[Footnote: Backus, i. 375.]
During the immolation of Dunster the Rev. Mr. Mitch.e.l.l had made up his mind that he "would have an argument able to remove a mountain" before he would swerve from his orthodoxy; he had since confirmed his faith by preaching "more than half a score ungainsayable sermons" "in defence of this comfortable truth," and he was now prepared to maintain it against all comers. Accordingly this "worthy man was he who did most service in this disputation; whereof the effect was, that although the erring brethren, as is usual in such cases, made this their last answer to the arguments which had cast them into much confusion: "Say what you will we will hold our mind." Yet others were happily established in the right ways of the Lord." [Footnote: _Magnalia_, bk. 4, ch. iv. Section 10.]
Such is the account of Cotton Mather: but the story of the Baptists presents a somewhat different view of the proceedings. "It is true there were seven elders appointed to discourse with them.... and when they were met, there was a long speech made by one of them of what vile persons they were, and how they acted against the churches and government here, and stood condemned by the court. The others desiring liberty to speak, they would not suffer them, but told them they stood there as delinquents and ought not to have liberty to speak.... Two days were spent to little purpose; in the close, master Jonathan Mitchel p.r.o.nounced that dreadful sentence against them in Deut. xvii. 8, to the end of the 12th, and this was the way they took to convince them, and you may see what a good effect it had." [Footnote: Mrs. Gould"s Answer, Backus, i. 384, 385.]
The sentence p.r.o.nounced by Mitch.e.l.l was this: "And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the Lord thy G.o.d, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel." [Footnote: _Deut._ xvii. 12.]
On the 27th of May, 1668, Gould, Turner, and Farnum, "obstinate & turbulent Annabaptists," were banished under pain of perpetual imprisonment. [Footnote: _Ma.s.s. Rec._ vol. iv. pt. ii, pp. 373-375.]
They determined to stay and face their fate: afterward they wrote to the magistrates:--
HONOURED SIRS: ... After the tenders of our service according to Christ, his command to your selves and the country, wee thought it our duty and concernment to present your honours with these few lines to put you in remembrance of our bonds: and this being the twelfth week of our imprisonment, wee should be glad if it might be thought to stand with the honour and safety of the country, and the present government thereof, to be now at liberty. For wee doe hereby seriously profess, that as farre as wee are sensible or know anything of our own hearts, wee do prefer their peace and safety above our own, however wee have been resented otherwise: and wherein wee differ in point of judgment wee humbly beeseech you, let there be a bearing with us, till G.o.d shal reveale otherwise to us; for there is a spirit in man and the inspiration of the Almighty giveth them understanding, therefore if wee are in the dark, wee dare not say that wee doe see or understand, till the Lord shall cleare things up to us. And to him wee can appeale to cleare up our innocency as touching the government, both in your civil and church affaires. That it never was in our hearts to thinke of doing the least wrong to either: but have and wee hope, by your a.s.sistance, shal alwaies indeavour to keepe a conscience void of offence towards G.o.d and men. And if it shal be thought meete to afforde us our liberty, that wee may take that care, as becomes us, for our families, wee shal engage ourselves to be alwayes in a readines to resigne up our persons to your pleasure. Hoping your honours will be pleased seriously to consider our condition, wee shall commend both you and it to the wise disposing and blessing of the Almighty, and remaine your honours faithful servants in what we may.
THO: GOLD WILL: TURNER JOHN FARNUM. [Footnote: _Ma.s.s. Archives_, x.
220.]
Such were the men whom the clergy daily warned their congregations "would certainly undermine the churches, ruine order, destroy piety, and introduce prophaneness." [Footnote: _Ne Sutor_, p. 11.] And when they appealed to their spotless lives and their patience under affliction, they were told "that the vilest hereticks and grossest blasphemers have resolutely and cheerfully (at least sullenly and boastingly) suffered as well as the people of G.o.d." [Footnote: _Ne Sutor_, p. 9.]
The feeling of indignation and of sympathy was, notwithstanding, strong; and in spite of the danger of succoring heretics, sixty-six inhabitants, among whom were some of the most respected citizens of Charlestown, pet.i.tioned the legislature for mercy: "They being aged and weakly men; ... the sense of this their ... most deplorable and afflicted condition hath sadly affected the hearts of many ... Christians, and such as neither approve of their judgment or practice; especially considering that the men are reputed G.o.dly, and of a blameless conversation.... We therefore most humbly beseech this honored court, in their Christian mercy and bowels of compa.s.sion, to pity and relieve these poor prisoners." [Footnote: Backus, i. 380, 381.] On November 7, 1668, the pet.i.tion was voted "scandalous & reproachful," the two chief promoters were censured, admonished, and fined ten and five pounds respectively; the others were made, under their own hands, to express their sorrow, "for giving the court such just ground of offence." [Footnote: _Ma.s.s.
