Having done thus far justice to the humanity of Cheynel, it is proper to inquire, how far he deserves blame. He appears to have extended none of that kindness to the opinions of Chillingworth, which he showed to his person; for he interprets every word in the worst sense, and seems industrious to discover, in every line, heresies, which might have escaped for ever any other apprehension: he appears always suspicious of some latent malignity, and ready to persecute what he only suspects, with the same violence, as if it had been openly avowed: in all his procedure he shows himself sincere, but without candour.
About this time Cheynel, in pursuance of his natural ardour, attended the army under the command of the earl of Essex, and added the praise of valour to that of learning; for he distinguished himself so much by his personal bravery, and obtained so much skill in the science of war, that his commands were obeyed by the colonels with as much respect as those of the general. He seems, indeed, to have been born a soldier; for he had an intrepidity which was never to be shaken by any danger, and a spirit of enterprise not to be discouraged by difficulty, which were supported by an unusual degree of bodily strength. His services of all kinds were thought of so much importance ty the parliament, that they bestowed upon him the living of Petworth, in Sussex. This living was of the value of seven hundred pounds per annum, from which they had ejected a man remarkable for his loyalty, and, therefore, in their opinion, not worthy of such revenues. And it may be inquired, whether, in accepting this preferment, Cheynel did not violate the protestation which he makes in the passage already recited, and whether he did not suffer his resolutions to be overborne by the temptations of wealth.
In 1646, when Oxford was taken by the forces of the parliament, and the reformation of the university was resolved, Mr. Cheynel was sent, with six others, to prepare the way for a visitation; being authorized by the parliament to preach in any of the churches, without regard to the right of the members of the university, that their doctrine might prepare their hearers for the changes which were intended.
When they arrived at Oxford, they began to execute their commission, by possessing themselves of the pulpits; but, if the relation of Wood is to be regarded, were heard with very little veneration. Those who had been accustomed to the preachers of Oxford, and the liturgy of the church of England, were offended at the emptiness of their discourses, which were noisy and unmeaning; at the unusual gestures, the wild distortions, and the uncouth tone with which they were delivered; at the coldness of their prayers for the king, and the vehemence and exuberance of those which they did not fail to utter for the blessed councils and actions of the parliament and army; and at, what was surely not to be remarked without indignation, their omission of the Lord’s prayer.
But power easily supplied the want of reverence, and they proceeded in their plan of reformation; and thinking sermons not so efficacious to conversion as private interrogatories and exhortations, they established a weekly meeting for freeing tender consciences from scruple, at a house that, from the business to which it was appropriated, was called the scruple-shop.
With this project they were so well pleased, that they sent to the parliament an account of it, which was afterwards printed, and is ascribed, by Wood, to Mr. Cheynel. They continued for some weeks to hold their meetings regularly, and to admit great numbers, whom curiosity, or a desire of conviction, or a compliance with the prevailing party, brought thither. But their tranquillity was quickly disturbed by the turbulence of the independents, whose opinions then prevailed among the soldiers, and were very industriously propagated by the discourses of William Earbury, a preacher of great reputation among them, who one day gathering a considerable number of his most zealous followers, went to the house appointed for the resolution of scruples, on a day which was set apart for the disquisition of the dignity and office of a minister, and began to dispute, with great vehemence, against the presbyterians, whom he denied to have any true ministers among them, and whose assemblies he affirmed not to be the true church. He was opposed with equal heat by the presbyterians, and, at length, they agreed to examine the point another day, in a regular disputation. Accordingly, they appointed the 12th of November for an inquiry: “Whether, in the christian church, the office of minister is committed to any particular persons?”
On the day fixed, the antagonists appeared, each attended by great numbers; but, when the question was proposed, they began to wrangle, not about the doctrine which they had engaged to examine, but about the terms of the proposition, which the independents alleged to be changed since their agreement; and, at length, the soldiers insisted that the question should be, “Whether those who call themselves ministers, have more right or power to preach the gospel, than any other man that is a christian?” This question was debated, for some time, with great vehemence and confusion, but without any prospect of a conclusion. At length, one of the soldiers, who thought they had an equal right with the rest to engage in the controversy, demanded of the presbyterians, whence they themselves received their orders, whether from bishops, or any other persons. This unexpected interrogatory put them to great difficulties; for it happened that they were all ordained by the bishops, which they durst not acknowledge, for fear of exposing themselves to a general censure, and being convicted from their own declarations, in which they had frequently condemned episcopacy, as contrary to Christianity; nor durst they deny it, because they might have been confuted, and must, at once, have sunk into contempt. The soldiers, seeing their perplexity, insulted them; and went away, boasting of their victory; nor did the presbyterians, for some time, recover spirit enough to renew their meetings, or to proceed in the work of easing consciences.
Earbury, exulting at the victory, which, not his own abilities, but the subtlety of the soldier had procured him, began to vent his notions of every kind, without scruple, and, at length, asserted, that “the saints had an equal measure of the divine nature with our Saviour, though not equally manifest.” At the same time he took upon him the dignity of a prophet, and began to utter predictions relating to the affairs of England and Ireland.
