Attempts have been made to separate the good which the Long Parliament did from the errors of which it was guilty. The former is seen in the abolition of the excesses of the royal prerogative, the latter in its vehement prosecution of its opponents and the attack made on the constitution of the Church. From the point of view rendered possible by later events such a separation has its truth: but historically it cannot be made as regards either time or intention: the good was inextricably mingled with the evil. If we consider the close connexion between English and Scottish affairs, the importance of Church matters in Scotland, and the preponderance which the same views had obtained in England among those who were at the head of affairs or were active in lower spheres, we shall see that, when once the united oppositions of the two countries had won a common victory, nothing else was to be expected but that the acts hostile to Episcopacy in Scotland would be repeated in England. When the Scottish deputies came to London they expected to find friends, but they found something more: they were themselves amazed at the deference and admiration lavished on them and their country. On the first fast-day appointed by Parliament all the pulpits rang with praises of the Scots, who had been set apart by God to put an end to idolatry and tyranny in the English Church. The language of many English preachers [A.D. 1641] seemed to the Scottish deputies very extraordinary[223]: they scorned Episcopacy and the Liturgy, and called for a Covenant. It was probably Pym through whom a new and increased influence was opened to public opinion, by the introduction and authorisation of the practice of popular petitions to Parliament. One of the first petitions for which this right was used was also one of the most comprehensive and far-reaching that ever was presented: it was directed against the continuance of Episcopacy in England. It dwelt chiefly on the late violent measures of the bishops, by which so many good and true subjects were driven into exile for conscience’ sake; on the number of books that had been forbidden in which true religion was taught, while many others were published by their authority in which doctrines tending to Popery were inculcated; on the fact that every argument on which the bench of bishops depended was equally valid in favour of the Papacy; on the desire of all Papists for the maintenance of their power. The conclusion was thence drawn that the order of bishops and prelates must be destroyed totally, as the phrase went, ‘root and branch.’ The petition was supported by fifteen thousand signatures. Alderman Pennington said, that if a show of hands might be taken as a sufficient sign of assent, they might reckon fifteen times fifteen thousand supporters for it.