Ecclesiastical History of England, Volume 2—The Church of the Commonwealth

by John Stoughton

Virginia.

II. Such was the religious condition of the Colonies. What were the changes which followed the altered state of ecclesiastical affairs at home? During the storm of the Civil Wars, the English Government had so much to do at home that it found little space, and felt little power to do much, if anything, abroad. The Colonies, therefore, pursued their own course. Virginia remained loyal to the King and faithful to Episcopacy. When Charles perished on the scaffold, the legislature of the Colony declared that whoever defended the deed, or doubted the right of the King's son, should be judged guilty of high treason. At the same time, when fields in England were stained with blood, and defeat followed the Royal arms, the Colonists observed days of humiliation; and whilst exasperated by the sufferings of Royalist brethren, and by the depression of the Episcopal Church, they became increasingly earnest in enforcing ecclesiastical conformity—in their zeal banishing alike Popish recusants and Protestant Nonconformists.[496]

English possessions in Barbadoes may be dated from the year 1605, when an English crew landed on its shores.[497] We have nothing to do with the history of that island—remarkable, it may be observed, for its early difficulties, its subsequent rapid increase of population, and the wealth and luxury of its cavalier proprietors—beyond noticing the spirit and temper which were displayed in the Acts passed in the Colony relating to public worship. During the period of the Civil Wars the government of Barbadoes—under its lieutenant, Philip Bell—branded Nonconformists as "opinionated and self-conceited persons." The misdemeanours of such persons, it was said, begot distractions—and were both a reproach to the Church, and a disturbance to the government; and, therefore, for the suppression of disorderly courses, all who dwelt in the Colony were required to conform to the Church of England as established by Parliament—all offenders being threatened with the common penalties inflicted in England upon Nonconformists. Justices of the peace, ministers, and churchwardens, received commission to execute these Acts, as they regarded their duty to God, and their allegiance to the King. Family worship every morning and evening was enforced, the punishment for neglect being the forfeiture of forty pounds of sugar. Everybody had to attend church, or suffer according to law. In case of the absence of servants from public worship, if it were the master's fault, he was required to pay ten pounds of cotton—if the servant's, then the case was left to be disposed of by the next Justice of the Peace. With a command to ministers that they should preach and catechise, was another addressed to churchwardens for erecting near to the Church of every parish a strong pair of stocks for the drunkard, the swearer, and the gamester.[498]

Maryland.

Maryland pursued its tolerant career, only denying toleration to those who denied the Holy Trinity. It is curious to find in that State, not punishments for heresy and schism, but this unique piece of legislation; people calling one another Heretic, Schismatic, Idolater, Puritan, Independent, Presbyterian, Popish Priest, Jesuit, Jesuited Papist, Lutheran, Calvinist, Anabaptist, Brownist, Antinomian, Barrowist, Roundhead, Separatist, or any other bad name, incurred the forfeiture of ten shillings for each offence, and, in default of payment, a sentence of whipping and imprisonment. Thus, not only was magisterial persecution altogether absent, but the Colony possessed as well, the noble distinction of having all social persecution forbidden within its precincts. No person professing to believe in Jesus Christ could be troubled on account of his religion; and any one daring to molest a Christian worshipper became liable to a fine of twenty shillings, or to the penalty of imprisonment or the lash.[499] All sorts of religionists there must have been in the colony of Maryland under its Roman Catholic governor; and although, no doubt, his eyes were chiefly fixed on his fellow-religionists, and he wished to secure liberty and comfort for them, it is to the unspeakable honour of his government, that, in an age of intolerance, he should have adopted such a singularly wise and noble policy.

