[288] See also Neal, ii. chap. xii., and May, 247-265.

[289] July 28, 1642—The Lords give judgment against John Marston, Clerk, who had said—"The Parliament set forth flams to cozen and cheat the country and get their money, &c. He is deprived of all ecclesiastical preferments; made incapable hereafter to hold place or dignity in Church or Commonwealth; imprisoned in the Gatehouse; and ordered to give sureties."—Parliaments and Councils of England, 396.

[290] The Royalists sometimes appealed to Scripture.—There is amongst the State Papers, one containing texts of Scripture relating to royal authority:—1. Pray for the King; 2. Speak not evil of the King; 3. Exalt not thyself against the King; 4. The King's confidence in God; 5. The King loveth judgment; 6. The King ought to be feared; 7. God's care of his anointed; 8. Punishment of his adversaries; 9. Exhortation to obedience; 10. His triumph and thanksgiving.

There is also a paper of arguments in defence of taking up arms in maintenance of the true reformed religion:—From the law of nature. From Divine authority out of God's word. From human authority; Citations from fathers, &c. From reason. From practice of Reformed kirks, France, Holland, Germany, Bohemia, Switzerland, Hungary, and Sweden, which had all taken up arms for defence of religion against authority. From the custom of Kings in Reformed kirks—Elizabeth against Spain—James, in his Basilicon, approves reforming of Scotland—Charles sent a naval force to help French Protestants.

[291] I may add the following sentence from Hook's Lives of the Archbishops of Canterbury, iii. 291:—"The first lawyer whose writings we possess, Bracton, asserts, 'Lex omnium Rex.' A king not less than a subject may be a traitor."

[292] Parl. Hist., ii. 1168.

[293] These papers are given in full by Rushworth, iv. 624, 722. They are also to be found in Neal, ii. 553, 556, 563, as extracts from Rushworth, though much condensed.

[294] Rushworth, iv. 733.

[295] In the Weekly Intelligencer, October 18, 1642, mention is made of a woman called Moll Cutpurse, who wore both, saying she was for King and Parliament, too.

[296] "Powers to be resisted, or a dialogue arguing the Parliament's lawful resistance of the powers now in arms against them, and that archbishops, bishops, curates, neuters, all these are to be cut off by the law of God, therefore to be cast out by the law of the land, etc."—London, 1643. p. 13.

See also John Goodwin's Anti-cavalierisme.

That the people have a right to resist their rulers when they do wrong was a common opinion amongst Reformers in Mary's reign. See Maitland's Essays on Reformation in England, vi.

[297] All these particulars are mentioned in pamphlets of the King's collection.—British Museum, years 1642, 1643. Marvels and Monsters were rife at the time of the Reformation.—Maitland's Essays, 184.

[298] A list of contributors is printed in Choice Notes, Historical, p. 55.

[299] Such a contribution from William Bridge and his family is described in the Yarmouth Corporation Records.

[300] Baxter assigns a number of reasons which induced godly people to take side with the Parliament.—Life and Times, part i. 33. Mrs. Hutchinson, in the Memoirs of her husband, gives amusing sketches of some who joined that party for sinister ends, pp. 105-116. The Life of Adam Martindale, p. 31, indicates how Royalists sought shelter amidst Parliamentarians.

[301] It is worthy of remark that Cromwell began his military course at about forty, the same age as that at which Cæsar commenced his victories. Cæsar, however, when a young man, had served in the army, which Cromwell had not. It is a curious parallel that both should have been such successful soldiers after so long an engagement in peaceful occupations. Both died at the age of about fifty-five.

[302] Rushworth, v. 39.

[303] A small volume was published containing portions of Scripture, and was entitled The Souldier's Pocket Bible.

[304] As to the presence of Roman Catholics in the two armies, the following passages from Baxter and Hallam should be considered:—

Baxter, whose prejudices against the army must be borne in mind when he refers to the subject, only expresses suspicion. "The most among Cromwell's soldiers that ever I could suspect for Papists were but a few that began as strangers among the common soldiers, and by degrees rose up to some inferior offices, and were most conversant with the common soldiers; but none of the superior officers seemed such, though seduced by them."—Life and Times, part i. 78.

Hallam leans to the idea that the common reports had some foundation. He remarks: "It is probable that some foreign Catholics were in the Parliament's service. But Dodds says, with great appearance of truth, that no one English gentleman of that persuasion was in arms on their side.—Church History of England, iii. 28. He reports, as a matter of hearsay, that out of about 500 gentlemen who lost their lives for Charles in the civil war, 194 were Catholics. They were, doubtless, a very powerful faction in the court and army."—Hallam's Const. Hist. i. 587.

