CHAPTER XVIII.

The History which we are tracing in these pages resolves itself into

a grand epic without any literary skill on the part of the historian.

Commencing, as it does, with the opening of the Long Parliament, and

ending with the death of Oliver Cromwell--it exhibits the Episcopal

Church of England in the midst of its ancient grandeur on the very

eve of its downfall; it indicates the causes of that catastrophe; it

describes a new ecclesiastical system, which was immediately contrived

to occupy the place of its predecessor; and it then unfolds another and

a very simple scheme of religious instruction which was established,

and superseded, in fact, the elaborate theory of the Westminster

Divines. Soon after the opening of our story one character appeared,

destined before long to be the commanding figure on the stage of

events. Although Cromwell had only taken part with many others in

effecting the overthrow of the Anglican Establishment, he, perhaps, of

all the actors in those stirring times, most effectually contributed to

prevent the full practical development of the Presbyterian polity in

England; and most certainly to his genius and determination we must

attribute the origin and defence of that unique ecclesiastical system

which, during the Protectorate, constituted the Church of England.[563]

Really the moral offspring of a revolution which overthrew despotic

power, and asserted the right of man to freedom, Oliver was the most

absolute ruler which this country ever saw; and in this respect it is

obvious and easy to run a parallel between him and the first, if not

the second, Napoleon. The cause of such a political phenomenon has been

indicated. It is no strange thing. The world has witnessed it over and

over again. But, in Cromwell's case, there was what in the case of

the first Napoleon there was not;--what alas! amongst the masters of

mankind has ever been too rare--a deep, strong, invincible faith in the

Gospel of Jesus Christ. Not from policy, not as a piece of statecraft,

but from a spiritual insight, and as a Christian duty--from love to

the souls of men, and with a desire to advance the glory of God--did

the Protector watch and foster, protect and promote, the interests of

religion. As he was really the temporal head of that new Church, if

such it may be termed; as he was the Defender of its Faith, as its

existence was bound up with his authority, and as when he died its

fate was sealed--the circumstances connected with the close of his

eventful life, and the religious character of his last days, require to

be related, in order that something approaching to completeness may be

given to this imperfect work. With the death of Cromwell we wind up

our history for the present.

[Sidenote: _Cromwell at Hampton Court._]

Hampton Court--which, with its manifold memories, has within the

last few years become more familiar than ever to the people of this

country--was the residence of his Highness in the month of July, 1658.

In one of the chambers of Wolsey's Palace--of which palace three

of the noblest courts were afterwards pulled down to make room for

the buildings erected by William III.--the Lady Elizabeth Claypole,

Cromwell's daughter, lay on her death-bed. As the rays of the summer

sun, and the fragrance of the summer flowers, and the music of the

summer birds entered the open window, Oliver watched with tender

assiduity the declining health of his beloved child. For a fortnight

he scarcely attended to public business; but day after day he sat

bending over her dying pillow, engaged in earnest conversation with the

sufferer, "though nobody was near enough to hear the particulars."[564]

She expired on the 6th of August. Her father had himself been unwell

for some days: although he enjoyed a strong constitution, the wear and

tear of war and toil had left their impression, and amidst the suspense

and anxiety of parental love--and only those who have actually, like

Cromwell, passed through such circumstances, can fully understand their

effect upon mind and body--some seeds of disease, already sown, began

to appear. He had an attack of gout, and, being impatient of restraint,

he requested his physicians to subdue the local affection. Disease

soon appeared in other parts of the system, and for some days the

Protector's illness assumed an alarming appearance.[565]

[Sidenote: _Cromwell at Hampton Court._]

Whilst remaining at Hampton Court, and only a few days after his

daughter's death, "he called for his Bible,[566] and desired an

honourable and godly person there (with others) present to read to

him Philippians iv. 11-13:--'Not that I speak in respect of want, for

I have learned, in whatsoever state I am, therewith to be content.

