His conduct, on this occasion, well illustrates the whole policy of his house. The temper of the princes of that line was hot, and their spirits high, but they understood the character of the nation that they governed, and never once, like some of their predecessors, and some of their successors, carried obstinacy to a fatal point. The discretion of the Tudors was such, that their power, though it was often resisted, was never subverted. The reign of every one of them was disturbed by formidable discontents: but the government was always able either to soothe the mutineers or to conquer and punish them. Sometimes, by timely concessions, it succeeded in averting civil hostilities; but in general it stood firm, and called for help on the nation. The nation obeyed the call, rallied round the sovereign, and enabled him to quell the disaffected minority.

Thus, from the age of Henry the Third to the age of Elizabeth, England grew and flourished under a polity which contained the germ of our present institutions, and which, though not very exactly defined, or very exactly observed, was yet effectually prevented from degenerating into despotism, by the awe in which the governors stood of the spirit and strength of the governed.

But such a polity is suited only to a particular stage in the progress of society. The same causes which produce a division of labour in the peaceful arts must at length make war a distinct science and a distinct trade. A time arrives when the use of arms begins to occupy the entire attention of a separate class. It soon appears that peasants and burghers, however brave, are unable to stand their ground against veteran soldiers, whose whole life is a preparation for the day of battle, whose nerves have been braced by long familiarity with danger, and whose movements have all the precision of clockwork. It is found that the defence of nations can no longer be safely entrusted to warriors taken from the plough or the loom for a campaign of forty days. If any state forms a great regular army, the bordering states must imitate the example, or must submit to a foreign yoke. But, where a great regular army exists, limited monarchy, such as it was in the middle ages, can exist no longer. The sovereign is at once emancipated from what had been the chief restraint on his power; and he inevitably becomes absolute, unless he is subjected to checks such as would be superfluous in a society where all are soldiers occasionally, and none permanently.

With the danger came also the means of escape. In the monarchies of the middle ages the power of the sword belonged to the prince; but the power of the purse belonged to the nation; and the progress of civilisation, as it made the sword of the prince more and more formidable to the nation, made the purse of the nation more and more necessary to the prince. His hereditary revenues would no longer suffice, even for the expenses of civil government. It was utterly impossible that, without a regular and extensive system of taxation, he could keep in constant efficiency a great body of disciplined troops. The policy which the parliamentary assemblies of Europe ought to have adopted was to take their stand firmly on their constitutional right to give or withhold money, and resolutely to refuse funds for the support of armies, till ample securities had been provided against despotism.

This wise policy was followed in our country alone. In the neighbouring kingdoms great military establishments were formed; no new safeguards for public liberty were devised; and the consequence was, that the old parliamentary institutions everywhere ceased to exist. In France, where they had always been feeble, they languished, and at length died of mere weakness. In Spain, where they had been as strong as in any part of Europe, they struggled fiercely for life, but struggled too late. The mechanics of Toledo and Valladolid vainly defended the privileges of the Castilian Cortes against the veteran battalions of Charles the Fifth. As vainly, in the next generation, did the citizens of Saragossa stand up against Philip the Second, for the old constitution of Aragon. One after another, the great national councils of the continental monarchies, councils once scarcely less proud and powerful than those which sate at Westminster, sank into utter insignificance. If they met, they met merely as our Convocation now meets, to go through some venerable forms.

In England events took a different course. This singular felicity she owed chiefly to her insular situation. Before the end of the fifteenth century great military establishments were indispensable to the dignity, and even to the safety, of the French and Castilian monarchies. If either of those two powers had disarmed, it would soon have been compelled to submit to the dictation of the other. But England, protected by the sea against invasion, and rarely engaged in warlike operations on the Continent, was not, as yet, under the necessity of employing regular troops. The sixteenth century, the seventeenth century, found her still without a standing army. At the commencement of the seventeenth century political science had made considerable progress. The fate of the Spanish Cortes and of the French States General had given solemn warning to our Parliaments; and our Parliaments, fully aware of the nature and magnitude of the danger, adopted, in good time, a system of tactics which, after a contest protracted through three generations, was at length successful.

Almost every writer who has treated of that contest has been desirous to show that his own party was the party which was struggling to preserve the old constitution unaltered. The truth however is that the old constitution could not be preserved unaltered. A law, beyond the control of human wisdom, had decreed that there should no longer be governments of that peculiar class which, in the fourteenth and fifteenth centuries, had been common throughout Europe. The question, therefore, was not whether our polity should undergo a change, but what the nature of the change should be. The introduction of a new and mighty force had disturbed the old equilibrium, and had turned one limited monarchy after another into an absolute monarchy. What had happened elsewhere would assuredly have happened here, unless the balance had been redressed by a great transfer of power from the crown to the parliament. Our princes were about to have at their command means of coercion such as no Plantagenet or Tudor had ever possessed. They must inevitably have become despots, unless they had been, at the same time, placed under restraints to which no Plantagenet or Tudor had ever been subject.

It seems certain, therefore, that, had none but political causes been at work, the seventeenth century would not have passed away without a fierce conflict between our Kings and their Parliaments. But other causes of perhaps greater potency contributed to produce the same effect. While the government of the Tudors was in its highest vigour an event took place which has coloured the destinies of all Christian nations, and in an especial manner the destinies of England. Twice during the middle ages the mind of Europe had risen up against the domination of Rome. The first insurrection broke out in the south of France. The energy of Innocent the Third, the zeal of the young orders of Francis and Dominic, and the ferocity of the Crusaders whom the priesthood let loose on an unwarlike population, crushed the Albigensian churches. The second reformation had its origin in England, and spread to Bohemia. The Council of Constance, by removing some ecclesiastical disorders which had given scandal to Christendom, and the princes of Europe, by unsparingly using fire and sword against the heretics, succeeded in arresting and turning back the movement. Nor is this much to be lamented. The sympathies of a Protestant, it is true, will naturally be on the side of the Albigensians and of the Lollards. Yet an enlightened and temperate Protestant will perhaps be disposed to doubt whether the success, either of the Albigensians or of the Lollards, would, on the whole, have promoted the happiness and virtue of mankind. Corrupt as the Church of Rome was, there is reason to believe that, if that Church had been overthrown in the twelfth or even in the fourteenth century, the vacant space would have been occupied by some system more corrupt still. There was then, through the greater part of Europe, very little knowledge; and that little was confined to the clergy. Not one man in five hundred could have spelled his way through a psalm. Books were few and costly. The art of printing was unknown. Copies of the Bible, inferior in beauty and clearness to those which every cottager may now command, sold for prices which many priests could not afford to give. It was obviously impossible that the laity should search the Scriptures for themselves. It is probable therefore, that, as soon as they had put off one spiritual yoke, they would have put on another, and that the power lately exercised by the clergy of the Church of Rome would have passed to a far worse class of teachers. The sixteenth century was comparatively a time of light. Yet even in the sixteenth century a considerable number of those who quitted the old religion followed the first confident and plausible guide who offered himself, and were soon led into errors far more serious than those which they had renounced. Thus Matthias and Kniperdoling, apostles of lust, robbery, and murder, were able for a time to rule great cities. In a darker age such false prophets might have founded empires; and Christianity might have been distorted into a cruel and licentious superstition, more noxious, not only than Popery, but even than Islamism.

About a hundred years after the rising of the Council of Constance, that great change emphatically called the Reformation began. The fulness of time was now come. The clergy were no longer the sole or the chief depositories of knowledge The invention of printing had furnished the assailants of the Church with a mighty weapon which had been wanting to their predecessors. The study of the ancient writers, the rapid development of the powers of the modern languages, the unprecedented activity which was displayed in every department of literature, the political state of Europe, the vices of the Roman court, the exactions of the Roman chancery, the jealousy with which the wealth and privileges of the clergy were naturally regarded by laymen, the jealousy with which the Italian ascendency was naturally regarded by men born on our side of the Alps, all these things gave to the teachers of the new theology an advantage which they perfectly understood how to use.

