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* Rush, vol. vi. p. 275.

** Warwick, p. 261. Walker, p. 278. laudable.

While the military enterprises were carried on with vigor in England, and the event became every day more doubtful, both parties cast their eye towards the neighboring kingdoms, and sought assistance for the finishing of that enterprise in which their own forces experienced such furious opposition. The parliament had recourse to Scotland; the king to Ireland.

When the Scottish Covenanters obtained that end for which they so earnestly contended, the establishment of Presbyterian discipline in their own country, they were not satisfied, but indulged still in an ardent passion for propagating, by all methods, that mode of religion in the neighboring kingdoms. Having flattered themselves, in the fervor of their zeal, that by supernatural assistances they should be enabled to carry their triumphant covenant to the gates of Rome itself, it behoved them first to render it prevalent in England, which already showed so great a disposition to receive it. Even in the articles of pacification, they expressed a desire of uniformity in worship with England; and the king, employing general expressions, had approved of this inclination as pious and no sooner was there an appearance of a rupture, than the English parliament, in order to allure that nation into a close confederacy, openly declared their wishes of ecclesiastical reformation, and of imitating the example of their northern brethren.[*] When war was actually commenced, the same artifices were used, and the Scots beheld, with the utmost impatience, a scene of action of which they could not deem themselves indifferent spectators. Should the king, they said, be able by force of arms to prevail over the parliament of England, and reestablish his authority in that powerful kingdom, he will undoubtedly retract all those concessions which, with so many circumstances of violence and indignity, the Scots have extorted from him. Besides a sense of his own interest, and a regard to royal power, which has been entirely annihilated in this country, his very passion for prelacy and for religious ceremonies must lead him to invade a church which he has ever been taught to regard as anti-Christian and unlawful. Let us but consider who the persons are that compose the factions now so furiously engaged in arms. Does not the parliament consist of those very men who have ever opposed all war with Scotland, who have punished the authors of our oppressions, who have obtained us the redress of every grievance, and who, with many honorable expressions, have conferred on us an ample reward for our brotherly assistance? And is not the court full of Papists, prelates, malignants; all of them zealous enemies to our religious model, and resolute to sacrifice their lives for their idolatrous establishments? Not to mention our own necessary security can we better express our gratitude to Heaven for that pure light with which we are, above all nations, so eminently distinguished, than by conveying the same divine knowledge to our unhappy neighbors, who are wading through a sea of blood in order to attain it? These were in Scotland the topics of every conversation: with these doctrines the pulpits echoed: and the famous curse of Meroz, that curse so solemnly denounced and reiterated against neutrality and moderation, resounded from all quarters.[**]

* Rush, vol. vi. p. 390. Clarendon, vol. iii. p. 68.

** Curse ye Meroz, said the angel of the Lord; curse ye
bitterly the inhabitants thereof: because they came not to
the help of the Lord, to the help of the Lord against the
mighty. Judges, chap. v ver. 23.

The parliament of England had ever invited the Scots, from the commencement of the civil dissensions, to interpose their mediation, which they knew would be so little favorable to the king: and the king for that very reason had ever endeavored, with the least offensive expressions, to decline it.[*] Early this spring, the earl of Loudon, the chancellor, with other commissioners, and attended by Henderson, a popular and intriguing preacher, was sent to the king at Oxford, and renewed the offer of mediation; but with the same success as before. The commissioners were also empowered to press the king on the article of religion, and to recommend to him the Scottish model of ecclesiastic worship and discipline. This was touching Charles in a very tender point: his honor his conscience, as well as his interest, he believed to be intimately concerned in supporting prelacy and the liturgy.[**] 14 He begged the commissioners, therefore, to remain satisfied with the concessions which he had made to Scotland; and having modelled their own church according to their own principles, to leave their neighbors in the like liberty, and not to intermeddle with affairs of which they could not be supposed competent judges.[***]

* Rush. vol. vi. p. 398.

** See note N, at the end of the volume.

*** Bush. vol. vi. p. 462.

The divines of Oxford, secure, as they imagined, of a victory, by means of their authorities from church history, their quotations from the fathers, and their spiritual arguments, desired a conference with Henderson, and undertook by dint of reasoning to convert that great apostle of the north: but Henderson, who had ever regarded as impious the least doubt with regard to his own principles, and who knew of a much better way to reduce opponents than by employing any theological topics, absolutely refused all disputation or controversy. The English divines went away full of admiration at the blind assurance and bigoted prejudices of the man: he on his part was moved with equal wonder at their obstinate attachment to such palpable errors and delusions.

By the concessions which the king had granted to Scotland, it became necessary for him to summon a parliament once in three years; and in June of the subsequent year was fixed the period for the meeting of that assembly. Before that time elapsed, Charles flattered himself that he should be able, by some decisive advantage, to reduce the English parliament to a reasonable submission, and might then expect with security the meeting of a Scottish parliament. Though earnestly solicited by Loudon to summon presently that great council of the nation, he absolutely refused to give authority to men who had already excited such dangerous commotions, and who showed still the same disposition to resist and invade his authority. The commissioners, therefore, not being able to prevail in any of their demands, desired the king’s passport for London, where they purposed to confer with the English parliament;[*] and being likewise denied this request, they returned with extreme dissatisfaction to Edinburgh.

The office of conservators of the peace was newly erected in Scotland, in order to maintain the confederacy between the two kingdoms; and these, instigated by the clergy, were resolved, since they could not obtain the king’s consent, to summon in his name, but by their own authority, a convention of states; and to bereave their sovereign of this article, the only one which remained, of his prerogative. Under color of providing for national peace, endangered by the neighborhood of English armies, was a convention called; an assembly which though it meets with less solemnity, has the same authority as a parliament in raising money and levying forces. Hamilton, and his brother the earl of Laneric, who had been sent into Scotland in order to oppose, these measures, wanted either authority or sincerity; and passively yielded to the torrent. The general assembly of the church met at the same time with the convention; and exercising an authority almost absolute over the whole civil power, made every political consideration yield to their theological zeal and prejudices.

The English parliament was at that time fallen into great distress by the progress of the royal arms; and they gladly sent to Edinburgh commissioners, with ample powers to treat of a nearer union and confederacy with the Scottish nation. The persons employed were the earl of Rutland, Sir William Armyne, Sir Henry Vane the younger, Thomas Hatcher, and Henry Dailey, attended by Marshall and Nye, two clergymen of signal authority.[**]