History of England, from the Accession of James II - (Volume 1, Chapter 01) — Chapter I, Part 8

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.