Those who hold that the influence of the Church of Rome in the dark ages was, on the whole, beneficial to mankind, may yet with perfect consistency regard the Reformation as an inestimable blessing. The leading strings, which preserve and uphold the infant, would impede the fullgrown man. And so the very means by which the human mind is, in one stage of its progress, supported and propelled, may, in another stage, be mere hindrances. There is a season in the life both of an individual and of a society, at which submission and faith, such as at a later period would be justly called servility and credulity, are useful qualities. The child who teachably and undoubtingly listens to the instructions of his elders is likely to improve rapidly. But the man who should receive with childlike docility every assertion and dogma uttered by another man no wiser than himself would become contemptible. It is the same with communities. The childhood of the European nations was passed under the tutelage of the clergy. The ascendancy of the sacerdotal order was long the ascendancy which naturally and properly belongs to intellectual superiority. The priests, with all their faults, were by far the wisest portion of society. It was, therefore, on the whole, good that they should be respected and obeyed. The encroachments of the ecclesiastical power on the province of the civil power produced much more happiness than misery, while the ecclesiastical power was in the hands of the only class that had studied history, philosophy, and public law, and while the civil power was in the hands of savage chiefs, who could not read their own grants and edicts. But a change took place. Knowledge gradually spread among laymen. At the commencement of the sixteenth century many of them were in every intellectual attainment fully equal to the most enlightened of their spiritual pastors. Thenceforward that dominion, which, during the dark ages, had been, in spite of many abuses, a legitimate and salutary guardianship, became an unjust and noxious tyranny.

From the time when the barbarians overran the Western Empire to the time of the revival of letters, the influence of the Church of Rome had been generally favourable to science to civilisation, and to good government. But, during the last three centuries, to stunt the growth of the human mind has been her chief object. Throughout Christendom, whatever advance has been made in knowledge, in freedom, in wealth, and in the arts of life, has been made in spite of her, and has everywhere been in inverse proportion to her power. The loveliest and most fertile provinces of Europe have, under her rule, been sunk in poverty, in political servitude, and in intellectual torpor, while Protestant countries, once proverbial for sterility and barbarism, have been turned by skill and industry into gardens, and can boast of a long list of heroes and statesmen, philosophers and poets. Whoever, knowing what Italy and Scotland naturally are, and what, four hundred years ago, they actually were, shall now compare the country round Rome with the country round Edinburgh, will be able to form some judgment as to the tendency of Papal domination. The descent of Spain, once the first among monarchies, to the lowest depths of degradation, the elevation of Holland, in spite of many natural disadvantages, to a position such as no commonwealth so small has ever reached, teach the same lesson. Whoever passes in Germany from a Roman Catholic to a Protestant principality, in Switzerland from a Roman Catholic to a Protestant canton, in Ireland from a Roman Catholic to a Protestant county, finds that he has passed from a lower to a higher grade of civilisation. On the other side of the Atlantic the same law prevails. The Protestants of the United States have left far behind them the Roman Catholics of Mexico, Peru, and Brazil. The Roman Catholics of Lower Canada remain inert, while the whole continent round them is in a ferment with Protestant activity and enterprise. The French have doubtless shown an energy and an intelligence which, even when misdirected, have justly entitled them to be called a great people. But this apparent exception, when examined, will be found to confirm the rule; for in no country that is called Roman Catholic, has the Roman Catholic Church, during several generations, possessed so little authority as in France. The literature of France is justly held in high esteem throughout the world. But if we deduct from that literature all that belongs to four parties which have been, on different grounds, in rebellion against the Papal domination, all that belongs to the Protestants, all that belongs to the assertors of the Gallican liberties, all that belongs to the Jansenists, and all that belongs to the philosophers, how much will be left?

It is difficult to say whether England owes more to the Roman Catholic religion or to the Reformation. For the amalgamation of races and for the abolition of villenage, she is chiefly indebted to the influence which the priesthood in the middle ages exercised over the laity. For political and intellectual freedom, and for all the blessings which political and intellectual freedom have brought in their train, she is chiefly indebted to the great rebellion of the laity against the priesthood.

The struggle between the old and the new theology in our country was long, and the event sometimes seemed doubtful. There were two extreme parties, prepared to act with violence or to suffer with stubborn resolution. Between them lay, during a considerable time, a middle party, which blended, very illogically, but by no means unnaturally, lessons learned in the nursery with the sermons of the modern evangelists, and, while clinging with fondness to all observances, yet detested abuses with which those observances were closely connected. Men in such a frame of mind were willing to obey, almost with thankfulness, the dictation of an able ruler who spared them the trouble of judging for themselves, and, raising a firm and commanding voice above the uproar of controversy, told them how to worship and what to believe. It is not strange, therefore, that the Tudors should have been able to exercise a great influence on ecclesiastical affairs; nor is it strange that their influence should, for the most part, have been exercised with a view to their own interest.

Henry the Eighth attempted to constitute an Anglican Church differing from the Roman Catholic Church on the point of the supremacy, and on that point alone. His success in this attempt was extraordinary. The force of his character, the singularly favourable situation in which he stood with respect to foreign powers, the immense wealth which the spoliation of the abbeys placed at his disposal, and the support of that class which still halted between two Opinions, enabled him to bid defiance to both the extreme parties, to burn as heretics those who avowed the tenets of the Reformers, and to hang as traitors those who owned the authority of the Pope. But Henry's system died with him. Had his life been prolonged, he would have found it difficult to maintain a position assailed with equal fury by all who were zealous either for the new or for the old opinions. The ministers who held the royal prerogatives in trust for his infant son could not venture to persist in so hazardous a policy; nor could Elizabeth venture to return to it. It was necessary to make a choice. The government must either submit to Rome, or must obtain the aid of the Protestants. The government and the Protestants had only one thing in common, hatred of the Papal power. The English Reformers were eager to go as far as their brethren on the Continent. They unanimously condemned as Antichristian numerous dogmas and practices to which Henry had stubbornly adhered, and which Elizabeth reluctantly abandoned. Many felt a strong repugnance even to things indifferent which had formed part of the polity or ritual of the mystical Babylon. Thus Bishop Hooper, who died manfully at Gloucester for his religion, long refused to wear the episcopal vestments. Bishop Ridley, a martyr of still greater renown, pulled down the ancient altars of his diocese, and ordered the Eucharist to be administered in the middle of churches, at tables which the Papists irreverently termed oyster boards. Bishop Jewel pronounced the clerical garb to be a stage dress, a fool's coat, a relique of the Amorites, and promised that he would spare no labour to extirpate such degrading absurdities. Archbishop Grindal long hesitated about accepting a mitre from dislike of what he regarded as the mummery of consecration. Bishop Parkhurst uttered a fervent prayer that the Church of England would propose to herself the Church of Zurich as the absolute pattern of a Christian community. Bishop Ponet was of opinion that the word Bishop should be abandoned to the Papists, and that the chief officers of the purified church should be called Superintendents. When it is considered that none of these prelates belonged to the extreme section of the Protestant party, it cannot be doubted that, if the general sense of that party had been followed, the work of reform would have been carried on as unsparingly in England as in Scotland.

But, as the government needed the support of the protestants, so the Protestants needed the protection of the government. Much was therefore given up on both sides: an union was effected; and the fruit of that union was the Church of England.

To the peculiarities of this great institution, and to the strong passions which it has called forth in the minds both of friends and of enemies, are to be attributed many of the most important events which have, since the Reformation, taken place in our country; nor can the secular history of England be at all understood by us, unless we study it in constant connection with the history of her ecclesiastical polity.

The man who took the chief part in settling the condition, of the alliance which produced the Anglican Church was Archbishop Cranmer. He was the representative of both the parties which, at that time, needed each other's assistance. He was at once a divine and a courtier. In his character of divine he was perfectly ready to go as far in the way of change as any Swiss or Scottish Reformer. In his character of courtier he was desirous to preserve that organisation which had, during many ages, admirably served the purposes of the Bishops of Rome, and might be expected now to serve equally well the purposes of the English Kings and of their ministers. His temper and his understanding, eminently fitted him to act as mediator. Saintly in his professions, unscrupulous in his dealings, zealous for nothing, bold in speculation, a coward and a timeserver in action, a placable enemy and a lukewarm friend, he was in every way qualified to arrange the terms of the coalition between the religious and the worldly enemies of Popery.

To this day the constitution, the doctrines, and the services of the Church, retain the visible marks of the compromise from which she sprang. She occupies a middle position between the Churches of Rome and Geneva. Her doctrinal confessions and discourses, composed by Protestants, set forth principles of theology in which Calvin or Knox would have found scarcely a word to disapprove. Her prayers and thanksgivings, derived from the ancient Breviaries, are very generally such that Cardinal Fisher or Cardinal Pole might have heartily joined in them. A controversialist who puts an Arminian sense on her Articles and Homilies will be pronounced by candid men to be as unreasonable as a controversialist who denies that the doctrine of baptismal regeneration can be discovered in her Liturgy.

