One of the first acts of the House of Commons was the impeachment of Strafford. He had been just summoned from Ireland, where, as lord lieutenant, he had exercised almost regal power and regal audacity; he had been summoned by his perplexed and desponding master to a.s.sist him by his counsels. Reluctantly he obeyed, foreseeing the storm. He had scarcely arrived in London when the intrepid Pym accused him of high treason. The Lords accepted the accusation, and the imperious minister was committed to the Tower.

The impeachment of Laud soon followed; but he was too sincere in his tyranny to understand why he should be committed. Nor was he feared, as Strafford was, against whom the vengeance of the parliament was especially directed. A secret committee, invested with immense powers, was commissioned to scrutinize his whole life, and his destruction was resolved upon. On the 22d of March his trial began, and lasted seventeen days, during which time, unaided, he defended himself against thirteen accusers, with consummate ability. Indeed, he had studied his charges and despised his adversaries. Under ordinary circ.u.mstances, he would have been acquitted, for there was not sufficient evidence to convict him of high treason; but an unscrupulous and infuriated body of men were thirsting for his blood, and it was proposed to convict him by bill of attainder; that is, by act of parliament, on its own paramount authority, with or without the law. The bill pa.s.sed, in spite of justice, in spite of the eloquence of the attainted earl. He was condemned, and remanded to the Tower.

Had the king been strong he would have saved his minister; had he been magnanimous, he would have stood by him to the last. But he had neither the power to save him, nor the will to make adequate sacrifices. He feebly interposed, but finally yielded, and gave his consent to the execution of the main agent of all his aggressions on the const.i.tution he had sworn to maintain. Strafford deserved his fate, although the manner of his execution was not according to law.

[Sidenote: Rebellion of Ireland.]

A few months after the execution of Strafford, an event occurred which proved exceedingly unfortunate to the royal cause; and this was the rebellion of Ireland, and the ma.s.sacre of the Protestant population, caused, primarily, by the oppressive government of England, and the harsh and severe measures of the late lord lieutenant. In the course of a few weeks, the English and Scottish colonies seemed almost uprooted; one of the most frightful butcheries was committed that ever occurred. The Protestants exaggerated their loss; but it is probable that at least fifty thousand were ma.s.sacred. The local government of Dublin was paralyzed. The English nation was filled with deadly and implacable hostility, not against the Irish merely, but against the Catholics every where. It was supposed that there was a general conspiracy among the Catholics to destroy the whole nation; and it was whispered that the queen herself had aided the revolted Irish. The most vigorous measures were adopted to raise money and troops for Ireland. The Commons took occasion of the general spirit of discontent and insurrection to prepare a grand remonstrance on the evils of the kingdom, which were traced to a "coalition of Papists, Arminian bishops and clergymen, and evil courtiers and counsellors." The Commons recited all the evils of the last sixteen years, and declared the necessity of taking away the root of them, which was the arbitrary power of the sovereign. The king, in reply, told the Commons that their remonstrance was unparliamentary; that he could not understand what they meant by a wicked party; that bishops were ent.i.tled to their votes in parliament; and that, as to the removal of evil counsellors, they must name whom they were. The remonstrance was printed and circulated by the Commons, which was of more effect than an army could have been.

Thus were affairs rapidly reaching a crisis, when the attempt to seize five of the most refractory and able members of parliament consummated it. The members were Hollis, Hazelrig, Pym, Hampden, and Strode; and they were accused of high treason. This movement of the king was one of the greatest blunders and one of the most unconst.i.tutional acts he ever committed. The Commons refused to surrender their members; and then the king went down to the house, with an armed force, to seize them. But Pym and others got intelligence of the design of Charles, and had time to withdraw before he arrived. "The baffled tyrant returned to Whitehall with his company of bravoes," while the city of London sheltered Hampden and his friends. The shops were shut, the streets were filled with crowds, and the greatest excitement prevailed. The friends of Charles, who were inclined to const.i.tutional measures, were filled with shame. It was now feared that the king would not respect his word or the const.i.tution, and, with all his promises, was still bent on tyrannical courses. All cla.s.ses, but bigoted royalists, now felt that something must be done promptly, or that their liberties would be subverted.

