville's one object; and he took it from all who offered it. He was paid at once by France and by Holland. Nay, he stooped below even the miserable dignity of corruption, and accepted bribes so small that they seemed better suited to a porter or a lacquey than to an Envoy who had been honoured with an English baronetcy and a foreign marquisate. On one occasion he pocketed very complacently a gratuity of fifty pistoles as the price of a service which he had rendered to the States General. This man had it in charge to demand that Burnet should no longer be countenanced at the Hague. William, who was not inclined to part with a valuable friend, answered at first with his usual coldness; "I am not aware, sir, that, since the Doctor has been here, he has done or said anything of which His Majesty can justly complain." But James was peremptory; the time for an open rupture had not arrived; and it was necessary to give way. During more than eighteen months Burnet never came into the presence of either the Prince or the Princess: but he resided near them; he was fully informed of all that was passing; his advice was constantly asked; his pen was employed on all important occasions; and many of the sharpest and most effective tracts which about that time appeared in London were justly attributed to him.

The rage of James flamed high. He had always been more than sufficiently prone to the angry passions. But none of his enemies, not even those who had conspired against his life, not even those who had attempted by perjury to load him with the guilt of treason and assassination, had ever been regarded by him with such animosity as he now felt for Burnet. His Majesty railed daily at the Doctor in unkingly language, and meditated plans of unlawful revenge. Even blood would not slake that frantic hatred. The insolent divine must be tortured before he was permitted to die. Fortunately he was by birth a Scot; and in Scotland, before he was gibbeted in the Grassmarket, his legs might be dislocated in the boot. Proceedings were accordingly instituted against him at Edinburgh: but he had been naturalised in Holland: he had married a woman of fortune who was a native of that province: and it was certain that his adopted country would not deliver him up. It was therefore determined to kidnap him. Ruffians were hired with great sums of money for this perilous and infamous service. An order for three thousand pounds on this account was actually drawn up for signature in the office of the Secretary of State. Lewis was apprised of the design, and took a warm interest in it. He would lend, he said, his best assistance to convey the villain to England, and would undertake that the ministers of the vengeance of James should find a secure asylum in France. Burnet was well aware of his danger: but timidity was not among his faults. He published a courageous answer to the charges which had been brought against him at Edinburgh. He knew, he said, that it was intended to execute him without a trial: but his trust was in the King of Kings, to whom innocent blood would not cry in vain, even against the mightiest princes of the earth. He gave a farewell dinner to some friends, and, after the meal, took solemn leave of them, as a man who was doomed to death, and with whom they could no longer safely converse. Nevertheless he continued to show himself in all the public places of the Hague so boldly that his friends reproached him bitterly with his foolhardiness. [263]

While Burnet was William's secretary for English affairs in Holland, Dykvelt had been not less usefully employed in London. Dykvelt was one of a remarkable class of public men who, having been bred to politics in the noble school of John De Witt, had, after the fall of that great minister, thought that they should best discharge their duty to the commonwealth by rallying round the Prince of Orange. Of the diplomatists in the service of the United Provinces none was, in dexterity, temper, and manners, superior to Dykvelt. In knowledge of English affairs none seems to have been his equal. A pretence was found for despatching him, early in the year 1687, to England on a special mission with credentials from the States General. But in truth his embassy was not to the government, but to the opposition; and his conduct was guided by private instructions which had been drawn by Burnet, and approved by William. [264]

