1: Studied from scattered documents in Thurloe and from those of Milton's State-Letters for Cromwell that appertain to Sweden and Denmark and the missions of 1657, with help from a very luminous passage in Baillie's Letters (III. 370-371), and with facts and dates from the excellent abridged History forming the Supplement to the Rationarium Temporum of the Jesuit Petavius (edit. 1745, I. 562-564), and from Carlyle's History of Frederick the Great, I. 222-223.
At home meanwhile things went on smoothly. Cromwell had by this time brought his Established Church into a condition highly satisfactory to himself. The machinery of the Ejectors and the Triers was still in full operation; and, on reports from the Trustees for the Maintenance of Ministers, his Highness and the Council still had the pleasure, from time to time, of ordering new augmentations of clerical stipends. The Voluntaryism which still existed in wide diffusion through the English mind had become comparatively silent; and indeed open reviling of the Established Church had been made punishable by Article X. of the Petition and Advice. Perhaps the plainest speaker now against the principle of an Established Church, or at least against the constitution of the present one, was the veteran John Goodwin of Coleman Street. "The Triers (or Tormentors) tried and cast by the Laws of God and Men" was the title of a pamphlet of Goodwin's, which had been out since May 1657, assailing the Commission of Triers. Goodwin was too eminent a Commonwealth's man, and too fair a controversialist, to be treated as a mere reviler; and it was left to the Protector's journalist, Marchamont Needham, to reply through the press. "The Great Accuser cast down, or a Public Trial of Mr. John Goodwin of Coleman Street, London, at the Bar of Religion and Right Reason," was a pamphlet by Needham, published July 31. It was dedicated "To His Most Serene Highness, Oliver, Lord Protector," &c., in such terms as these:—"Sir, It is a custom in all countries, when any man hath taken a strange creature, immediately to present it to the Prince: whereupon I, having taken one of the strangest that (I think) any part of your Highness's dominions hath these many years produced, do, with all submissiveness, make bold to present him, bound hand and foot with his own cords (as I ought to bring him), to your Highness. He need not be sent to the Tower for his mischievousness: there is no danger in him now, nor like to be henceforth, as I have handled him." In a prefixed Epistle to the Reader there is a good deal of scurrility against Goodwin. He is described as "worse than a common nuisance." He is taxed also with inconsistency, inasmuch as he had been one of those who, in Feb. 1651-2, had signed the famous Proposals of Certain Ministers to the Committee for the Propagation of the Gospel, in which the principle of an Established Church had been assumed and asserted (ante, IV. 392). In the body of the pamphlet Needham maintains that principle. "Christ left no such rules and directions," he says, "nor was it his intention to leave such, for propagating the Gospel, as exclude the Magistrate from using his wisdom and endeavours in order thereunto." He defends the Commission of Triers and the Commission of Ejectors, and more than once twits Goodwin with having taken up at last the extreme crotchets of Roger Williams the American. "A Letter of Address to the Protector occasioned by Mr. Needham's Reply to Mr. Goodwin's Book against Triers" appeared Aug. 25; but we need not follow the controversy farther. It had come to be Mr. John Goodwin's fate to be the severest public critic of Cromwell's Established Church; it had come to be Mr. Marchamont Needham's to be the most prominent defender of that institution.1
1: Thomason Pamphlets, and Catalogue of the same for dates.
More likely than such men as John Goodwin to be classed as open revilers of the Established Church were the Quakers. They were now very numerous, going about in England, Scotland, Ireland, and everywhere else, as before, and mingling denunciations of every form of the existing ministry with their softer and richer teachings. They were still liable, of course, to varieties of penal treatment, according to the degrees of their aggressiveness and the moods of the local authorities; but the disposition at head-quarters was decidedly towards gentleness with them. Hardly had the new Council of State been constituted when, Cromwell himself present, three of the most eminent London physicians, Dr. Wright, Dr. Cox, and Dr. Bates, were instructed "to visit James Nayler, prisoner in Bridewell, and to consider of his condition as to the state both of his mind and body in point of health"; and, from that date (July 16, 1657), his farther detention seems to have been merely for his cure. George Fox, whose circuits of preaching took him as far as Edinburgh and the Scottish Highlands, could never be in London without addressing a pious letter or two to Cromwell, or even going to see him; and another Quaker, Edward Burrough, was so drawn to Cromwell that he was continually penning letters to him and leaving them at Whitehall. During and after the Kingship question these letters were particularly frequent, the Quakers being all Contrariants on that point. "O Protector, who hast tasted of the power of God, which many generations before thee have not so much since the days of apostasy from the Apostles, take heed that thou lose not thy power; but keep Kingship off thy head, which the world would give to thee:" so had Fox written in one letter, ending, "O Oliver, take heed of undoing thyself by running into things that will fade, the things of this world that will change; be subject and obedient to the Lord God." There was something in all this that really reached Cromwell's heart, while it amused him; and, though he would begin by bantering Fox at an interview, sitting on a table and talking in "a light manner," as Fox himself tells us, he would end with some serious words. Both to Fox personally, and to the letters from him and other Quakers, his reply in substance uniformly was that they were good people, and that, for himself, "all persecution and cruelty was against his mind." Cromwell was only at the centre, however, and could not regulate the administration of the law everywhere.1
1: Council Order Books of date; and Sewel's History of the Quakers, I. 210-233.
