* Clarendon, vol. i. p. 203. Whitlocke, p. 37. Nalson, vol.
i. p. 666.
** Rush. vol. v. p. 171.
*** Clarendon, vol. i. p. 237.
But to show how little they were discouraged, the Puritans immediately brought in another bill for the total abolition of episcopacy; though they thought proper to let that bill sleep at present, in expectation of a more favorable opportunity of reviving it.[*]
Among other acts of regal executive power which the commons were every day assuming, they issued orders for demolishing all images, altars, crucifixes. The zealous Sir Robert Harley, to whom the execution of these orders was committed, removed all crosses even out of streets and markets; and, from his abhorrence of that superstitious figure, would not any where allow one piece of wood or stone to lie over another at right angles.[**]
The bishop of Ely and other clergymen were attacked on account of innovations.[***] Cozens, who had long been obnoxious, was exposed to new censures. This clergyman, who was dean of Peterborough, was extremely zealous for ecclesiastical ceremonies: and so far from permitting the communicants to break the sacramental bread with their fingers, a privilege on which the Puritans strenuously insisted, he would not so much as allow it to be cut with an ordinary household instrument. A consecrated knife must perform that sacred office, and must never afterwards be profaned by any vulgar service.[****]
Cozens likewise was accused of having said, “The king has no more authority in ecclesiastical matters, than the boy who rubs my horse’s heels.”[v] The expression was violent: but it is certain that all those high churchmen, who were so industrious in reducing the laity to submission, were extremely fond of their own privileges and independency, and were desirous of exempting the mitre from all subjection to the crown.
* Clarendon, vol. i. p. 237.
** Whitlocke, p. 45.
*** Rush. vol. v. p. 351.
**** Rush. vol. v. p. 203.
v Parl. Hist. vol. vii. p. 282. Rush. vol. v. p. 209.
A committee was elected by the lower house as a court of inquisition upon the clergy, and was commonly denominated the committee of “scandalous ministers.” The politicians among the commons were apprised of the great importance of the pulpit for guiding the people; the bigots were enraged against the prelatical clergy; and both of them knew that no established government could be overthrown by strictly observing the principles of justice, equity, or clemency. The proceedings, therefore, of this famous committee, which continued for several years, were cruel and arbitrary, and made great havoc both on the church and the universities. They began with harassing, imprisoning, and molesting the clergy; and ended with sequestrating and ejecting them. In order to join contumely to cruelty, they gave the sufferers the epithet of “scandalous,” and endeavored to render them as odious as they were miserable.[*] The greatest vices, however, which they could reproach to a great part of them, were, bowing at the name of Jesus, placing the communion table in the east, reading the king’s orders for sports on Sunday, and other practices which the established government, both in church and state, had strictly enjoined them.
It may be worth observing, that all historians who lived near that age, or, what perhaps is more decisive, all authors who have casually made mention of those public transactions, still represent the civil disorders and convulsions as proceeding from religious controversy, and consider the political disputes about power and liberty as entirely subordinate to the other. It is true, had the king been able to support government, and at the same time to abstain from all invasion of national privileges, it seems not probable that the Puritans ever could have acquired such authority as to overturn the whole constitution: yet so entire was the subjection into which Charles was now fallen, that, had not the wound been poisoned by the infusion of theological hatred, it must have admitted of an easy remedy. Disuse of parliaments, imprisonments and prosecution of members, ship money, an arbitrary administration; these were loudly complained of; but the grievances which tended chiefly to inflame the parliament and nation, especially the latter, were the surplice, the rails placed about the altar, the bows exacted on approaching it, the liturgy, the breach of the Sabbath, embroidered copes, lawn sleeves, the use of the ring in marriage, and of the cross in baptism. On account of these were the popular leaders content to throw the government into such violent convulsions; and, to the disgrace of that age and of this island, it must be acknowledged, that the disorders in Scotland entirely, and those in England mostly proceeded from so mean and contemptible an origin.[**]
* Clarendon, vol. i. p. 199. Whitlocke, p. 122. May, p. 81.
** Lord Clarendon (vol. i. p. 233) says, that the
parliamentary party were not agreed about the entire
abolition of episcopacy: they were only the root and branch
men, as they were called, who insisted on that measure. But
those who were willing to retain bishops, insisted on
reducing their authority to a low ebb, as well as on
abolishing the ceremonies of worship and vestments of the
clergy. The controversy therefore, between the parties was
almost wholly theological, and that of the most frivolous
and ridiculous kind.
Some persons, partial to the patriots of this age, have ventured to put them in a balance with the most illustrious characters of antiquity; and mentioned the names of Pym, Hambden, Vane, as a just parallel to those of Cato, Brutus, Cassius. Profound capacity, indeed, undaunted courage, extensive enterprise; in these particulars, perhaps, the Roman do not much surpass the English worthies: but what a difference, when the discourse, conduct, conversation, and private as well as public behavior of both are inspected! Compare only one circumstance, and consider its consequences. The leisure of those noble ancients was totally employed in the study of Grecian eloquence and philosophy; in the cultivation of polite letters and civilized society: the whole discourse and language of the moderns were polluted with mysterious jargon, and full of the lowest and most vulgar hypocrisy.