Series 5 > Religious Controversy in Scotland 1625-1639
(16) [Page 1] - Introduction
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INTRODUCTION
But the truth is, As with the Jesuite he is an Heretick, that is not furioso more a Roman-
Catholick: so with the Puritan he is a Papist, that will not runne a-madding with them. It is
not the first time, for this very cause, I have beene talked of, esteemed of traduced as a Papist:
which I can the better brooke, because they have meted this measure to the Church of
England it selfe, as sympathizing with Papists in her Liturgie, Disciphne, and Doctrine too.
It were to be wished, that such transported spirits were taught to be more submisse and
sparing in their talk.
I call God and all his holy Angels to wimesse, I nor am, nor have beene, nor intend to be
hereafter, eyther Papist, or Romish Catholick; a Papist of State, or of Religion; but a Priest,
a member, a follower of the Church, and Doctrine of the Church of England.
—Richard Montagu, Appello Caesarem (London, 1625), 110-11.
It is sufficiently known, what pains we take in disputing and writing against Papists, in
confining their errours in our pulpits, in leading processe against them, according to the
order of the Church, and in doing all things against Romish errours, which can be expected
fiom the most zealous Professours of the Truth.... we have pried as narrowly into the mys¬
teries of Romish errours, for refutation of them, as any of those who impiously, and un¬
charitably traduce us, as favourers ofPoperie.
—[Aberdeen Doctors,] Generali Demands concerning the Late Covenant ([Edinburgh,]
1638), 29.
The most volatile idea at work in Scotland during the 1630s was the fear of
popery. If it did not single-handedly make the revolution of 1638, it was never¬
theless the sine qua non—for it provided a lightning rod which aristocratic dis¬
content could never have done in arousing the passions of an articulate and
committed presbyterian clergy. It allowed those ministers to tap into a tradition
reaching back to John Knox to mobilise the country in pursuit of goals which,
I have argued elsewhere, were not necessarily internally consistent nor always
compatible with those sought by even religiously conformist nobles.
The same kinds of theological concerns were present in England, and had
been for decades. Scottish Protestantism was not a hermetically-sealed unit which
rose and fell in isolation from the rest of the world. Scotland shared in a British
religious culture which expanded across the Atlantic and shared strong Unkages
with the Continent. This is to say that, generally speaking, what Scotland expe¬
rienced in religious terms up to about 1640 (and beyond, but I refer here only to
But the truth is, As with the Jesuite he is an Heretick, that is not furioso more a Roman-
Catholick: so with the Puritan he is a Papist, that will not runne a-madding with them. It is
not the first time, for this very cause, I have beene talked of, esteemed of traduced as a Papist:
which I can the better brooke, because they have meted this measure to the Church of
England it selfe, as sympathizing with Papists in her Liturgie, Disciphne, and Doctrine too.
It were to be wished, that such transported spirits were taught to be more submisse and
sparing in their talk.
I call God and all his holy Angels to wimesse, I nor am, nor have beene, nor intend to be
hereafter, eyther Papist, or Romish Catholick; a Papist of State, or of Religion; but a Priest,
a member, a follower of the Church, and Doctrine of the Church of England.
—Richard Montagu, Appello Caesarem (London, 1625), 110-11.
It is sufficiently known, what pains we take in disputing and writing against Papists, in
confining their errours in our pulpits, in leading processe against them, according to the
order of the Church, and in doing all things against Romish errours, which can be expected
fiom the most zealous Professours of the Truth.... we have pried as narrowly into the mys¬
teries of Romish errours, for refutation of them, as any of those who impiously, and un¬
charitably traduce us, as favourers ofPoperie.
—[Aberdeen Doctors,] Generali Demands concerning the Late Covenant ([Edinburgh,]
1638), 29.
The most volatile idea at work in Scotland during the 1630s was the fear of
popery. If it did not single-handedly make the revolution of 1638, it was never¬
theless the sine qua non—for it provided a lightning rod which aristocratic dis¬
content could never have done in arousing the passions of an articulate and
committed presbyterian clergy. It allowed those ministers to tap into a tradition
reaching back to John Knox to mobilise the country in pursuit of goals which,
I have argued elsewhere, were not necessarily internally consistent nor always
compatible with those sought by even religiously conformist nobles.
The same kinds of theological concerns were present in England, and had
been for decades. Scottish Protestantism was not a hermetically-sealed unit which
rose and fell in isolation from the rest of the world. Scotland shared in a British
religious culture which expanded across the Atlantic and shared strong Unkages
with the Continent. This is to say that, generally speaking, what Scotland expe¬
rienced in religious terms up to about 1640 (and beyond, but I refer here only to
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Scottish History Society volumes > Series 5 > Religious Controversy in Scotland 1625-1639 > (16) [Page 1] - Introduction |
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Description | Over 180 volumes, published by the Scottish History Society, containing original sources on Scotland's history and people. With a wide range of subjects, the books collectively cover all periods from the 12th to 20th centuries, and reflect changing trends in Scottish history. Sources are accompanied by scholarly interpretation, references and bibliographies. Volumes are usually published annually, and more digitised volumes will be added as they become available. |
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