Chapter XXXII: Appendix: No. I.--See Vol. I., p. 60 (5)

[210] _Philip Henry’s Life_, by Matthew Henry. Edited by Williams, p. 152. For particulars and remarks respecting Lloyd see _Wood, Burnet, Salmon, Mackintosh’s Hist. of Revolution, Wharton’s Life_ in _Appendix to D’Oyley’s Sancroft_, and _Rees’ Nonconformity in Wales_. There were two other Bishops of the same name. The following extract in the _Entring Book_, 1686, September 25, _Morice MSS._, refers to Dr. Lloyd, Bishop of Norwich: “He, at his first going down thither, gave great encouragement to religion, and set up evening exercises in his family upon the Lord’s Days, in the evening, and explained _The Whole Duty of Man_, and prayed and carried himself very respectfully to all. But of late, he has set a day for all Dissenters to come to the Sacrament, and if they do not come, then he will proceed against them with all severity. Many of his own way always had and still have bad thoughts of him.” The other Lloyd was Bishop of St. David’s, 1686–7.

[211] _D’Oyley’s Life of Sancroft_, i. 263.

[212] _Calamy’s Life_, i. 198.

[213] _Perry’s Hist. of the Church of England_, ii. 510.

[214] _State Papers_, 1682/3, Feb. 23.

[215] The significant Articles which he sent out to the clergy in July, 1688, will be considered in the next volume in connection with the ecclesiastical history of the Revolution.

[216] _State Trials_, iv. 362. _Gutch Collect. Curiosa_, i. 335.

[217] _Patrick’s Autobiography_, 134.

[218] _D’Oyley’s Life of Sancroft_, i. 265–268.

[219] _Evelyn_, ii. 285, May 20, 1688.

[220] _Mackintosh_, 252. He observes, “perhaps the smaller number refers to parochial clergy and the larger to those of every denomination.” We are not aware that other denominations did read it.

[221] Buckden, May 29, 1688, _Baker MSS._, Cambridge University Library.

[222] In _James’s Memoirs_, ii. 158, the foolish step of committing the Bishops is attributed to Jeffrey’s influence, and it is added, “When the veil was taken off,” the King “owned it to have been a fatal counsel.”

[223] _Reresby’s Memoirs_, 347.

“Sir Edward Hales, Lieutenant of the Tower, invited the Bishops to dine on Lord’s Day; but being to receive the sacrament that day, they desired to be excused. He sent them half a buck, and knowing that they would be at church on Lord’s Day, being now sufferers, he, on Saturday night, told Dr. Hawkins he had an express command to deliver to him from the King, to read the Declaration in the Tower Church the next Lord’s Day following. Hawkins, after expressing the most abject kind of loyalty, refused.”--_Entring Book_, 1688, June 9, _Morice MSS._

[224] _Entring Book_, 1688, June 9, _Morice MSS._

[225] _Gazette_, May 3.

[226] _Mackintosh’s Hist. of the Revolution_, 253; also, _Ibid._, _D’Adda_, 1/11 June.

[227] _D’Adda_, 15/22 June; _Mackintosh_, 262.

[228] _State Trials_, iv; _D’Oyley_, i. 297. The first part of the defence was entrusted to Sawyer. That part which related to the dispensing power was in the hands of Finch.

[229] _Reresby_, 348. A letter of Barillon (12 Juillet) leaves no room for doubt as to the reason of their discharge.

[230] _Hunter’s Life of Oliver Heywood_, 163, 187, 219.

[231] _Life of Oliver Heywood_, 235.

[232] _Hunter’s Life of Heywood_, 244.

[233] _Hunter’s Life of Heywood_, 285–6.

[234] _Neal_, iii. 600.

[235] For preparations made in Oliver’s lifetime with a view to this meeting, see _Church of the Commonwealth_, 514. For a notice of the place of meeting, see the third volume of this history (_Church of the Restoration_, i.).

[236] The Savoy Declaration is printed in _Hanbury’s Memorials_. Most of the passages I have given are abridged.

[237] Mather remarks, “There is no Congregational man, but he reports to the Church something of what the person desiring communion with them has related to him, which the Presbyterian does not, only declares his own satisfaction, and giveth the brethren a liberty to object against the conversation of the _admittendi_.”--_Magnalia_, ii. 61. Such reports may be found in the _Choice Experience of Mrs. Rebecca Combe, and Mrs. Gertrude Clarkson_, printed in _An Abstract of the Gracious Dealings of God, &c._, by Samuel James.

[238] _Life of Heywood_, 238.

[239] _Works_, xxi. 547.

[240] _Works_, v. 46.

[241] _Works_, xi. 452.

[242] Some very high views and strong expressions may be found in _Jacomb’s Dedication_, 136.

[243] _Baillie’s Letters and Journals._ _Gould’s Introduction to the Report of St. Mary’s Norwich Chapel Case_ cxiv. _et seq._

[244] I refer to what Crosby says of Mr. Spilsbury’s Church (i. 148; iii. 41). A number seceded from Mr. Jessy’s Church in 1638, 1641, and 1643, and became Baptists before he did.--_Crosby_, i. 310.

[245] _Gould_, xxviii.

[246] See generally upon this subject _Underhill’s Confessions of Faith_, and _Gould’s Introduction to St. Mary’s Case_. The latter writer, who has carefully studied the subject, says, “The history of the Baptists in England has yet to be written.”

[247] See p. 75 of this vol.

[248] _State Papers_, 1676, April 8. Appended to this document is an unsigned letter, addressed to the same person, whose name was Warner, expostulating with him for absenting himself from communion, because he was dissatisfied with the writer.

[249] The history of the controversy is itself a subject of controversy. I cannot notice it. The question is ably argued on both sides in the _Report of St. Mary’s Norwich Chapel Case_. The character and limits of this work prevent me from entering more fully into Baptist affairs. The most learned representatives of that denomination seem to be dissatisfied with all the books which relate their own history.