[305] Hibbert's History of Manchester, i. 210.

[306] "Some Special Passages from Warwickshire." King's Pamphlets, Brit. Mus. Acts and Orders, i. 124.

[307] King's Pamphlets, Brit. Mus. Acts and Orders, ii. 124.

[308] Rushworth, iv. 783.

[309] These were commenced by Mr. Case, of St. Mary Magdalen, Milk Street, and afterwards circulated from church to church for the convenience of the citizens.—Neal, ii. 592.

[310] Letter of Nehemiah Wharton, dated Aylesbury, August the 16th, 1642. Addressed to his much honoured friend, Mr. George Willingham, Merchant, at the Golden Anchor, Swithin Lane.—State Papers, Chas. I., Dom.

[311] In a letter, dated September 7, Wharton says of Northampton, for situation, circuit, stateliness of buildings, it exceeds Coventry, but the walls are miserably ruined though the country abounds in mines of stone. He also complains of certain soldiers of his regiment who discovered their base ends by declaring they would surrender their arms unless they received five shillings a man, which they said was promised them monthly by the committee. He alludes further to dissensions between foot and horse soldiers. In another letter he mentions a soldier's winter suit made for him, "edged with gold and silver lace," which he hoped he should never stain but in the blood of a cavalier.

[312] Letter of William Harrison, Berwick, dated 7th Sept., 1642, to his good friend Mr. Thomas Davison, at London.—State Papers, Chas. I., Dom.

[313] Whitelocke's Memorials, 65.

[314] Rushworth, v. 35. Baxter's Life and Times, part i. 43.

[315] Parl. Hist., ii. 1495-1504.

[316] Whitelocke, 65. Sanford's Illustrations, 535.

[317] Rushworth, v. 81.

[318] November 26th.—Rushworth, v. 69-71.

[319] Parl. Hist., iii. 59.

[320] The speech is printed in the Harleian Miscellany, v. 224.

[321] Calamy's Continuation, ii. 737.

[322] Edmund Calamy, the popular clergyman of the Commonwealth, was grandfather to the historian of that name.

[323] The Loyal Satirist.—Somers' Tracts, vii. 68.

[324] August 3, 1642.—Rushworth, v. 388.

[325] Parl. Hist., ii. 1465.

[326] On the 20th of January Maynard "spoke very earnestly that we should not abolish the jurisdiction of bishops until we had replaced another government in the Church: which he thought would not be very soon agreed upon, some being for a presbytery, some for an independent government, and others for he knew not what."—Harl. MSS., clxiv. p. 1078, A. B. Sanford's Illustrations, 550.

[327] See Commons' Journal and Lords' Journal.

[328] Baillie's Letters and Journals, ii. 58.

[329] Rushworth, v. 399-406. The papers were presented in February, 1642-3. The petition bears date 4th of January.

[330] Memorials, 67. The safe conduct bears date 28th of January, 1642-3.

[331] Rushworth, v. 166-169.

[332] Hist., 962.

[333] Rushworth, v. 459.

[334] Baillie's Letters, ii. 66, 67.

[335] Letters and Journals, i. 287.

[336] Nalson, ii. 766. Thomas Fuller advocated the calling of a synod.—Life, by Russell, 124.

[337] Rushworth, v. 337. Husband, 208.

"There must be some laymen in the synod, to overlook the clergy, lest they spoil the civil work; just as when the good woman puts a cat into the milk house to kill a mouse, she sends her maid to look after the cat, lest the cat should eat up the cream."—Selden's Table Talk, 169.

[338] Hacket, Bishop of Lichfield; Morley, Bishop of Winchester; Nicholson, Bishop of Gloucester; Prideaux, Bishop of Worcester; Reynolds, Bishop of Norwich.

[339] Calamy's Continuation, i. 28.—Bancroft, on the authority of Winthrop, says that the colonial Churches of America were invited to send deputies to the Westminster Assembly. But Hooker, of Hartford, "'liked not the business,' and deemed it his duty rather to stay in quiet and obscurity with his people in Connecticut, than to turn propagandist and plead for Independency in England."—United States, i. 417. Did Philip Nye seek to strengthen the Independents in the Assembly by inviting brethren from America?

[340] "It was almost implied in the meaning of the word. An 'Œcumenical Synod,' that is an 'Imperial gathering,' from the whole οἰκουμένη, or empire (for this was the technical meaning of the word, even in the Greek of the New Testament) could be convened only by the emperor."—Stanley's Lectures on the Eastern Church, 80. The first council of Arles, inferior only to a General Council, was called by the Emperor Constantine.—Euseb. Hist., lib. x. c. v.

