HISTORY OF ENGLAND. CHAPTER XX. Ir is now time to relate the events which, since the battle of La Hogue, had taken place at Saint Germains. CHAP. State of of Saint the Court James, after seeing the fleet which was to have convoyed him back to his kingdom burned down to the water edge, had returned, in no good humour, to his abode near Paris. Germains. Misfortune generally made him devout after his own fashion; and he now starved himself and flogged himself till his spiritual guides were forced to interfere.* It is difficult to conceive a duller place than Saint Germains was when he held his court there; and yet there was scarcely in all Europe a residence more enviably situated than that which the generous Lewis had assigned to his suppliants. The woods were magnificent, the air clear and salubrious, the prospects extensive and cheerful. No charm of rural life was wanting; and the towers of the greatest city of the Continent were visible in the distance. The royal apartments were richly adorned with tapestry and marquetry, vases of silver and mirrors in gilded frames. A pension of more than forty thousand pounds sterling was annually paid to James from the French Treasury. He had a guard of honour composed of some of the finest soldiers in Europe. If he wished to amuse himself with field sports, he had at his command an establishment far more sumptuous than that which had belonged to him when he was at the head of a kingdom, an army of huntsmen and fowlers, a vast arsenal of guns, spears, buglehorns, and tents, miles of network, staghounds, foxhounds, harriers, packs for the boar and packs for the wolf, gerfalcons for the heron and haggards for the wild XX. CHAP. duck. His presence chamber and his antechamber were in outward show as splendid as when he was at Whitehall. He was still surrounded by blue ribands and white staves. But over the mansion and the domain brooded a constant gloom, the effect, partly of bitter regrets and of deferred hopes, but chiefly of the abject superstition which had taken complete possession of his own mind, and which was affected by all those who aspired to his favour. His palace wore the aspect of a monastery. There were three places of worship within the spacious pile. Thirty or forty ecclesiastics were lodged in the building; and their apartments were eyed with envy by noblemen and gentlemen who had followed the fortunes of their Sovereign, and who thought it hard that, when there was so much room under his roof, they should be forced to sleep in the garrets of the neighbouring town. Among the murmurers was the brilliant Anthony Hamilton. He has left us a sketch of the life of Saint Germains, a slight sketch indeed, but not unworthy of the artist to whom we owe the most highly finished and vividly coloured picture of the English Court in the days when the English Court was gayest. He complains that existence was one round of religious exercises; that, in order to live in peace, it was necessary to pass half the day in devotion or in the outward show of devotion: that, if he tried to dissipate his melancholy by breathing the fresh air of that noble terrace which looks down on the valley of the Seine, he was driven away by the clamour of a Jesuit who had got hold of some unfortunate Protestant loyalists from England and was proving to them that no heretic could go to heaven. In general, Hamilton said, men suffering under a common calamity have a strong fellow feeling, and are disposed to render good offices to each other. But it was not so at Saint Germains. There all was discord, jealousy, bitterness of spirit. Malignity was concealed under the show of friendship and of piety. All the saints of the royal household were praying for each other and backbiting each other from morning to night. Here and there in the throng of hypocrites might be remarked a man too highspirited to dissemble. But such a man, however advantageously he might have made himself known elsewhere, was certain to be treated with disdain by the inmates of that sullen abode.* Such was the Court of James, as described by a Roman * Hamilton's Zeneyde. Catholic. Yet, however disagreeable that Court may have been to a Roman Catholic, it was infinitely more disagreeable to a Protestant. For the Protestant had to endure, in addition to all the dulness of which the Roman Catholic complained, a crowd of vexations from which the Roman Catholic was free. In every competition between a Protestant and a Roman Catholic the Roman Catholic was preferred. In every quarrel between a Protestant and a Roman Catholic the Roman Catholic was supposed to be in the right. While the ambitious Protestant looked in vain for promotion, while the dissipated Protestant looked in vain for amusement, the serious Protestant looked in vain for spiritual instruction and consolation. James might, no doubt, easily have obtained permission for those members of the Church of England who had sacrificed everything in his cause to meet privately in some modest oratory, and to receive the eucharistic bread and wine from the hands of one of their own clergy: but he did not wish his residence to be defiled by such impious rites. Doctor Dennis Granville, who had quitted the richest deanery, the richest archdeaconry, and one of the richest livings in England, rather than take the oaths, gave mortal offence by asking leave to read prayers to the exiles of his own communion. His request was refused; and he was so grossly insulted by his master's chaplains and their retainers that he was forced to quit Saint Germains. Lest some other Anglican doctor should be equally importunate, James wrote to inform his agents in England that he wished no Protestant divine to come out to him.