His prophecies were not much regarded, but his doctrine was censured by the presbyterians in their pulpits; and Mr. Cheynel challenged him to a disputation, to which he agreed, and, at his first appearance in St. Mary’s church, addressed his audience in the following manner:
“Christian friends, kind fellow-soldiers, and worthy students, I, the humble servant of all mankind, am this day drawn, against my will, out of my cell into this publick assembly, by the double chain of accusation and a challenge from the pulpit. I have been charged with heresy; I have been challenged to come hither, in a letter written by Mr. Francis Cheynel. Here, then, I stand in defence of myself and my doctrine, which I shall introduce with only this declaration, that I claim not the office of a minister on account of any outward call, though I formerly received ordination, nor do I boast of illumination, or the knowledge of our Saviour, though I have been held in esteem by others, and formerly by myself; for I now declare, that I know nothing, and am nothing, nor would I be thought of otherwise than as an inquirer and seeker.”
He then advanced his former position in stronger terms, and with additions equally detestable, which Cheynel attacked with the vehemence which, in so warm a temper, such horrid assertions might naturally excite. The dispute, frequently interrupted by the clamours of the audience, and tumults raised to disconcert Cheynel, who was very unpopular, continued about four hours, and then both the controvertists grew weary, and retired. The presbyterians afterwards thought they should more speedily put an end to the heresies of Earbury by power than by argument; and, by soliciting general Fairfax, procured his removal.
Mr. Cheynel published an account of this dispute, under the title of, Faith triumphing over Errour and Heresy, in a Revelation, &c.; nor can it be doubted but he had the victory, where his cause gave him so great superiority.
Somewhat before this, his captious and petulant disposition engaged him in a controversy, from
which he could not expect to gain equal reputation. Dr. Hammond had, not long before, published his Practical Catechism, in which Mr. Cheynel, according to his custom, found many errours implied, if not asserted; and, therefore, as it was much read, thought it convenient to censure it in the pulpit. Of this Dr. Hammond being informed, desired him, in a letter, to communicate his objections; to which Mr. Cheynel returned an answer, written with his usual temper, and, therefore, somewhat perverse. The controversy was drawn out to a considerable length; and the papers, on both sides, were afterwards made publick by Dr. Hammond.
In 1647, it was determined by parliament, that the reformation of Oxford should be more vigorously carried on; and Mr. Cheynel was nominated one of the visiters. The general process of the visitation, the firmness and fidelity of the students, the address by which the inquiry was delayed, and the steadiness with which it was opposed, which are very particularly related by Wood, and after him by Walker, it is not necessary to mention here, as they relate not more to Mr. Cheynel’s life than to those of his associates.
There is, indeed, some reason to believe that he was more active and virulent than the rest, because he appears to have been charged, in a particular manner, with some of their most unjustifiable measures. He was accused of proposing, that the members of the university should be denied the assistance of counsel, and was lampooned by name, as a madman, in a satire written on the visitation.
One action, which shows the violence of his temper, and his disregard, both of humanity and decency, when they came in competition with his passions, must not be forgotten. The visiters, being offended at the obstinacy of Dr. Fell, dean of Christchurch, and vicechancellor of the university, having first deprived him of his vicechancellorship, determined afterwards to dispossess him of his deanery; and, in the course of their proceedings, thought it proper to seize upon his chambers in the college. This was an act which most men would willingly have referred to the officers to whom the law assigned it; but Cheynel’s fury prompted him to a different conduct. He, and three more of the visiters, went and demanded admission; which, being steadily refused them, they obtained by the assistance of a file of soldiers, who forced the doors with pick-axes. Then entering, they saw Mrs. Fell in the lodgings, Dr. Fell being in prison at London, and ordered her to quit them, but found her not more obsequious than her husband. They repeated their orders with menaces, but were not able to prevail upon her to remove. They then retired, and left her exposed to the brutality of the soldiers, whom they commanded to keep possession, which Mrs. Fell, however, did not leave. About nine days afterwards, she received another visit of the same kind from the new chancellor, the earl of Pembroke; who having, like the others, ordered her to depart without effect, treated her with reproachful language, and, at last, commanded the soldiers to take her up in her chair, and carry her out of doors. Her daughters, and some other gentlewomen that were with her, were afterwards treated in the same manner; one of whom predicted, without dejection, that she should enter the house again with less difficulty, at some other time; nor was she mistaken in her conjecture, for Dr. Fell lived to be restored to his deanery.
At the reception of the chancellor, Cheynel, as the most accomplished of the visiters, had the province of presenting him with the ensigns of his office, some of which were counterfeit, and addressing him with a proper oration. Of this speech, which Wood has preserved, I shall give some passages, by which a judgment may be made of his oratory.