The Church of Rome held that episcopacy was of divine institution, and that certain supernatural graces of a high order had been transmitted by the imposition of hands through fifty generations, from the Eleven who received their commission on the Galilean mount, to the bishops who met at Trent. A large body of Protestants, on the other hand, regarded prelacy as positively unlawful, and persuaded themselves that they found a very different form of ecclesiastical government prescribed in Scripture. The founders of the Anglican Church took a middle course. They retained episcopacy; but they did not declare it to be an institution essential to the welfare of a Christian society, or to the efficacy of the sacraments. Cranmer, indeed, on one important occasion, plainly avowed his conviction that, in the primitive times, there was no distinction between bishops and priests, and that the laying on of hands was altogether superfluous.

Among the Presbyterians the conduct of public worship is, to a great extent, left to the minister. Their prayers, therefore, are not exactly the same in any two assemblies on the same day, or on any two days in the same assembly. In one parish they are fervent, eloquent, and full of meaning. In the next parish they may be languid or absurd. The priests of the Roman Catholic Church, on the other hand, have, during many generations, daily chanted the same ancient confessions, supplications, and thanksgivings, in India and Lithuania, in Ireland and Peru. The service, being in a dead language, is intelligible only to the learned; and the great majority of the congregation may be said to assist as spectators rather than as auditors. Here, again, the Church of England took a middle course. She copied the Roman Catholic forms of prayer, but translated them into the vulgar tongue, and invited the illiterate multitude to join its voice to that of the minister.

In every part of her system the same policy may be traced. Utterly rejecting the doctrine of transubstantiation, and condemning as idolatrous all adoration paid to the sacramental bread and wine, she yet, to the disgust of the Puritan, required her children to receive the memorials of divine love, meekly kneeling upon their knees. Discarding many rich vestments which surrounded the altars of the ancient faith, she yet retained, to the horror of weak minds, a robe of white linen, typical of the purity which belonged to her as the mystical spouse of Christ. Discarding a crowd of pantomimic gestures which, in the Roman Catholic worship, are substituted for intelligible words, she yet shocked many rigid Protestants by marking the infant just sprinkled from the font with the sign of the cross. The Roman Catholic addressed his prayers to a multitude of Saints, among whom were numbered many men of doubtful, and some of hateful, character. The Puritan refused the addition of Saint even to the apostle of the Gentiles, and to the disciple whom Jesus loved. The Church of England, though she asked for the intercession of no created being, still set apart days for the commemoration of some who had done and suffered great things for the faith. She retained confirmation and ordination as edifying rites; but she degraded them from the rank of sacraments. Shrift was no part of her system. Yet she gently invited the dying penitent to confess his sins to a divine, and empowered her ministers to soothe the departing soul by an absolution which breathes the very spirit of the old religion. In general it may be said that she appeals more to the understanding, and less to the senses and the imagination, than the Church of Rome, and that she appeals less to the understanding, and more to the senses and imagination, than the Protestant Churches of Scotland, France, and Switzerland.

Nothing, however, so strongly distinguished the Church of England from other Churches as the relation in which she stood to the monarchy. The King was her head. The limits of the authority which he possessed, as such, were not traced, and indeed have never yet been traced with precision. The laws which declared him supreme in ecclesiastical matters were drawn rudely and in general terms. If, for the purpose of ascertaining the sense of those laws, we examine the books and lives of those who founded the English Church, our perplexity will be increased. For the founders of the English Church wrote and acted in an age of violent intellectual fermentation, and of constant action and reaction. They therefore often contradicted each other and sometimes contradicted themselves. That the King was, under Christ, sole head of the Church was a doctrine which they all with one voice affirmed: but those words had very different significations in different mouths, and in the same mouth at different conjunctures. Sometimes an authority which would have satisfied Hildebrand was ascribed to the sovereign: then it dwindled down to an authority little more than that which had been claimed by many ancient English princes who had been in constant communion with the Church of Rome. What Henry and his favourite counsellors meant, at one time, by the supremacy, was certainly nothing less than the whole power of the keys. The King was to be the Pope of his kingdom, the vicar of God, the expositor of Catholic verity, the channel of sacramental graces. He arrogated to himself the right of deciding dogmatically what was orthodox doctrine and what was heresy, of drawing up and imposing confessions of faith, and of giving religious instruction to his people. He proclaimed that all jurisdiction, spiritual as well as temporal, was derived from him alone, and that it was in his power to confer episcopal authority, and to take it away. He actually ordered his seal to be put to commissions by which bishops were appointed, who were to exercise their functions as his deputies, and during his pleasure. According to this system, as expounded by Cranmer, the King was the spiritual as well as the temporal chief of the nation. In both capacities His Highness must have lieutenants. As he appointed civil officers to keep his seal, to collect his revenues, and to dispense justice in his name, so he appointed divines of various ranks to preach the gospel, and to administer the sacraments. It was unnecessary that there should be any imposition of hands. The King,—such was the opinion of Cranmer given in the plainest words,—might in virtue of authority derived from God, make a priest; and the priest so made needed no ordination whatever. These opinions the Archbishop, in spite of the opposition of less courtly divines, followed out to every legitimate consequence. He held that his own spiritual functions, like the secular functions of the Chancellor and Treasurer, were at once determined by a demise of the crown. When Henry died, therefore, the Primate and his suffragans took out fresh commissions, empowering them to ordain and to govern the Church till the new sovereign should think fit to order otherwise. When it was objected that a power to bind and to loose, altogether distinct from temporal power, had been given by our Lord to his apostles, some theologians of this school replied that the power to bind and to loose had descended, not to the clergy, but to the whole body of Christian men, and ought to be exercised by the chief magistrate as the representative of the society. When it was objected that Saint Paul had spoken of certain persons whom the Holy Ghost had made overseers and shepherds of the faithful, it was answered that King Henry was the very overseer, the very shepherd whom the Holy Ghost had appointed, and to whom the expressions of Saint Paul applied. [3]

These high pretensions gave scandal to Protestants as well as to Catholics; and the scandal was greatly increased when the supremacy, which Mary had resigned back to the Pope, was again annexed to the crown, on the accession of Elizabeth. It seemed monstrous that a woman should be the chief bishop of a Church in which an apostle had forbidden her even to let her voice be heard. The Queen, therefore, found it necessary expressly to disclaim that sacerdotal character which her father had assumed, and which, according to Cranmer, had been inseparably joined, by divine ordinance, to the regal function. When the Anglican confession of faith was revised in her reign, the supremacy was explained in a manner somewhat different from that which had been fashionable at the court of Henry. Cranmer had declared, in emphatic terms, that God had immediately committed to Christian princes the whole cure of all their subjects, as well concerning the administration of God's word for the cure of souls, as concerning the administration of things political. [4] The thirty-seventh article of religion, framed under Elizabeth, declares, in terms as emphatic, that the ministering of God's word does not belong to princes. The Queen, however, still had over the Church a visitatorial power of vast and undefined extent. She was entrusted by Parliament with the office of restraining and punishing heresy and every sort of ecclesiastical abuse, and was permitted to delegate her authority to commissioners. The Bishops were little more than her ministers. Rather than grant to the civil magistrate the absolute power of nominating spiritual pastors, the Church of Rome, in the eleventh century, set all Europe on fire. Rather than grant to the civil magistrate the absolute power of nominating spiritual pastors, the ministers of the Church of Scotland, in our time, resigned their livings by hundreds. The Church of England had no such scruples. By the royal authority alone her prelates were appointed. By the royal authority alone her Convocations were summoned, regulated, prorogued, and dissolved. Without the royal sanction her canons had no force. One of the articles of her faith was that without the royal consent no ecclesiastical council could lawfully assemble. From all her judicatures an appeal lay, in the last resort, to the sovereign, even when the question was whether an opinion ought to be accounted heretical, or whether the administration of a sacrament had been valid. Nor did the Church grudge this extensive power to our princes. By them she had been called into existence, nursed through a feeble infancy, guarded from Papists on one side and from Puritans on the other, protected against Parliaments which bore her no good will, and avenged on literary assailants whom she found it hard to answer. Thus gratitude, hope, fear, common attachments, common enmities, bound her to the throne. All her traditions, all her tastes, were monarchical. Loyalty became a point of professional honour among her clergy, the peculiar badge which distinguished them at once from Calvinists and from Papists. Both the Calvinists and the Papists, widely as they differed in other respects, regarded with extreme jealousy all encroachments of the temporal power on the domain of the spiritual power. Both Calvinists and Papists maintained that subjects might justifiably draw the sword against ungodly rulers. In France Calvinists resisted Charles the Ninth: Papists resisted Henry the Fourth: both Papists and Calvinists resisted Henry the Third. In Scotland Calvinists led Mary captive. On the north of the Trent Papists took arms against the English throne. The Church of England meantime condemned both Calvinists and Papists, and loudly boasted that no duty was more constantly or earnestly inculcated by her than that of submission to princes.