[250] _Broadmead Records_, 189–221, 458, 459.

[251] _Hist. of Friends_, ii. 448 and 442.

[252] _Pope’s Life of Ward._

[253] _North’s Lives_, i. 296, 279.

[254] _Barwick’s Life_, 302. I find the following in the Cambridge University Library:--“Negotium Consecrationis Sacelli palatio Episcopali Norw. pertinentis.”

“May 16, 1672. The chapel was built and adorned at Bp. Reynolds’ expense, having been demolished in the Civil War. Consecration of the reading-desk, pulpit, and altar. Sermon by Jno. Conant, D.D., the Bishop’s son-in-law, the Bishop being disabled by illness.”--_Baker MSS._, 40, 5. Cat. v. 478.

[255] _D’Oyley’s Life_, i. 145. Reynolds, Bishop of Norwich, zealously assisted.--_Blomefield_, i. 585.

[256] _Webster’s Poetical and Dramatic Works_, i. 274. _Duchess of Malfey_, a tragedy published in 1623.

[257] _John Evelyn’s Diary._ 1684, Dec. 7.

[258] _Entring Book_, March 3, 1681, _Morice MSS._

[259] _State Papers, Dom. Charles II._ Entry of Ecclesiastical business. 1670, July 27.

[260] _Evelyn._ 1677, Sept. 10.

[261] _Cosin’s Works_, iv. 381.

[262] _Articles of Visitation_, in Appendix to Report of the Commission on Ritual. Most of these requirements were in compliance with the Canons of 1603.

[263] _Naked Truth._ _Somers’ Tracts_, iii. 346.

[264] _Lives of North_, i. 279.

[265] _State Papers._ Osborne to Williamson, March 27, 1675.

[266] _Lathbury’s Convocation_, 309.

[267] _Blomefield’s Norwich_, i. 413.

[268] _Ashmole’s Order of the Garter_, 357, 542.

[269] _Sandford’s Funeral of Monk._

[270] _Evelyn._ 1684, March 30.

In Sancroft’s form of “Dedication and Consecration of a Church or Chapel, 1685,” this direction is found:--“So likewise, when a censer is presented and received, they say, ‘While the King sitteth at his table, my spikenard sendeth forth the smell thereof,’” &c. In the _MS. Life of Ashmole_, Ashmole Museum, Oxford, he says--1675, Jan. 6--“I wore the chain of gold sent me from the King of Denmark before the King in his proceeding to the chapel to offer gold, frankincense, and myrrh.”

[271] _North’s Lives_, i. 296.

[272] _Wilkins’ Concilia_, iv. 590. June 4, 1670.

[273] _Naked Truth._ _Somers’ Tracts_, iii. 347.

[274] From an autograph letter addressed to Sancroft, shown in 1862 at an exhibition of autographs in the Institution of the Incorporated Law Society. See Catalogue.

[275] _Articles_ of Fuller, Bishop of Lincoln, 1671. Appendix to Second Report of Commission on Ritual, 641.

[276] They are computed by the writer of _The Future Happy State of England_ (109) as having amounted, in 1660, to between £300,000 and £500,000 a year. The annual revenue of the whole nation he puts down at eight millions.

[277] _Stowe._

[278] _Chamberlayne’s Angliæ Notitia._

[279] _Wood_, iv. 311. There is in the Record Office (1678, May) a petition from Croft, Bishop of Hereford, in which he says the bishopric is not worth, in rents, £700 a year. In sixteen years he had not raised £2,000 in fines. There is also a letter from Bishop Barlow (Oxford, May 29, 1675), in which he writes, “Fees, first-fruits, &c., will cost me £2,000 or £1,500 before I shall receive a penny from the bishopric.”

[280] _Granger’s Lives_, iii. 235.

[281] Notice of Morley in _Life of Ken_, 138, and _Le Neve_, 192. According to another computation, Sheldon gave away £72,000.

[282] _Life, by Pope_, 57–63.

[283] _Life of Sancroft_, i. 147. _State Papers--Entring Book._ Ecclesiastical business, 1670–4. 1670, 13th June.

[284] _State Papers, Dom. Charles II._ 1678, May.

[285] _North’s Lives_, i. 289.

[286] _State Papers, Dom. Charles II._ 1667, Sept. 30.

[287] Dec. 18, 1669.

[288] March 12, 1672.

[289] _State Papers_, April 27, 1675.

[290] _Dom. Charles II._ April, 1675.

[291] _State Papers, Dom. Charles II._ Wood says (_Ath. Ox._ iv. 334), “On the 22nd of April, 1675, being the very day that Dr. Fuller, Bishop of Lincoln, died, after several discussions that passed between His Majesty, and certain persons of honour then present, concerning the person to be preferred, Dr. Barlow was introduced into the presence of His Majesty, and had the grant of that see, and forthwith kissed His Majesty’s hand for the same.” Coventry and Williamson were his friends.

[292] Parliamentary Return on _Ecclesiastical Appeals_, ordered by the House of Commons April 3, 1868, p. xxviii.--_Oughton’s Ordo Judiciorum_, vol. i. 219, _et seq._

[293] Act of 25th Henry VIII., c. 19, 1533.--_Parl. Return_, p. iii.

[294] _Parl. Return_, p. xxx.

[295] There were two Commissions on this case: the first contained four Bishops and ten laymen--the second, five Bishops and ten laymen.

[296] There are papers relating to him in the Record Office.--_Dom. Charles II._, 1673, October.

[297] The cases are given in the _Parliamentary Return_; they are numbered:--53, William Duncke; 74, Edward Hirst (there are three other cases for not resorting to parish church, 53, 70, and 76;) 78, Catherine Gounter; 82, Jonathan Rutter. Duncke and Rutter were excommunicated.

[298] _Return_, p. viii.

[299] _Salmon’s Lives of the Bishops_, 310.