I know both how to be abased, and I know how to abound. Everywhere

and in all things I am instructed, both to be full and to be hungry,

both to abound and to suffer need. I can do all things, through

Christ which strengtheneth me.' Which read, said he, to use his own

words:[567]--'This Scripture did once save my life; when my eldest son

died, which went as a dagger to my heart, indeed it did.' And then,

repeating the words of the text himself, declared his then thoughts

to this purpose, reading the tenth and eleventh verses of Paul's

contentation, and submission to the will of God in all conditions

(said he), 'Tis true, Paul, _you_ have learned this, and attained to

this measure of grace; but what shall _I_ do? Ah, poor creature, it

is a hard lesson for me to take out! I find it so!' But reading on to

the thirteenth verse, where Paul saith, 'I can do all things through

Christ that strengtheneth me'--then faith began to work, and his heart

to find support and comfort, and he said thus to himself: 'He that was

Paul's Christ is my Christ too,' and so drew waters out of the wells of

salvation, Christ in the Covenant of Grace."

[Sidenote: 1658.]

It was about this time that the famous interview between Oliver

Cromwell and George Fox took place. The Quaker had shortly before

sent a letter to Lady Claypole, written in a very characteristic

manner, and beautifully exhorting her to "stillness, staidness, and

quietness,"--that she might "know the shadow of the Almighty, and sit

under it, in all tempests and storms and heats," and that she might

feel the power of an endless life, which brings the immortal soul up to

the immortal God.[568] And now one day, Fox, taking boat on the Thames

at Westminster, was rowed up to Kingston, and from thence he went to

Hampton Court, to speak with the Protector touching the sufferings

of Friends. "I met him," says the journalist, "riding into Hampton

Court Park, and before I came to him, as he rode at the head of his

Life Guard, I saw and felt a waft (or apparition) of death go forth

against him, and when I came to him, he looked like a dead man. After

I had laid the sufferings of Friends before him, and had warned him,

according as I was moved to speak to him, he bid me come to his house.

So I returned to Kingston, and the next day went up to Hampton Court

to speak further with him. But when I came he was sick, and Harvey,

who was one that waited on him, told me the doctors were not willing I

should speak with him. So I passed away, and never saw him more."[569]

[Sidenote: _Last Days in Whitehall._]

Cromwell was unwilling to leave the old country palace, with its

pleasant park and gardens, but on the day of Lady Claypole's funeral

at Westminster Abbey--the 10th of August--he came to Whitehall, only,

however, to return speedily to his favourite retreat. On the 21st he

was seized with a severe fit of ague, after which, as Hampton Court

Palace was, in the judgment of the physicians, too near the river for

the recovery of their patient; he, following their advice, returned to

the palace at Whitehall, intending to take up his abode at St. James's,

that regal residence of the Stuarts being at a greater distance from

the water.

No dangerous symptoms appeared for a week, but Secretary Thurloe

felt much apprehension respecting the condition of his Highness, and

observed, in a letter to the Lord Deputy of Ireland: "It cannot but

greatly affect us all towards God, and make us deeply sensible how much

our dependence is upon Him, in whose hands is the life and breath of

this His old servant; and if He should take him away from amongst us,

how terrible a blow it would be to all the good people of the land; and

that, therefore, we should be careful how we walk towards God, lest we

provoke Him to depart from us, and bring upon us this great evil. The

people of God here pray much for his recovery, and I hope those in

Ireland will do the same, and to have his life spared and his strength

restored by prayer, is a great addition to the mercy."[570]

[Sidenote: 1658.]

Cromwell did not believe himself in danger; and even after he took to

his bed, he said to his wife: "I shall not die this bout, I am sure

of it." "Do not think," addressing the physicians, "I am mad, I speak

the words of truth upon surer grounds than Galen or Hippocrates. God

Almighty has given me that answer, not only to my prayers but to those

who have closer intimacy with Him than I. Proceed cheerfully, banishing

all sadness, and dealing with me as you would with a serving man. You

may have skill in the things of nature, but nature can do more than

physicians can, and God is above even nature itself."[571]

The Protector's hopes of recovery were unfounded. His enthusiastic

idea of particular faith in prayer misled him; but a better faith,

happily, mingled itself with his characteristic infirmity. He had no

fear of death;[572] and there is no reason to believe that his mind had

undergone any change respecting spiritual confidence in Christ, since

he wrote the following lines, in the year 1652, to his son-in-law,

General Fleetwood:--

"Salute your dear wife from me. Bid her beware of a bondage spirit.

Fear is the natural issue of such a spirit--the antidote is love. The

voice of fear is: If I had done this, if I had avoided that, how well

it had been with me! I know this hath been her vain reasoning; 'poor

Biddy!'