The advantages which the crown derived from this close alliance with the Established Church were great; but they were not without serious drawbacks. The compromise arranged by Cranmer had from the first been considered by a large body of Protestants as a scheme for serving two masters, as an attempt to unite the worship of the Lord with the worship of Baal. In the days of Edward the Sixth the scruples of this party had repeatedly thrown great difficulties in the way of the government. When Elizabeth came to the throne, those difficulties were much increased. Violence naturally engenders violence. The spirit of Protestantism was therefore far fiercer and more intolerant after the cruelties of Mary than before them. Many persons who were warmly attached to the new opinions had, during the evil days, taken refuge in Switzerland and Germany. They had been hospitably received by their brethren in the faith, had sate at the feet of the great doctors of Strasburg, Zurich, and Geneva, and had been, during some years, accustomed to a more simple worship, and to a more democratical form of church government, than England had yet seen. These men returned to their country convinced that the reform which had been effected under King Edward had been far less searching and extensive than the interests of pure religion required. But it was in vain that they attempted to obtain any concession from Elizabeth. Indeed her system, wherever it differed from her brother's, seemed to them to differ for the worse. They were little disposed to submit, in matters of faith, to any human authority. They had recently, in reliance on their own interpretation of Scripture, risen up against a Church strong in immemorial antiquity and catholic consent. It was by no common exertion of intellectual energy that they had thrown off the yoke of that gorgeous and imperial superstition; and it was vain to expect that, immediately after such an emancipation, they would patiently submit to a new spiritual tyranny. Long accustomed, when the priest lifted up the host, to bow down with their faces to the earth, as before a present God, they had learned to treat the mass as an idolatrous mummery. Long accustomed to regard the Pope as the successor of the chief of the apostles, as the bearer of the keys of earth and heaven, they had learned to regard him as the Beast, the Antichrist, the Man of Sin. It was not to be expected that they would immediately transfer to an upstart authority the homage which they had withdrawn from the Vatican; that they would submit their private judgment to the authority of a Church founded on private judgment alone; that they would be afraid to dissent from teachers who themselves dissented from what had lately been the universal faith of western Christendom. It is easy to conceive the indignation which must have been felt by bold and inquisitive spirits, glorying in newly acquired freedom, when an institution younger by many years than themselves, an institution which had, under their own eyes, gradually received its form from the passions and interest of a court, began to mimic the lofty style of Rome.

Since these men could not be convinced, it was determined that they should be persecuted. Persecution produced its natural effect on them. It found them a sect: it made them a faction. To their hatred of the Church was now added hatred of the Crown. The two sentiments were intermingled; and each embittered the other. The opinions of the Puritan concerning the relation of ruler and subject were widely different from those which were inculcated in the Homilies. His favourite divines had, both by precept and by example, encouraged resistance to tyrants and persecutors. His fellow Calvinists in France, in Holland, and in Scotland, were in arms against idolatrous and cruel princes. His notions, too, respecting, the government of the state took a tinge from his notions respecting the government of the Church. Some of the sarcasms which were popularly thrown on episcopacy might, without much difficulty, be turned against royalty; and many of the arguments which were used to prove that spiritual power was best lodged in a synod seemed to lead to the conclusion that temporal power was best lodged in a parliament.

Thus, as the priest of the Established Church was, from interest, from principle, and from passion, zealous for the royal prerogatives, the Puritan was, from interest, from principle, and from passion, hostile to them. The power of the discontented sectaries was great. They were found in every rank; but they were strongest among the mercantile classes in the towns, and among the small proprietors in the country. Early in the reign of Elizabeth they began to return a majority of the House of Commons. And doubtless had our ancestors been then at liberty to fix their attention entirely on domestic questions, the strife between the Crown and the Parliament would instantly have commenced. But that was no season for internal dissensions. It might, indeed, well be doubted whether the firmest union among all the orders of the state could avert the common danger by which all were threatened. Roman Catholic Europe and reformed Europe were struggling for death or life. France divided against herself, had, for a time, ceased to be of any account in Christendom. The English Government was at the head of the Protestant interest, and, while persecuting Presbyterians at home, extended a powerful protection to Presbyterian Churches abroad. At the head of the opposite party was the mightiest prince of the age, a prince who ruled Spain, Portugal, Italy, the East and the West Indies, whose armies repeatedly marched to Paris, and whose fleets kept the coasts of Devonshire and Sussex in alarm. It long seemed probable that Englishmen would have to fight desperately on English ground for their religion and independence. Nor were they ever for a moment free from apprehensions of some great treason at home. For in that age it had become a point of conscience and of honour with many men of generous natures to sacrifice their country to their religion. A succession of dark plots, formed by Roman Catholics against the life of the Queen and the existence of the nation, kept society in constant alarm. Whatever might be the faults of Elizabeth, it was plain that, to speak humanly, the fate of the realm and of all reformed Churches was staked on the security of her person and on the success of her administration. To strengthen her hands was, therefore, the first duty of a patriot and a Protestant; and that duty was well performed. The Puritans, even in the depths of the prisons to which she had sent them, prayed, and with no simulated fervour, that she might be kept from the dagger of the assassin, that rebellion might be put down under her feet, and that her arms might be victorious by sea and land. One of the most stubborn of the stubborn sect, immediately after his hand had been lopped off for an offence into which he had been hurried by his intemperate zeal, waved his hat with the hand which was still left him, and shouted "God save the Queen!" The sentiment with which these men regarded her has descended to their posterity. The Nonconformists, rigorously as she treated them, have, as a body, always venerated her memory. [5]

During the greater part of her reign, therefore, the Puritans in the House of Commons, though sometimes mutinous, felt no disposition to array themselves in systematic opposition to the government. But, when the defeat of the Armada, the successful resistance of the United Provinces to the Spanish power, the firm establishment of Henry the Fourth on the throne of France, and the death of Philip the Second, had secured the State and the Church against all danger from abroad, an obstinate struggle, destined to last during several generations, instantly began at home.

It was in the Parliament of 1601 that the opposition which had, during forty years, been silently gathering and husbanding strength, fought its first great battle and won its first victory. The ground was well chosen. The English Sovereigns had always been entrusted with the supreme direction of commercial police. It was their undoubted prerogative to regulate coin, weights, and measures, and to appoint fairs, markets, and ports. The line which bounded their authority over trade had, as usual, been but loosely drawn. They therefore, as usual, encroached on the province which rightfully belonged to the legislature. The encroachment was, as usual, patiently borne, till it became serious. But at length the Queen took upon herself to grant patents of monopoly by scores. There was scarcely a family in the realm which did not feel itself aggrieved by the oppression and extortion which this abuse naturally caused. Iron, oil, vinegar, coal, saltpetre, lead, starch, yarn, skins, leather, glass, could be bought only at exorbitant prices. The House of Commons met in an angry and determined mood. It was in vain that a courtly minority blamed the Speaker for suffering the acts of the Queen's Highness to be called in question. The language of the discontented party was high and menacing, and was echoed by the voice of the whole nation. The coach of the chief minister of the crown was surrounded by an indignant populace, who cursed the monopolies, and exclaimed that the prerogative should not be suffered to touch the old liberties of England. There seemed for a moment to be some danger that the long and glorious reign of Elizabeth would have a shameful and disastrous end. She, however, with admirable judgment and temper, declined the contest, put herself at the head of the reforming party, redressed the grievance, thanked the Commons, in touching and dignified language, for their tender care of the general weal, brought back to herself the hearts of the people, and left to her successors a memorable example of the way in which it behoves a ruler to deal with public movements which he has not the means of resisting.