Then it was, and not till then, that the Commons openly defied him, while the king remained in his palace, humbled, dismayed, and bewildered, "feeling," says Clarendon, "the trouble and agony which usually attend generous minds upon their having committed errors;" or, as Macaulay says, "the despicable repentance which attends the bungling villain, who, having attempted to commit a crime, finds that he has only committed a folly."

[Sidenote: Flight of the King from London.]

In a few days, the king fled from Whitehall, which he was never destined to see again till he was led through it to the scaffold. He went into the country to raise forces to control the parliament, and the parliament made vigorous measures to put itself and the kingdom in a state of resistance. On the 23d of April, the king, with three hundred horse, advanced to Hull, and were refused admission by the governor. This was tantamount to a declaration of war. It was so considered. Thirty-two Lords, and sixty members of the Commons departed for York to join the king. The parliament decreed an army, and civil war began.

Before this can be traced we must consider the Puritans, which is necessary in order fully to appreciate the Revolution. The reign of Charles I. was now virtually ended, and that of the Parliament and Cromwell had begun.

[Sidenote: Rise of the Puritans.]

Dissensions among the Protestants themselves did not occur until the reign of Elizabeth, and were first caused by difficulties about a clerical dress, which again led to the advocacy of simpler forms of worship, stricter rules of life, more definite forms of faith, and more democratic principles of government, both ecclesiastical and civil. The first promoters of these opinions were the foreign divines who came from Geneva, at the invitation of Cranmer, of whom Peter Martyr, Martin Bucer, John a Lasco, were the most distinguished. Some Englishmen, also, who had been travelling on the continent, brought with them the doctrines of Calvin. Among these was Hooper, who, on being nominated to the bishopric of Gloucester, refused to submit to the appointed form of consecration and admission. He objected to what he called the _Aaronical_ habits--the square cap, tippet, and surplice, worn by bishops. But dissent became more marked and determined when the exiles returned to England, on the accession of Elizabeth, and who were for advancing the reformation according to their own standard. The queen and her advisers, generally, were content with King Edward's liturgy; but the majority of the exiles desired the simpler services of Geneva. The new bishops, most of whom had been their companions abroad, endeavored to soften them for the present, declaring that they would use all their influence at court to secure them indulgence. The queen herself connived at non-conformity, until her government was established, but then firmly declared that she had fixed her standard, and insisted on her subjects conforming to it. The bishops, seeing this, changed their conduct, explained away their promises, and became severe towards their dissenting brethren.

The standard of the queen was the Thirty-Nine Articles. She admitted that the Scriptures were the sole rule of faith, but declared that individuals must interpret Scripture as expounded in the articles and formularies of the English church, in violation of the great principle of Protestantism, which even the Puritans themselves did not fully recognize--the right and the duty of every individual to interpret Scripture himself, whether his interpretation interfered with the Established Church or not.

[Sidenote: Original Difficulties and Differences.]

The first dissenters did not claim this right, but only urged that certain points, about which they felt scruples, should be left as matters indifferent. On all essential points, they, as well as the strictest conformists, believed in the necessity of a uniformity of public worship, and of using the sword of the magistrate in defence of their doctrines. The standard of conformity, according to the bishops, was the queen's supremacy and the laws of the land; according to the Puritans, the decrees of provincial and national synods.

At first, many of the Puritans overcame their scruples so far as to comply with the required oath and accept livings in the Establishment.

But they indulged in many irregularities, which, during the first year of the reign of Elizabeth, were winked at by the authorities. "Some performed," says an old author, "divine service in the chancel, others in the body of the church; some in a seat made in the church; some in a pulpit, with their faces to the people; some keeping precisely to the order of the book; some intermix psalms in metre; some say with a surplice, and others without one. The table stands in the body of the church in some places, in others it stands in the chancel; in some places the table stands altarwise, distant from the wall a yard, in others in the middle of the chancel, north and south. Some administer the communion with surplice and cap, some with a surplice alone, others with none; some with chalice, others with a communion cup, others with a common cup; some with unleavened bread, and some with leavened; some receive kneeling, others standing, others sitting; some baptize in a font, some in a basin; some sign with the sign of the cross, other sign not; some minister with a surplice, others without; some with a square cap, others with a round cap; some with a b.u.t.ton cap, and some with a hat, some in scholar's clothes, some in common clothes."