[341] The Divines were allowed by the Parliamentary ordinance four shillings a day.

[342] Perhaps some one better versed in the controversy touching powers of Convocation than I am might shew that, after all, the power of decision, and the liberty of discussion in the two Houses, do not far exceed what was allowed to the Westminster Assembly. It is admitted on all hands that Convocation cannot meet without a royal writ, nor make canons without licence, nor publish them without confirmation by the Great Seal, and some contend that Convocation may not even discuss any matters without royal licence.—See Lathbury's History of Convocation, 112.

While I am revising this book for the press, I find the following in to-day's Times, January 11th, 1866: "Convocation is nothing more whatever than a general commission of enquiry into the affairs of the Church empowered to report its opinions to the Crown." Change "Crown" into "Parliament," and this passage describes the Westminster Assembly, so far as its power was concerned.

[343] Rushworth, v. 339. It does not appear clearly whether the sermon was delivered in the abbey or the chapel. Rushworth, after mentioning the sermon and the presence of the two Houses, says of the Divines, "After which they assembled in the said chapel:" as if the "Houses" had heard the sermon in some other part of the abbey.

I do not find any notice of Twiss's sermon in the list of his works.

[344] The Upper House of Convocation met in Henry the Seventh's Chapel both in 1572 and in 1640.—Gibson's Synodus Anglicanus.

[345] Washington Irving.

[346] Fuller's Church History, iii. 448.

[347] Neal, iii. 60.

[348] Journal of the Assembly. Lightfoot's Works, xiii. 3.

[349] This was Mr. John White, of Dorchester, great grandfather of John and Charles Wesley.—See Kirk's Mother of the Wesleys, 18.

[350] Lightfoot, xiii. 7-9. Hetherington's History of the Westminster Assembly, p. 114.

[351] This will be inserted in the Appendix.

[352] True and faithful Narrative of the Death of Master Hampden, quoted in Nugent's Life of Hampden, 363.

[353] Scarborough church was stormed in 1644 by the Parliament soldiers, and afterwards fortified by them. It is remarkable to find church towers so constructed, as to shew they were intended for warlike purposes. Melsonby and Middleham, in Yorkshire, and Harlestone, in Northamptonshire, are examples.—Poole's Ecclesiastical Architecture, 358.

[354] Joseph Lister's Narrative, 23. Bradford was taken on the 2nd of July.

[355] Hist., 416.

[356] Rushworth, v. 287.

[357] Rushworth, v. 290. Calamy's Account, ii. 675. Palmer's Non. Con. Mem. ii. 467.

[358] Rushworth, v. 344.

[359] Sanford's Illustrations, 575.

[360] David's Annals of Nonconformity in Essex, 535.

[361] Vol. ii. 103, &c.

[362] Instructions given are inserted in Parl. Hist., iii. 151.

[363] Baillie, ii. 88, 97.

[364] Baxter's Life and Times, p. i. 48.—He adds that this public explication was given by Mr. Coleman, when preaching on the Covenant to the House of Lords: "That by prelacy we mean not all Episcopacy, but only the form which is here described."

On the 12th of September, the Solemn League and Covenant was proposed to the Parliament, who, on the 21st, ordered it to be printed.

On the 20th, the Lords declared that none shall have command till they have taken the Covenant.

[365] II. Chron. xv. 12, 14, 15.—The 15th verse is printed with two other texts on the title page of the Solemn League and Covenant, published Sept. 22nd, 1643.

[366] Cunninghame's History of the Church of Scotland, i. 315, ii. 81.

[367] The Solemn League and Covenant will be inserted in the Appendix.

[368] Nye's Exhortation was published, and a portion of it, extolling the Covenant, may be seen in Hanbury's Memorials, ii. 215.

[369] Gouge was a Puritan divine who died in 1653, after being minister of Blackfriars nearly forty-six years.

[370] In the State Paper Office is the following letter written by Falkland in the spring of the year.