"Love argueth in this wise: What a Christ have I; what a Father in

and through Him! What a name hath my Father: _Merciful, gracious,

long-suffering, abundant in goodness and truth; forgiving iniquity,

transgression, and sin_. What a nature hath my Father: _He is love_;

free in it, unchangeable, infinite! What a covenant between Him and

Christ--for all the seed, for every one; wherein He undertakes all, and

the poor soul nothing. The new covenant is grace--to or upon the soul;

to which it, 'the soul,' is passive and receptive: _I'll do away their

sins; I'll write my law_, &c.; _I'll put it in their hearts: they shall

never depart from me_, &c.

"This commends the love of God: it's Christ dying for men _without_

strength, for men whilst sinners, whilst enemies. And shall we seek for

the root of our comforts within us--what God hath done, what He is to

us in Christ, 'this' is the root of our comfort: in this is stability;

in us is weakness. Acts of obedience are not perfect, and therefore

yield not perfect grace. Faith, as an act, yields it not; but 'only' as

it carries us into Him, who is our perfect rest and peace; in whom we

are accounted of, and received by, the Father--even as Christ Himself!

This is our high calling. Rest we here, and here only."

[Sidenote: _Habit of Prayer._]

Cromwell's habit of prayer was continued throughout his life; and upon

this subject strong testimony is borne by the person to whom we are

indebted for the only authentic narrative of his last days. "Indeed,

prayer, (as one calls it,) was his daily exercise, which he never

neglected, notwithstanding all his weighty affairs; yea, the more

weighty and urgent they were, the more he buckled to it, and sometimes

with such fervour of spirit that he could not contain himself, but

with great breakings of heart send up strong cries with tears unto

God, heard when he hath not known any to be near him; so that it may

be truly said of him, that, as he was a man (Abraham-like) strong in

faith, so (like Jacob) mighty in prayer, and as a prince prevailing

with God; such as, indeed, in all respects, this nation was never blest

with to sit on the throne; however he was judged, and censured, and

lightly set by, by many who were not sensible of our and their mercy,

and who yet in time may be sensible (if God prevent not) of his remove,

where his prayers are turned into everlasting praises."

[Sidenote: 1658.]

Before Cromwell's illness, arrangements had been made for summoning,

by State authority, an assembly in London of Congregational Elders.

Scobell, clerk of the Council of State, issued a notice, in the month

of June, to such Elders as were resident in the metropolis, to meet

at the Charter House; and both his name and the name of Griffith,

who acted as minister of that charitable foundation, appear in a

correspondence upon the subject of the conference carried on with

ministers of several Churches in England and Wales.[573] A political

sanction was thus given to the assembly; indeed it was convened by the

authority of the Government: and the result appeared in a published

Declaration of Faith and Order by the convention of delegates, who

met in the palace of the Savoy after the death of the Protector. That

convention, and the important document which it produced, come not

within the space of time presented by this volume, but the preparations

for it do: and those preparations, upon which very much obscurity

rests, are connected with the final days and the last cares of Oliver's

life. The desire for the meeting originated with the Independents,

not with the Protector. He had shewn no favour towards a previous

committee for defining theological boundaries of toleration; and he

seems to have regarded with nothing like complacency, this new proposal

for an authorized Synod of Congregational Divines to declare the

principles of their faith and polity. Also there were persons about

the Court who disliked it, from a fear lest it should separate more

broadly than before, the Independents from the Presbyterians. His

Highness, however, conceded the request for the sake of peace; and if

he had lived to witness the issue, he would have found nothing in the

Declaration, published by the ministers at the Savoy, to clash with

those sentiments of catholic charity which were so dear to his heart.

There might, however, be political intrigues in the background of this

movement, for which the pastors of Churches were in no way responsible;

and these might occasion anxiety to the dying ruler of England, who is

reported to have said just before his death, to some who were opposed

to the meeting and wished to prevent it, that its projectors must be

satisfied,--"they must be satisfied, or we shall all run back into

blood again."[574]

[Sidenote: _Chaplains._]

John Howe remained at Whitehall until after Cromwell's death, and his

name appears amongst the chaplains who attended his funeral. No record,

however, appears of his having been called to the bedside of the dying

man--an omission which we lament, because the combined wisdom and

tenderness of that eminent Divine and Pastor, in case of his having

had an opportunity of performing his Christian ministrations in those

solemn moments, would have afforded a guarantee for faithfulness

and affection, in any counsels which he might have offered. Stories

are told to the discredit of the chaplains who were known to be in

attendance. It is said that one of them, when asked by Cromwell, "if

it were possible to fall from grace," replied, "it is not possible."