[300] I am not sure of the date in the 17th century when the Hall was so used. A fine copy of _Baxter’s Christian Directory_ is preserved in Dr. Williams’ Library, and is said to have been chained to some part of the porch of the great meeting-house in the City of Coventry.

[301] _Offor’s Life of Bunyan, Works_, iii. lxix.

[302] _Thoresby._

[303] _State Papers, Dom. Charles II._, 1674, Nov. 4.

[304] _State Papers, Dom. Charles II._, 1674, Feb. 12.

[305] I find these anecdotes in a _MS. History of the Suffolk Churches_, by the Rev. T. Harmer, author of _Observations on Scripture_.

[306] _History of England_, i. 294.

[307] The author, however, considers that the Bishops’ survey came far below the mark,--he mentions a conjectural estimate of eight millions.--_Happy Future, &c._, 116.

[308] _Happy Future, &c._, 281.

[309] _Dalrymple’s Memoirs_, Appendix, ii. 12.

[310] _Happy Future, &c._, 150.

[311] _Pope’s Life of Ward_, 148.

[312] _Pope’s Life of Ward_, 148.

[313] James II. said at Oxford, “he heard many of them used notes in their sermons, but none of his Church ever did.”--_Wood_, quoted in _Southey’s Common-Place Book_, iii. 496. The early Puritans greatly disliked read sermons. See _Hooker (Keble)_, ii. 107.

[314] _Howe’s Works_, vi. 295.

[315] _Life_, 419. This was Bull’s advice after he became a Bishop in 1705.

[316] _Wood, Ath. Ox._--Ed. Bliss. iv. 619.--See at the end of chapter xii. the Chancellor’s injunctions.

[317] _Worcester MS._ 1660, May 14. _State Papers_, 1666, Jan. 30.

[318] _Williams’ Life of Hale_, 106.

[319] _Kennet’s Register_, 154.

[320] These instances are gathered from the _State Papers_ and the works of Sir Thomas Browne.

[321] _Diary and Correspondence of Dr. John Worthington_, i. 360, August 20, 1661. Samuel Hartlib was the son of a Polish refugee who lived in Prussia. He came to England in 1630, and devoted his time and fortune to the promotion of literature and science. Milton speaks highly of him in his _Treatise on Education_. Hartlib was reduced to poverty soon after the Restoration.

[322] _Worthington’s Reply_, ii., Sept. 12, 1661.

[323] _Hunter’s Life of Heywood_, 162.

[324] _Hunter’s Life of Heywood_, 219, 252, 204.

[325] _Ibid._, 254.

[326] _Ibid._, 192.

[327] _Ibid._, 277.

[328] _Hunter’s Life of Heywood_, 276.

[329] Dean Stanley informs me, that his father, the Bishop of Norwich, delighted to relate this anecdote of the connection between his ancestors and Oliver Heywood.

[330] _Life of Philip Henry_, 120.

[331] _Turner’s Hist. of Remarkable Providences_, ch. lxv. p. 80.

[332] _Life of Heywood_, 215, 331.

[333] For the knowledge of this tradition, I am indebted to Mr. Parker, of Wycombe.

[334] _Howe’s Works_, ii. 362, 369.

[335] _Ibid._, iv. 3, 47.

[336] _Life of Heywood_, 290.

[337] From an account entitled _The Singular Experience and Great Sufferings of Mrs. Agnes Beaumont_, printed in _An Abstract of the Gracious Dealings of God, &c._ Edited by Samuel James. 4th Edit., 1774, p. 83.

[338] _Life by Dr. Pope._

[339] _Pope’s Life of Ward._

[340] _North’s Lives_, iii. 323, 324.

[341] _Ibid._, i. 275.

[342] _North’s Lives_, i. 242.

[343] Heneage Finch to his sister.--_State Papers_, Feb. 10, 1671/2.

[344] _Sabbatum Redivivum_, ii. 37.

[345] _Works_, iii. 102. Baxter’s doctrine was that the Jewish Sabbath was abrogated, and that the Lord’s Day was instituted by Divine authority.--_Works_, xiii. 369, _et seq._ According to Orme, there is only another writer of the same period with Baxter who takes just the same view of the subject, and almost the same ground. He alludes to _Warren’s Jews’ Sabbath Antiquated_, 1659.

[346] _Exposition of the Hebrews_, ii. 453.

[347] _Taylor’s Works_, xii. 437.

[348] _Thorndike’s Works_, vi. 73; iv. 483–507.

[349] Cases of Conscience, _Sanderson’s Works_, v. 15.

[350] _Cosin’s Works_, i. 188.

[351] _Annals of Windsor_, ii. 404.

[352] Hooker paints the sacred year in magnificent colours.--Book V., c. lxx., s. 8.

[353] _Newcome’s Diary._

[354] Reeve’s Charity at Windsor is an example.--_Annals of Windsor_, ii. 370.

[355] _Blomefield_, i. 412.

[356] _Faulkener’s History of Chelsea_, 153.

[357] Tillotson’s funeral sermon for Mr. Gouge, 62–64.

[358] _Life of Thomas Firman, late Citizen of London_, 1698.

Wesley prefaces the life of Firman in the _Arminian Magazine_ with these words: “I was exceedingly struck at reading the following life, having long settled it in my mind that the entertaining wrong notions concerning the Trinity was inconsistent with real piety. But I cannot argue against matter of fact. I dare not deny that Mr. Firman was a pious man, although his notions of the Trinity were quite erroneous.”--_Southey’s Life of Wesley_, ii. 68.

[359] _Life and Times_, pt. ii. 296–7.

[360] _Birch’s Life of Boyle_, Appendix. The New England Company is still in existence. I hope to be able to give some account of its proceedings in a future volume.

[361] The College referred to was Emmanuel.--_D’Oyley’s Life of Sancroft_ i. 128.

