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he refused some offers of good appointments. In 1650, he returned to Scotland in the cause of Charles II. and becoming a prisoner was executed at Edinburgh as a traitor.

JAMES BUTLER, DUKE OF Ormond. 1610-1688. Whilst a youth, James Butler lost his father, the eldest son of Walter, Earl of Ormond, by reason of which he became heir to his grandfather. For a matter relating to a marriage, the Earl Walter was thrown into prison by king James, when his estates were seized in wardship, and his grandson, James committed to the care of archbishop Abbot to be educated. The primate, though he neglected his general education, caused him to be thoroughly instructed in the protestant religion, to which he adhered through life. Wentworth, when governor of Ireland, was struck with his abilities, and when about to be executed, requested of Charles to bestow upon his friend Ormond, his blue ribbon of the Garter. On the breaking out of the Irish Rebellion in 1641, he was appointed to command the royal troops, and though his forces were inadequate, he repeatedly defeated the rebels, but the want of union compelled him in 1643, to conclude an armistice. For four years longer he contrived to hold Ireland for his master; the royal cause being then ruined, he resigned his authority to the parliamentary commissioners. After a short stay in France, Ormond returned to Ireland at the request of the royalists, but failing in an attempt on Dublin, he again withdrew to the continent, and engaged himself in the service of Charles II. At the Restoration, he returned with his master, who raised him to the higher title of Duke, though he did little else for him, except sending him to govern Ireland, which Ormond did for fifteen years during the reign of Charles. At four several times, the Duke governed that country, his administration being characterised, not more by its ability than by its justice. His grandson, of the same name and title figured in the reigns of William III., Anne, and George I.: in the latter reign, he was attainted along with others, for embracing the cause of the Pretender.

MISCELLANEOUS NOTES.

THE ARGUMENTS ON SHIP-MONEY. The following summary is from Lingard :-" In favor of the crown were adduced 1, the practice of the Anglo-Saxon Kings, and the annual tax of Danegelt towards the support of the navy; 2, a multitude of precedents, proving that former monarchs had pressed ships into the service, and compelled the maritime counties to equip them; 3, the reasonableness of the claim; for unless the king possessed, in cases of danger, the right of calling on his subjects for aid, the country might receive incalculable injury before a parliament could be assembled. On the other part it was contended that no argument could be founded on the imperfect hints in our ancient writers, respecting the Danegelt, or the naval armament of the Anglo-Saxon kings: 2, that out of the multitude of precedents adduced, not one bore any resemblance to the present writs, which first ordered the inhabitants of the inland counties to fit out ships, and then to pay money in lieu of those ships: 3, that no urgent necessity could be pleaded; for the writs had been issued six months before the ships were wanted, and consequently there was sufficient time to assemble and consult the parliament: 4, that these writs were in opposition to the statutes and the Petition of Right,

which provided that no tax should be levied on the subject without the consent of parliament; nor was it a valid objection, that the king could still levy an aid on the knighthood of his son and the marriage of his eldest daughter, for these cases were expressly excepted in Magna Charter, and virtually in the preceding statutes."

LAUD'S INNOVATIONS IN THE MATTER OF CEREMONIES. Hume writes, "It must be confessed, that though Laud deserved not the appellation of papist, the genius of his religion was, though in a less degree, the same with that of Rome: The same profane respect was exacted to the sacerdotal character, the same submission required to the creeds and decrees of synods and councils, the same pomp and ceremony was affected in worship, and the same superstitious regard to days, postures, meats, and vestments. No wonder therefore, that the prelate was, everywhere, among the puritans, regarded with horror, as the fore-runner of antichrist.

As a specimen of the new ceremonies, to which Laud sacrified his own quiet and that of the nation, it may not be amiss to relate those which he was accused of employing in the consecration of St. Catherine's church, and which were the object of such general scandal and offence. On the bishop's approach to the west door, a loud voice cried, Open, open, ye everlasting doors, that the king of glory may enter in! Immediately the doors of the church flew open, and the bishop entered. Falling upon his knees, with eyes elevated and arms expanded, he uttered these words: This place is holy; the ground is holy: In the name of the Father, Son, and Holy Ghost, I pronounce it holy. Going towards the chancel, he several times took up from the floor some of the dust, and threw it in the air. When he approached, with his attendants, near to the communion table, he bowed frequently towards it: and on their return, they went round the church, repeating as they marched along, some of the psalms: And then said a form of prayer, which concluded with these words: We consecrate this church, and separate it unto thee as holy ground, not to be profaned any more to common use. After this the bishop, standing near the communion table, solemnly pronounced many imprecations upon such as should afterwards pollute that holy place by musters of soldiers, or keeping in it profane law-courts, or carrying burdens through it. On the conclusion of every curse he bowed towards the east, and cried, Let all the people say, Amen. The imprecations being all so piously finished, there were poured out a number of blessings upon such as had any hand in framing and building that sacred and beautiful edifice, and on such as had given, or should hereafter give to it, any chalices, plate, ornaments or utensils. At every benediction, he in like manner bowed towards the east, and cried, Let all the people say, Amen.

