Blackwood's Edinburgh Magazine, Volume 61, No. 378, April, 1847. Various

the ecclesiastical controversy, Cromwell clings throughout with an utter recklessness of the fate of civil government. When episcopacy had been vanquished, and presbyterianism threatened to take its place, he was quite as willing to plunge the whole kingdom into confusion and anarchy in his opposition to this new enemy, as to the old. Those who would defend him from the charge of personal ambition—all who excuse his conduct at this period of the history, put this plea upon record,—and without a doubt his hostility to presbyterianism was a very great and leading motive with him in his opposition to the Parliament, and his determination to prevent a reconciliation between the House and the King. When Charles was a prisoner at the Isle of Wight, it is well known that the Parliament were anxious to come to some terms of reconcilement, and the concessions which he then made were voted to be "a sufficient ground for the future settlement of the kingdom." Why did Cromwell interfere at this juncture between the two parties, in such a way as entirely to destroy both? His best public ground is his hostility to presbyterianism. And what was the presbytery, that to him it should be so distasteful, and an object of so great animosity? Its forms of worship, the doctrines preached by its divines, were exactly those he himself practised and approved. There were no altars here, no surplices, no traditions, no sympathies with Rome, no stealthy approximations to her detested idolatries. But there was a claim put forward to ecclesiastical supremacy, to ordain, and authorise, and control public preachers, which he could not tolerate; and if no other motive had existed, he was ready to oppose every settlement, at every risk, having for its object to establish a claim of this description.

      We will open the Letters and Speeches of Cromwell at this period of the history, and present our readers with a specimen of his epistolary style, and one which will go far to show how little his mind was influenced, even at this great crisis, by any thing which we should describe as political reasoning. Cromwell was a great administrator, but he had no vocation for speculative politics, and little attachment to forms of government. Framers of constitutions are not in repute at present; they have not covered themselves with applause, rather with confusion; and this defect in Cromwell's mind will probably be looked upon with great indulgence. Nevertheless, people who go to war to demolish an existing government, ought to have taken thought for a substitute; on them it is incumbent to have a political creed, and a constitution to set up. At this very moment when the question is no less, than whether the king should be put to death, and monarchy rooted out of the land—ay, and the Parliament coerced, in order to effect these objects—our Puritan general reasons—like a Puritan and nothing better.

      The following letter was addressed to Colonel Hammond, then governor of the Isle of Wight. The colonel had been distressed by his scruples at the extreme course the army was disposed to take, and had solicited this appointment to the Isle of Wight as a retreat from the scene of faction and violence. But it was precisely in this quiet little island that the king took refuge; his perplexities, therefore, were increased and not diminished. Cromwell writes to him to remove his scruples, and makes a characteristic allusion to this circumstance—improves it, as we should say.

      We must apprise the reader, however, that it would be dangerous to form any opinion upon the religious sincerity or insincerity of Cromwell, upon extracts from his letters and speeches, or even upon any single letter or speech. From the incongruity we feel between the solemnity of the subject of religion, and the manner and occasion in which it is introduced, and from the use of certain expressions long since consecrated to ridicule, it is impossible for a modern reader, on falling upon some isolated passages, not to exclaim, that this is cant and hypocrisy! But when the whole series, or the greater part of it, is read—when the same strain of thought and feeling, in season and out of season, is constantly observed—it is equally impossible not to feel persuaded that these letters and speeches body forth the genuine character of the man, and that the writer was verily a solemn and most serious person, in whom religious zeal was the last quality which needed reinforcement.

      "Dear Robin,—No man rejoiceth more to see a line from thee than myself. I know thou hast long been under trial. Thou shalt be no loser by it. All things must work for the best.

      "Thou desirest to hear of my experiences. I can tell thee, I am such a one as thou did formerly know, having a body of sin and death; but I thank God, through Jesus Christ our Lord, there is no condemnation though much infirmity; and I wait for the redemption. And in this poor condition I obtain mercy, and sweet consolation through the Spirit. And find abundant cause every day to exalt the Lord and abase flesh—and herein I have some exercise.

      "As to outward dispensations, if we may so call them, we have not been without our share of beholding some remarkable providences and appearances of the Lord. His presence hath been amongst us, and by the light of his countenance we have prevailed (alludes to the battle of Preston.) We are sure the goodness of Him who dwelt in the bush has shined upon us; and we can humbly say, we know in whom we have believed; who can and will perfect what remaineth, and us also in doing what is well-pleasing in His eye-sight.

      "I find some trouble in your spirit, occasioned first not only by your sad and heavy burden, as you call it, but also by the dissatisfaction you take at the ways of some good men whom you love with your heart, who through the principle, that it is lawful for a lesser part, if in the right, to force a numerical majority, &c. &c.

      "To the first: call not your burden sad or heavy. If your Father laid it on you, He intended neither. He is the Father of light, from whom comes every good and perfect gift; who of His own will begot us.... Dear Robin, our fleshly reasonings ensnare us. These make us say 'heavy,' 'sad,' 'pleasant,' 'easy.' Was there not a little of this when Robert Hammond, through dissatisfaction too, desired retirement from the army, and thought of quiet in the Isle of Wight? Did not God find him out there? I believe he will never forget this. And now I perceive he is to seek again; partly through his sad and heavy burden, and partly through his dissatisfaction with friends' actings.

      "Dear Robin, thou and I were never worthy to be door-keepers in this service. If thou wilt seek, seek to know the mind of God in all that chain of providence, whereby God brought thee thither, and that person (the king) to thee; how, before and since, God hath ordered him, and affairs concerning him; and then tell me, whether there be not some glorious and high meaning in all this, above what thou hast yet attained? And, laying aside thy fleshly reason, seek of the Lord to teach thee what that is; and He will do it. I dare be positive to say, It is not that the wicked should be exalted that God should so appear as indeed He hath done. For there is no peace to them. No; it is set upon the hearts of such as fear the Lord, and we have witness upon witness, that it shall go ill with them and their partakers.

      "As to thy dissatisfaction with friends' actings upon that supposed principle—I wonder not at that. If a man take not his own burden well, he shall hardly others'; especially if involved by so near a relation of love and Christian brotherhood as thou art, I shall not take upon me to satisfy; but I hold myself bound to lay my thoughts before so dear a friend. The Lord do His own will.

      "You say, 'God hath appointed authorities among the nations, to which active or passive obedience is to be yielded. This resides, in England, in the Parliament. Therefore, active or passive resistance,' &c. &c.

      "Authorities and powers are the ordinance of God. This or that species is of human institution, and limited some with larger, others with stricter bands, each one according to its constitution. But I do not therefore think that the authorities may do any thing, and yet such obedience be due. All agree that there are cases in which it is lawful to resist. If so, your ground fails, and so likewise the inference. Indeed, dear Robin, not to multiply words, the query is,—Whether ours be such case? This, ingenuously, is the true question.

      "To this I shall say nothing, though I could say very much; but only desire thee to see what thou findest in thy own heart to two or three plain considerations. First, Whether Salus populi be a sound position? Secondly, Whether, in the way in hand (the parliamentary treaty with the king,) really and before the Lord, before whom conscience has to stand, this be provided for—or if the whole fruit of the war is not likely to be frustrated, and all most like to turn to what it was, and worse? And this contrary to engagements, explicit covenants with those who ventured their lives upon those covenants and engagements, without whom, perhaps in equity, relaxation ought not to be? Thirdly,