DECLARATION OF INDULGENCE.
Further discussion followed between Baxter and the Independents. They said that they had heard from the Lord Chancellor, that liberty had been intended for them, but that the Presbyterians had opposed the measure. Old sores were re-opened, and Baxter, evidently rather nettled, records how the Independents became affected towards the Popish Earl of Bristol, thinking that the King's Declaration had been obtained by him, and that he and the Papists would contrive a general toleration. Burnet confirms what Baxter says of the Earl's influence, by informing us, that just before, there had been a meeting of Papists at that nobleman's residence, where it had been resolved to make an effort in favour of the Roman Catholics, and with such a view to help Dissenters.[412]
Clarendon, who had strong Protestant convictions, felt alarmed at the brightening prospects of the Romanists, and he resolved to take a leaf out of their own book—to fight them with their own weapons—and to adopt their own principle—"Divide and conquer!" Clarendon accordingly proposed that Roman Catholics should take the Oath of Allegiance, renouncing the Pope's deposing power—an oath to which some did not object, but which others would, on no account, accept. He also proposed the tolerating of secular priests, coupling with it the banishment of Jesuits and other regular orders—another scheme which he knew well would breed division. The whole of the Chancellor's policy is not explained, but it is apparent that he had set his mind upon extinguishing the hopes of the Papists.[413]
1663.
Parliament assembled on the 18th of February, 1663. The King's speech indicates the unpopularity of the recent Declaration, and he found it necessary to assure the Houses that he did not intend to favour Popery at all, and that he would not yield to the Bishops in his zeal for uniformity; but still he said, with obvious inconsistency, if Protestant Dissenters would be peaceable and modest, he could heartily wish that he had such a power of indulgence as might not needlessly force them out of the kingdom, or give them cause to conspire against its peace. Five days afterwards, a Bill was brought into the House of Lords and read the first time, to empower His Majesty to dispense with the Act of Uniformity, and with other laws concerning it.[414] This Bill came to nothing, being earnestly opposed by Lord Southampton, by the Bishops, and by Clarendon, who, in spite of a fit of the gout, delivered a speech on the adjourned debate, full of uncompromising opposition to the King's favourite measure.[415] It is a singular example of the difference between a Chief Minister of that day and a Prime Minister of our own, that Clarendon should in the House of Lords oppose the measure which had been brought in, according to wishes expressed in the speech from the Throne; nor can his conduct respecting the Declaration fail to support against him the charge of duplicity.[416]
Amongst the mischiefs which, Clarendon says, resulted from what he calls the unhappy debate on the Indulgence, was the prejudice and disadvantage which the Bishops experienced in consequence of their unanimous opposition. "For from that time the King never treated any of them with that respect as he had done formerly, and often spake of them too slightly; which easily encouraged others not only to mention their persons very negligently, but their function and religion itself, as an invention to impose upon the free judgments and understandings of men. What was preached in the pulpit was commented upon and derided in the chamber, and preachers acted, and sermons vilified as laboured discourses, which the preachers made only to show their own parts and wit, without any other design than to be commended and preferred."[417]
DECLARATION OF INDULGENCE.
The subject of Indulgence agitated the whole country. It was keenly discussed in private meetings of Nonconformist ministers, at archidiaconal visitations and other clerical gatherings—and still oftener, and with not less heat, by burghers and yeomen around their firesides. Largely, too, did it enter into the contents of letters, in one of which, written by William Hook to his late colleague in New England, we discover copious references to this and other ecclesiastical topics. Making allowance for the writer's prejudices, we may learn something from his curious epistle.[418]
"There is a toleration talked of, and expected by many, since the King's Declaration, which came forth about a month or six weeks since. The Papists improve the best of their interest to move it; but as for their being tolerated, there are many of the grandees against it, who are ready enough to move a motion for toleration of the Protestant suffering party. The Bishops greatly abhor such a thing, as not being able to subsist but by rigour and persecution: for had we liberty as to the exercise of religion, they would be contemned by almost all men; and whereas few frequent the meeting-places now, they would scarce have any then. They have therefore striven to strengthen themselves by moving and writing to Parliament men, before they come up to the City, to sit again on February 18. And, as I hear, some of their letters were intercepted and made known to the King, who was offended at some passages, and their practices. Much to do there has been about this business, and what will become of it, and the issue be, we are all waiting for."