In the year 1603 the great Queen died. That year is, on many accounts, one of the most important epochs in our history. It was then that both Scotland and Ireland became parts of the same empire with England. Both Scotland and Ireland, indeed, had been subjugated by the Plantagenets; but neither country had been patient under the yoke. Scotland had, with heroic energy, vindicated her independence, had, from the time of Robert Bruce, been a separate kingdom, and was now joined to the southern part of the island in a manner which rather gratified than wounded her national pride. Ireland had never, since the days of Henry the Second, been able to expel the foreign invaders; but she had struggled against them long and fiercely. During the fourteenth and fifteenth centuries the English power in that island was constantly declining, and in the days of Henry the Seventh, sank to the lowest point. The Irish dominions of that prince consisted only of the counties of Dublin and Louth, of some parts of Meath and Kildare, and of a few seaports scattered along the coast. A large portion even of Leinster was not yet divided into counties. Munster, Ulster, and Connaught were ruled by petty sovereigns, partly Celts, and partly degenerate Normans, who had forgotten their origin and had adopted the Celtic language and manners. But during the sixteenth century, the English power had made great progress. The half savage chieftains who reigned beyond the pale had submitted one after another to the lieutenants of the Tudors. At length, a few weeks before the death of Elizabeth, the conquest, which had been begun more than four hundred years before by Strongbow, was completed by Mountjoy. Scarcely had James the First mounted the English throne when the last O'Donnel and O'Neil who have held the rank of independent princes kissed his hand at Whitehall. Thenceforward his writs ran and his judges held assizes in every part of Ireland; and the English law superseded the customs which had prevailed among the aboriginal tribes.

In extent Scotland and Ireland were nearly equal to each other, and were together nearly equal to England, but were much less thickly peopled than England, and were very far behind England in wealth and civilisation. Scotland had been kept back by the sterility of her soil; and, in the midst of light, the thick darkness of the middle ages still rested on Ireland.

The population of Scotland, with the exception of the Celtic tribes which were thinly scattered over the Hebrides and over the mountainous parts of the northern shires, was of the same blood with the population of England, and spoke a tongue which did not differ from the purest English more than the dialects of Somersetshire and Lancashire differed from each other. In Ireland, on the contrary, the population, with the exception of the small English colony near the coast, was Celtic, and still kept the Celtic speech and manners.

In natural courage and intelligence both the nations which now became connected with England ranked high. In perseverance, in selfcommand, in forethought, in all the virtues which conduce to success in life, the Scots have never been surpassed. The Irish, on the other hand, were distinguished by qualities which tend to make men interesting rather than prosperous. They were an ardent and impetuous race, easily moved to tears or to laughter, to fury or to love. Alone among the nations of northern Europe they had the susceptibility, the vivacity, the natural turn for acting and rhetoric, which are indigenous on the shores of the Mediterranean Sea. In mental cultivation Scotland had an indisputable superiority. Though that kingdom was then the poorest in Christendom, it already vied in every branch of learning with the most favoured countries. Scotsmen, whose dwellings and whose food were as wretched as those of the Icelanders of our time, wrote Latin verse with more than the delicacy of Vida, and made discoveries in science which would have added to the renown of Galileo. Ireland could boast of no Buchanan or Napier. The genius, with which her aboriginal inhabitants were largely endowed' showed itself as yet only in ballads which wild and rugged as they were, seemed to the judging eye of Spenser to contain a portion of the pure gold of poetry.

Scotland, in becoming part of the British monarchy, preserved her dignity. Having, during many generations, courageously withstood the English arms, she was now joined to her stronger neighbour on the most honourable terms. She gave a King instead of receiving one. She retained her own constitution and laws. Her tribunals and parliaments remained entirely independent of the tribunals and parliaments which sate at Westminster. The administration of Scotland was in Scottish hands; for no Englishman had any motive to emigrate northward, and to contend with the shrewdest and most pertinacious of all races for what was to be scraped together in the poorest of all treasuries. Nevertheless Scotland by no means escaped the fate ordained for every country which is connected, but not incorporated, with another country of greater resources. Though in name an independent kingdom, she was, during more than a century, really treated, in many respects, as a subject province.

Ireland was undisguisedly governed as a dependency won by the sword. Her rude national institutions had perished. The English colonists submitted to the dictation of the mother country, without whose support they could not exist, and indemnified themselves by trampling on the people among whom they had settled. The parliaments which met at Dublin could pass no law which had not been previously approved by the English Privy Council. The authority of the English legislature extended over Ireland. The executive administration was entrusted to men taken either from England or from the English pale, and, in either case, regarded as foreigners, and even as enemies, by the Celtic population.

But the circumstance which, more than any other, has made Ireland to differ from Scotland remains to be noticed. Scotland was Protestant. In no part of Europe had the movement of the popular mind against the Roman Catholic Church been so rapid and violent. The Reformers had vanquished, deposed, and imprisoned their idolatrous sovereign. They would not endure even such a compromise as had been effected in England. They had established the Calvinistic doctrine, discipline, and worship; and they made little distinction between Popery and Prelacy, between the Mass and the Book of Common Prayer. Unfortunately for Scotland, the prince whom she sent to govern a fairer inheritance had been so much annoyed by the pertinacity with which her theologians had asserted against him the privileges of the synod and the pulpit that he hated the ecclesiastical polity to which she was fondly attached as much as it was in his effeminate nature to hate anything, and had no sooner mounted the English throne than he began to show an intolerant zeal for the government and ritual of the English Church.

The Irish were the only people of northern Europe who had remained true to the old religion. This is to be partly ascribed to the circumstance that they were some centuries behind their neighbours in knowledge. But other causes had cooperated. The Reformation had been a national as well as a moral revolt. It had been, not only an insurrection of the laity against the clergy, but also an insurrection of all the branches of the great German race against an alien domination. It is a most significant circumstance that no large society of which the tongue is not Teutonic has ever turned Protestant, and that, wherever a language derived from that of ancient Rome is spoken, the religion of modern Rome to this day prevails. The patriotism of the Irish had taken a peculiar direction. The object of their animosity was not Rome, but England; and they had especial reason to abhor those English sovereigns who had been the chiefs of the great schism, Henry the Eighth and Elizabeth. During the vain struggle which two generations of Milesian princes maintained against the Tudors, religious enthusiasm and national enthusiasm became inseparably blended in the minds of the vanquished race. The new feud of Protestant and Papist inflamed the old feud of Saxon and Celt. The English conquerors meanwhile, neglected all legitimate means of conversion. No care was taken to provide the vanquished nation with instructors capable of making themselves understood. No translation of the Bible was put forth in the Irish language. The government contented itself with setting up a vast hierarchy of Protestant archbishops, bishops, and rectors, who did nothing, and who, for doing nothing, were paid out of the spoils of a Church loved and revered by the great body of the people.

There was much in the state both of Scotland and of Ireland which might well excite the painful apprehensions of a farsighted statesman. As yet, however, there was the appearance of tranquillity. For the first time all the British isles were peaceably united under one sceptre.

It should seem that the weight of England among European nations ought, from this epoch, to have greatly increased. The territory which her new King governed was, in extent, nearly double that which Elizabeth had inherited. His empire was the most complete within itself and the most secure from attack that was to be found in the world. The Plantagenets and Tudors had been repeatedly under the necessity of defending themselves against Scotland while they were engaged in continental war. The long conflict in Ireland had been a severe and perpetual drain on their resources. Yet even under such disadvantages those sovereigns had been highly considered throughout Christendom. It might, therefore, not unreasonably be expected that England, Scotland, and Ireland combined would form a state second to none that then existed.

All such expectations were strangely disappointed. On the day of the accession of James the First, England descended from the rank which she had hitherto held, and began to be regarded as a power hardly of the second order. During many years the great British monarchy, under four successive princes of the House of Stuart, was scarcely a more important member of the European system than the little kingdom of Scotland had previously been. This, however, is little to be regretted. Of James the First, as of John, it may be said that, if his administration had been able and splendid, it would probably have been fatal to our country, and that we owe more to his weakness and meanness than to the wisdom and courage of much better sovereigns. He came to the throne at a critical moment. The time was fast approaching when either the King must become absolute, or the parliament must control the whole executive administration. Had James been, like Henry the Fourth, like Maurice of Nassau, or like Gustavus Adolphus, a valiant, active, and politic ruler, had he put himself at the head of the Protestants of Europe, had he gained great victories over Tilly and Spinola, had he adorned Westminster with the spoils of Bavarian monasteries and Flemish cathedrals, had he hung Austrian and Castilian banners in Saint Paul's, and had he found himself, after great achievements, at the head of fifty thousand troops, brave, well disciplined, and devotedly attached to his person, the English Parliament would soon have been nothing more than a name. Happily he was not a man to play such a part. He began his administration by putting an end to the war which had raged during many years between England and Spain; and from that time he shunned hostilities with a caution which was proof against the insults of his neighbours and the clamours of his subjects. Not till the last year of his life could the influence of his son, his favourite, his Parliament, and his people combined, induce him to strike one feeble blow in defence of his family and of his religion. It was well for those whom he governed that he in this matter disregarded their wishes. The effect of his pacific policy was that, in his time, no regular troops were needed, and that, while France, Spain, Italy, Belgium, and Germany swarmed with mercenary soldiers, the defence of our island was still confided to the militia.