These differences in public worship, which, by many, were considered as indifferent matters, and by others were unduly magnified, seem to have const.i.tuted the chief peculiarity of the early Puritans. In regard to the queen's supremacy, the union of church and state, the necessity of supporting religion by law, and articles of theological belief, there was no disagreement. Most of the non-conformists were men of learning and piety, and among the ornaments of the church.

The metropolitan bishop, at this time, was Parker, a great stickler for the forms of the church, and very intolerant in all his opinions.

He and others of the bishops had been appointed as commissioners to investigate the causes of dissent, and to suspend all who refused to conform to the rubric of the church. Hence arose the famous Court of the Ecclesiastical Commission, so much abused during the reigns of James and Charles.

[Sidenote: Persecution during the Reign of Elizabeth.]

Under the direction of Parker, great numbers were suspended from their livings for non-conformity, and sent to wander in a state of dest.i.tution. Among these were some of the most learned men in the church. They had no means of defence or livelihood, and resorted to the press in order to vindicate their opinions. For this they were even more harshly dealt with; an order was issued from the Star Chamber, that no person should print a book against the queen's injunctions, upon the penalty of fines and imprisonment; and authority was given to church-wardens to search all suspected places where books might be concealed. Great mult.i.tudes suffered in consequence of these tyrannical laws.

But the non-conformists were further molested. They were forbidden to a.s.semble together to read the Scriptures and pray, but were required to attend regularly the churches of the Establishment, on penalty of heavy fines for neglect.

At length, worried, disgusted, and irritated, they resolved upon setting up the Genevan service, and upon withdrawing entirely from the Church of England. The separation, once made, (1566,) became wider and wider, and the Puritans soon after opposed the claims of bishops as a superior order of the clergy. They were opposed to the temporal dignities annexed to the episcopal office to the t.i.tles and office of archdeacons, deans, and chapters; to the jurisdiction of spiritual courts; to the promiscuous access of all persons to the communion; to the liturgy; to the prohibition, in the public service of prayer, by the clergyman himself; to the use of G.o.dfathers and G.o.dmothers; to the custom of confirmation; to the cathedral worship and organs; to pluralities and non-residency; to the observance of Lent and of the holy days; and to the appointment of ministers by the crown, bishops, or lay patrons, instead of election by the people.

The schism was now complete, and had grown out of such small differences as refusing to bow at the name of Jesus, and to use the cross in baptism.

In our times, the Puritans would have been permitted to worship G.o.d in their own way, but they were not thus allowed in the time of Elizabeth. Religious toleration was not then understood or practised; and it was the fault of the age, since the Puritans themselves, when they obtained the power, persecuted with great severity the Quakers and the Catholics. But, during the whole reign of Elizabeth, especially the life of Archbishop Parker, they were in a minority, and suffered--as minorities ever have suffered--all the miseries which unreasonable majorities could inflict.

[Sidenote: Archbishops Grindal and Whitgift.]

Archbishop Grindal, who succeeded Parker in 1575, recommended milder measures to the queen; but she had no charity for those who denied the supremacy of her royal conscience.

Grindal was succeeded, in 1583, by Dr. Whitgift, the antagonist of the learned Dr. Cartwright, and he proved a ruler of the church according to her majesty's mind. He commenced a most violent crusade against the non-conformists, and was so harsh, cruel, and unreasonable, that Cecil--Lord Burleigh--was obliged to remonstrate, being much more enlightened than the prelate. "I have read over," said he, "your twenty-four articles, and I find them so curiously penned, that I think that the Spanish Inquisition used not so many questions to entrap the priests." Nevertheless fines, imprisonment, and the gibbet continued to do their work in the vain attempt to put down opinions, till within four or five years of the queen's death when there was a cessation of persecution.

[Sidenote: Persecution under James.]

[Sidenote: Puritans in Exile.]

But the Scottish Solomon, as James was called, renewed the severity which Elizabeth found it wise to remit. Hitherto, the Puritans had been chiefly Presbyterians; but now the Independents arose, who carried their views still further, even to wildness and radicalism.

They were stricter Calvinists, and inclined to republican views of civil government. Consequently, they were still more odious than were the Presbyterians to an arbitrary government. They were now persecuted for their doctrines of faith, as well as for their forms of worship.

