When Charles the Second was restored to the throne of his fathers he was hailed in Scotland with the same tumultuous joy that greeted him in England. The Scottish nation was indeed weary of the past. It was weary alike of the yoke of Cromwell and of the yoke of the Covenant. The first Covenant--the Covenant of 1557--had been a protest against the tyranny of the Pope: the Covenant of 1643 was a protest against the tyranny of the Crown. It was the Scottish supplement, framed in the religious spirit and temperament of the Scottish nation, to the English protest against ship-money. The voice, first sounded among the rich valleys and pleasant woods of Buckinghamshire, was echoed in the churchyard of the Grey Friars at Edinburgh. Six months later the triumph of Presbyterianism was completed, when in the church of Saint Margaret's at Westminster the Commons of England ratified the Solemn League and Covenant of Scotland. Over the wild time which followed it will be unnecessary for our purpose to linger. The work was done: then followed the reaction. In both countries the oppressed became in turn the oppressors. The champions of religious liberty became as bigoted and intolerant as those whose intolerance and bigotry had first goaded them into rebellion. The old Presbyterian saw the rise of new modes of worship with the same horror that he had shown at the ritual of Laud. Milton protested that the "new Presbyter is but old Priest writ large." Within only four years of the outbreak of the civil war no less than sixteen religious sects were found existing in open defiance of the principles of faith which that war was pledged to uphold. One common bond, indeed, united these sects in sympathy: one and all repudiated with equal energy the authority of the Church to prescribe a fixed form of worship: a national Church was, in their eyes, as odious and impossible a tyranny as the divine right of kings. But this common hatred of the interference of a Mother Church could not teach them tolerance for each other. Cardinal Newman has described the enthusiasm of Saint Anthony as calm, manly, and magnanimous, full of affectionate loyalty to the Church and the Truth. "It was not," he says, "vulgar, bustling, imbecile, unstable, undutiful." The religious enthusiasm of the two nations at this time, though at heart sincere and just, was unfortunately in its public aspect the exact opposite of Saint Anthony's. There was the essential great meaning of the matter, to borrow Carlyle's words, but there were also the mean, peddling details. It was the misfortune of many, of three kings of England among the number, that the latter should seem the most vital of the two. Presbyterian and Independent, Leveller and Baptist, Brownist and Fifth Monarchy Man, one and all stood up and made proclamation, crying, "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else." Well might Cromwell adjure them in that war of