Dykvelt reported that James was bitterly mortified by the conduct of the Prince and Princess. "My nephew's duty," said the King, "is to strengthen my hands. But he has always taken a pleasure in crossing me." Dykvelt answered that in matters of private concern His Highness had shown, and was ready to show, the greatest deference to the King's wishes; but that it was scarcely reasonable to expect the aid of a Protestant prince against the Protestant religion. [265] The King was silenced, but not appeased. He saw, with ill humour which he could not disguise, that Dykvelt was mustering and drilling all the various divisions of the opposition with a skill which would have been creditable to the ablest English statesman, and which was marvellous in a foreigner. The clergy were told that they would find the Prince a friend to episcopacy and to the Book of Common Prayer. The Nonconformists were encouraged to expect from him, not only toleration, but also comprehension. Even the Roman Catholics were conciliated; and some of the most respectable among them declared, to the King's face, that they were satisfied with what Dykvelt proposed, and that they would rather have a toleration, secured by statute, than an illegal and precarious ascendency. [266] The chiefs of all the important sections of the nation had frequent conferences in the presence of the dexterous Envoy. At these meetings the sense of the Tory party was chiefly spoken by the Earls of Danby and Nottingham. Though more than eight years had elapsed since Danby had fallen from power, his name was still great among the old Cavaliers of England; and many even of those Whigs who had formerly persecuted him were now disposed to admit that he had suffered for faults not his own, and that his zeal for the prerogative, though it had often misled him, had been tempered by two feelings which did him honour, zeal for the established religion, and zeal for the dignity and independence of his country. He was also highly esteemed at the Hague, where it was never forgotten that he was the person who, in spite of the influence of France and of the Papists, had induced Charles to bestow the hand of the Lady Mary on her cousin.

Daniel Finch, Earl of Nottingham, a nobleman whose name will frequently recur in the history of three eventful reigns, sprang from a family of unrivalled forensic eminence. One of his kinsmen had borne the seal of Charles the First, had prostituted eminent parts and learning to evil purposes, and had been pursued by the vengeance of the Commons of England with Falkland at their head. A more honourable renown had in the succeeding generation been obtained by Heneage Finch. He had immediately after the Restoration been appointed Solicitor General. He had subsequently risen to be Attorney General, Lord Keeper, Lord Chancellor, Baron Finch, and Earl of Nottingham. Through this prosperous career he had always held the prerogative as high as he honestly or decently could; but he had never been concerned in any machinations against the fundamental laws of the realm. In the midst of a corrupt court he had kept his personal integrity unsullied. He had enjoyed high fame as an orator, though his diction, formed on models anterior to the civil wars, was, towards the close of his life, pronounced stiff and pedantic by the wits of the rising generation. In Westminster Hall he is still mentioned with respect as the man who first educed out of the chaos anciently called by the name of equity a new system of jurisprudence, as regular and complete as that which is administered by the judges of the Common Law. [267] A considerable part of the moral and intellectual character of this great magistrate had descended with the title of Nottingham to his eldest son. This son, Earl Daniel, was an honourable and virtuous man. Though enslaved by some absurd prejudices, and though liable to strange fits of caprice, he cannot be accused of having deviated from the path of right in search either of unlawful gain or of unlawful pleasure. Like his father he was a distinguished speaker, impressive, but prolix, and too monotonously solemn. The person of the orator was in perfect harmony with his oratory. His attitude was rigidly erect—his complexion so dark that he might have passed for a native of a warmer climate than ours; and his harsh features were composed to an expression resembling that of a chief mourner at a funeral. It was commonly said that he looked rather like a Spanish grandee than like an English gentleman. The nicknames of Dismal, Don Dismallo, and Don Diego, were fastened on him by jesters, and are not yet forgotten. He had paid much attention to the science by which his family had been raised to greatness, and was, for a man born to rank and wealth, wonderfully well read in the laws of his country. He was a devoted son of the Church, and showed his respect for her in two ways not usual among those Lords who in his time boasted that they were her especial friends, by writing tracts in defence of her dogmas, and by shaping his private life according to her precepts. Like other zealous churchmen, he had, till recently, been a strenuous supporter of monarchical authority. But to the policy which had been pursued since the suppression of the Western insurrection he was bitterly hostile, and not the less so because his younger brother Heneage had been turned out of the office of Solicitor General for refusing to defend the King's dispensing power. [268]

With these two great Tory Earls was now united Halifax, the accomplished chief of the Trimmers. Over the mind of Nottingham indeed Halifax appears to have had at this time a great ascendency. Between Halifax and Danby there was an enmity which began in the court of Charles, and which, at a later period, disturbed the court of William, but which, like many other enmities, remained suspended during the tyranny of James. The foes frequently met in the councils held by Dykvelt, and agreed in expressing dislike of the policy of the government and reverence for the Prince of Orange. The different characters of the two statesmen appeared strongly in their dealings with the Dutch envoy. Halifax showed an admirable talent for disquisition, but shrank from coming to any bold and irrevocable decision. Danby far less subtle and eloquent, displayed more energy, resolution, and practical sagacity.