[362] “The gradual exclusion of mental by physical science from the circle of ‘philosophy’ as defined in the Cambridge Schools, belongs to the first half of the 18th, not of the 17th century,” says the author of _Thorndike’s Life_, but he justly adds that in the 17th century ancient philosophy and languages were yielding “to the continually-increasing influence of mathematics and natural philosophy.”--_Works_, vi. 166.

[363] _State Papers, Dom._, 1667, Cal. 301.

[364] _North’s Lives_, iii. 362–367.

[365] _Cooper’s Annals_, iii. 549.

[366] Dated Oct. 8, 1674.--_Wilkins’ Concilia_, iv. 594. Letters referring to Monmouth’s election as Chancellor, may be found amongst the _State Papers_, (1674,) and a characteristic one from the Duke, accepting this office in Lambeth Library, _Tenison MSS._ 674, fol. 5.

[367] Printed Copy of the programme in Latin:--“Quod se unusquisque, post sex hebdomodas abhinc numerandas, coram Academicis Concionem, sive Anglice, sive Latine habiturus, Illam, more majorum, a principio ad finem, memoriter recitare tenebitur; ita ut, vel non omnino, vel saltem perraro, nec nisi carptim, et stringente oculo, librum consulere opus habeat.”--_State Papers, Dom._, 1674, Nov. 24.

[368] _Dom. Charles II._ 1666, Aug. 16, 17. There is a curious letter, dated 1677, July 23, written by Joseph Addison’s father, Launcelot Addison, begging preferment.

[369] _Autobiography of A. Wood_, quoted _Oxoniana_, ii. 23.

[370] _Ibid._, 89.

[371] Letter from Dr. Wallis, July, 1669, _Neal_, iv. 423.

[372] _State Papers._

[373] The letters are dated 1684, Nov. 6, 8, 12, 16, _Oxoniana_, ii. 205–210.

[374] See the Writings of William Penn.

[375] _Life, Works_, vi. 176, _et seq._

[376] _Works_, ii. 15.

[377] _Ibid._, ii. 88–100.

[378] _Ibid._, v. 488.

[379] _Works_, i. 118; iii. 246.

[380] Vol. ii. 424, 409, 471, 564.

[381] Vol. iii. 68, 80, 128. It is well to recollect, all through this account of the Anglo-Catholic view of faith, what is the doctrine of Roman Catholics upon the subject--“Jam vero Catholici agnoscunt quidem vocabulum fidei, in divinis literis non semper uno, et eodem modo sumi ... tamen fidem historicam, et miraculorum, et promissionum, unam et eandem esse docent, atque illam unam non esse proprie notitiam, aut fiduciam, sed assensum certum, atque firmissimum, ob auctoritatem primæ veritatis; et hanc unam esse fidem justificantem.”--_Bellarmin, De Justificatione_, c. iv.

[382] Vol. iii. 173, 355.

[383] Vol. iii. 313.

[384] _Ibid._, 393, 496.

[385] Vol. iii. 541-547; chap. xxviii.–xxx.

[386] _Ibid._, 649.

[387] _Ibid._, 660.

[388] Any one who wishes to verify this may do so by consulting the useful index to the Oxford Edition of _Thorndike’s Works_. It is interesting and instructive, in connection with the study of Thorndike, to read the deeply thoughtful sermon on Justification by Hooker (_Works_, iii.). The divergence between them is manifest. Thorndike could not consistently hold Hooker’s clear view of justification, as distinguished from holiness. It may not be amiss here to observe that the doctrine of justification by faith, though tenaciously held by the Puritans, was not held by them alone. It was maintained by Reformers who opposed Puritanism, and by some Roman Catholics before the Council of Trent. There were anti-Lutherans who so far agreed with Luther. Whether they were consistent is another question.

[389] Vol. iii. 695.

[390] _Life of Thorndike_, 224, 253.

[391] _Nelson’s Life of Bull_, 24.

[392] _Harmonia Apostolica_, 10.

[393] _Harmonia Apostolica_, 21, 22.

[394] _Harmonia Apostolica_, 58, 71, 76, 87–166.

[395] This quotation is taken from the _Tracts for the Times_, iv. 63. The words in _Bull’s Apology_, sect. i., are not closely followed.

[396] _Nelson’s Life of Bull_, 191.

[397] _Bull’s Exam. Cens., &c._, Oxford Edit., 38–91.

[398] _Ibid._, 228.

[399] Preface to _Exam. Cens._

[400] See for example his defence of Origen, _Def. Fid._, i. 190, 196, 200. Notice, also, what Hallam says of Bull, _Introduction to Lit._, iv. 152. Hooker (in the _Eccl. Polity_, book v. s. 42) speaks of the Deity of our Lord Jesus Christ--the co-equality and co-eternity of the Son with the Father--as contained but not opened in the former Creed (the Apostles’). I would call attention to a pregnant remark of that great Divine:--“Howbeit, because this Divine mystery is more true than plain, divers having framed the same to their own conceits and fancies, are found in their expositions thereof more plain than true.”--_Ibid._, s. 52. May I add, that he seems to forget his own remarks in s. 56.

[401] _Bull’s State of Man_, ii. 96; _Jackson_, iii. 117; _Ellicott’s Destiny of the Creature_, 172.

[402] _Theologia Veterum_, 407.

[403] The word _being_ is used by Pearson and Heylyn in the same way as we use the word _since_. The quotation is from p. 251, in the 12th fol. edit. of _Pearson’s Exposition_. For Heylyn’s opinions, see _Theol. Vet._, 255. The contrast between the tone of Pearson and Heylyn is very striking.

[404] _Works_, ii. 241-255.--_Life of Christ_, first published in 1649, afterwards “with additionals,” 1653.

[405] _Taylor’s Works_, ix. 424.--_Real Presence_, 1654.

[406] See Sect. iii. iv. v. vi. of the _Real Presence_, ix. 436, _et seq._

[407] _Taylor’s Works_, i., p. ccxxviii.