"Sir,—If my health were not so ill as yours, with all my business to boot, I should not hope to be excused for being so slow in giving you thanks for two so great favours. I heartily wish we were in a condition of being able to make use of any good inclinations to us beyond sea, and perhaps they are the kinder, because they find it safe to be so, whilst we are as we are, that is, unable to take them at their words, and make use of their kindness. Of Mr. Wightman's commitment I never heard before I read your letter: the petition for him is in Mr. Secretary's hands, but I will assist it to my power; though I conceive it indiscreetly done of the Company to send so obnoxious a person, and yet more indiscreetly done of him to be sent, who could not but know that he was such. My desire of peace, and my opinion of the way to it, agree wholly with yours, for which I congratulate with myself, and wish the second followed (but both sides must then contribute) that the first might be obtained, and I might then have occasion to congratulate with the kingdom too. His Majesty hath commanded me to let you know that he is very sensible of your present condition, and that he is sorry for nothing more than that his friends (especially so honest and deserving a man) should be in danger for being so, and be not able to protect them, but that if retiring of yourself hither out of their power would stand with your occasions, he assures you, you shall be very welcome, but what to advise you, if you stay, I find he knows not, and I am sure I know as little. I wish, whether you stay or come, it might be in my power to serve you. I assure you, Sir, if there were any occasion of doing it by my readiness to catch at, and my diligence in pursuing it, you should find what I must now desire you to believe, that I am, Sir, your very really humble Servant,

Falkland.

"18th April."

(Addressed) "For the Right Honourable Sir Thomas Rowe, Knight, one of His Majesty's most honourable Privy Council."—Dom. Car. i., April 18, 1643.

[371] Rushworth, v. 486.

[372] Perfect Diurnal, 2nd of Sept., 1643.

[373] Baillie's Letters, ii. 99, 113-115.

[374] Rushworth, v. 358.

[375] "Horses have stood ready in several stables, and almost eaten out their heads, for those that were to go with the news to Oxford."—Parliament Scout.

[376] The Diurnals which supply these statements are not trustworthy.

[377] Amongst the State Papers is the following programme, or, as it is entituled, "The proceeding" of Mr. Pym's funeral:—

Two Conductors.
Servants in Cloaks.
Friends in Cloaks.
Esquires.
Knights.
Baronets.
Divines.
The Preacher.
The Pennon borne by Mr. Faulconer.
Rouge Dragon         Helm and crest.
Lancaster                 Coat of arms.
footnote 377
Mr. Alex. Pym, chief mourner.
Mr. Simons and Mr. Nicholls.
Mr. Askew.
Mrs. Symons and Mrs. Katherine Pym, and other Ladies and Gentlemen.
Then the Lords.
Then the Speaker of the House of Commons.

An endorsement shews that the three officers of arms allowed by the committee for this funeral were appointed £20 apiece, making a sum of £60. The following names also appear on the back of the document: Mr. Solicitor, Sir Arthur Haslerigge, Sir John Clotworthy, Mr. Knightley, Sir Gilbert Gerard, Sir Harry Vane, Mr. Stroud. Probably all these were present.

[378] Pym defended himself against imputations on his religious character, by saying that he had ever been a faithful son to the Protestant religion, without the least relation in his belief to the gross errors of Anabaptism or Brownism. He had sought a reformation of the Church of England—but not its overthrow. Neither envy nor private grudge against the bishops, who were personally inimical to him, made him averse to their functions, but only his zeal for religion, which he saw injured by the too extended authority of the prelates, who should have been upright and humble, "shearing their flocks and not flaying them."—Rushworth, v. 378.

Marshall in his Sermon and Baxter in his Saint's Rest would not have spoken of Pym as they did, had they not been satisfied that charges against his moral character were utterly untrue. Marshall includes chastity in the catalogue of his virtues. I can find no proof of anything improper in his intimacy with the Countess of Carlisle. For extracts from Marshall's Sermons, and the Diurnals, see Forster's British Statesmen, vol. ii. 294-302.

[379] Baillie says: "The plottings are incessant."—Letters and Journals, ii. 132.

[380] This is stated in a curious book, called Magnalia Dei Anglicana; or, England's Parliamentary Chronicle, by John Vicars, part iii., entitled God's Ark Overtopping the World's Waves, 135. A full account of these plots is given from the writer's own point of view. Vicars was a violent Presbyterian, and his book is full of party prejudice and curious information. Baillie notices these plots pretty fully, ii. 137.

[381] Mr. Nye and Mr. Goodwin entered into conference with Ogle only that they might entrap him. In the Journal of the House of Commons, January 26th, 1643-4, it is recorded "that Mr. Goodwin, Mr. Nye, with the privity of my Lord General and some members of the House, had conference with Ogle—Resolved, 'that it doth appear upon the whole matter, that the King and his council at Oxford do endeavour and embrace all ways to raise and ferment divisions betwixt us and our brethren of Scotland, and amongst ourselves under the fair pretences of easing tender consciences; that during these fair pretences their immediate design was the ruin of the kingdom by the destroying and burning the magazines thereof; that thanks be returned to Mr. Nye and Mr. Goodwin from both Houses.'" We learn from Baillie, ii. 137, that John Goodwin is the person here intended.

