Perhaps no single circumstance more strongly illustrates the temper of the precisians than their conduct respecting Christmas day. Christmas had been, from time immemorial, the season of joy and domestic affection, the season when families assembled, when children came home from school, when quarrels were made up, when carols were heard in every street, when every house was decorated with evergreens, and every table was loaded with good cheer. At that season all hearts not utterly destitute of kindness were enlarged and softened. At that season the poor were admitted to partake largely of the overflowings of the wealth of the rich, whose bounty was peculiarly acceptable on account of the shortness of the days and of the severity of the weather. At that season, the interval between landlord and tenant, master and servant, was less marked than through the rest of the year. Where there is much enjoyment there will be some excess: yet, on the whole, the spirit in which the holiday was kept was not unworthy of a Christian festival. The long Parliament gave orders, in 1644, that the twenty-fifth of December should be strictly observed as a fast, and that all men should pass it in humbly bemoaning the great national sin which they and their fathers had so often committed on that day by romping under the mistletoe, eating boar's head, and drinking ale flavored with roasted apples. No public act of that time seems to have irritated the common people more. On the next anniversary of the festival formidable riots broke out in many places. The constables were resisted, the magistrates insulted, the houses of noted zealots attacked, and the prescribed service of the day openly read in the churches.
Such was the spirit of the extreme Puritans, both Presbyterian and Independent. Oliver, indeed, was little disposed to be either a persecutor or a meddler. But Oliver, the head of a party, and consequently, to a great extent, the slave of a party, could not govern altogether according to his own inclinations. Even under his administration many magistrates, within their own jurisdiction, made themselves as odious as Sir Hudibras, interfered with all the pleasures of the neighbourhood, dispersed festive meetings, and put fiddlers in the stocks. Still more formidable was the zeal of the soldiers. In every village where they appeared there was an end of dancing, bellringing, and hockey. In London they several times interrupted theatrical performances at which the Protector had the judgment and good nature to connive.
With the fear and hatred inspired by such a tyranny contempt was largely mingled. The peculiarities of the Puritan, his look, his dress, his dialect, his strange scruples, had been, ever since the time of Elizabeth, favourite subjects with mockers. But these peculiarities appeared far more grotesque in a faction which ruled a great empire than in obscure and persecuted congregations. The cant, which had moved laughter when it was heard on the stage from Tribulation Wholesome and Zeal-of-the-Land Busy, was still more laughable when it proceeded from the lips of Generals and Councillors of State. It is also to be noticed that during the civil troubles several sects had sprung into existence, whose eccentricities surpassed anything that had before been seen in England. A mad tailor, named Lodowick Muggleton, wandered from pothouse to pothouse, tippling ale, and denouncing eternal torments against those who refused to believe, on his testimony, that the Supreme Being was only six feet high, and that the sun was just four miles from the earth. 17 George Fox had raised a tempest of derision by proclaiming that it was a violation of Christian sincerity to designate a single person by a plural pronoun, and that it was an idolatrous homage to Janus and Woden to talk about January and Wednesday. His doctrine, a few years later, was embraced by some eminent men, and rose greatly in the public estimation. But at the time of the Restoration the Quakers were popularly regarded as the most despicable of fanatics. By the Puritans they were treated with severity here, and were persecuted to the death in New England. Nevertheless the public, which seldom makes nice distinctions, often confounded the Puritan with the Quaker. Both were schismatics. Both hated episcopacy and the Liturgy. Both had what seemed extravagant whimsies about dress, diversions and postures. Widely as the two differed in opinion, they were popularly classed together as canting schismatics; and whatever was ridiculous or odious in either increased the scorn and aversion which the multitude felt for both.
Before the civil wars, even those who most disliked the opinions and manners of the Puritan were forced to admit that his moral conduct was generally, in essentials, blameless; but this praise was now no longer bestowed, and, unfortunately, was no longer deserved. The general fate of sects is to obtain a high reputation for sanctity while they are oppressed, and to lose it as soon as they become powerful: and the reason is obvious. It is seldom that a man enrolls himself in a proscribed body from any but conscientious motives. Such a body, therefore, is composed, with scarcely an exception, of sincere persons. The most rigid discipline that can be enforced within a religious society is a very feeble instrument of purification, when compared with a little sharp persecution from without. We may be certain that very few persons, not seriously impressed by religious convictions, applied for baptism while Diocletian was vexing the Church, or joined themselves to Protestant congregations at the risk of being burned by Bonner. But, when a sect becomes powerful, when its favour is the road to riches and dignities, worldly and ambitious men crowd into it, talk its language, conform strictly to its ritual, mimic its peculiarities, and frequently go beyond its honest members in all the outward indications of zeal. No discernment, no watchfulness, on the part of ecclesiastical rulers, can prevent the intrusion of such false brethren. The tares and wheat must grow together. Soon the world begins to find out that the godly are not better than other men, and argues, with some justice, that, if not better, they must be much worse. In no long time all those signs which were formerly regarded as characteristic of a saint are regarded as characteristic of a knave.
Thus it was with the English Nonconformists. They had been oppressed; and oppression had kept them a pure body. They then became supreme in the state. No man could hope to rise to eminence and command but by their favour. Their favour was to be gained only by exchanging with them the signs and passwords of spiritual fraternity. One of the first resolutions adopted by Barebone's Parliament, the most intensely Puritanical of all our political assemblies, was that no person should be admitted into the public service till the House should be satisfied of his real godliness. What were then considered as the signs of real godliness, the sadcoloured dress, the sour look, the straight hair, the nasal whine, the speech interspersed with quaint texts, the Sunday, gloomy as a Pharisaical Sabbath, were easily imitated by men to whom all religions were the same. The sincere Puritans soon found themselves lost in a multitude, not merely of men of the world, but of the very worst sort of men of the world. For the most notorious libertine who had fought under the royal standard might justly be thought virtuous when compared with some of those who, while they talked about sweet experiences and comfortable scriptures, lived in the constant practice of fraud, rapacity, and secret debauchery. The people, with a rashness which we may justly lament, but at which we cannot wonder, formed their estimate of the whole body from these hypocrites. The theology, the manners, the dialect of the Puritan were thus associated in the public mind with the darkest and meanest vices. As soon as the Restoration had made it safe to avow enmity to