Chapter 13 analyses the different forces that worked against the comprehensive religious settlement that was attempted in 1660-61. It begins with a study of conservative elements hostile to any compromise with Presbyterianism, noting their emphasis on the evils of sacrilege, and how the language of ‘restoration’ was often expressed in prophetic rather than conservative terms. It then discusses the Presbyterian opposition to a range of aspects of the new settlement – from the threat of reordination to the repudiation of the Solemn League and Covenant and the stricter imposition of liturgical conformity. While these problems were not insuperable, most puritans could find at least one feature of the new settlement that they considered non-negotiable. The chapter then analyses the settlement itself, and argues that it was not a simple restoration of the pre-war church, or of the Laudian church, but constituted a rather eclectic hybrid of different elements of the Church of England’s earlier identities. Its features could be glossed in different ways, and both the Clarendon Code and the 1667 agitation for a comprehension bill presented themselves as further rationalizations of the intended settlement. It is argued that the principles of the abortive reformation were not conclusively defeated in 1662.

Chapter 9 explores the period 1649-53 as a time when all religious groups were forced to rethink the Church of England and to contemplate significant changes to their religious lives. Beginning with the radical reform programmes of 1649-53, it argues that many of these reforms (such as attacks on lay impropriations and tithes) had been prefigured in pre-war debates or could command more mainstream support, and can be studied in continuity with earlier reforming initiatives rather than as a radical break with the past. The stymieing of the 1640s Presbyterian settlement, and the political troubles of presbyterian royalists, are examined. The chapter discusses the practical and ideological problems that both Presbyterians and episcopalian royalists faced over how far they should adapt their customary forms of worship and administration of communion in the face of the new settlement, and documents their failure to create agreed positions on conformity. The chapter also outlines the negotiations conducted by Charles II and his ministers with the Scottish Covenanters, delineating not a simple capitulation but a series of negotiations involving foreign divines, where forms of reduced episcopacy were still being discussed, but ending with an alliance which drove episcopalian royalists to question the royal supremacy.

Chapter 7 traces the emergence of the Reformation implemented by the parliamentarian side in the Civil War. After noting the ambiguous status of the Westminster Assembly, the chapter analyses the drawing up of the Westminster Confession, the Directory for Public Worship, the Catechisms and the form of Presbyterian church government. In each case, it is argued that these represented more sweeping changes than the limited reforms originally contemplated by Parliament. But in each case, it is also demonstrated that the new formularies reflected many pre-war ideas and forms, while the orthodoxy of the Thirty-nine Articles and the Book of Common Prayer was still partly maintained. The reform of church government reflected the continuing determination of Parliament to retain ecclesiastical control. The second half of the chapter describes how these reforms were presented and understood, noting how shared discourses of anti-Laudianism, the covenant, fellowship with the foreign Reformed churches, providentialism, and biblicism both justified the changes but also created a language that could be turned against fellow parliamentarians. It is concluded that, for all the radical changes being contemplated and (partly) implemented, the Westminster Reformation encompassed a mixture of change and continuity with the pre-war church.

Oaths were ubiquitous in late medieval society, binding men to political structures and leaders. With the Reformation in Scotland, oaths became an important tool of indoctrination and engagement, used by early reformers and later dissidents to bind the consciences of male and female followers and by the crown to weed dangerous opinions out of government and wider society. From 1581, reformers linked assertory confessional oaths, traditional Scottish bands promising mutual aid and the Old Testament trope of the covenanted nation to create powerful collective oaths taken by men and women in parishes across Scotland. The swearing of the King’s Confession, the National Covenant and the Solemn League and Covenant allowed the nation’s commitments to be invoked to justify political demands, even when actual opinions were divided. This chapter examines the development of collective oaths from the reign of James VI, tracing an unfolding battle to control the opinions of subjects at large, including, under James VII, a brief experiment in the lifting of all oaths except civil allegiance.