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assembly were bold and earnest men, with high notions of ecclesiastical authority, a democratic temper, and habitual reliance upon popular support. A church so constituted was, indeed, endowed and acknowledged by the state; but was more likely to withstand the power of the crown and aristocracy, than to uphold it.

the State.

The formal connection of the church with the state was, nevertheless, maintained with scarcely less strict- Her connecness than in England. The new establishment tion with was the work of the legislature: the Protestant religion was originally adopted: the church's confession of faith ratified; and the entire Presbyterian polity established by statute.1 And further, the crown was represented in her assembly by the Lord High Commissioner.

The Reformation had also been extended to Ireland: but in a manner the most extraordinary and excep- Reformation tional. In England and Scotland, the clergy and in Ireland. people had unquestionably been predisposed to changes in the Catholic church; and the reforms effected were more or less the expression of the national will. But in Ireland, the Reformation was forced upon an unyielding priesthood, and a half-conquered people. The priests were driven from their churches and homes, by ministers of the new faith,- generally Englishmen or strangers, - who were ignorant of the language of their flocks, and indifferent to their conversion or teaching. Conformity was exacted in obedience to the law, and under severe penalties: not sought by appeals to the reason and conscience of a subject race. Who can wonder that the Reformation never took root in Ireland? It was accepted by the majority of the English colonists; but many who abjured the Catholic faith, declined to join the new establishment, and founded Presbyterian communions of their own. The Reformation added a new element of discord between the colonists and the natives: embittered the chronic discontents against the government; and founded a

1 Scots Acts, 1560; 1567, c. 4, 6, 7, 1592, c. 116; Ibid., 1690, c. 5, 23.

foreign church, with few communicants, in the midst of a hostile and rebellious people. It was a state church: but, in no sense, the church of the nation.1

The three churches under James I.

Such having been the results of the Reformation, the accession of James united the three crowns of these realms ; and what were his relations to the church? In England, he was the head of a state church, environed by formidable bodies of Catholics and Puritans. In Scotland, a Presbyterian church had been founded upon the model approved by English Puritans. In Ireland, he was the head of a church maintained by the sword. This incongruous heritage, unwisely used, brought ruin on his royal house. Reared among a Presbyterian people, he vexed the English Puritans with a more rigorous conformity; and spurning the religion of his own countrymen, forced upon them a hated episcopacy, the supremacy of the crown, and observances repugnant to their creed. No less intolerant of his own mother's church, he hastened to aggravate the penalties against Popish recusants. Such was his rancor that he denied them the right of educating their children in the Catholic faith. The laws against them were also enforced with renewed severity. The monstrous plot of Guy Fawkes naturally incensed Parliament and the people against the whole body of Catholics, whose religion was still associated with imminent danger to the state; and again were treason and Popery scourged with the same rod. Further penalties were imposed on Popish recusants, not attending the services and sacraments of the church; and a new oath of allegiance was devised to test their loyalty. In Ireland, Catholic priests were banished by proclamation; and the laws rigorously enforced against the laity

1 Leland's Hist., ii. 165, 224, &c.; Lanigan's Eccl. Hist., iv. 207, &c.; Mant's Hist. of the Church of Ireland, i. ch. 2, 3, 4; Goldwin Smith's Irish History and Irish Character, 83, 88, 92, 100.

2 1 Jac. I. c. 4.

8 Lingard's Hist., ix. 41, 55.

4 3 Jac. I. c. 4, 5.

who absented themselves from Protestant worship. The king's only claim upon the favor of the Puritans was his persecution of Papists; and this he suddenly renounced. In compliance with engagements entered into with foreign powers, he began openly to tolerate the Catholics; and granted a pardon to all who had incurred the penalties of recusancy. The breach was ever widening between the Puritans and the throne; and while the monarch was asserting the divine right of kings, his bishops were exalting prelacy, and bringing the Reformed church nearer to the Romish model.

Relations of

with Ca

Puritans.

Charles continued to extend an indulgence to Catholics, at once offensive to the Puritan party, and in violation of laws which his prerogative could not rightfully Charles I. suspend. Even the toleration of the Stuarts, like tholics and their rigor, was beyond the law. The prerogatives and supremacy of the crown were alike abused. Favoring absolutism in the state and domination in the church, Charles found congenial instruments of tyranny in the Star Chamber and High Commission,-in Strafford and in Laud. In England he oppressed Puritans: in Scotland he introduced a high church liturgy, which provoked rebellion. Arbitrary rule in church and state completed the alienation of the Puritan party; and their enmity was fatal. The church was overthrown; and a republican commonwealth established on the ruins of the monarchy. The polity of the Reformation was riven, as by a thunderbolt.