Of the staves of the beadles he observes, that “some are stained with double guilt, that some are pale with fear, and that others have been made use of as crutches, for the support of bad causes and desperate fortunes;” and he remarks of the book of statutes which he delivers, that “the ignorant may, perhaps, admire the splendour of the cover, but the learned know that the real treasure is within.” Of these two sentences it is easily discovered, that the first is forced and unnatural, and the second trivial and low.
Soon afterwards Mr. Cheynel was admitted to the degree of bachelor of divinity, for which his grace had been denied him in 1641, and, as he then suffered for an ill-timed assertion of the presbyterian doctrines, he obtained that his degree should be dated from the time at which he was refused it; an honour which, however, did not secure him from being soon after publickly reproached as a madman.
But the vigour of Cheynel was thought, by his companions, to deserve profit, as well as honour; and Dr. Bailey, the president of St. John’s college, being not more obedient to the authority of the parliament than the rest, was deprived of his revenues and authority, with which Mr. Cheynel was immediately invested; who, with his usual coolness and modesty, took possession of the lodgings soon after by breaking open the doors.
This preferment being not thought adequate to the deserts or abilities of Mr. Cheynel, it was, therefore, desired, by the committee of parliament, that the visiters would recommend him to the lectureship of divinity, founded by the lady Margaret. To recommend him, and to choose, was, at that time, the same; and he had now the pleasure of propagating his darling doctrine of predestination, without interruption, and without danger.
Being thus flushed with power and success, there is little reason for doubting that he gave way to his natural vehemence, and indulged himself in the utmost excesses of raging zeal, by which he was, indeed, so much distinguished, that, in a satire mentioned by Wood, he is dignified by the title of archvisiter; an appellation which he seems to have been industrious to deserve by severity and inflexibility; for, not contented with the commission which he and his colleagues had already received, he procured six or seven of the members of parliament to meet privately in Mr. Rouse’s lodgings, and assume the style and authority of a committee, and from them obtained a more extensive and tyrannical power, by which the visitors were enabled to force the solemn league and covenant, and the negative oath upon all the members of the university, and to prosecute those for a contempt who did not appear to a citation, at whatever distance they might be, and whatever reasons they might assign for their absence.
By this method he easily drove great numbers from the university, whose places he supplied with men of his own opinion, whom he was very industrious to draw from other parts, with promises of making a liberal provision for them out of the spoils of hereticks and malignants.
Having, in time, almost extirpated those opinions which he found so prevalent at his arrival, or, at least, obliged those, who would not recant, to an appearance of conformity, he was at leisure for employments which deserve to be recorded with greater commendation. About this time, many socinian writers began to publish their notions with great boldness, which the presbyterians, considering as heretical and impious, thought it necessary to confute; and, therefore, Cheynel, who had now obtained his doctor’s degree, was desired, in 1649, to write a vindication of the doctrine of the Trinity, which he performed, and published the next year.
He drew up, likewise, a confutation of some socinian tenets advanced by John Fry, a man who spent great part of his life in ranging from one religion to another, and who sat as one of the judges on the king, but was expelled afterwards from the house of commons, and disabled from sitting in parliament. Dr. Cheynel is said to have shown himself evidently superiour to him in the controversy, and was answered by him only with an opprobrious book against the presbyterian clergy.
Of the remaining part of his life, there is found only an obscure and confused account. He quitted the presidentship of St. John’s, and the professorship, in 1650, as Calamy relates, because he would not take the engagement; and gave a proof that he could suffer, as well as act, in a cause which he believed just. We have, indeed, no reason to question his resolution, whatever occasion might be given to exert it; nor is it probable that he feared affliction more than danger, or that he would not have borne persecution himself for those opinions which inclined him to persecute others.
He did not suffer much upon this occasion; for he retained the living of Petworth, to which he, thenceforward, confined his
labours, and where he was very assiduous, and, as Calamy affirms, very successful in the exercise of his ministry, it being his peculiar character to be warm and zealous in all his undertakings.
This heat of his disposition, increased by the uncommon turbulence of the times in which he lived, and by the opposition to which the unpopular nature of some of his employments exposed him, was, at last, heightened to distraction, so that he was, for some years, disordered in his understanding, as both Wood and Calamy relate, but with such difference as might be expected from their opposite principles. Wood appears to think, that a tendency to madness was discoverable in a great part of his life; Calamy, that it was only transient and accidental, though, in his additions to his first narrative, he pleads it, as an extenuation of that fury with which his kindest friends confess him to have acted on some occasions. Wood declares, that he died little better than distracted; Calamy, that he was perfectly recovered to a sound mind, before the restoration, at which time he retired to Preston, a small village in Sussex, being turned out of his living at Petworth.
It does not appear that he kept his living till the general ejection of the nonconformists; and it is not unlikely that the asperity of his carriage, and the known virulence of his temper, might have raised him enemies, who were willing to make him feel the effects of persecution, which he had so furiously incited against others; but of this incident of his life there is no particular account.
Complete Works of Samuel Johnson Page 529