[408] _Taylor’s Works_, vi. 271. _Sermons._

[409] _Taylor’s Works_, ii. 323.--_Life of Christ._

[410] _Ibid._, vi. 279.--_Sermons._

[411] _Taylor’s Works_, vii. 444.--_Liberty of Prophesying_, 1647.

[412] _Ibid._, 445.

[413] _Works_, i. ccxi.

[414] _Life_, clxxxiii.

[415] _Hooker’s Works_, book iii., sect. 3.

[416] _Life_, clxxxv.

[417] _Cosin’s Works_, vol. v., pref. xix.

[418] _Bingham_, in his _Antiquities_ (v. 358, _et seq._), expends much learning upon proofs that the Fathers believed in the continued substantial presence of bread and wine. In _Hooker_, there is a clear description of the Anglican view as distinguished from other views.--_Eccl. Polity_, v.c. lv., &c.

[419] “Nam multi ex antiquissimis patribus, ut Justinus Martyr, Tertullianus, Clemens Romanus, Lanctantius, Victorinus Martyr, et alii, non putabant animas justorum hinc recta ad cœlos ire: sed in sinu Abrahæ, vel in aliquo alio refrigerii loco usque ad ultimi judicii diem detineri; adeoque interea Beatificæ visionis, seu perfectæ felicitatis, ex Dei promissione et Christi merito illis debitæ, expertes esse. Quare cum sic judicarent non abs re erat Deum illorum nomine orare, ut maturaret illum diem, quem coronandis Sanctis suis in plenitudine Redemptionis destinâsset.”--_Epistolaris Dissertatio_, &c., 18.--Compare _Tracts for the Times_, No. 72.

[420] _Works_, Oxford Edit., iv. 507.--Preface to the “Catching of Leviathan,”--this preface is very clever and amusing.

[421] _Walton’s Lives: Pierce’s Letter._ For an account of Sublapsarianism, &c., see _Burnet_ on the _Articles_, xvii.

[422] _Walton’s Lives_: Pierce’s letter, 52.

[423] _Sermons_, 60.

[424] Some account has been given of Hammond in the _Church of the Commonwealth_. A letter, from which a quotation is inserted on p. 333, has been incorrectly supposed to refer to him. Hammond was unmarried.

[425] _Practical Catechism_ (published in 1662), p. 78. Oxford Edit., 1847.

[426] _Practical Catechism_, 34, 79, 25. His minor Theological Works are controversial.

[427] _Exposition_, 337, 345.

[428] _Exposition_, 348, 364, 365, 366.

[429] _Works_, ii. 85, 117, 131.

[430] _Works_, ii. 113.

[431] _Ibid._, 128.

[432] _Works_, ii. 337.

[433] _Ibid._, 13, 15.

[434] _Ibid._, 16.

[435] _Works_, ii. 533.

[436] _Thorndike’s Works_, ii. 4; iv. 910.

[437] _Bull’s Works_, ii. 187.

[438] _Theologia Veterum_, 450.

[439] _Theologia Veterum_, 417.

[440] _Preface to Dissuasive from Popery._--_Works_, x., cxviii.

[441] _Works_, i. 72.

[442] _Bramhall’s Vindication of Grotius_, quoted in _Tracts for the Times_, No. 74.

[443] _Cosin’s Latin Confession._--_Works_, iv. 525.

[444] _Treatises._ _Answer to Father Cressy_, 31.

[445] _Thorndike’s Works_, v. 20; i. 622, 530.

[446] _Works_, iv. 923, 173.

[447] _Cosin’s Works_, iv. 527.

[448] Hallam speaks of the testimony brought forward as consisting of “vague and self-contradictory stories, which gossiping compilers of literary anecdote can easily accumulate.”--_Const. Hist._, i. 216.

[449] Compare this with what I have said in vol. iii., p. 81.

[450] _Register_, 386.

[451] _Thoresby’s Diary_, i. 61.

[452] I have before me the 20th edition of the _New Whole Duty of Man_, authorized by the King’s most excellent Majesty, in which there is a decided attack made upon the old _Whole Duty of Man_. Some of the author’s criticisms are scarcely fair.

[453] The first edition was published 1659. In Aubrey’s _Letters_, ii. 125–134 there is an interesting discussion respecting the authorship of the book. It has been ascribed to Lady Packington, to Archbishop Frewen, to Archbishop Sancroft, and to Woodhead, who, after the Restoration, became a Roman Catholic.

[454] He is to be distinguished from Samuel Clarke, the Puritan. Walton’s Polyglott is noticed in _Ecclesiastical Hist._, vol. ii.

[455] _Hallam_, _Introduction_, &c., iv. 149. See note to this chapter in the Appendix. It is too long for insertion here.

[456] See vol. i. of this history for particulars in Chillingworth’s life.

[457] Chap. iv.

[458] _John Smith’s Select Works_, 333.

[459] _John Smith’s Select Works_, 344, 349.

[460] _Golden Remains_, 157.

[461] _Ibid._, 95.

[462] _Ibid._, 257.

[463] _Ibid._, 114.

[464] _Farindon’s Sermons_, iii. 171.

[465] _Farindon’s Sermons_, iii. 285, 286.

[466] _Ibid._, 562.

[467] _Farindon’s Sermons_, i. 71.

[468] _Phenix_, ii. 505.

[469] _Life and Times_, ii. 386.

[470] _Hist. of his Own Times_, i. 188.

[471] _Works_, v. 316.

[472] _The Principles and Practices of Certain Moderate Divines of the Church of England_, by Edward Fowler, 89.

[473] _Ibid._, 114.

[474] _The Principles and Practices of Certain Moderate Divines of the Church of England_, 126, 161.

[475] _The Principles and Practices of Certain Moderate Divines of the Church of England_, 213, 228.--Compare with this extract what is said hereafter respecting the opinions of Richard Baxter.