As the King had no standing army, and did not even attempt to form one, it would have been wise in him to avoid any conflict with his people. But such was his indiscretion that, while he altogether neglected the means which alone could make him really absolute, he constantly put forward, in the most offensive form, claims of which none of his predecessors had ever dreamed. It was at this time that those strange theories which Filmer afterwards formed into a system and which became the badge of the most violent class of Tories and high churchmen, first emerged into notice. It was gravely maintained that the Supreme Being regarded hereditary monarchy, as opposed to other forms of government, with peculiar favour; that the rule of succession in order of primogeniture was a divine institution, anterior to the Christian, and even to the Mosaic dispensation; that no human power, not even that of the whole legislature, no length of adverse possession, though it extended to ten centuries, could deprive a legitimate prince of his rights, that the authority of such a prince was necessarily always despotic; that the laws, by which, in England and in other countries, the prerogative was limited, were to be regarded merely as concessions which the sovereign had freely made and might at his pleasure resume; and that any treaty which a king might conclude with his people was merely a declaration of his present intentions, and not a contract of which the performance could be demanded. It is evident that this theory, though intended to strengthen the foundations of government, altogether unsettles them. Does the divine and immutable law of primogeniture admit females, or exclude them? On either supposition half the sovereigns of Europe must be usurpers, reigning in defiance of the law of God, and liable to be dispossessed by the rightful heirs. The doctrine that kingly government is peculiarly favoured by Heaven receives no countenance from the Old Testament; for in the Old Testament we read that the chosen people were blamed and punished for desiring a king, and that they were afterwards commanded to withdraw their allegiance from him. Their whole history, far from countenancing the notion that succession in order of primogeniture is of divine institution, would rather seem to indicate that younger brothers are under the especial protection of heaven. Isaac was not the eldest son of Abraham, nor Jacob of Isaac, nor Judah of Jacob, nor David of Jesse nor Solomon of David Nor does the system of Filmer receive any countenance from those passages of the New Testament which describe government as an ordinance of God: for the government under which the writers of the New Testament lived was not a hereditary monarchy. The Roman Emperors were republican magistrates, named by the senate. None of them pretended to rule by right of birth; and, in fact, both Tiberius, to whom Christ commanded that tribute should be given, and Nero, whom Paul directed the Romans to obey, were, according to the patriarchal theory of government, usurpers. In the middle ages the doctrine of indefeasible hereditary right would have been regarded as heretical: for it was altogether incompatible with the high pretensions of the Church of Rome. It was a doctrine unknown to the founders of the Church of England. The Homily on Wilful Rebellion had strongly, and indeed too strongly, inculcated submission to constituted authority, but had made no distinction between hereditary end elective monarchies, or between monarchies and republics. Indeed most of the predecessors of James would, from personal motives, have regarded the patriarchal theory of government with aversion. William Rufus, Henry the First, Stephen, John, Henry the Fourth, Henry the Fifth, Henry the Sixth, Richard the Third, and Henry the Seventh, had all reigned in defiance of the strict rule of descent. A grave doubt hung over the legitimacy both of Mary and of Elizabeth. It was impossible that both Catharine of Aragon and Anne Boleyn could have been lawfully married to Henry the Eighth; and the highest authority in the realm had pronounced that neither was so. The Tudors, far from considering the law of succession as a divine and unchangeable institution, were constantly tampering with it. Henry the Eighth obtained an act of parliament, giving him power to leave the crown by will, and actually made a will to the prejudice of the royal family of Scotland. Edward the Sixth, unauthorised by Parliament, assumed a similar power, with the full approbation of the most eminent Reformers. Elizabeth, conscious that her own title was open to grave objection, and unwilling to admit even a reversionary right in her rival and enemy the Queen of Scots, induced the Parliament to pass a law, enacting that whoever should deny the competency of the reigning sovereign, with the assent of the Estates of the realm, to alter the succession, should suffer death as a traitor: But the situation of James was widely different from that of Elizabeth. Far inferior to her in abilities and in popularity, regarded by the English as an alien, and excluded from the throne by the testament of Henry the Eighth, the King of Scots was yet the undoubted heir of William the Conqueror and of Egbert. He had, therefore, an obvious interest in inculcating the superstitions notion that birth confers rights anterior to law, and unalterable by law. It was a notion, moreover, well suited to his intellect and temper. It soon found many advocates among those who aspired to his favour, and made rapid progress among the clergy of the Established Church.

Thus, at the very moment at which a republican spirit began to manifest itself strongly in the Parliament and in the country, the claims of the monarch took a monstrous form which would have disgusted the proudest and most arbitrary of those who had preceded him on the throne.

James was always boasting of his skill in what he called kingcraft; and yet it is hardly possible even to imagine a course more directly opposed to all the rules of kingcraft, than that which he followed. The policy of wise rulers has always been to disguise strong acts under popular forms. It was thus that Augustus and Napoleon established absolute monarchies, while the public regarded them merely as eminent citizens invested with temporary magistracies. The policy of James was the direct reverse of theirs. He enraged and alarmed his Parliament by constantly telling them that they held their privileges merely during his pleasure and that they had no more business to inquire what he might lawfully do than what the Deity might lawfully do. Yet he quailed before them, abandoned minister after minister to their vengeance, and suffered them to tease him into acts directly opposed to his strongest inclinations. Thus the indignation excited by his claims and the scorn excited by his concessions went on growing together. By his fondness for worthless minions, and by the sanction which he gave to their tyranny and rapacity, he kept discontent constantly alive. His cowardice, his childishness, his pedantry, his ungainly person, his provincial accent, made him an object of derision. Even in his virtues and accomplishments there was something eminently unkingly. Throughout the whole course of his reign, all the venerable associations by which the throng had long been fenced were gradually losing their strength. During two hundred years all the sovereigns who had ruled England, with the exception of Henry the Sixth, had been strongminded, highspirited, courageous, and of princely bearing. Almost all had possessed abilities above the ordinary level. It was no light thing that on the very eve of the decisive struggle between our Kings and their Parliaments, royalty should be exhibited to the world stammering, slobbering, shedding unmanly tears, trembling at a drawn sword, and talking in the style alternately of a buffoon and of a pedagogue.

In the meantime the religious dissensions, by which, from the days of Edward the Sixth, the Protestant body had been distracted, had become more formidable than ever. The interval which had separated the first generation of Puritans from Cranmer and Jewel was small indeed when compared with the interval which separated the third generation of Puritans from Laud and Hammond. While the recollection of Mary's cruelties was still fresh, while the powers of the Roman Catholic party still inspired apprehension, while Spain still retained ascendency and aspired to universal dominion, all the reformed sects knew that they had a strong common interest and a deadly common enemy. The animosity which they felt towards each other was languid when compared with the animosity which they all felt towards Rome. Conformists and Nonconformists had heartily joined in enacting penal laws of extreme severity against the Papists. But when more than half a century of undisturbed possession had given confidence to the Established Church, when nine tenths of the nation had become heartily Protestant, when England was at peace with all the world, when there was no danger that Popery would be forced by foreign arms on the nation, when the last confessors who had stood before Bonner had passed away, a change took place in the feeling of the Anglican clergy. Their hostility to the Roman Catholic doctrine and discipline was considerably mitigated. Their dislike of the Puritans, on the other hand, increased daily. The controversies which had from the beginning divided the Protestant party took such a form as made reconciliation hopeless; and new controversies of still greater importance were added to the old subjects of dispute.

