A Modern History, From the Time of Luther to the Fall of Napoleon / For the Use of Schools and Colleges

by John Lord

During the years that Charles dispensed with the parliaments, when Laud was both minister and archbishop, the persecution reached its height, and also popular discontent. During this period, the greatest emigration was made to New England, and even Hampden and Cromwell contemplated joining their brethren in America. Arianism and Popery advanced with Puritanism, and all parties prepared for the approaching contest. The advocates of royal usurpation became more unreasonable, the friends of popular liberty became more violent. Those who had the power, exercised it without reflection. The history of the times is simply this—despotism striving to put Puritanism and liberty beneath its feet, and Puritanism aiming to subvert the crown.

But the greatest commotions were in Scotland, where the people were generally Presbyterians; and it was the zeal of Archbishop Laud in suppressing these, and attempting to change the religion of the land, which precipitated the ruin of Charles I.

Ever since the time of Knox, Scotland had been the scene of violent Troubles in Scotland. religious animosities. In that country, the reformation, from the first, had been a popular movement. It was so impetuous, and decided under the guidance of the uncompromising Knox, that even before the dethronement of Mary, it was complete. In the year 1592, through the influence of Andrew Melville, the Presbyterian government was fairly established, and King James is said to have thus expressed himself: "I praise God that I was born in the time of the light of the gospel, and in such a place as to be king of the purest kirk in the world." The Church of Scotland, however, had severe struggles from the period of its institution, 1560, to the year 1584, when the papal influence was finally destroyed by the expulsion of the earl of Arran from the councils of the young king. Nor did these struggles end even there. James, perceiving that Episcopacy was much more consonant with monarchy than Presbyterianism, attempted to remodel the Scottish church on the English basis, which attempt resulted in discontent and rebellion. James, however, succeeded in reducing to contempt the general assemblies of the Presbyterian church, and in confirming Archbishop Spotswood in the chief administration of ecclesiastical affairs, which, it must be confessed, were regulated with great prudence and moderation.

When Charles came to the throne, he complained of the laxity of the Scotch primate, and sent him a set of rules by which he was to regulate his conduct. Charles also added new dignities to his see, and ordained that he, as primate, should take precedence over all the temporal lords, which irritated the proud Scotch nobility. He moreover contemplated the recovery of tithes and church lands for the benefit of the Episcopal government, and the imposition of a liturgy on the Scotch nation, a great majority of whom were Presbyterians. This was the darling scheme of Laud, who believed that there could scarcely be salvation out of his church, and which church he strove to make as much like the Catholic as possible, and yet maintain independence of the pope. But nothing was absolutely done towards changing the religion of Scotland until Charles came down to Edinburgh (1633) to be crowned, when a liturgy was prepared for the Scotch nation, subjected to the revision of Laud, but which was not submitted to or seen by, the General Assembly, or any convocation of ministers in Scotland. Nothing could be more ill timed or ill judged than this conflict with the religious prejudices of a people zealously attached to their own forms of worship. The clergy united with the aristocracy, and both with the people, in denouncing the conduct of the king and his ministers as tyrannical and unjust. The canons, especially, which Laud had prepared, were, in the eyes of the Scotch, puerile and superstitious; they could not conceive why a Protestant prelate should make so much account of the position of the font or of the communion table, turned into an altar. Indeed, his liturgy was not much other than an English translation of the Roman Missal, and excited the detestation of all classes. Yet it was resolved to introduce it into the churches, and the day was fixed for its introduction, which was Easter Sunday, 1637. But such a ferment was produced, that the experiment was put off to Sunday, 23d of July. On that day, the archbishops and bishops, lords of session, and magistrates were all present, by command, in the Church of St. Giles. But no sooner had the dean opened the service book, and begun to read out of it, than the people, who had assembled in great crowds, began to fill the church with uproar. The bishop of Edinburgh, who was to preach, stepped into the pulpit, and attempted to appease the tumultuous people. But this increased the tumult, when an old woman, seizing a stool, hurled it at the bishop's head. Sticks, stones, and dirt followed the stool, with loud cries of "Down with the priest of Baal!" "A pape, a pape!" "Antichrist!" "Pull him down!" This was the beginning of the insurrection, which spread from city to village, until all Scotland was in arms, and Episcopacy, as an established religion, was subverted. In February, 1638, the covenant was drawn up in Edinburgh, and was subscribed to by all classes, in all parts of Scotland; and, in November, the General Assembly met in Glasgow, the first that had been called for twenty years, and Presbyterianism was reëstablished in the kingdom, if not legally, yet in reality.

From the day on which the Convocation opened, until the conquest of the country by Cromwell, the Kirk reigned supreme, there being no power in the government, or in the country, able or disposed to resist or question its authority. This was the golden age of Presbyterianism, when the clergy enjoyed autocratic power —a sort of Druidical ascendency over the minds and consciences of the people, in affairs temporal as well as spiritual.

Puritanism did not pervade the English, as it did the Scotch mind, Peculiarities of Puritanism in England. although it soon obtained an ascendency. Most of the great political chieftains who controlled the House of Commons, and who clamored for the death of Strafford and Laud, were Puritans. But they were not all Presbyterians. In England, after the flight of the king from Whitehall, the Independents attracted notice, and eventually seized the reins of government. Cromwell was an Independent.

The difference between these two sects was chiefly in their views about government, civil and ecclesiastical. Both Presbyterians and Independents were rigid Calvinists, practised a severe morality, were opposed to gay amusements, disliked organs and ceremonies, strictly observed the Sabbath, and attached great importance to the close observance of the Mosaic ritual. The Presbyterians were not behind the Episcopalians in hatred of sects and a free press. They had their model of worship, and declared it to be of divine origin. They looked upon schism as the parent of licentiousness, insisted on entire uniformity, maintained the divine right of the clergy to the management of ecclesiastical affairs, and claimed the sword of the magistrate to punish schismatics and heretics. They believed in the union of church and state, but would give the clergy the ascendency they possessed in the Middle Ages. They did not desire the entire prostration of royal authority, but only aimed to limit and curtail it.

The Independents wished a total disruption of church and state, and disliked synods almost as much as they did bishops. They believed that every congregation was a distinct church, and had a right to elect the pastor. They preferred the greatest variety of sects to the ascendency of any one, by means of the civil sword. They rejected all spiritual courts, and claimed the right of each church to reject, punish, or receive members. In politics, they wished a total overthrow of the government—monarchy, aristocracy, and prelacy; and were averse to any peace which did not secure complete toleration of opinions, and the complete subversion of the established order of things.

Between the Presbyterians and the Independents, therefore, Conflicts among the Puritans. there could not be any lasting sympathy or alliance. They only united to crush the common foe; and, when Charles was beheaded, and Cromwell installed in power, they turned their arms against each other.