Divines who aspired to a high place in the King's favour and confidence could not venture to speak with asperity of the King's religion. Congregations therefore complained loudly that, since the appearance of the Declaration which purported to give them entire freedom of conscience, they had never once heard the Gospel boldly and faithfully preached. Formerly they had been forced to snatch their spiritual nutriment by stealth; but, when they had snatched it, they had found it seasoned exactly to their taste. They were now at liberty to feed: but their food had lost all its savour. They met by daylight, and in commodious edifices: but they heard discourses far less to their taste than they would have heard from the rector. At the parish church the will worship and idolatry of Rome were every Sunday attacked with energy: but, at the meeting house, the pastor, who had a few months before reviled the established clergy as little better than Papists, now carefully abstained from censuring Popery, or conveyed his censures in language too delicate to shock even the ears of Father Petre. Nor was it possible to assign any creditable reason for this change. The Roman Catholic doctrines had undergone no alteration. Within living memory never had Roman Catholic priests been so active in the work of making proselytes: never had so many Roman Catholic publications issued from the press; never had the attention of all who cared about religion been so closely fixed on the dispute between the Roman Catholics and the Protestants. What could be thought of the sincerity of theologians who had never been weary of railing at Popery when Popery was comparatively harmless and helpless, and who now, when a time of real danger to the reformed faith had arrived, studiously avoided tittering one word which could give offence to a Jesuit? Their conduct was indeed easily explained. It was known that some of them had obtained pardons. It was suspected that others had obtained money. Their prototype might be found in that weak apostle who from fear denied the Master to whom he had boastfully professed the firmest attachment, or in that baser apostle who sold his Lord for a handful of silver.258Thus the dissenting ministers who had been gained by the Court were rapidly losing the influence which they had once possessed over their brethren. On the other hand, the sectaries found themselves attracted by a strong religious sympathy towards those prelates and priests of the Church of England who, spite of royal mandates, of threats, and of promises, were waging vigorous war with the Church of Rome. The Anglican body and the Puritan body, so long separated by a mortal enmity, were daily drawing nearer to each other, and every step which they made towards union increased the influence of him who was their common head. William was in all things fitted to be a mediator between these two great sections of the English nation. He could not be said to be a member of either. Yet neither, when in a reasonable mood, could refuse to regard him as a friend. His system of theology agreed with that of the Puritans. At the same time, he regarded episcopacy not indeed as a divine institution, but as a perfectly lawful and an eminently useful form of church government.
Questions respecting postures, robes, festivals and liturgies, he considered as of no vital importance. A simple worship, such as that to which he had been early accustomed, would have been most to his personal taste. But he was prepared to conform to any ritual which might be acceptable to the nation, and insisted only that he should not be required to persecute his brother Protestants whose consciences did not permit them to follow his example. Two years earlier he would have been pronounced by numerous bigots on both sides a mere Laodicean, neither cold nor hot, and fit only to be spewed out. But the zeal which had inflamed Churchmen against Dissenters and Dissenters against Churchmen had been so tempered by common adversity and danger that the lukewarmness which had once been imputed to him as a crime was now reckoned among his chief virtues.
All men were anxious to know what he thought of the Declaration of Indulgence. For a time hopes were entertained at Whitehall that his known respect for the rights of conscience would at least prevent him from publicly expressing disapprobation of a policy which had a specious show of liberality. Penn sent copious disquisitions to the Hague, and even went thither, in the hope that his eloquence, of which he had a high opinion, would prove irresistible. But, though he harangued on his favourite theme with a copiousness which tired his hearers out, and though he assured them that the approach of a golden age of religious liberty had been revealed to him by a man who was permitted to converse with angels, no impression was made on the Prince.259"You ask me," said William to one of the King's agents, "to countenance an attack on my own religion. I cannot with a safe conscience do it, and I will not, no, not for the crown of England, nor for the empire of the world." These words were reported to the King and disturbed him greatly.260 He wrote urgent letters with his own hand. Sometimes he took the tone of an injured man. He was the head of the royal family, he was as such entitled to expect the obedience of the younger branches and it was very hard that he was to be crossed in a matter on which his heart was set. At other times a bait which was thought irresistible was offered. If William would but give way on this one point, the English government would, in return, cooperate with him strenuously against France. He was not to be so deluded.
He knew that James, without the support of a Parliament, would, even if not unwilling, be unable to render effectual service to the common cause of Europe; and there could be no doubt that, if a Parliament were assembled, the first demand of both Houses would be that the Declaration should he cancelled.
