Laud, who had behaved during his trial with spirit and vigor of genius, sunk not under the horrors of his execution but though he had usually professed himself apprehensive of a violent death, he found all his fears to be dissipated before that superior courage by which he was animated. “No one,” said he, “can be more willing to send me out of life, than I am desirous to go,” Even upon the scaffold, and during the intervals of his prayers, he was harassed and molested by Sir John Clotworthy, a zealot of the reigning sect, and a great leader in the lower house: this was the time he chose for examining the principles of the dying primate, and trepanning him into a confession, that he trusted for his salvation to the merits of good works, not to the death of the Redeemer.[*] Having extricated himself from these theological toils, the archbishop laid his head on the block, and it was severed from the body at one blow.[**] Those religious opinions for which he suffered, contributed, no doubt, to the courage and constancy of his end. Sincere he undoubtedly was, and, however misguided, actuated by pious motives in all his pursuits; and it is to be regretted that a man of such spirit, who conducted his enterprises with so much warmth and industry, had not entertained more enlarged views, and embraced principles more favorable to the general happiness of society.
* Rush. vol. vi. p, 838, 839.
** 12th of July, 1644.
The great and important advantage which the party gained by Strafford’s death, may in some degree palliate the iniquity of the sentence pronounced against him: but the execution of this old, infirm prelate, who had so long remained an inoffensive prisoner, can be ascribed to nothing but vengeance and bigotry in those severe religionists by whom the parliament was entirely governed. That he deserved a better fate was not questioned by any reasonable man: the degree of his merit in other respects was disputed. Some accused him of recommending slavish doctrines, of promoting persecution, and of encouraging superstition; while others thought that his conduct in these three particulars would admit of apology and extenuation.
That the letter of the law, as much as the most flaming court sermon, inculcates passive obedience, is apparent; and though the spirit of a limited government seems to require, in extraordinary cases, some mitigation of so rigorous a doctrine, it must be confessed, that the presiding genius of the English constitution had rendered a mistake in this particular very natural and excusable. To inflict death, at least, on those who depart from the exact line of truth in these nice questions, so far from being favorable to national liberty, savors strongly of the spirit of tyranny and proscription.
Toleration had hitherto been so little the principle of any Christian sect, that even the Catholics, the remnant of the religion professed by their forefathers, could not obtain from the English the least indulgence. This very house of commons, in their famous remonstrance, took care to justify themselves, as from the highest imputation, from any intention to relax the golden reins of discipline, as they called them, or to grant any toleration;[*] and the enemies of the church were so fair from the beginning, as not to lay claim to liberty of conscience, which they called a toleration for soul-murder. They openly challenged the superiority, and even menaced the established church with that persecution which they afterwards exercised against her with such severity. And if the question be considered in the view of policy, though a sect, already formed and advanced, may, with good reason, demand a toleration, what title had the Puritans to this indulgence, who were just on the point of separation from the church, and whom, it might be hoped, some wholesome and legal severities would still retain in obedience?[**] [15]
* Nalson, vol. ii. p. 705.
** See note O, at the end of the volume.
Whatever ridicule, to a philosophical mind, may be thrown on pious ceremonies, it must be confessed that, during a very religious age, no institutions can be more advantageous to the rude multitude, and tend more to mollify that fierce and gloomy spirit of devotion to which they are subject. Even the English church, though it had retained a share of Popish ceremonies, may justly be thought too naked and unadorned, and still to approach too near the abstract and spiritual religion of the Puritans. Laud and his associates, by reviving a few primitive institutions of this nature, corrected the error of the first reformers, and presented to the affrightened and astonished mind some sensible, exterior observances, which might occupy it during its religious exercises, and abate the violence of its disappointed efforts. The thought, no longer bent on that divine and mysterious essence, so superior to the narrow capacities of mankind, was able, by means of the new model of devotion, to relax itself in the contemplation of pictures, postures, vestments, buildings; and all the fine arts which minister to religion, thereby received additional encouragement. The primate, it is true, conducted this scheme, not with the enlarged sentiments and cool reflection of a legislator, but with the intemperate zeal of a sectary; and by over looking the circumstances of the times, served rather to inflame that religious fury which he meant to repress. But this blemish is more to be regarded as a general imputation on the whole age, than any particular failing of Laud’s; and it is sufficient for his vindication to observe, that his errors were the most excusable of all those which prevailed during that zealous period.