The sermon followed; after which the bishop consecrated and administered the sacrament in the following manner: As he approached the communion-table, he made many lowly reverences: And coming up to that part of the table where the bread and wine lay, he bowed seven times. After the reading of so many prayers, he approached the sacramental elements, and gently lifted up the corner of the napkin in which the bread was placed. When he beheld the bread, he suddenly let fall the napkin, flew back a step or two, and bowed three several times; then he drew near again, opened the napkin,

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and bowed as before. Next, he laid his hand on the cup, which had a cover upon it, and was filled with wine. He let go the cup, fell back, and bowed thrice towards it. He approached again; and lifting up the cover, peeped into the cup. Seeing the wine, he let fall the cover, started back, and bowed as before. Then he received the sacrament, and gave it to the others. And many prayers being said, the solemnity of consecration ended."

THE INDEPENDENTS AND THEIR PRINCIPLES. The following paragraphs are from Guizot. "Institutions, laws, customs, events, everything was called upon to regulate itself according to the reason and will of man; everything became the subject of new combinations, of learned creations; and in this bold undertaking everything seemed legitimate, on the faith of a principle or religious ecstasy, or in the name of necessity. The Presbyterians proscribed royalty and aristocracy in the state; why retain them in the church? The political reformers had intimated their opinion, that if, in the last resort, the king or the lords obstinately persisted in refusing their assent to a beneficial measure, the will of the Commons ought, of its own authority, to carry the point; why not say this distinctly and openly? Why invoke the sovereignty of the people only in a desperate case and to legitimate resistance, when it ought to be the basis of government itself and to legitimate power?

After having shaken off the yoke of the popish and episcopal clergy, the nation was in danger of undergoing that of the presbyterian clergy. What was the good of a clergy? by what right did priests form a permanent, rich, and independent body, authorised to claim the aid of the magistrate? Let all jurisdiction, even the power of excommunication, be withdrawn from them; let persuasion, preaching, teaching, prayer, bel the only sources of influence left to them, and all abuse of spiritual authority, all difficulty in making it accord perfectly with the civil power would undoubtedly cease. Besides 'tis in the faithful, not in the priests, that legitimate power, in matters of faith, resides: 'tis to the faithful it appertains to choose and appoint their ministers, and not to the ministers to appoint one another, and then impose themselves on the faithful. Nay, is not every one of the faithful a minister himself, for himself, for his family, for all those Christians who, touched by his words, shall hold himself inspired from on high, and shall be willing to unite with him in prayer? Who would dare to contest with the Lord the power of conferring his gifts on whom he pleases and as he pleases? Whether to preach or to fight, it is the Lord alone who chooses and consecrates his saints; and when he has chosen them, he intrusts to them his cause, and reveals to them alone by what means it shall triumph. The freethinkers applauded this language; so that the revolution was carried out, no matter to them by what means, or from what motives.

Thus arose the party of the Independents, far less numerous, far less deeply rooted in the national soil than that of the Presbyterians, but already possessed of that ascendancy ever achieved by a systematic and definite principle, always ready to give an account of itself, and to bear without flinching all consequences."

DESECRATION OF CHURCHES BY THE PURITANS. Bishop Hall thus describes the devastation of his cathedral at Norwich:-"It is no other than tragical to relate the carriage of that furious sacrilege,

what work

whereof our eyes and ears were the sad witnesses. was here, what clattering of glasses, what beating down of walls, what tearing up of monuments, what pulling down of seats, what wresting out of iron and brass from the windows and graves, what defacing of arms, what demolishing of curious stonework, that had not any representation in the world, but only the cost of the founder and the skill of the mason: what tooting and piping upon the destroyed organ-pipes; and what a hideous triumph on the market day before all the country, when in a kind of sacrilegious and profane procession, all the organ-pipes, vestments, both copes and surplices, together with the leaden cross which had been newly sawn down from over the Greenyard pulpit, and the service-books and singing-books that could be had, were carried to the fire in the public market-place; a lewd wretch walking before the train, in his cope trailing in the dirt, with a service-book in his hand, imitating, in an impious scorn, the tune, and usurping the words, of the litany used formerly in the church. Near the public cross all these instruments of idolatry must be sacrificed to the fire, not without much ostentation of a zealous joy in discharging ordnance, to the cost of some who professed how much they had longed to see that day. Neither was it any news, upon this guild day, to have the cathedral, now open on all sides, to be filled with musketeers, waiting for the mayor's return, drinking and tobaccoing as freely as if it had turned alehouse."