[476] _A Discourse of Christian Liberty_, Sect. II. chap. viii.

[477] Sect. III., chap. xv.; see also chap. xiii. _Fowler’s Discourse on the Principles of certain Moderate Divines, &c._, was published 1679. In 1671, he published _The Design of Christianity_, in which he dwelt upon the restoration of righteousness in man as the chief purpose of the Gospel. He was answered in the following year by John Bunyan. The reply is entitled, “A defence of the doctrine of justification by faith in Christ Jesus; showing true Gospel holiness flows from thence; or Mr. Fowler’s pretended _Design of Christianity_, proved to be nothing more, than to trample under foot the blood of the Son of God; and the idolizing of man’s own righteousness: as also how while he pretends to be a minister of the Church of England, he overthroweth the wholesome doctrine contained in the 10th, 11th, and 13th of the Thirty-nine Articles of the same, and that he falleth in with the Quaker and Romanist against them.” The bad temper of the book is indicated in this long title. Bunyan points out Fowler’s defects, and defends important doctrines which Fowler impugns; but he deals in a good deal of fierce and coarse invective. In this respect, Fowler equalled him, when he published a rejoinder.

[478] _Intellectual System_, 61, 597, 619.

[479] _Ibid._, 191.

[480] _Intellectual System_, 676.--We may gather from the passage, how Cudworth would have treated the Darwinian hypotheses of natural selection and struggle for life.

[481] _Burnet_, i. 189, includes him when describing the Latitudinarians.

[482] _Origines Sacræ_, 539.

[483] _Kitto’s Cycl., Art. Patrick._--It is many years ago since I consulted Patrick, but my impressions are of the kind stated above. Of Lightfoot’s learning I am not a competent judge, but I follow the current of opinion as I find it in the best critics.

[484] _Whewell’s Inductive Sciences_, ii. 112.

[485] See _Letters by Stubbe_, in _Birch’s Life of Boyle_, 189–200.

[486] See his _Lex Orientalis_, _Sadducismus Triumphans_, and _Vanity of Dogmatizing_, Ed. 1661.

[487] _Plus Ultra_, 88.--Glanvill answered Stubbe’s attack. No love was lost between them; most bitterly did they abuse one another.

[488] In the _Plus Ultra_, p. 141, is a passage which might have been written by a modern controversialist.

[489] _Philosophia Pia_, particularly pp. 81 and 119. This treatise and others, published under new titles, may be found in his volume of _Essays_, published in 1676. He was addicted to the habit of reprinting old treatises under new titles. There is, in Dr. Williams’ Library, a good collection of Glanvill’s works, including the first and second editions of _The Vanity of Dogmatizing_, now very scarce.

[490] _Joshua de la Place_ (_Placæus_) died 1655; _Claude Pagon_, 1685. They were leaders in this direction.

[491] Spener commenced his ministry in 1662, and died in 1705.

[492] See Andrew Rivet, _Isagoge_, &c., 1627, xx. “Nullum esse hominum cœtum, nullum hominem quantacunque dignitate polleat, qui sensus Scripturæ aut controversiarum fidei, sit judex supremus et judici infallibalis.”

[493] Descartes died 1650; Spinoza, 1677.

[494] _Christian Doctrine_, translated by Sumner, 85–89, 135.

[495] Chap. xiv.-xxiii. One of the most extraordinary charges which party spirit ever created was that of Milton being a Papist.

[496] _Biddle’s Confession of Faith touching the Holy Trinity._

[497] _Works_, viii. 83, _et seq._ In the Lambeth Library, Tenison MSS., 673, is a curious volume containing “Original papers, which a cabal of Socinians in London offered to present to the Ambassadors of the King of Fez and Morocco, when he was taking leave of England in 1682.” The agent of the Socinians is said to have been Monsieur de Verze.

[498] _De Carne Christo._--_Adv. Prax._, c. vii.

[499] Quoted in _Bancroft’s Hist. of the United States_, ii. 373.

[500] _Works_, i. 150, 151, 157, 167, 209, 215, 231.

[501] _A Discourse of the General Rule of Faith and Practice._--_Works_, i. 294.

[502] _Works_, i. 310.

[503] See his _Sandy Foundation_.--_Works_, i.

[504] _Works_, i. 62, 262, 267.

[505] See Penn’s _Great Case of Liberty of Conscience_, published 1670.--_Works_, iii.

[506] See _Truth Exalted_.--_Works_, i.

[507] _Third Proposition concerning the Scriptures._ See pp. 142–146, 204.

[508] _Apology_, 204 (abridged).

[509] _Ibid._, 207, 226, 241.

[510] _Sparkles of Glory_, 145, 200.

[511] _Sterry’s Sermons_, 17.

[512] Gale insists upon the sense of religion in barbarous nations.--Part iv., 238.

[513] _Howe’s Works_, iii. 37. He refers to Cudworth. See remarks on the argument in _Rogers’ Life of Howe_, 368.

[514] _Works_, iv. 416, _et seq._

[515] _Works_, ii. 144, _et. seq._--I have, in speaking of Thorndike, mentioned the distinction which he makes between degrees of inspirations. But that was a turn of thought which seems to have been rarely taken in those days. I have searched Pearson, and Taylor, and Goodwin, and even Baxter, besides others, in vain for any indication of their having contemplated any such controversy on the subject as exists in our day. The complete inspiration of the Bible was believed. The Lutheran theologians of the seventeenth century maintained the inspiration of every word, and also that the Hebrew vowel points are original.--_Hagenbach Hist. of Doctrine_, ii. 231.

[516] _Herbert’s De Veritate_ was published in 1624.

[517] For the doctrine of the Eternal Generation, see _Goodwin’s Works_, v. 547; _Owen’s Works_, viii. 112, 291. For the doctrine of the Trinity: _Goodwin_, iv. 231; _Owen_, ii. 64, 175; _Orme’s Life of Baxter_, 470.

