blasphemies and heresies," to prevent or reform "all corruptions and abuses in worship and
discipline," and for this purpose "to call synods and be present at them."^97
- The five Independent members of the Assembly under the lead of Dr. Goodwin protested
against the power given to the civil magistrate and to synods.^98 The obnoxious clauses of the
Confession were therefore omitted or changed in the Congregational recension called "the Savoy
Declaration" (1658).^99
But the toleration of the Independents, especially after they obtained the ascendancy under
Cromwell’s protectorate differed very little from that of the Presbyterians. They were spoiled by
success.^100 They excluded from their program Popery, Prelacy, and Socinianism. Dr. Owen, their
most distinguished divine, who preached by command a sermon before Parliament on the day after
the execution of Charles I., entitled "Righteous Zeal encouraged by Divine Protection" (Jer. 15:19,
20), and accepted the appointment as Dean of Christ Church and Vice-Chancellor of the University
at Oxford, laid down no less than sixteen fundamentals as conditions of toleration.^101 He and Dr.
Goodwin served on the Commission of the forty-three Triers which, under Cromwell’s protectorate,
took the place of the Westminster Assembly. Cromwell himself, though the most liberal among
the English rulers and the boldest protector of Protestantism abroad, limited toleration to
Presbyterians, Independents, Baptists and Quakers, all of whom recognized the sacred Scriptures
and the fundamental articles of Christianity; but he had no toleration for Romanists and Episcopal
Royalists, who endangered his reign and who were suspected of tolerating none but themselves.
His great foreign secretary, John Milton, the most eloquent advocate of liberty in the English
language, defended the execution of the king, and was intolerant to popery and prelacy.
Had Cromwell reigned longer, the Triers and the Savoy Conference which he reluctantly
appointed, would probably have repeated the vain attempt of the Westminster Assembly to impose
a uniform creed upon the nation, only with a little more liberal "accommodation" for orthodox
dissenters except "papists" and "prelatists"). Their brethren in New England where they had full
sway, established a Congregational theocracy which had no room even for Baptists and Quakers.
(^97) Ch. XXIII., 3; Comp. Ch. XXXI., 1, 2. These sections were changed and adapted to the separation of Church and State by the united
Synod of Philadelphia and New York which met at Philadelphia, May 28, 1787. See the comparative statement in Schaff, Creeds of
Christendom vol. I., 807 sq. and III., 607, 653 sq., 668 sq. The Presbyterian churches in Scotland, England and Ireland adhere to the
original Confession, but with an express disavowal of persecuting sentiments. Schaff, I., 799 sq.
(^98) Goodwin wrote several pamphlets in favor of toleration: An Apologeticall Narration, Humbly submitted to the Hon. Houses of
Partiament (by, Goodwin, Nye, Bridge, Simpson, and Burroughes). London, 1643 (32pp.). Θεομαχία; or the grand imprudence of men
running the hazard of fighting against God in suppressing any way, doctrine or practice concerning which they know not certainly whether
it be from God or no, 1644 (52 pp.). Innocencie’s Triumph, 1644 (64 pp.). Cretensis; or, a brief Answer to Mr. T. Edwards, his Gangraena,
- Anapologesiates Antapologias; or, the Inexcusableness of that grand Accusation of the Brethren, called Antapologia ... proving
the utter insufficiency of the Antapoloogist for his great undertaking in behalf of the Presbyterian cause: with answers to his arguments
or reasons (so call’d) for the support thereof ... especially in the point of Non-toleration ... Publ. by Authoritie. London, 1646 (253 pp.);
with a long Preface, dated "From my studie in Coleman street, July 17, 1646; " chiefly directed against Edwards. Hagiomastix; or, the
Scourge of the Saints displayed in his colours of Ignorance and Blood, etc. London, 1646 (134 pp.). A Postscript or Appendix to a treatise
intituled, Hagiomastix. London, 1646 (28 pp.). The Apologist condemned; or, a Vindication of the Thirty Queries (with their
author)concerning the power of the Civil Magistrate in Matters of Religion. London, 1653 (32 pp.). Peace Protected and Discontent
Disarmed, etc. London, 1654 (78 pp.). Συγκρήτισμος; or Dis-Satisfaction Satisfied. London, 1654 (24 pp.).
(^99) See Schaff, vol. I., 829 sq. and III., 718-723.
(^100) Dexter (p. 660) says: "During the short protectorate of that wonderful man, these lowly Independents came into relations so close
with the ruling religious power, that—in order to fill important places—some of them were led to do violence to their noblest fundamentals."
Several leading Baptists were guilty of the same inconsistency.
(^101) See Alex. F. Mitchell, The Westminster Assembly, its History and Standards. London, 1883, pp. 203 and 493. "Owen, Goodwin,
Simpson, and Nye were chiefly concerned in drawing up a list of fundamentals which the parliament of 1654 wished to impose on all
who claimed toleration. Neal gives sixteen of them. The Journal of the House of Commons speaks of twenty."