Rec._ vol. iv. pt. 2, p. 413.]
The shock was felt even in England. In March, 1669, thirteen of the most influential dissenting ministers wrote from London earnestly begging for moderation lest they should be made to suffer from retaliation; but their remonstrance was disregarded. [Footnote: Backus, i. 395.] What followed is not exactly known; the convicts would seem to have lain in jail about a year, and they are next mentioned in a letter to Clark written in November, 1670, in which he was told that Turner had been again arrested, but that Gould had eluded the officers, who were waiting for him in Boston; and was on Noddle"s Island. Subsequently all were taken and treated with the extremest rigor; for in June, 1672, Russell was so reduced that it was supposed he could not live, and he was reported to have died in prison. Six months before Gould and Turner had been thought past hope; their sufferings had brought them all to the brink of the grave. [Footnote: Backus, i. 398-404, 405.] But relief was at hand: the victory for freedom had been won by the blood of heretics, as devoted, as fearless, but even unhappier than they; and the election of Leverett, in 1673, who was opposed to persecution, marks the moment when the hierarchy admitted their defeat. During his administration the sectaries usually met in private undisturbed; and soon every energy of the theocracy became concentrated on the effort to repulse the ever contracting circle of enemies who encompa.s.sed it.
During the next few years events moved fast. In 1678 the ecclesiastical power was so shattered that the Baptists felt strong enough to build a church; but the old despotic spirit lived even in the throes of death, and the legislature pa.s.sed an act forbidding the erection of unlicensed meeting-houses under penalty of confiscation. Nevertheless it was finished, but on the Sunday on which it was to have been opened the marshal nailed the doors fast and posted notices forbidding all persons to enter, by order of the court. After a time the doors were broken open, and services were held; a number of the congregation were summoned before the court, admonished, and forbidden to meet in any public place; [Footnote: June 11, 1680. _Ma.s.s. Rec._ v. 271.] but the handwriting was now glowing on the wall, priestly threats had lost their terror; the order was disregarded; and now for almost two hundred years Ma.s.sachusetts has been foremost in defending the equal rights of men before the law.
The old world was pa.s.sing away, a new era was opening, and a few words are due to that singular aristocracy which so long ruled New England.
For two centuries Increase Mather has been extolled as an eminent example of the abilities and virtues which then adorned his order. In 1681, when all was over, he published a solemn statement of the att.i.tude the clergy had held toward the Baptists, and from his words posterity may judge of their standard of morality and of truth.
"The Annabaptists in New England have in their narrative lately published, endeavoured to ... make themselves the innocent persons and the Lord"s servants here no better than persecutors.... I have been a poor labourer in the Lord"s Vineyard in this place upward of twenty years; and it is more than I know, if in all that time, any of those that scruple infant baptism, have met with molestation from the magistrate merely on account of their opinion." [Footnote: Preface to _Ne Sutor_.]
CHAPTER V.
THE QUAKERS.
The lower the organism, the less would seem to be the capacity for physical adaptation to changed conditions of life; the jelly-fish dies in the aquarium, the dog has wandered throughout the world with his master. The same principle apparently holds true in the evolution of the intellect; for while the oyster lacks consciousness, the bee modifies the structure of its comb, and the swallow of her nest, to suit unforeseen contingencies, while the dog, the horse, and the elephant are capable of a high degree of education. [Footnote: _Menial Evolution in Animals_, Romanes, Am. ed. pp. 203-210.]
Applying this law to man, it will be found to be a fact that, whereas the barbarian is most tenacious of custom, the European can adopt new fashions with comparative ease. The obvious inference is, that in proportion as the brain is feeble it is incapable of the effort of origination; therefore, savages are the slaves of routine. Probably a stronger nervous system, or a peculiarity of environment, or both combined, served to excite impatience with their surroundings among the more favored races, from whence came a desire for innovation. And the mental flexibility thus slowly developed has pa.s.sed by inheritance, and has been strengthened by use, until the tendency to vary, or think independently, has become an irrepressible instinct among some modern nations. Conservatism is the converse of variation, and as it springs from mental inertia it is always a progressively salient characteristic of each group in the descending scale. The Spaniard is less mutable than the Englishman, the Hindoo than the Spaniard, the Hottentot than the Hindoo, and the ape than the Hottentot. Therefore, a power whose existence depends upon the fixity of custom must be inimical to progress, but the authority of a sacred caste is altogether based upon an unreasoning reverence for tradition,--in short, on superst.i.tion; and as free inquiry is fatal to a belief in those fables which awed the childhood of the race, it has followed that established priesthoods have been almost uniformly the most conservative of social forces, and that clergymen have seldom failed to slay their variable brethren when opportunity has offered. History teems with such slaughters, some of the most instructive of which are related in the Old Testament, whose code of morals is purely theological.