"Then," said the sufferer, "I am safe, for I know that I was once in

grace." To leave any one in the last hours of life open to such a

delusion, as the bald reply attributed to this spiritual adviser might

seem to encourage, would be without excuse; but the story rests on no

sufficient foundation.[575]

[Sidenote: 1658.]

Whatever common rumour might relate, the domestic letters and the dying

words of Cromwell attest the _sincerity_ of his spiritual experience.

It seems impossible that any human being could so successfully have

worn the mask of hypocrisy in the privacies of life and in the moment

of death. Of all hypotheses for explaining his character, the most

monstrous is to set him down as playing the part of a wilful deceiver

in his professions of religion. As if anticipating the uncharitable

judgments of posterity, he had written to Fleetwood, in the year

1653: "I am in my temptation ready to say, 'Oh, that I had wings like

a dove, then would I flee away and be at rest;' but this I fear is

my 'haste.' I bless the Lord I have somewhat keeps me alive--some

sparks of the light of His countenance; _and some sincerity above

man's judgment_."[576] Nobody who has studied human nature can believe

this passage to be a piece of clever affectation; he will rather

pronounce it the unfeigned utterance of a thoughtful soul. And if ever

an experience of the real Puritan type was luminously and honestly

uttered, it was in the words which Oliver employed on his death-bed,

according to a testimony on which we can rely.[577]

[Sidenote: _Last Words._]

"The Covenants," said the dying man, "they were two--two, but put into

one before the foundation of the world." "It is holy and true, it is

holy and true, it is holy and true! Who made it holy and true? Who

kept it holy and true? The Mediator of the Covenant." "The Covenant is

but one. Faith in the Covenant is my only support, yet if I believe

not, He abides faithful." Enquiries and ejaculations were caught up at

intervals, "Is there none that will come and praise God." "Whatsoever

sins thou hast, doest, or shalt commit, if you lay hold upon free

grace, you are safe, but if you put yourself under a Covenant of works,

you bring yourself under the law, and so under the curse--then you

are gone."[578] "Is there none that says, Who will deliver me from

the peril?" "Man can do nothing, but God can do what He will." "Lord,

Thou knowest, if I desire to live, it is to shew forth Thy praise,

and declare Thy works. It is a fearful thing to fall into the hands

of the living God." This was spoken three times, his repetitions

usually being very weighty, and with great vehemency of spirit. "All

the promises of God are in Him yea, and in Him, Amen; to the glory of

God by us, by _us_ in Jesus Christ." "The Lord hath filled me with as

much assurance of His pardon, and His love, as my soul can hold." "I

think I am the poorest wretch that lives; but I love God, or rather,

am beloved of God." "Herein is love, not that we love God, but that

he loved us, and sent his Son to be the propitiation for our sins."