The founders of the Anglican Church had retained episcopacy as an ancient, a decent, and a convenient ecclesiastical polity, but had not declared that form of church government to be of divine institution. We have already seen how low an estimate Cranmer had formed of the office of a Bishop. In the reign of Elizabeth, Jewel, Cooper, Whitgift, and other eminent doctors defended prelacy, as innocent, as useful, as what the state might lawfully establish, as what, when established by the state, was entitled to the respect of every citizen. But they never denied that a Christian community without a Bishop might be a pure Church. [6] On the contrary, they regarded the Protestants of the Continent as of the same household of faith with themselves. Englishmen in England were indeed bound to acknowledge the authority of the Bishop, as they were bound to acknowledge the authority of the Sheriff and of the Coroner: but the obligation was purely local. An English churchman, nay even an English prelate, if he went to Holland, conformed without scruple to the established religion of Holland. Abroad the ambassadors of Elizabeth and James went in state to the very worship which Elizabeth and James persecuted at home, and carefully abstained from decorating their private chapels after the Anglican fashion, lest scandal should be given to weaker brethren. An instrument is still extant by which the Primate of all England, in the year 1582, authorised a Scotch minister, ordained, according to the laudable forms of the Scotch Church, by the Synod of East Lothian, to preach and administer the sacraments in any part of the province of Canterbury. [7] In the year 1603, the Convocation solemnly recognised the Church of Scotland, a Church in which episcopal control and episcopal ordination were then unknown, as a branch of the Holy Catholic Church of Christ. [8] It was even held that Presbyterian ministers were entitled to place and voice in oecumenical councils. When the States General of the United Provinces convoked at Dort a synod of doctors not episcopally ordained, an English Bishop and an English Dean, commissioned by the head of the English Church, sate with those doctors, preached to them, and voted with them on the gravest questions of theology. [9] Nay, many English benefices were held by divines who had been admitted to the ministry in the Calvinistic form used on the Continent; nor was reordination by a Bishop in such cases then thought necessary, or even lawful. [10]

But a new race of divines was already rising in the Church of England. In their view the episcopal office was essential to the welfare of a Christian society and to the efficacy of the most solemn ordinances of religion. To that office belonged certain high and sacred privileges, which no human power could give or take away. A church might as well be without the doctrine of the Trinity, or the doctrine of the Incarnation, as without the apostolical orders; and the Church of Rome, which, in the midst of all her corruptions, had retained the apostolical orders, was nearer to primitive purity than those reformed societies which had rashly set up, in opposition to the divine model, a system invented by men.

In the days of Edward the Sixth and of Elizabeth, the defenders of the Anglican ritual had generally contented themselves with saying that it might be used without sin, and that, therefore, none but a perverse and undutiful subject would refuse to use it when enjoined to do so by the magistrate. Now, however, that rising party which claimed for the polity of the Church a celestial origin began to ascribe to her services a new dignity and importance. It was hinted that, if the established worship had any fault, that fault was extreme simplicity, and that the Reformers had, in the heat of their quarrel with Rome, abolished many ancient ceremonies which might with advantage have been retained. Days and places were again held in mysterious veneration. Some practices which had long been disused, and which were commonly regarded as superstitious mummeries, were revived. Paintings and carvings, which had escaped the fury of the first generation of Protestants, became the objects of a respect such as to many seemed idolatrous.

No part of the system of the old Church had been more detested by the Reformers than the honour paid to celibacy. They held that the doctrine of Rome on this subject had been prophetically condemned by the apostle Paul, as a doctrine of devils; and they dwelt much on the crimes and scandals which seemed to prove the justice of this awful denunciation. Luther had evinced his own opinion in the clearest manner, by espousing a nun. Some of the most illustrious bishops and priests who had died by fire during the reign of Mary had left wives and children. Now, however, it began to be rumoured that the old monastic spirit had reappeared in the Church of England; that there was in high quarters a prejudice against married priests; that even laymen, who called themselves Protestants, had made resolutions of celibacy which almost amounted to vows; nay, that a minister of the established religion had set up a nunnery, in which the psalms were chaunted at midnight, by a company of virgins dedicated to God. [11]

Nor was this all. A class of questions, as to which the founders of the Anglican Church and the first generation of Puritans had differed little or not at all, began to furnish matter for fierce disputes. The controversies which had divided the Protestant body in its infancy had related almost exclusively to Church government and to ceremonies. There had been no serious quarrel between the contending parties on points of metaphysical theology. The doctrines held by the chiefs of the hierarchy touching original sin, faith, grace, predestination, and election, were those which are popularly called Calvinistic. Towards the close of Elizabeth's reign her favourite prelate, Archbishop Whitgift, drew up, in concert with the Bishop of London and other theologians, the celebrated instrument known by the name of the Lambeth Articles. In that instrument the most startling of the Calvinistic doctrines are affirmed with a distinctness which would shock many who, in our age, are reputed Calvinists. One clergyman, who took the opposite side, and spoke harshly of Calvin, was arraigned for his presumption by the University of Cambridge, and escaped punishment only by expressing his firm belief in the tenets of reprobation and final perseverance, and his sorrow for the offence which he had given to pious men by reflecting on the great French reformer. The school of divinity of which Hooker was the chief occupies a middle place between the school of Cranmer and the school of Laud; and Hooker has, in modern times, been claimed by the Arminians as an ally. Yet Hooker pronounced Calvin to have been a man superior in wisdom to any other divine that France had produced, a man to whom thousands were indebted for the knowledge of divine truth, but who was himself indebted to God alone. When the Arminian controversy arose in Holland, the English government and the English Church lent strong support to the Calvinistic party; nor is the English name altogether free from the stain which has been left on that party by the imprisonment of Grocius and the judicial murder of Barneveldt.

But, even before the meeting of the Dutch synod, that part of the Anglican clergy which was peculiarly hostile to the Calvinistic Church government and to the Calvinistic worship had begun to regard with dislike the Calvinistic metaphysics; and this feeling was very naturally strengthened by the gross injustice, insolence, and cruelty of the party which was prevalent at Dort. The Arminian doctrine, a doctrine less austerely logical than that of the early Reformers, but more agreeable to the popular notions of the divine justice and benevolence, spread fast and wide. The infection soon reached the court. Opinions which at the time of the accession of James, no clergyman could have avowed without imminent risk of being stripped of his gown, were now the best title to preferment. A divine of that age, who was asked by a simple country gentleman what the Arminians held, answered, with as much truth as wit, that they held all the best bishoprics and deaneries in England.

While the majority of the Anglican clergy quitted, in one direction, the position which they had originally occupied, the majority of the Puritan body departed, in a direction diametrically opposite, from the principles and practices of their fathers. The persecution which the separatists had undergone had been severe enough to irritate, but not severe enough to destroy. They had been, not tamed into submission, but baited into savageness and stubborness. After the fashion of oppressed sects, they mistook their own vindictive feelings for emotions of piety, encouraged in themselves by reading and meditation, a disposition to brood over their wrongs, and, when they had worked themselves up into hating their enemies, imagined that they were only hating the enemies of heaven. In the New Testament there was little indeed which, even when perverted by the most disingenuous exposition, could seem to countenance the indulgence of malevolent passions. But the Old Testament contained the history of a race selected by God to be witnesses of his unity and ministers of his vengeance, and specially commanded by him to do many things which, if done without his special command, would have been atrocious crimes. In such a history it was not difficult for fierce and gloomy spirits to find much that might be distorted to suit their wishes. The extreme Puritans therefore began to feel for the Old Testament a preference, which, perhaps, they did not distinctly avow even to themselves; but which showed itself in all their sentiments and habits. They paid to the Hebrew language a respect which they refused to that tongue in which the discourses of Jesus and the epistles of Paul have come down to us. They baptized their children by the names, not of Christian saints, but of Hebrew patriarchs and warriors. In defiance of the express and reiterated declarations of Luther and Calvin, they turned the weekly festival by which the Church had, from the primitive times, commemorated the resurrection of her Lord, into a Jewish Sabbath. They sought for principles of jurisprudence in the Mosaic law, and for precedents to guide their ordinary conduct in the books of Judges and Kings. Their thoughts and discourse ran much on acts which were assuredly not recorded as examples for our imitation. The prophet who hewed in pieces a captive king, the rebel general who gave the blood of a queen to the dogs, the matron who, in defiance of plighted faith, and of the laws of eastern hospitality, drove the nail into the brain of the fugitive ally who had just fed at her board, and who was sleeping under the shadow of her tent, were proposed as models to Christians suffering under the tyranny of princes and prelates. Morals and manners were subjected to a code resembling that of the synagogue, when the synagogue was in its worst state. The dress, the deportment, the language, the studies, the amusements of the rigid sect were regulated on principles not unlike those of the Pharisees who, proud of their washed hands and broad phylacteries, taunted the Redeemer as a sabbath-breaker and a winebibber. It was a sin to hang garlands on a Maypole, to drink a friend's health, to fly a hawk, to hunt a stag, to play at chess, to wear love-locks, to put starch into a ruff, to touch the virginals, to read the Fairy Queen. Rules such as these, rules which would have appeared insupportable to the free and joyous spirit of Luther, and contemptible to the serene and philosophical intellect of Zwingle, threw over all life a more than monastic gloom. The learning and eloquence by which the great Reformers had been eminently distinguished, and to which they had been, in no small measure, indebted for their success, were regarded by the new school of Protestants with suspicion, if not with aversion. Some precisians had scruples about teaching the Latin grammar, because the names of Mars, Bacchus, and Apollo occurred in it. The fine arts were all but proscribed. The solemn peal of the organ was superstitious. The light music of Ben Jonson's masques was dissolute. Half the fine paintings in England were idolatrous, and the other half indecent. The extreme Puritan was at once known from other men by his gait, his garb, his lank hair, the sour solemnity of his face, the upturned white of his eyes, the nasal twang with which he spoke, and above all, by his peculiar dialect. He employed, on every occasion, the imagery and style of Scripture. Hebraisms violently introduced into the English language, and metaphors borrowed from the boldest lyric poetry of a remote age and country, and applied to the common concerns of English life, were the most striking peculiarities of this cant, which moved, not without cause, the derision both of Prelatists and libertines.