A fellow-picture is supplied by the sub-dean of Canterbury:-"The soldiers entering the church and choir, giant-like began a fight with God himself, overthrew the communion-table, tore the velvet cloth from before it, defaced the goodly screen or tabernacle-work, violated the monuments of the dead, spoiled the organs, brake down the ancient rails and seats, with the brazen eagle which did support the bible, forced open the cupboards of the singing men, rent some of their surplices, gowns, and bibles, and carried away others, mangled all our service-books, and books of common prayer, bestrewing the whole pavement with the leaves thereof, a miserable spectacle to all good eyes; but as if all this had been too little to satisfy the fury of indiscreet zealots among them (for many did abhor what was done already), they further exercised their malice upon the arras-hanging in the choir, representing the whole story of our Saviour, wherein observing divers figures of Christ (I tremble to express their blasphemies), one said, Here is Christ, and swore he would stab him; another said, Here is Christ, and swore he would rip up his bowels; which they did accordingly, so far as the figures were capable thereof, besides many other villanies."

THE GREAT REBELLION AND FRENCH REVOLUTION COMPARED. Alison in his celebrated History writes :-"No events in history are more commonly considered parallel than the Great Rebellion in England and the French Revolution. None, with certain striking points of resemblance, are in reality more dissimilar to each other. In both, the crown was engaged in a contest with the people, which terminated fatally for the royal family. In both, the reigning monarch was brought to the scaffold, and the legislative authority overturned by military force. In both, the leader of the army mounted the throne, and a brief period of military despotism was succeeded by the restoration of the legitimate monarchs. So far the parallel holds

good-in every other part it fails: In England, the contest was carried on for many years, and with various success, between the crown and a large portion of the gentry on one side, and the cities and popular party on the other. In the single troop of dragoons commanded by Lord Bernard Stuart, on the royal side, in 1643, was to be found a greater body of landed proprietors than among the whole of the republican party, in both houses of parliament, who voted at the commencement of the war. In France, the monarch yielded, almost without a struggle, to the encroachments of the people; and the only blood which was shed in civil conflict arose from the enthusiasm of the peasants in La Vendée, or the loyalty of the towns in the south of France, after the leaders of the royalist party had withdrawn from the struggle. The great landholders and privileged classes, to the number of a hundred and twenty thousand, abandoned their country; and the crown was ultimately overturned, and the monarch brought to the scaffold, by a faction in Paris, which a few thousand resolute men could at first have easily overcome, and which subsequently became irresistible only from its having been permitted to excite, through revolutionary measures, the cupidity of the lower orders throughout the monarchy.

Proportioned to the magnitude of the resistance opposed in England to the encroachments of the people by the crown, the nobility, and the higher classes of the landed proprietors, was the moderation displayed by both sides in the use of victory, and the small quantity of blood which was shed upon the scaffold. With the exception of the monarch, and a few of the leading characters in the aristocratic party, no individual during the Great Rebellion perished by the hands of the executioner; no proscriptions or massacres took place; the victor and the vanquished after the termination of their strife, lived peaceably together under the republican government. In France, scarcely any resistance was offered by the government to the popular party. The sovereign was more pacifically inclined than any man in his dominions, and entertained a superstitious dread of the shedding of blood; the democrats triumphed, with the loss only of fifty men, over the throne, the church, and the landed proprietors; and yet their successes, from the very first, were stained by a degree of cruelty of which the previous history of the world affords no example.

Religion, in the English Revolution, was the great instrument for moving mankind. Even in the reign of James I., the Puritans were the only sect who were zealously attached to freedom; and in every commotion which followed, the evil contests between the contending parties were considered as altogether subordinate to their religious differences, not only by the actors on the scene, but by the historiaus who recorded their proceedings. The pulpit was the fulcrum on which the whole efforts of the popular leaders rested; and the once venerable fabric of the English monarchy, to which so large a portion of its influential classes have in every age of its history been attached, yielded at last to the force of fanatical frenzy. In France, the influence of religion, was all exerted on the other side; the peasants of La Vendée followed their pastors to battle, and deemed themselves secure of salvation when combating for the cross: while the Jacobins of Paris founded their influence on the ridicule of every species of devotion,

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