* Indeed the nonjuring clergy were at least as much sneered at and as much railed at in his palace as in his nephew's. If any heretic had a claim to be mentioned. with respect at Saint Germains, it was surely Sancroft. Yet it was reported that the bigots who were assembled there never spoke of him but with aversion and disgust. The sacrifice of the first place in the Church, of the first place in the peerage, of the mansion at Lambeth and the mansion at Croydon, of immense patronage, and of a revenue of more than five thousand a year, was thought but a poor atonement for the great crime of having modestly remonstrated against the un * A View of the Court of St. Germains from the Year 1690 to 1695, 1696; Ratio Ultima, 1697. In the Nairne Papers is a letter in which the nonjuring bishops are ordered to send a Protestant divine to Saint Germains. This letter was speedily followed by another letter re voking the order. Both letters will be CHAP. XX. CHAP. constitutional Declaration of Indulgence. Sancroft was pronounced to be just such a traitor and just such a penitent as Judas Iscariot. The old hypocrite had, it was said, while affecting reverence and love for his master, given the fatal signal to his master's enemies. When the mischief had been done and could not be repaired, the conscience of the sinner had begun to torture him. He had, like his prototype, blamed himself and bemoaned himself. He had, like his prototype, flung down his wealth at the feet of those whose instrument he had been. The best thing that he could now do was to make the parallel complete by hanging himself.* James seems to have thought that the strongest proof of kindness which he could give to heretics who had resigned wealth, country, family, for his sake, was to suffer them to be beset, on their dying beds, by his priests. If some sick man, helpless in body and in mind, and deafened by the din of bad logic and bad rhetoric, suffered a wafer to be thrust into his mouth, a great work of grace was triumphantly announced to the Court; and the neophyte was buried with all the pomp of religion. But if a royalist, of the highest rank and most stainless character, died professing firm attachment to the Church of England, a hole was dug in the fields; and, at dead of night, he was flung into it, and covered up like a mass of carrion. Such were the obsequies of the Earl of Dunfermline, who had served the House of Stuart with the hazard of his life and to the utter ruin of his fortunes, who had fought at Killiecrankie, and who had, after the victory, lifted from the earth the still breathing remains of Dundee. Dunfermline had been treated with contumely. officers who had long served under him had in vain entreated that, when they were formed into a company, he might still be their commander. His religion had been thought a fatal disqualification. A worthless adventurer, whose only recommendation was that he was a Papist, was preferred. Dunfermline continued, during a short time, to make his appearance in the circle which surrounded the Prince whom he had served too well but it was to no purpose. The bigots who ruled the Court refused to the ruined and expatriated Protestant Lord the means of subsistence: he died of a broken heart; and they refused him even a grave.t Ratio Ultima, 1697; History of the late Parliament, 1699. + View of the Court of Saint Germains from 1690 to 1695. That Dunfermline While living was grossly ill used is acknowledged even in the Jacobite Memoirs of Dundee, 1714. XX. of the and Non The insults daily offered at Saint Germains to the Protes- CHAP. tant religion produced a great effect in England. The Whigs triumphantly asked whether it were not clear that the old Feeling tyrant was utterly incorrigible; and many even of the non- Jacobites. jurors observed his proceedings with shame, disgust, and Comalarm. The Jacobite party had, from the first, been divided pounders into two sections, which, three or four years after the Revo- comlution, began to be known as the Compounders and the Non- pounders. compounders. The Compounders were those who wished for a restoration, but for a restoration accompanied by a general amnesty, and by guarantees for the security of the civil and ecclesiastical constitution of the realm. The Noncompounders thought it downright Whiggery, downright rebellion, to take advantage of His Majesty's unfortunate situation for the purpose of imposing on him any condition. The plain duty of his subjects was to bring him back. What traitors he would punish and what traitors he would spare, what laws he would observe and with what laws he would dispense, were questions to be decided by himself alone. If he decided them wrongly, he must answer for his fault to heaven, and not to his people. The pure Noncompounders were chiefly to be found among the Roman Catholics, who, very naturally, were not solicitous to obtain any security for a religion which they thought heretical, or for a polity from the benefits of which they were excluded. There were also some Protestant nonjurors, such as Kettlewell and Hickes, who resolutely followed the theory of Filmer to all the extreme consequences to which it led. But, though Kettlewell tried to convince his countrymen that monarchical government had been ordained by God, not as a means of making them happy here, but as a cross which it was their duty to take up and bear in the hope of being recompensed for their patience hereafter, and though Hickes assured them that there was not a single Compounder in the whole Theban legion, very few churchmen were inclined to run the risk of the gallows merely for the purpose of reestablishing the High Commission and the Dispensing Power. The Compounders formed the main strength of the Jacobite party in England: but the Noncompounders had hitherto *So early as the year 1690, that conclave of the leading Jacobites which gave Preston his instructions made a strong representation to James on this subject. He must overrule the bigotry of Saint Germains, and dispose their minds to think of those methods that are more likely to gain the nation. For there is one silly thing or another daily |