extremely of his services in procuring these two
laws. The king by the former was rendered absolute master of the church,
and might legally, by his edict, reestablish, if he thought proper, the
Catholic religion in Scotland. By the latter, he saw a powerful force
ready at his call: he had even the advantage of being able to disguise
his orders under the name of the privy council; and in case of failure
in his enterprises, could by such a pretence apologize for his conduct
to the parliament of England. But in proportion as these laws were
agreeable to the king, they gave alarm to the English commons, and
were the chief cause of the redoubled attacks which they made upon
Lauderdale. These attacks, however, served only to fortify him in his
interest with the king; and though it is probable that the militia of
Scotland, during the divided state of that kingdom, would, if matters
had come to extremities, have been of little service against England,
yet did Charles regard the credit of it as a considerable support to his
authority: and Lauderdale, by degrees, became the prime, or rather sole,
minister for Scotland. The natural indolence of the king disposed him
to place entire confidence in a man who had so far extended the
royal prerogative, and who was still disposed to render it absolutely
uncontrollable.

In a subsequent session of the same parliament,[*] a severe law was
enacted against conventicles.

* July 28, 1670.

Ruinous fines were imposed both on the preachers and hearers, even if
the meetings had been in houses; but field conventicles were subjected
to the penalty of death and confiscation of goods: four hundred marks
Scotch were offered as a reward to those who should seize the criminals;
and they were indemnified for any slaughter which they might commit in
the execution of such an undertaking. And as it was found difficult
to get evidence against these conventicles, however numerous, it was
enacted by another law, that whoever, being required by the council,
refused to give information upon oath, should be punished by arbitrary
fines, by imprisonment, or by banishment to the plantations; Thus all
persecution naturally, or rather necessarily, adopts the iniquities,
as well as rigors, of the inquisition. What a considerable part of the
society consider as their duty and honor, and even many of the opposite
party are apt to regard with compassion and indulgence, can by no
other expedient be subjected to s