"I am a conqueror, and more than a conqueror, through Christ that

strengthened me." "Nay, in all these things we are more than conquerors

through him that loved us." "My little children, these things write

I unto you, that ye sin not. And if any man sin, we have an advocate

with the Father, Jesus Christ the righteous." "Love not the world,

neither the things that are in the world. If any man love the world,

the love of the Father is not in him. For all that is in the world, the

lust of the flesh, and the lust of the eyes, and the pride of life, is

not of the Father, but is of the world. And the world passeth away,

and the lust thereof: but he that doeth the will of God abideth for

ever." "And now, little children, abide in him; that, when he shall

appear, we may have confidence, and not be ashamed before him at

his coming. If ye know that he is righteous, ye know that every one

that doeth righteousness is born of him." "Little children, let no man

deceive you, he that doeth righteousness is righteous, even as he is

righteous." "My little children, let us not love in word, neither in

tongue; but in deed and in truth." "Little children, keep yourselves

from idols." "Love not the world, I say unto you it is not good that

you should love the world."[579] "Children, live like Christians, and

I leave you the Covenant to feed upon." "Truly God is good; indeed He

is, He will not--" There his speech failed him, but as I apprehended

it was: "He will not leave me." This saying that God was good, he

frequently used all along, and would speak it with much cheerfulness

and fervour of spirit in the midst of his pains. Again, he said: "I

would be willing to live to be further serviceable to God and His

people; but my work is done. Yet God will be with His people." He was

very restless most part of the night, speaking often to himself. And

there being something to drink offered him, he was desired to take

the same, and endeavour to sleep, unto which he answered: "It is not

my design to drink or sleep; but my design is, to make what haste I

can to be gone."[580] Afterwards, towards morning using divers holy

expressions, implying much inward consolation and peace; among the rest

he spake some exceeding self-debasing words, annihilating and judging

himself. And truly it was observed, that a public spirit to God's cause

did breathe in him (as in his life time) so now to the very last,

which will further appear by that prayer he put up to God two or three

days before his end, which was as followeth: "Lord, although I am a

miserable and wretched creature, I am in covenant with Thee through

grace, and I may, I will, come to Thee, for Thy people. Thou hast made

me (though very unworthy) a mean instrument to do them some good, and

Thee service; and many of them have set too high a value upon me,

though others wish and would be glad of my death; but, Lord, however

Thou dost dispose of me, continue and go on to do good for them. Give

them consistency of judgment, one heart, and mutual love: and go on

to deliver them, and with the work of reformation; and make the name

of Christ glorious in the world. Teach those who look too much upon

Thy instruments, to depend more upon Thyself. Pardon such as desire to

trample upon the dust of a poor worm, for they are Thy people too. And

pardon the folly of this short prayer. Even for Jesus Christ's sake.

And give us a good night, if it be Thy pleasure. Amen."[581]

[Sidenote: _Death._]

Oliver died on the 3rd of September, "it having been to him," says

the Court Newspaper announcing his death, "a day of triumphs and

thanksgiving for the memorable victories of Dunbar and Worcester;

a day which after so many strange revolutions of Providence, high

contradictions, and wicked conspiracies of unreasonable men, he lived

once again to see, and then to die, with great assurances and

serenity of mind, peaceably in his bed. Thus it hath proved to him to

be a day of triumph indeed, there being much of Providence in it, that

after so glorious crowns of victory placed on his head by God on this

day, having neglected an earthly crown, he should now go to receive the

crown of everlasting life."[582]

The passages we have cited have an interest beyond their bearing upon

the Protector's character. They are specimens of the domestic and

social piety of the age. Letters like his in tone and spirit, varying

in intellectual conception and style of language, passed in those

days by thousands over the rough roads of broad England in the pocket

of some friendly traveller or in the postman's bag. So fathers and

mothers, and parents and children, and brothers and sisters, wrote

to one another, feeling every word they wrote--living under a deep

apprehension of those higher bonds which unite souls to souls, families

to families, Churches to Churches, and all to God and Christ. Hopes and

fears, and joys and sorrows, such as the Protector expressed, although

utterly unreal to multitudes of their neighbours, were experienced by

many a man and woman in those times, and were to them as real as the

everlasting hills or the unchanging stars.

[Sidenote: 1658.]

