We have already thought sufficiently of the events which actually followed. The final rupture of Charles I. with parliamentary institutions was due to the religious situation. There were many Bible-reading families, learning their own rights, while kings and favorites were plotting war. Laud and the bishops forbade non-conforming gatherings, but they could not prevent a man's gathering his household about him while he read the great stories of the Bible, in which no king ruled when he had ceased to advance his kingdom, in which each man was shut up to God in the most vital things of his life. The discussion of the time grew keen about predestination and free-will. One meant that only God had power; the other meant that men, and if men, then specially kings, might control other men if only they could. Not fully, but vaguely, the crowd understood. Very fully, and not vaguely, the leaders understood. Predestination and Parliament became a cry. That is, control lifted out of the hands of the free-will of some monarch into the hands of a sovereign God to whom every man had the same access that any other man had. Laud decreed that all such discussion should cease. He revived an old decree that no book could be printed without consent of an archbishop or the Bishop of London. So the books became secret and more virulent each year. The civil war (1642-46) between Charles and Parliament was a war of ideas. It is sometimes called a war of religion, not quite fairly. It was due to the religious situation, but actually it was for the liberties of the people against the power of the king. And that question rooted far down in another regarding the rights of men to be free in their religious life. Charles struck his coin at Oxford with the Latin inscription: "The Protestant religion; the laws of England; the liberties of Parliament." But he struck it too late. He had been trifling with the freedom of the people, and they had learned from their fireside Bibles and from their pulpits that no man may command another in his relation to God. It was long after that Burns described "The Cottar's Saturday Night"; but he was only describing a condition which was already in vogue, and which was having tremendous influence in England as well as in Scotland: "The cheerfu' supper done, wi' serious face, They, round the ingle, form a circle wide; The sire turns o'er, wi' patriarchal grace, The big ha' Bible, ance his father's pride: His bonnet rev'rently is laid aside, His lyart haffets wearing thin an' bare; Those strains that once did sweet in Zion glide, He wales a portion with judicious care, And 'Let us worship God!' he says, with solemn air."