In the year 1643, the distinct States of Massachusetts, of Plymouth, of Connecticut, and of New Haven, constituted themselves the United Colonies of New England; each of them reserving to itself local jurisdiction as a State right. The affairs of the Confederacy were entrusted to Commissioners, two from each Colony, and it is important to observe that, in the Articles of the Union, Church membership is specified as a qualification, and the only qualification for that office.[500] Massachusetts had for some time been growing in importance, and had enjoyed an extension of territory by the annexation of New Hampshire, in the year 1641; followed by Maine, in 1652. The Government began to relax its severity of religious rule in the year 1644; and, in 1646, it endeavoured to excuse what was contained in its Statute Book, by saying, that such persons as differed from their neighbours only in theological opinion, but continued to live peaceably, had no cause of complaint; for the law had never been put in execution against any such persons, although many of that description were known to be residing in the State. The affair of the year 1629 they attempted to explain as an act of righteous discipline upon citizens who were unpeaceable. It was affirmed that quiet spirits received different treatment, and that two of the presidents of Harvard College were Anabaptists.[501] But soon afterwards this question of religious liberty, to its great detriment, became associated with local strifes; and a movement which had been commenced in the State of New Plymouth under promising circumstances—with the view of securing a full and universal toleration for all persons, even Turks, Jews, Papists, Arians, Socinians, and Familists—found no favour with the leading men of the colony of Massachusetts; in consequence of which, those who would have been as "the eyes of God's people in England," damaged their reputation in the mother country, and Sir Harry Vane urged that "the oppugness of the Congregational way should not from its own principles and practice be taught to root it out."[502] At the same time, the New England States were determined to maintain their independence, and, although remaining as staunchly as ever the enemies of Episcopacy, they were shy in their correspondence with a Presbyterian Parliament. Orders from England, in their judgment, prejudiced their chartered liberties. Times might change, and other Princes and Parliaments might arise. They had themselves outridden the storm, and should they now perish within the port? No doubt the English rulers could better enact laws and adjudicate causes than could the poor rustics who had been bred up in a rude wilderness; but the vast distance between Old and New England abated the virtue of the strongest influences. So they argued; and then they proceeded to request a parent's benediction upon the infant plantations, that they might be blessed under the shadow of the mother country, and be nourished with the warmth and the dews of heaven.[503]

New England.

III. We have brought our sketch of the Ecclesiastical affairs of the Colonies down to the close of the Civil Wars, and the abolition of Royalty: the subsequent relation of those affairs to the Government at home now demands our attention. New England, although it had throughout the struggle maintained all possible independence, had never explicitly submitted to Parliament; but as both its political and religious views were well known to be in sympathy with the successful party, when the reins fell into the hands of the Independents, they had no need, as in the case of certain other Colonies, to force into allegiance this particular plantation. The only legislative enactment adopted in reference to it had for its purpose the meeting of religious wants. John Eliot, a Puritan minister, from the county of Essex, who emigrated to New England in the year 1631, and who, from his zeal for the conversion of the aborigines of the State, has obtained the honourable appellation of "Apostle of the Indians," asked his fellow-Christians on this side of the Atlantic to help him in his noble undertaking. His appeals were backed by efforts in his favour both abroad and at home; in consequence of which, the Long Parliament established a Society for "the Propagation of the Gospel in New England."[504] The Act recites the particulars of a wonderful work which was going on amongst the natives, how barbarians were being civilized; how, forsaking their charms and sorceries, they were calling upon the name of the Lord, and with tears lamenting their misspent lives; how they had put their children to English schools, and now betook themselves to having but one wife; and how they conducted morning and evening prayer in their families. After this recital the Statute created a Corporation, to consist of a president, a treasurer, and fourteen assistants; it authorized them to make a common seal; it invested them with certain powers; and it also commanded that collections for the object should be made publicly in all congregations throughout England and Wales, and also privately from house to house. Eliot, to whom the credit of the enterprise belongs, with a rare force of character, and with that pure and intense earnestness which only love to Christ can inspire, made amongst the North American Indians full proof of his ministry in the character and habits of these children of the forest, and wrought moral marvels amongst them, which have become the admiration of all succeeding times.[505] As he was gathering the red hunters into the fold of the "Great Spirit"—whose name he spent his life in explaining to their untutored minds—many of his countrymen at home sympathized with him in his holy toils. After the Restoration, Baxter and Boyle distinguished themselves by their helpful services in reference to Eliot's mission; and during the period of the Commonwealth, before his work had acquired renown, Puritan feeling in some quarters might have been seen brightly enkindled on his side.

New England.