That day sealed Strafford's fate; the only impediment in the patriot's path lay crushed. Now Pym could do his will, and carry out some great reform in Church and State. It was time.
"The strong man armed kept his palace, and his goods were in peace. But now a stronger than he came upon him and overcame him, and took from him all his armour, wherein he trusted, and divided his spoils."
To some readers, there may appear little or no connection between Pym's death-wrestle with Wentworth, and the overturning of the Episcopal Church, the setting up of Presbyterianism, and what followed; yet really without that death-wrestle the things which happened afterwards appear impossibilities.
When Strafford had been in the Tower a month, Laud was impeached, and followed his friend into the custody of James Maxwell.[106]
On the 17th November, a public fast took place, when the House of Commons assembled in the Church of St. Margaret, Westminster, and continued in divine worship for seven hours.[107]
1640, November.
A few days after the fast[108] the Commons, according to precedent, received the Holy Communion, and also according to precedent resolved that none should sit in the House who did not partake of the Sacrament.[109] A measure of policy was connected with their piety on this occasion, which from its having been misunderstood has led to a misapprehension of the whole proceeding. The fact of its having been resolved that all should participate in the Lord's Supper has been cited as a proof that the members were all attached to the Church of England;[110] but Rapin[111] adopts the subtle theory that, bent upon assailing the Bishops, the Commons resolved on this communion, to save themselves from being suspected of Presbyterianism,—as in the reign of Henry V., the Commons prefaced their assault on the clergy by passing a Bill for burning heretics, to save themselves from being suspected of heresy. Yet amidst these speculations upon the subject, the real purpose of the House—beyond its following a precedent and gratifying religious feelings—is frankly expressed in the Journal to have been the discovery of papists amongst the members. The committee who reported on the subject conceived that some confession of faith and a renunciation of the Pope should be required from such as were suspected of popery. At the same time two members of the House were directed to convey to the Dean of Westminster a desire that "the elements might be consecrated upon a communion-table, standing in the church, according to the rubric, and to have the table removed from the altar."[112]
Debates on Religion.
1640, November.
The Long Parliament, in its early sittings, occupied much time in hearing Puritan petitions. Such petitions came from sufferers under ecclesiastical oppression; from people dissatisfied with Anglican clergymen; from individuals scandalized at ceremonial innovations; and from different counties praying for redress of grievances in Church and State. The latter petitions were brought up to town by troops of horsemen. Such documents, accompanied by the denunciations of members who presented them, occasioned searching inquiries into Anglican superstition and intolerance. Persons alleged that communion-tables were set altar-wise; that anthems and organs were superseding plain and proper psalm-singing; that wax candles were burnt in churches in honour of our Lady; that copes of white satin were worn by ministers; that boys with lighted torches went in procession and bowed to the altar; and that Puritans were roughly handled for refusing to make a like obeisance. Further, such persons declared "flat Popery" had been preached, as well as performed; transubstantiation, confession, and absolution, being doctrines maintained in Anglican pulpits.[113] Cases were brought up of clergymen unrighteously suspended for refusing to read the "Book of Sports," and for similar offences. The private gossip of the day touching church matters reached the House through members anxious to stimulate their partizans. Though such reports appear undignified enough in senatorial speeches, they are welcome to the historian, because indicative of the staple talk round firesides in those boisterous days. Alderman Pennington told how an archdeacon's son had said, "God take the Parliament for a company of Puritanical factious fellows, who would wiredraw the King for money, when a Spanish don would lend him two millions. The King would never have quiet until he had taken off twenty or more of their heads." In petitions, according to the Diurnals, very odd references occurred to the sayings and doings of High Churchmen. One declared "the Commissaries were the suburbs of heaven, and the High Commission the Archangels, and that to preach twice a day, or to say any prayers but the Common Prayers, was a damnable sin." Moreover, the same newspaper states, that a minister in Shoreditch stood charged with preaching on the man who went down to Jericho—saying, the King was the man, the Scots the thieves, the Protestant the priest, the formal Protestant the Levite, and the Papist the Good Samaritan.[114] Another, being asked how he could maintain by Scripture the turning of the communion-table altar-wise, replied, "the times were turned, and it was fit the tables should be turned also."