Thus the political and religious schism which had originated in the sixteenth century was, during the first quarter of the seventeenth century, constantly widening. Theories tending to Turkish despotism were in fashion at Whitehall. Theories tending to republicanism were in favour with a large portion of the House of Commons. The violent Prelatists who were, to a man, zealous for prerogative, and the violent Puritans who were, to a man, zealous for the privileges of Parliament, regarded each other with animosity more intense than that which, in the preceding generation, had existed between Catholics and Protestants.

While the minds of men were in this state, the country, after a peace of many years, at length engaged in a war which required strenuous exertions. This war hastened the approach of the great constitutional crisis. It was necessary that the King should have a large military force. He could not have such a force without money. He could not legally raise money without the consent of Parliament. It followed, therefore, that he either must administer the government in conformity with the sense of the House of Commons, or must venture on such a violation of the fundamental laws of the land as had been unknown during several centuries. The Plantagenets and the Tudors had, it is true, occasionally supplied a deficiency in their revenue by a benevolence or a forced loan: but these expedients were always of a temporary nature. To meet the regular charge of a long war by regular taxation, imposed without the consent of the Estates of the realm, was a course which Henry the Eighth himself would not have dared to take. It seemed, therefore, that the decisive hour was approaching, and that the English Parliament would soon either share the fate of the senates of the Continent, or obtain supreme ascendency in the state.

Just at this conjuncture James died. Charles the First succeeded to the throne. He had received from nature a far better understanding, a far stronger will, and a far keener and firmer temper than his father's. He had inherited his father's political theories, and was much more disposed than his father to carry them into practice. He was, like his father, a zealous Episcopalian. He was, moreover, what his father had never been, a zealous Arminian, and, though no Papist, liked a Papist much better than a Puritan. It would be unjust to deny that Charles had some of the qualities of a good, and even of a great prince. He wrote and spoke, not, like his father, with the exactness of a professor, but after the fashion of intelligent and well educated gentlemen. His taste in literature and art was excellent, his manner dignified, though not gracious, his domestic life without blemish. Faithlessness was the chief cause of his disasters, and is the chief stain on his memory. He was, in truth, impelled by an incurable propensity to dark and crooked ways. It may seem strange that his conscience, which, on occasions of little moment, was sufficiently sensitive, should never have reproached him with this great vice. But there is reason to believe that he was perfidious, not only from constitution and from habit, but also on principle. He seems to have learned from the theologians whom he most esteemed that between him and his subjects there could be nothing of the nature of mutual contract; that he could not, even if he would, divest himself of his despotic authority; and that, in every promise which he made, there was an implied reservation that such promise might be broken in case of necessity, and that of the necessity he was the sole judge.

And now began that hazardous game on which were staked the destinies of the English people. It was played on the side of the House of Commons with keenness, but with admirable dexterity, coolness, and perseverance. Great statesmen who looked far behind them and far before them were at the head of that assembly. They were resolved to place the King in such a situation that he must either conduct the administration in conformity with the wishes of his Parliament, or make outrageous attacks on the most sacred principles of the constitution. They accordingly doled out supplies to him very sparingly. He found that he must govern either in harmony with the House of Commons or in defiance of all law. His choice was soon made. He dissolved his first Parliament, and levied taxes by his own authority. He convoked a second Parliament, and found it more intractable than the first. He again resorted to the expedient of dissolution, raised fresh taxes without any show of legal right, and threw the chiefs of the opposition into prison At the same time a new grievance, which the peculiar feelings and habits of the English nation made insupportably painful, and which seemed to all discerning men to be of fearful augury, excited general discontent and alarm. Companies of soldiers were billeted on the people; and martial law was, in some places, substituted for the ancient jurisprudence of the realm.

The King called a third Parliament, and soon perceived that the opposition was stronger and fiercer than ever. He now determined on a change of tactics. Instead of opposing an inflexible resistance to the demands of the Commons, he, after much altercation and many evasions, agreed to a compromise which, if he had faithfully adhered to it, would have averted a long series of calamities. The Parliament granted an ample supply. The King ratified, in the most solemn manner, that celebrated law, which is known by the name of the Petition of Right, and which is the second Great Charter of the liberties of England. By ratifying that law he bound himself never again to raise money without the consent of the Houses, never again to imprison any person, except in due course of law, and never again to subject his people to the jurisdiction of courts martial.

The day on which the royal sanction was, after many delays, solemnly given to this great Act, was a day of joy and hope. The Commons, who crowded the bar of the House of Lords, broke forth into loud acclamations as soon as the clerk had pronounced the ancient form of words by which our princes have, during many ages, signified their assent to the wishes of the Estates of the realm. Those acclamations were reechoed by the voice of the capital and of the nation; but within three weeks it became manifest that Charles had no intention of observing the compact into which he had entered. The supply given by the representatives of the nation was collected. The promise by which that supply had been obtained was broken. A violent contest followed. The Parliament was dissolved with every mark of royal displeasure. Some of the most distinguished members were imprisoned; and one of them, Sir John Eliot, after years of suffering, died in confinement.

Charles, however, could not venture to raise, by his own authority, taxes sufficient for carrying on war. He accordingly hastened to make peace with his neighbours, and thenceforth gave his whole mind to British politics.

Now commenced a new era. Many English Kings had occasionally committed unconstitutional acts: but none had ever systematically attempted to make himself a despot, and to reduce the Parliament to a nullity. Such was the end which Charles distinctly proposed to himself. From March 1629 to April 1640, the Houses were not convoked. Never in our history had there been an interval of eleven years between Parliament and Parliament. Only once had there been an interval of even half that length. This fact alone is sufficient to refute those who represent Charles as having merely trodden in the footsteps of the Plantagenets and Tudors.

It is proved, by the testimony of the King's most strenuous supporters, that, during this part of his reign, the provisions of the Petition of Right were violated by him, not occasionally, but constantly, and on system; that a large part of the revenue was raised without any legal authority; and that persons obnoxious to the government languished for years in prison, without being ever called upon to plead before any tribunal.

For these things history must hold the King himself chiefly responsible. From the time of his third Parliament he was his own prime minister. Several persons, however, whose temper and talents were suited to his purposes, were at the head of different departments of the administration.

Thomas Wentworth, successively created Lord Wentworth and Earl of Strafford, a man of great abilities, eloquence, and courage, but of a cruel and imperious nature, was the counsellor most trusted in political and military affairs. He had been one of the most distinguished members of the opposition, and felt towards those whom he had deserted that peculiar malignity which has, in all ages, been characteristic of apostates. He perfectly understood the feelings, the resources, and the policy of the party to which he had lately belonged, and had formed a vast and deeply meditated scheme which very nearly confounded even the able tactics of the statesmen by whom the House of Commons had been directed. To this scheme, in his confidential correspondence, he gave the expressive name of Thorough. His object was to do in England all, and more than all, that Richelieu was doing in France; to make Charles a monarch as absolute as any on the Continent; to put the estates and the personal liberty of the whole people at the disposal of the crown; to deprive the courts of law of all independent authority, even in ordinary questions of civil right between man and man; and to punish with merciless rigour all who murmured at the acts of the government, or who applied, even in the most decent and regular manner, to any tribunal for relief against those acts. [12]