The History of Persecution, from the Patriarchal Age, to the Reign of George IIChandler, Samuel
History
The History of Persecution, from the Patriarchal Age, to the Reign of George II
Chandler, Samuel
Persecution -- Great Britain; Persecution -- History
Indeed many of the king’s bishops, such as Bancroft, Neal, and Laud, who
was a reputed papist in Oxford, and a man of a dangerous turbulent
spirit, were fit for any work; and as they do not appear to have had any
principles of real piety themselves, they were the fittest tools that
could be made use of to persecute those who had. Neal, when he was
Bishop of Litchfield and Coventry, prosecuted one Edward Wightman, for
broaching erroneous doctrine, and having canonically condemned him, got
the king’s warrant for his execution; and he was accordingly burnt in
Litchfield. One Legat also was prosecuted and condemned for heresy, by
King Bishop of London, and expired in the flames of Smithfield. He
denied the divinity of our Saviour, according to the Athanasian mode of
explaining it; but as Fuller tells us, he was excellently skilled in
scripture, and his conversation very unblameable. But as these
sacrifices were unacceptable to the people, the king preferred, that
heretics hereafter, though condemned, should silently and privately
waste themselves away in prison, rather than to amuse others with the
solemnity of a public execution.
In the reign of the Royal Martyr,[329] the church grew to the height of
her glory and power; though such is the fate of all human things, that
she soon sickened, languished, and died. Laud, carried all before him,
and ruled both church and kingdom with a rod of iron. His beginning and
rise is thus described by Archbishop Abbot, his pious and worthy
predecessor.
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Footnote 329:
Charles I.
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[330]“His life in Oxford was to pick quarrels in the lectures of the
public readers, and to advertise them to the then Bishop of Durham, that
he might fill the ears of King James with discontents against the honest
men that took pains in their places, and settled the truth, which he
called puritanism, in their auditors.
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Footnote 330:
Rapin, vol. II. p. 278. 2d edit.
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“He made it his work to see what books were in the press, and to look
over epistles dedicatory, and prefaces to the reader, to see what faults
might be found.
Public-domain text, read in full here on John Shaqi.
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