The ruler, in mortal agony,[583] by his faith and prayers, presents

a luminous contrast to another death-scene at Whitehall, a few years

afterwards, when a different spirit passed away amidst symbols of

popish superstition, the accessories of an abandoned Court, and the

memories of a sensual life. But, beyond that contrast, and apart from

all circumstances of royal splendour; dismissing from our minds images

of the quaint magnificence of the sick chamber in Whitehall, with its,

perhaps, tapestried walls and bed of damask hangings, and the figures

of generals, chaplains, and state servants, clustering round the form

wasted by disease, and the countenance growing pale in death; putting

aside, also, the memory of the marvellous career of the departing

soldier and statesman of the Commonwealth--we meet in Cromwell's

last words with an expression of the inmost soul of many a Puritan

in such dark nights, doing battle with the last enemy. Nor, perhaps

in the sorrows of his beloved family, and the sympathies of brother

generals, and the intercessions of attached chaplains, was there more

of religious affection than gathered about other pilgrims at that era,

whilst at last they were laying down all life's heavy burdens at once

and for ever. Such sentiments were often heard, such consolations were

often imparted, and such prayers, whatever of infirmity there might be

clinging to them, often went up to the throne of grace: but on account

of Oliver's high position, and the vast interests which depended on his

life, there would be in his case additional grounds for earnestness

and the inspiration of a much wider sympathy. Thurloe wrote to the

Protector's son Henry, when all was over, "that never was there any

man so prayed for as he was during sickness; solemn assemblies meeting

every day to beseech the Lord for the continuance of his life, so that

he is gone to heaven embalmed with the tears of his people and upon

the wings of the prayers of the saints."[584] And in these impassioned

supplications we can see even now the reflection of a devout temper

then very common; and in the parish congregations, and the church

gatherings of that day, may be recognized the interest felt in the life

of one who was the pillar of their strength, and the shield of their

freedom.

[Illustration]

APPENDIX.

I.--VOL. I. 137.

_Passages from Letters in the State Paper Office Respecting the Trial

of the Earl of Strafford._

N. TOMKYNS. APRIL 12th, 1641.

"On Saturday morning the Earl of Strafford being come to Westminster

Hall, and both Houses sitting in the presence of the King, the Commons

desired they might enlarge their charge upon the 23rd Article,

whereupon the Earl also desired he might enlarge his answer upon the

2nd, and 21st, and 23rd Articles;[585] the Lords retiring to their own

House returned with this resolution, that they held it equal if the

Commons added anything _de novo_, that the Earl should also have the

like liberty. The Commons, not satisfied therewith, much pressed that

they had formerly had a saving granted them, but the Earl had none.

The Earl said he had humbly besought the Lords, (his judges,) that he

might have the like saving, and he hoped it would be held reasonable,

that if new objections were made, he should have permission to make

new answers to them, being for his life. Hereupon the Lords met

again to consult in their own House with the judges, and after half

an hour's stay returned, and the Earl Marshal delivered their opinion

to be the same that before it was; that if the Commons should enforce

their charge in any point or bring any new matter (though for the King)

the Earl should have the like freedom to plead for himself; which so

soon as the Commons heard a great number of the precise part cried,

'Withdraw, withdraw,' and the Lords immediately thereupon cried,

'Adjourn, adjourn,' and so both Houses went in little better than [a]

tumultuous manner from the Hall to their several houses, where they did

little, but agreed only to meet in the afternoon. The King laughed,

(as my author says) and the Earl of Strafford was so well pleased

therewith, that he could not hide his joy, being now _sine die_ for any

further proceeding.

In the Commons' House after dinner, after much debate what course they

should take for the punishment of so great an incendiary, Sir Arthur

Haselrigge drew out of his pocket a Bill, (supposed to have been

prepared before that day), for the Earl's attainder, and punishment by

death, (hanging, drawing, and quartering,) which Bill was, with much

ado, kept from being read again the same afternoon--now the secret of

their taking this way is conceived to be to prevent the hearing of the

Earl's lawyers, who give out that there is no law yet in force whereby

he can be condemned to die for ought that hath been yet objected

against him, and therefore their intent is by this Bill to supply the

defect of the laws therein. And to make him more odious, a paper was

that afternoon produced and read in the Commons' House, which young Sir

H. Vane is said to have found casually in his father's study (as notes

of passages at the council table) wherein strange speeches of the said

Earl were quoted, touching the curbing of the people, and introducing

an arbitrary government, and also of the Lord Cottington's, and some

others tending to the same end--about which paper both their majesties

are said to be much offended with Mr. Secretary Vane."

N. TOMKYNS, APRIL 26th, 1641.

"There is a difference at present between the two Houses of Parliament,

the Commons desire (now that the Bill against the Earl of Strafford

is presented) to sit at the hearing of his counsel, as co-judges with

the Lords, with their hats on, to which the Lords not assenting,

the Commons are now content to sit as they did in Westminster Hall,

uncovered, so be that the Lords will please to come as a Committee

without their robes, to which the Lords having not yet yielded the

controversy is not yet ended. Besides, Sir H. Vane's deposition

touching the Earl of Strafford is lost by the Clerk of the Higher

House, who cannot give any account how it went out of his hands; and in

a copy thereof, since found, great difference is found in the same by

the altering, or rather by the adding of one letter, (t) for whereas

it was in the original that the Earl should say his Majesty might by

the army reduce the kingdom _here_ it is _there_ in this copy, and so

refers to Ireland only.