[518] See Howe’s mode of speaking about the covenant in contrast with Thorndike’s.--_Works_, iii. 448.

[519] _Works_, viii. 4, 257, 459, 546; ii. 234; viii. 288.

[520] _Works_, ix. _Discourse of Election._

[521] See _Ibid._, 154, 160, 344. He mentions a good woman, who said to her wicked son, “Well, I shall one day rejoice that thou shalt be damned, and take part with the glory of God therein.” The conviction of so high a grace in her soul he declares was the means of breaking the man’s heart, and converting him.

Such things had been said by the schoolmen. Thomas Aquinas, in his _Summa_ (pt. iii. sup. quest. 94, art. i.), alludes to the bliss of the saved being increased by the sight of the lost.

[522] _Works_, iii. 15.

[523] _Ibid._, iii. 15; iv. 64, 9.

[524] Vol. VI. bk. ii.

[525] _Owen’s Works_, xi. 203, 209.

[526] _Owen’s Works_, ix. 198.

[527] _Works_, v. 325 _et seq._ They are sixteen in number, and are stated in such a way that it is impossible to condense them satisfactorily.

[528] _Ibid._, 267, 308, 318.

[529] _Imputatio Fidei_ (1642), pp. 7, 17. Nothing can exceed the clearness and precision with which the whole case is stated at the beginning of the Treatise.

[530] _Redemption Redeemed_, (1651), 433.--This point he pursues at great length in chapters v., viii., xvi., xx. He argues, that if Christ died _sufficiently_ for all, He died _intentionally_ for all.--p. 95. Although I agree with Goodwin, so far as to believe that Christ died for all men, I may observe that sometimes his reasonings against the Calvinistic doctrine of election, as for instance in chap. xviii. sec. 4 and 7, are as unsatisfactory as they are intricate. He frequently attributes to his opponents implications in argument, and consequences of doctrine, which they would indignantly repudiate. It is a common vice in controversy.

[531] _Ibid._ Preface.

[532] _Calamy’s Account_, 484. _Cont._ 632.

[533] _Ibid._, 35.

[534] _Baxter’s Life and Times_, i. 107.

[535] _Ath. Ox._ iv. 784. Even Wood seems to have been a little touched by this beautiful statement, for after calling Baxter the late pride of the Presbyterians, he remarks, “he very civilly returned me this answer.”

[536] _Works_, vii. 312, 315.--_Treatise on Conversion_, 1657. The first chapter of the _Saint’s Everlasting Rest_, published in 1649, is Calvinistic.

[537] _Ibid._, viii. 119. He says, however, in his _End of Doctrinal Controversies_, published in 1691 (p. 160): “Christ died for all, but not for all alike, or equally; that is, He intended good to all, but not an equal good, with an equal intention.” See also extracts from his _Catholic Theology_ (1675), _Orme’s Life of Baxter_, p. 477. In the Appendix to _Baxter’s Aphorisms_ (1649), there are Animadversions on Owen’s views of Redemption.

[538] _Polano’s History of the Council of Trent_, 212.

[539] See p. 347 of this volume.

[540] _Aphorisms of Justification_, 44.

[541] _Works_, xviii. 503.

[542] It is interesting here to observe, that as the Anglicans differed from the Romanists, so did the later Puritans from the Reformers, as to the nature of faith. “Quid est fides? Est non tantum notitia qua firmiter assentior omnibus, quæ Deus nobis in verbo suo patefecit, sed etiam certa fiducia, a Spiritu Sancto, per Evangelium in corde meo accensa, qua in Deo acquiesco, certò statuens, non solum aliis, _sed mihi quoque remissionem peccatorum, eternam justitiam et vitam, donatam esse_, idque gratis ex Dei misericordia propter unius Christi meritum.”--_Cat. Rel. Christ. quæ in Eccl. et Scholis Palitinatus_, p. 8. Bull, in his _Harmonia Ap._, Diss. I., cap. iv. s. 6, attributes this doctrine of personal assurance as the essence of faith, to the Reformers generally. Owen admits, “Many great Divines at the first Reformation, did (as the Lutherans generally yet do) thus make the mercy of God in Christ, and thereby the forgiveness of our own sins, to be the proper object of justifying faith, as such.”--_Justification by Faith._--_Works_, xi. 104. Owen’s idea of justifying faith did not include assurance. As we have noticed already, Goodwin’s, at any rate, was much more comprehensive. The Romanists regarded faith as _Credence_; the Reformers as _Assurance_; the Anglicans and the Latitudinarians as _Obedience_; the Puritans as _Reliance_.

[543] _Rogers’ Life of Howe_, 21.

[544] The new edition of _Howe’s Works_, published by the Tract Society, has done much, not only to make them accessible to the public, but to make the reading of them more easy and pleasant. Professor Rogers, by an improved punctuation and arrangement of paragraph, has provided the latter advantage. The work of an Editor is too often in the present day mere pretence, but in this case there has been an amount of painstaking, which renders these volumes, in point of accuracy, worthy of a place by the side of _Keble’s Hooker_.

[545] _Works_, i. 30, _et seq._ _The Blessedness of the Righteous_ was published in 1668.

[546] _Howe’s Works_, iv. 322.

[547] _Rogers’ Life of Howe_, 389.

[548] _Life of Arnold_, ii. 67.

[549] The remark, I believe, was made by the late Bishop of Lichfield.

[550] _Goodwin’s Works_, iv. 41; ix. 82, 362. _Owen’s Works_, ii. 247, 513.

[551] _Works_, v. 364.

[552] _Ibid._, v. 46; _Christian Directory_, 1673.

[553] _Works_, v. 346.

[554] _Ibid._, vii. 517.

[555] _Howe’s Works_, iii. 460.

[556] _Goodwin’s Works_, vii. 311.

[557] _Baxter’s Works_, iv. (_Christian Directory_), 315.

[558] _Works_, xviii. 301.