The Commonwealth was generally favorable to religious liberty. The intolerance of Presbyterians, indeed, Religion was fanatical.1 In the words of Milton, Presbyter was but old Priest, writ large." Had wealth.

66

new

under the Common

1 Life of Baxter, 103. Their clergy in London protested against toleration to the Westminster Assembly, Dec. 18th, 1645, saying, "we cannot dissemble how we detest and abhor this much endeavored toleration.". Price's Hist. of Nonconformity, ii. 329. Edwards, a Presbyterian minister, denounced toleration as "the grand design of the devil," and "the most ready, compendious, and sure way to destroy all religion," "all the devils in hell and their instruments being at work to promote it." —Gangræna, part i. 58.

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they been suffered to exercise uncontrolled dominion, they would have rivalled Laud himself in persecution. But Crom. well guaranteed freedom of worship to all except Papists and Prelatists; declaring "that none be compelled to conform to the public religion, by penalties or otherwise."1 Such was his policy as a statesman and an Independent. He extended toleration even to the Jews. Yet was he sometimes led, by political causes, to put his iron heel upon the bishops and clergy of the Church of England, upon Roman Catholics, and even upon Presbyterians. The church party and Roman Catholics had fought for the king in the civil war; and the hands of churchmen and Puritans were red with each others' blood. To religious rancor was added the vengeance of enemies on the battle-field.

Presbyterians in

Before the king's fall, he had been forced to restore the Presbyterian polity to Scotland; 5 and the Covenanters, in a furious spirit of fanaticism, avenged Scotland. upon Episcopalians the wrongs which their cause had suffered in the last two reigns. Every age brought new discords; and religious differences commingled with civil strifes.

Puritans under Charles II.

After the Restoration, Roundheads could expect no mercy from Cavaliers and churchmen. They were spurned as dissenters and republicans. While in the ascendant, their gloomy fanaticism and joyless 1 Whitelock's Mem., 499, 576, 614; Neal's Hist. of the Puritans, iv. 28, 138, 338, &c.

2 Hume affirms, somewhat too broadly, that "of all the Christian sects this was the first which, during its prosperity as well as its adversity, always adopted the principles of toleration. — Hist., v. 168. See also Neal's Hist. of the Puritans, ii. 98; iv. 144; Collier, 829; Hallam's Const. Hist., i. 621; Short's Hist., 425; Brook's Hist. of Religious Liberty, i. 504, 513– 528.

8 Bate's Elen., part ii. 211.

4 Lord Clarendon's Hist., vii. 253, 254; Baxter's Life, i. 64; Kennet's Hist., iii. 206; Neal's Hist. of the Puritans, iv. 39, 122, 138, 144; Hume's Hist., v. 368; Butler's Rom. Cath., ii. 407; Parr's Life of Archbishop Usher; Rushworth, vii. 308, &c.

5 In 1641.

discipline had outraged the natural sentiments and taste of the people, and there was now a strong reaction against them. And first the church herself was to be purged of Puritans. Their consciences were tried by a new Act of Uniformity, which drove forth two thousand of her clergy, and further recruited the ranks of Protestant nonconformists.1 This measure, fruitful of future danger to the church, was followed by a rigorous code of laws, proscribing freedom of worship, and multiplying civil disabilities as penalties for dissent.

Oppressive

reign.

By the Corporation Act, no one could be elected to a corporate office who had not taken the sacrament within the year.2 By another Act, no one could serve as laws of this a vestryman, unless he made a declaration against taking up arms and the covenant, and engaged to conform to the Liturgy. The Five Mile Act prohibited any nonconformist minister from coming within five miles of a corporate town; and all nonconformists, whether lay or clerical, from teaching in any public or private school.* The monstrous Conventicle Act punished attendance at meetings of more than five persons, in any house, for religious worship, with imprisonment and transportation.5 This, again, was succeeded by a new test, by which the clergy were required to swear that it was not lawful, on any pretence whatever, to take up arms against the king. This test, conceived in the spirit of the high church, touched the consciences of none but the Calvinistic clergy, many of whom refused to take it, and further swelled the ranks of dissent.

While the foundations of the church were narrowed by such laws as these, nonconformists were pursued Persecution by incessant persecutions. Eight thousand Prot

of nonconformists.

1 13 & 14 Car. II. c. 4. Calamy's Nonconformist's Memorial, Intr. 31, &c.; Baxter's Life and Times, by Calamy, i. 181.

2 13 Car. II. stat. 2, c. 1.

8 15 Car. II. c. 5.

4 13 & 14 Car. II. c. 4.

5 16 Car. II. c. 4, continued and amended by 22 Car. II. c. 1. 6 17 Car. II. c. 2.

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