Another paper touching Sir H. Vane also is lost by the Select Committee

of the Lower House, it lying upon Mr. Pym's table, whereas five

others were present, viz., Lord Digby, Sir Walter Erle, Sir John

Clotworthy, Mr. Hampden, and Mr. Maynard, which occasioned a variance

and reproaching one another publicly, each one making their personal

protestations of being guiltless therein. The suspicion fell most on

the Lord Digby, who was last in the chamber, and had said to some of

them that Mr. Pym should do well to have more care of his papers,

than to let them lie so loose. The Lord protested his own innocence,

and said it must be some unworthy man, who had his eye upon place and

preferment; wherein he was supposed to allude to Mr. Pym himself, who

hath been with the King twice of late, and since the Lord Cottington

laid his office at the King's feet, is designed by the voice of the

people to be his successor in the Chancellorship of the Exchequer."

It is curious to observe, in the first of these letters, that the

account of the effect produced by the confusion, is different from the

impression conveyed by Nalson, ii. 102, as well as by Baillie, i. 346.

The letter is inconsistent with Rushworth's statement, that the Bill of

Attainder was twice read on the 10th of April.--_Strafford's Trial_, 45.

* * * * *

Verney, in his "Notes of Proceedings in the Long Parliament," p. 37,

reports in detail the account given by Mr. Coggin and Sir H. Vane the

younger, of the way in which the famous paper was "casually" found.

Clarendon charges the father with having given the principal

information for the "whole prosecution," _Hist._ 92; and, perhaps, the

words in Tomkins' first letter about the King's displeasure towards him

points to a suspicion of that kind.

II.--VOL. I. 152.

PLAN OF CHURCH REFORM PRESENTED TO THE HOUSE OF COMMONS.

JUNE 11th, 1641.--The Commons, in a Grand Committee, of whom

Mr. Hyde, Member for Saltash, was chairman, resumed the consideration

of the Bill against Episcopacy; when the following scheme of

Alterations in the government of the Church was proposed to the House:--

I.--"That every several Shire of England and Wales be a

several Circuit or Diocese for the Ecclesiastic Jurisdiction,

excepting Yorkshire, which is to be divided into three.

II.--"A constant Presbytery of twelve choice Divines, to be

selected in every Shire or Diocese.

III.--"A constant President to be established as a Bishop over

this Presbytery.

IV.--"The Bishop in each Diocese to ordain, suspend, deprive,

degrade, and excommunicate, by and with the consent and

assistance of seven Divines of his Presbytery, then present,

and not else.

V.--"The times of Ordination throughout the land to be four

times in the year, viz., the 1st of _May_, 1st of _August_,

1st of _November_, and the 1st of _February_.

VI.--"Every Bishop constantly to reside within his diocese, in

some one chief city or town within his diocese.

VII.--"Every Bishop to have one special particular

congregation, to be chosen out of the most convenient place

for distance from his chief residence, and the richest in

value that may be had; where he shall duly preach, unless he

be lawfully hindered, and then shall take care his cure be

well supplied by another.

VIII.--"No Bishop shall remove or be translated from the

Bishopric which he shall first undertake.

IX.--"Upon every death or other avoidance of a Bishopric, the

King to grant a _congé d'élire_ to all the clergy of the whole

diocese, they to present three of the Presbytery aforesaid,

and the King to choose and nominate whom he pleaseth of them.

X.--"The first Presbytery of every Shire to be named by

Parliament; and afterwards upon the death or other avoidance

of any Presbyter, the remaining Presbyters to choose one other

out of the parish ministers of that Shire, and this to be done

within one month next after such death or avoidance.

XI.--"No Bishop or clergyman to exercise or have any temporal

office, or secular employment; but only for the present, to

hold and keep the Probate of Wills, until the Parliament shall

otherwise resolve.

XII.--"The Bishop once a year, at Midsummer, to summon a

diocesan synod: there to hear, and by general vote, to

determine all such matters of scandal in life and doctrine

amongst clergymen, as shall be presented unto them.

XIII.--"Every three years a national synod to be held,

which shall consist of all the Bishops in the land; of two

Presbyters, to be chosen by the rest out of each Presbytery;

and of two clerks, to be chosen out of every diocese by the

Clergy thereof.

XIV.--"This national synod to make and ordain Canons for the

government of the Church, but they not to bind until they be

confirmed by Parliament.