The Church of England retained the thirty-nine articles; but many of her leading clergy sympathized with the views of Arminius, and among them was the primate himself. So strictly were Arminian doctrines cherished, that no person under a dean was permitted to discourse on predestination, election, reprobation, efficacy, or universality of G.o.d's grace. And the king himself would hear no doctrines preached, except those he had condemned at the synod of Dort. But this act was aimed against the Puritans, who, of all parties, were fond of preaching on what was called "the Five Points of Calvinism." But they paid dearly for their independence. James absolutely detested them, regarded them as a sect insufferable in a well-governed commonwealth, and punished them with the greatest severity. Their theological doctrines, their notions of church government, and, above all, their spirit of democratic liberty, were odious and repulsive. Archbishop Bancroft, who succeeded Whitgift in 1604, went beyond all his predecessors in bigotry, but had not their commanding intellects. His measures were so injudicious, so vexatious, so annoying, so severe, and so cruel, that the Puritans became, if possible, still more estranged. With the popular discontents, and with the progress of persecution, their numbers increased, both in Scotland and England.

With the increase of Puritanism was also a corresponding change in the Church of England, since ceremony and forms increased almost to a revival of Catholicism. And this reaction towards Rome, favored by the court, incensed still more the Puritans, and led to language unnecessarily violent and abusive on their side. Their controversial tracts were pervaded with a spirit of bitterness and treason which, in the opinion of James, fully justified the imprisonments, fines, and mutilations which his minister inflicted. The Puritans, in despair, fled to Holland, and from thence to New England, to establish, amid its barren hills and desolate forests, that worship which alone they thought would be acceptable to G.o.d. Persecution elevated them, and none can deny that they were characterized by moral virtues and a spirit of liberty which no people ever before or since exhibited.

Almost their only fault was intolerance respecting the opinions and pleasures of many good people who did not join their ranks.

James's death did not remit their sufferings; but, by this time, they had so multiplied that they became a party too formidable to be crushed. The High Commission Court and the Star Chamber still filled the prisons and pillories with victims; but every sentence of these courts fanned the flame of discontent, and hastened the catastrophe which was rapidly approaching. The volcano, over whose fearful brink the royal family and the haughty hierarchy were standing, was now sending forth those frightful noises which indicated approaching convulsions.

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.

[Sidenote: Troubles in Scotland.]

Ever since the time of Knox, Scotland had been the scene of violent 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 G.o.d 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 inst.i.tution, 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 a.s.semblies 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 n.o.bility. He moreover contemplated the recovery of t.i.thes 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 a.s.sembly, 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 superst.i.tious; 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 cla.s.ses. 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 a.s.sembled 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 cla.s.ses, in all parts of Scotland; and, in November, the General a.s.sembly met in Glasgow, the first that had been called for twenty years, and Presbyterianism was reestablished 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.

[Sidenote: Peculiarities of Puritanism in England.]

Puritanism did not pervade the English, as it did the Scotch mind, 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 amus.e.m.e.nts, 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.

[Sidenote: Conflicts among the Puritans.]

Between the Presbyterians and the Independents, therefore, 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.

The great religious contest, after the rise of Cromwell, was not between the Puritans and the Episcopalians, but between the different sects of Puritans themselves. At first, the Independents harmonized with the Presbyterians. Their theological and ethical opinions were the same, and both cordially hated and despised the government of the Stuarts. But when the Presbyterians obtained the ascendency, the Independents were grieved and enraged to discover that religious toleration was stigmatized as the parent of all heresy and schism.

While in power, the Presbyterians shackled the press, and their intolerance brought out John Milton's famous tract on the liberty of unlicensed printing--one of the most masterly arguments which the advocates of freedom have ever made. The idea that any dominant religious sect should be incorporated with the political power, was the fatal error of Presbyterianism, and raised up enemies against it, after the royal power was suppressed. Cromwell was persuaded that the cause of religious liberty would be lost unless Presbyterianism, as well as Episcopacy, was disconnected with the state; and hence one great reason of his a.s.suming the dictatorship. And he granted a more extended toleration than had before been known in England, although it was not perfect. The Catholics and the Quakers were not partakers of the boon which he gave to his country; so hard is it for men to learn the rights of others, when they have power in their own hands.