John Lilburne once more, but now for the last time, and in a totally new guise! Committed to prison in 1653 by the government of the Barebones Parliament, acting avowedly not by law but simply "for the peace of this nation" (ante, IV. 508), he had been first in the Tower, then in a castle in Jersey, and then in Dover Castle. In this last confinement, which had been made tolerably easy, a Quaker had had access to him, with very marked effects. "Here, in Dover Castle," Lilburne had written to his wife, Oct. 4, 1655, "through the loving-kindness of God, I have met with a more clear, plain, and evident knowledge of God, and myself, and His gracious outgoings to my soul, than ever I had in all my lifetime, not excepting my glorying and rejoicing condition under the Bishops." Again, in a later letter: "I particularly can, and do hereby, witness that I am already dead or crucified to the very occasions and real grounds of outward wars, and carnal sword-fightings, and fleshly bustlings and contests, and that therefore confidently I now believe that I shall never hereafter be a user of the temporal sword more, nor a joiner with those that do. And this I do here solemnly declare, not in the least to avoid persecution, or for any politic ends of my own, or in the least for the satisfaction of the fleshly wills of any of my great adversaries, or for satisfying the carnal will of my poor weak afflicted wife, but by the special movings and compulsions of God now upon my soul ... and that thereby, if yet I must be an imprisoned sufferer, it may from this day forward be for the truth as it is in Jesus, which truth I witness to be truly professed and practised by the savouriest of people, called Quakers." This had not at once procured his release, for he remained in Dover Castle through at least part of 1656. At length, however, after some proposal to let him go abroad again, or to send him and his wife to the Plantations, security had been accepted for his good behaviour, and he had been allowed to live as he liked at Eltham in Kent. Here, and elsewhere, he sometimes preached, and was in much esteem among the Quakers; and here, on Saturday the 29th of August, 1657, he died. On the following Monday his corpse was removed to London and conveyed to the house called "The Bull and Mouth" at Aldersgate, the chief meeting-place of the London Quakers. "At this place, that afternoon, assembled a medley of people, among whom the Quakers were most eminent for number; and within the house a controversy Was whether the ceremony of a hearse-cloth should be cast over his coffin; but, the major part, being Quakers, not assenting, the coffin was about five o'clock in the evening brought forth into the street. At its coming out, there stood a man on purpose to cast a velvet hearse-cloth over the coffin, and he endeavoured to do it; but, the crowd of Quakers not permitting it and having gotten the body on their shoulders, they carried it away without further ceremony, and the whole company conducted it into Moorfields, and thence into the new churchyard adjoining to Bedlam, where it lieth interred." Lilburne at his death was but thirty-nine years of age. He was popular to the last with the Londoners, and there were notices of him, comic and serio-comic, long after his death. By order of Council, Nov. 4, his Highness himself present, payment of the arrears of an allowance he had of 40s. a week, with continuation of the same allowance thenceforward, was granted to his wife, Elizabeth.1
1: Sewel's History of the Quakers. I. 160-163 (where, however, there is an error as to the date of Lilburne's death); Wood's Ath. III. 357; Cromwelliana, 168; Council Order Books of Nov. 4, 1657.
When the subdued Lilburne thus went to his grave among the Quakers, his unsubdued successor in the trade of Anti-Cromwellian conspiracy, the Anabaptist ex-Colonel Sexby, was in the Tower, waiting his doom. He had been arrested, July 24, in a mean disguise and with a great over-grown beard, on board a ship that was to carry him back to Flanders after one of his visits to London on his desperate design of an assassination of Cromwell, to be followed by a Spanish-Stuartist invasion. What would have been his doom can be but guessed. He became insane in the Tower, and died there in that state Jan. 13, 1657-8. He had previously confessed to Barkstead, the Lieutenant of the Tower, that he had been the real mover of the Sindercombe Plot, that he had been in the pay of Spain, and also, apparently, that he was the author of Killing no Murder.1
1: Merc. Pol. of dates, as quoted in Cromwelliana, 167-170.
So quiet and even was the course of home-affairs through the first seven months of the new Protectorate that such glimpses and anecdotes of particular persons have to suggest the general history. Yet one more of the sort.