[559] _Baxter’s Works_, v. 346. Compare _Origen_, _cont. Celsum_; _Hooker_, _Eccl. Polity_, ii. 310; and _Thorndike’s Works_, iv. 39.

[560] _Baxter’s Works_, v. 287, _et seq._, 400.

[561] Compare this with what has been said at p. 117.

[562] _Orme’s Life of Baxter_, 659.

[563] _Sermons_, 12.

[564] _Orme’s Life of Baxter_, 589. These passages I have before referred to.

[565] _Orme’s Life of Owen_, 234.

[566] _Works_, xx. 74, 113.

[567] _Works_, xvi. 256.

[568] I confine myself here to books published before the Revolution, and of course must omit numbers worthy of mention.

[569] _Orme’s Baxter_, 552.

[570] Brook gives an account of the book in his _Lives of the Puritans_, iii. 213.

[571] It is a significant fact that John Goodwin’s work on _The Spirit_ is included in Nicholl’s series of _Puritan Divines_.

[572] I cannot but refer, and that with sincere pleasure, to a Sunday evening spent at Pontresina, in the Engadine, the summer before last, when, together with a Nonconformist friend, I united in such a service, with representatives of different sections of the Establishment.

[573] _The Christian Poet._

[574] Himself and his brothers.

[575] _Diary_, i. 15.

[576] Memoir prefixed to _Diary_, p. xviii.

[577] Memoir prefixed to _Silva_, i. 15.

[578] My rule has been to select characters who died before the Revolution, but it is necessary to notice Evelyn’s life in connection with Margaret Godolphin; and although he survived the Revolution so many years, he may fairly be taken as a type of religious life before that period. A MS. by him was published in the year 1850, in two volumes, entitled, _A Rational Account of the True Religion_. The first volume treats of natural theology. In the second, besides a description of Judaism, primitive Christianity, and the decadence and corruption of religion, Evelyn “professes to explain the true doctrines of Holy Scripture and of the Church of England.” The chief interest attaching to the work will be found to consist in its value “as an impartial interpretation of her Articles and her Liturgy; conveyed too in a manner which shows he was not propounding new views, but merely stating them as understood by her members in his time.”--p. xi. In other words, Evelyn explains the doctrines of the Church of England from an Anglo-Catholic point of view. The book indicates the intelligence and devoutness of the author.

[579] One of the Blagge family was Gentleman of the Privy Chamber to Henry VIII., and a great favourite with the King, who, for some reason, called him his pig. “He was a Sacramentarian; and when Wriothesley and Gardiner, in 1546, commenced their persecution on the Statute of the Six Articles, Blagge was clapped up in Newgate, and, after a hurried trial, condemned to be burnt. But the moment the King heard of it, he rated the Chancellor for coming so near him, even to his privy chamber, and commanded him instantly to draw out a pardon. On his release, Blagge flew to thank his master, who, seeing him, cried out, ‘Ah, my _pig_, are you here safe again?’ ‘Yes, Sire,’ said he, ‘and if your Majesty had not been better than your Bishops, your _pig_ had been _roasted_ ere this time.’”--_Tytler’s England under Edward VI. and Mary_, i. 146.

[580] _The Life of Mrs. Godolphin_, by Evelyn, edited by the Bishop of Oxford. p. 104. The year of the marriage is not given.

[581] _Ibid._, 106.

[582] _The Life of Mrs. Godolphin_, 176.

[583] Paley.

[584] These quotations from Hale’s writings are found in his _Life_ by Sir J. B. Williams. See also _Life_ by Burnet.

[585] These passages are taken from a work entitled _Mastix_.

[586] _Campbell’s Essay on Poetry_, 245.

[587] _More’s Dialogues._

[588] _Ward’s Life of More_ gives a full account of this excellent man. See also _Willmot’s Lives of the Poets_.

[589] See the thought expanded in More’s _Letters on Several Subjects_.

[590] _Sir T. Browne’s Works_, i. liv.

[591] _Ibid._, iv. 420.

[592] _Ibid._, ii. 6.

[593] _Sir T. Browne’s Works_, ii. 12.

[594] _Ibid._, ii. 27, 81, 82; i. xlvii.

[595] _Sir T. Browne’s Works_, ii. 117.

[596] _Lives_, ii. 172.

[597] _Aubrey’s Letters_, ii. 255.

[598] _Birch’s Tillotson_, 75.

[599] _Morice MSS., Ent. Book_.

[600] _Clarendon, Hist._, 493.

[601] _Tomkins’ Piety Promoted_, quoted in _Pattison’s Rise and Progress of Religious Life in England_, 248.

[602] See _Stanford’s Life of Alleine_.

[603] _Broadmead Records_, 97.

[604] _Stockton MSS., Diary_, Dr. Williams’ Library.

[605] _Life_, 43.

[606] _Life_, 24, 26, 59, 147. Stockton bequeathed £500 and his valuable library to Gonville and Caius College.

[607] _Calamy._

[608] _Burnet’s Hist. of his Own Time_, i. 381.

[609] Such illustrations occur in Dr. Swainson’s valuable Hulsean Lectures on _The Creeds of the Church_, 58.

[610] There is, in Glamorganshire, an extra-parochial district called Llan-vethin.

[611] _At_ was first struck out, and _on_ written over it, then _on_ was altered into _at_.

[612] Appears as if _midst_ had been altered into _body_.

[613] _On_ altered into _at_.

[614] I examined the books once with Dr. Swainson, and once with the Dean of Westminster.

[615] _Documents_, 177.

[616] I find this stated by Dr. Vaughan, and I have no doubt of its correctness; but in looking over the _Rejoinder_, I cannot lay my finger on the passage.

[617] Father Huddlestone.

[618] The Queen’s Priests.

[619] Petre, Bath, and Feversham.

[620] In the Somers’ copy it is “‘the Duke and Lords’ withdrew into the closet for the space of an hour and a half.”

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