[382] State Papers, April 13, 1651. Bundle 646. Ogle is here styled "Colonel."

[383] Vicars' Chronicle, iii.

[384] Vicars' Chronicle, iii. 128, Baillie, ii. 134, and Perfect Diurnal. In the Perfect Diurnal of Thursday, June 19th, 1645, there is an account of another City feast. After dinner, and grace said by Mr. Marshall, both Houses of Parliament, the Assembly of Divines, the Aldermen of the City, and all the rest being assembled in the hall, they sung the 46th Psalm, and after that they departed.

[385] Mr. Bruen, of Tarvin, in the Deanery of Chester, an eminent Puritan (born 1560, died 1625) "the phœnix of his age," distinguished himself as an iconoclast. Finding in his own chapel superstitious images, and idolatrous pictures in the painted windows, and they so thick and dark that there was, as he himself says, "scarce the breadth of a groat of white glass amongst them," took orders to pull them down, indeed by the Queen's injunctions utterly to extinguish and destroy all pictures, paintings, and other monuments of idolatry and superstition, so that there might remain no memory of the same in the walls, glass windows, or elsewhere within their churches and houses. The Bible and ecclesiastical history are appealed to as further authorities. Theodosius abscondit simulacra gentium, omnes enim cultus idolorum cultus ejus abscondit; omnes eorum ceremonias obliteravit. Ambrosii Orat. in Mort. Theo.—See Hinde's Life of Bruen.

[386] Rushworth, v. 358.

[387] Oct 3. P. Diurnal. "The Commons, for the better taking away of superstitious ceremonies in churches, as in wearing the surplice and the like; which they had noticed (notwithstanding all former orders) was still used in sundry places—especially at the Abbey of Westminster—agreed in a further order, for the taking away of all copes and surplices, belonging to the said Abbey of Westminster, and to forbid the wearing of them in that or any other church or cathedral in England."

[388] Laud was at work upon the restoration of St. Paul's in 1640, "the whole body was finished with Portland stone excellent against all smoke and weather, and the tower scaffolded up to the top with purpose to take it all down and to rebuild it more fair." After his apprehension "the scaffolds were taken away and sold, with some of the lead which covered this famous structure."—Chamberlayne's Anglica Notitia, part ii. 155.

In the State Paper Office there is a document by Montague, Bishop of Chichester, containing an exhortation to the clergy of his diocese, giving thirteen reasons for their contributing to the fund for repairing the Cathedral of St. Paul. He dwells upon the dignity of St. Paul's as, in a sort, the mother church of the kingdom, and stimulates the persons addressed to liberality by a consideration of what was done by their predecessors.—Calendar, 1633-4, 384.

[389] 1643, May 27.—Resolved, an ordinance for borrowing the plate in all cathedrals superstitiously used upon their altars.

1644, April 24.—Ordered, the mitre and crosier staff found in St. Paul's Church to be forthwith sold, and the brass and iron in Henry the Seventh's Chapel.—Parry's Councils and Parliaments.

Whatever was now done in St. Paul's, worse things had been done there and elsewhere at the time of the Reformation.—See Strype's Cranmer, i. 251. Besides spoiling, embezzling, and taking away ornaments, he says, "they used also commonly to bring horses and mules into and through churches, and shooting off hand guns." It should be recollected, that the Puritans of the seventeenth century were familiar with such memories, and that reverence for sacred places had long been on the decline.

[390] Corporation Records in the Guildhall.

[391] Hard Measure, prefixed to Hall's Works, p. xviii. The proceedings at Norwich were of an infamous description, yet more shameful acts had been perpetrated by the Roman Catholic fathers of these very citizens. In 1272, we are told "Quam plures de familia, aliquos subdiacanos, aliquos clericos, aliquos laicos in claustro et infra septa monasterii interfecerunt; aliquos extraxerunt et in civitate morti tradiderunt, aliquos incarceraverunt. Post quæ ingressi, omnia sacra vasa, libros, aurum, et argentum, vestes et omnia alia quæ non fuerunt igne consumpta depradati fuerunt: monachos omnes, præter duos vel tres, a monasterio fugantes."—Anglia Sacra, i. 399.

[392] The following appears in the records of the Norwich Corporation: "Ordered that the churchwardens shall demolish the stump cross at St. Saviour's, and take the stones thereof for the use of the city."

[393] Calamy's Abridgment of Baxter, 24.