Though there may be some question as to the strict veracity of the author of the Book of Kings, yet, as he was evidently a thorough churchman, there can be no doubt that he has faithfully preserved the traditions of the hierarchy; his chronicle therefore presents, as it were, a perfect mirror, wherein are reflected the workings of the ecclesiastical mind through many generations. According to his account, the theocracy only triumphed after a long and doubtful struggle. Samuel must have been an exceptionally able man, for, though he failed to control Saul, it was through his intrigues that David was enthroned, who was profoundly orthodox; yet Solomon lapsed again into heresy, and Jeroboam added to schism the even blacker crime of making "priests of the lowest of the people, which were not of the sons of Levi,"
[Footnote: I Kings xii. 31.] and in consequence he has come down to posterity as the man who made Israel to sin. Ahab married Jezebel, who introduced the worship of Baal, and gave the support of government to a rival church. She therefore roused a hate which has made her immortal; but it was not until the reign of her son Jehoram that Elisha apparently felt strong enough to execute a plot he had made with one of the generals to precipitate a revolution, in which the whole of the house of Ahab should be murdered and the heretics exterminated. The awful story is told with wonderful power in the Bible.
"And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead: and when thou comest thither, look out there Jehu, ... and make him arise up ... and carry him to an inner chamber; then take the box of oil, and pour it on his head, and say, Thus saith the Lord, I have anointed thee king over Israel....
"So the young man ... went to Ramoth-gilead.... And he said, I have an errand to thee, O captain....
"And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the Lord G.o.d of Israel, I have anointed thee king over the people of the Lord, even over Israel.
"And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets....
"For the whole house of Ahab shall perish: ... and I will make the house of Ahab like the house of Jeroboam the son of Nebat, ... and the dogs shall eat Jezebel....
"Then Jehu came forth to the servants of his lord: ... And he said, Thus spake he to me, saying, Thus saith the Lord, I have anointed thee king over Israel.
"Then they hasted, ... and blew with trumpets, saying, Jehu is king. So Jehu ... conspired against Joram....
"But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria....
"So Jehu rode in a chariot, and went to Jezreel; for Joram lay there....
"And Joram ... went out ... in his chariot, ... against Jehu.... And it came to pa.s.s, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the wh.o.r.edoms of thy mother Jezebel and her witchcrafts are so many?
"And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.
"And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot....
"But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. And they did so....
"And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window.
"And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master?...
"And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trod her under foot....
"And Ahab had seventy sons in Samaria. And Jehu wrote letters, ... to the elders, and to them that brought up Ahab"s children, saying, ... If ye be mine, ... take ye the heads of ... your master"s sons, and come to me to Jezreel by to-morrow this time.... And it came to pa.s.s, when the letter came to them, that they took the king"s sons, and slew seventy persons, and put their heads in baskets, and sent him them to Jezreel....
"And he said, Lay ye them in two heaps at the entering in of the gate until the morning....
"So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining.
"And he arose and departed, and came to Samaria. And as he was at the shearing house in the way, Jehu met with the brethren of Ahaziah king of Judah....
"And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them....
"And when he came to Samaria, he slew all that remained unto Ahab in Samaria, till he had destroyed him, according to the saying of the Lord, which he spake to Elijah.
"And Jehu gathered all the people together, and said unto them, Ahab served Baal a little; but Jehu shall serve him much. Now therefore call unto me all the prophets of Baal, all his servants, and all his priests; let none be wanting: for I have a great sacrifice to do to Baal; whosoever shall be wanting, he shall not live. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal....
"And Jehu sent through all Israel: and all the worshippers of Baal came, so that there was not a man left that came not. And they came into the house of Baal; and the house of Baal was full from one end to another....
"And it came to pa.s.s, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, Go in, and slay them; let none come forth. And they smote them with the edge of the sword; and the guard and the captains cast them out....
"Thus Jehu destroyed Baal out of Israel." [Footnote: 2 _Kings_ ix., x.]