Religion in the Camp.
The religion of the camp, in which Fairfax and Cromwell had the rule, will not be fully understood unless we notice the ministrations of those officers who became theological teachers, although they claimed no clerical character. By them indeed the distinction between clergy and laity was quite broken down. Cromwell, Harrison, Berry, and others, preached and prayed in a manner esteemed by many of the soldiers more edifying than that of some Presbyterian, or even some Independent clergymen. It would be idle to judge of them by rules applicable to the arrangements of a standing army of the present day; although few now would object to religious efforts for the welfare of soldiers such as were employed by the late lamented General Havelock. But, nobody can deny that fondness for preaching became a monomania in the Parliamentary army. It led to inflammatory harangues, and also to dry and distressing diatribes. Ninety-seven divisions might be numbered in discourses by these sermonizing majors.[575] A preference for the style of preaching peculiar to such persons, or a prejudice in favour of doublet and cuirass over Genevan cloak and bands, or a belief in current scandals touching the parochial clergy, made the Roundhead soldiers at times disgracefully impatient under the preaching of regular ministers:—as, for example, when Captain Pretty, at Taunton, "with much admirable incivility," commanded the Presbyterian, Master Shepherd, to come down from the pulpit, publicly charging him with a "disorderlie walk."
1646.
Thank God, by the side of this fanatical folly, and even mixed up with it, there may be discovered also much of honest devotion and Christian morality. In many a military assembly during the civil wars, gathered in town or country church—or under some canvas roof in the midst of a camp—or in the open air by the hill-side—or in the depth of a valley—or upon a village green—or under the shadow of a secluded grove—where some unlettered soldier preached the gospel and prayed with his comrades—though there might be not a little to shock a cultivated taste, there would be very much more which was acceptable to Him who is a Spirit, and who overlooks much which is annoying to us, if men do but worship Him in spirit and in truth. Favourably would these simple and irregular forms compare with more orderly and imposing modes of religious service in cathedrals and churches and chapels,
"Where men display to congregations wide, Devotion's every grace except the heart."
Those who fought at Marston Moor and Naseby could not have cultivated so much communion with the Invisible as they did, without thereby gaining strength for carrying the daily burdens and fighting the common battles of human life. There is hardly more of poetry than of truth in the picture of a Puritan trooper with his helmet on the ground, and his sword-belt unfastened, sitting by his tent door in the heat of the day, to talk with the angels of God, whom faith in the well-worn book on his knee had enabled him to behold:—or, of another veteran of the same class, the night before a great battle, with clasped hands, looking up to the bright stars, seeking by prayer the help which he needed from the God above them. And all this kind of experience must have made such people not only better soldiers, but better men. It might not correct those obliquities of vision with which they regarded the character of their own cause, and the conduct of its enemies; but, where the great questions of the day did not interfere with their judgment and their will, prayer and the Bible helped to make them what it was their duty to be in the common relationships of human life, in their neighbourly charities, and in their habitual behaviour as fathers and husbands, as brothers and sons, as friends and citizens. We are convinced that multitudes of those who fought for the liberties of their country in the civil wars, were not the contemptible fanatics which they are frequently represented as being, but noble-hearted men, of whom the world was not worthy, and England may well be proud.
Religion in the Camp.
1646.
Some years afterwards, Whitelocke, the Commonwealth Ambassador to Christina of Sweden, had a curious conversation with her Majesty, respecting the religion of the army. "I have been told," said the Queen, "that many officers of your army will themselves pray and preach to the soldiers; is that true?" Whitelocke replied, "Yes, madam, it is very true. When their enemies are swearing, or debauching, or pillaging, the officers and soldiers of the Parliament's army used to be encouraging and exhorting one another out of the Word of God, and praying together to the Lord of Hosts for His blessing to be with them; who hath shewed His approbation of this military preaching by the successes He hath given them." "That's well. Do you use to do so, too?" asked the Queen. "Yes," said the Ambassador, "upon some occasions in my own family, and think it is as proper for me, being the master of it, to admonish and speak to my people, when there is cause, as to be beholden to another to do it for me, which sometimes brings the chaplain into more credit than his lord." "Doth your General and other great officers do so?" she proceeded to enquire. "Yes, madam," returned Whitelocke, "very often, and very well. Nevertheless, they maintain chaplains and ministers in their houses and regiments; and such as are godly and worthy ministers have as much respect and as good provision in England as in any place of Christendom. Yet 'tis the opinion of many good men with us, that a long cassock, with a silk girdle, and a great beard, do not make a learned or good preacher, without gifts of the Spirit of God, and labouring in His vineyard; and whosoever studies the Holy Scriptures, and is enabled to do good to the souls of others, and endeavours the same, is nowhere forbidden by that Word, nor is it blameable. The officers and soldiers of the Parliament held it not unlawful, when they carried their lives in their hands, and were going to adventure them in the high places of the field, to encourage one another out of His Word, who commands over all; and this had more weight and impression with it than any other word could have, and was never denied to be made use of but by the popish prelates, who by no means would admit lay people (as they call them) to gather from thence that instruction and comfort which can nowhere else be found." The Queen complimented the theological envoy. "Methinks you preach very well, and have now made a good sermon. I assure you I like it very well." The politeness of a courtier was not wanting in return. "Madam, I shall account it a great happiness if any of my words please you." Her Majesty continued to say, "Indeed, Sir, these words of yours do very much please me; and I shall be glad to hear you oftener on that strain. But I pray, tell me, where did your General, and you, his officers, learn this way of praying and preaching yourselves?" "We learnt it from a near friend of your Majesty," he added, with truth and adroitness, "whose memory all the Protestant interest hath cause to honour." "My friend," replied the Queen, "who was that?" "It was your father," rejoined Whitelocke, "the great King Gustavus Adolphus, who upon his first landing in Germany (as many then present have testified) did himself in person upon the shore, on his knees, give thanks to God for His blessing upon that undertaking; and he would frequently exhort his people out of God's Word; and God testified His great liking thereof, by the wonderful successes He was pleased to vouchsafe to that gallant King."[576] But we must leave the religious exercises of Cromwell's army, as our history now requires us to follow King Charles to the Scotch camp.