XV.--"Every Bishop to have over and above the benefice

aforesaid, a certain constant rent allowed to be allotted

proportional to the diocese wherein he is to officiate.

XVI.--"Every Presbyter to have a constant yearly profit above

his benefice. 'As for the revenue of the Bishops, Deans, and

Chapters, &c., a strict survey to be taken of all their rents

and profits; and the same to be represented at the beginning

of the next convention; and in the mean time no lease to be

renewed nor timber to be felled.'"

III.--VOL. I. 280.

THE ARTICLES OF THE CHURCH OF ARTICLES OF THE CHURCH OF

ENGLAND. ENGLAND, REVISED AND ALTERED

BY THE ASSEMBLY OF DIVINES

AT WESTMINSTER, IN THE YEAR

1643.

ARTICLE I. ARTICLE I.

_Of Faith in the Holy Trinity._ _Of Faith in the Holy Trinity._

"There is but one living and true "There is but one living and true

God, everlasting, without body, God, everlasting, without body,

parts, or passions; of infinite parts, or passions; of infinite

power, wisdom, and goodness, the power, wisdom, and goodness, the

maker and preserver of all things maker and preserver of all things

both visible and invisible. And both visible and invisible. And

in unity of this Godhead there be in unity of this Godhead there be

three persons of one substance, three persons of one substance,

power, and eternity, the Father, power, and eternity, the Father,

the Son, and the Holy Ghost. the Son, and the Holy Ghost.

II. II.

_Of the Word, or Son of God, _Of the Word, or Son of God,

which was made very Man._ which was made very Man._

The Son, which is the Word of The Son, which is the Word of

the Father, begotten from the Father, begotten from

everlasting of the Father, the everlasting of the Father, the

very and eternal God, of one very and eternal God, of one

substance with the Father, took substance with the Father, took

man's nature in the womb of the man's nature in the womb of the

blessed Virgin, of her substance; blessed so that Virgin, of her

two whole and perfect natures, substance: so that two whole and

that is to say the Godhead and perfect natures, that is to say

manhood, were joined together in the Godhead and the manhood, were

one person, never to be divided, joined together in one person,

whereof is one Christ, very God never to be divided, whereof is

and very man, who truly suffered, one Christ very God and very man,

was crucified, dead and buried, who for our sakes truly suffered

to reconcile His Father to us, most grievous torments in His

and to be a sacrifice not only soul from God, was crucified,

for original guilt but also for dead, and buried, to reconcile

all actual sins of men. His Father to us, and to be a

sacrifice, not only for original

guilt, but also for actual sins

of men.

III. III.

_Of the going down of Christ As Christ died for us, and was

into Hell._ buried, so it is to be believed

that He continued in the state of

As Christ died for us, and was the dead, and under the power and

buried, so also is it to be dominion of death, from the time

believed that He went down into of His death and burial until His

hell. resurrection, which hath been

otherwise expressed thus: He went

down into hell.

IV. IV.

_Of the Resurrection of Christ._ _Of the Resurrection of Christ._

Christ did truly rise again from Christ did truly rise again from

death, and took again His body, death, and took again His body,

with flesh, bones, and all things with flesh, bones, and all things

appertaining to the perfection of appertaining to the perfection of

man's nature, wherewith He man's nature, wherewith He

ascended into heaven and there ascended into heaven, and there

sitteth, until He return to judge sitteth, until He return to judge

all men at the last day. all men at the general

resurrection of the body at the

last day.

V. V.

_Of the Holy Ghost._ _Of the Holy Ghost._

The Holy Ghost, proceeding The Holy Ghost is very and

from the Father and the Son, is eternal God, of one substance,

of one substance, majesty, and majesty, and glory with the

glory with the Father and the Father and the Son, proceeding

Son, very and eternal God. from the Father and the Son.

VI. VI.

_Of the Sufficiency of the Holy _Of the Sufficiency of the Holy

Scriptures for Salvation._ Scriptures for Salvation._

Holy Scripture containeth all Holy Scripture containeth all

things necessary to salvation; so things necessary to salvation, so

that whatsoever is not read that whatsoever is not read

therein, nor may be proved therein, nor may be proved

thereby, is not to be required of thereby, is not to be believed as

any man, that it should be an article of faith, or necessary

believed as an article of the to salvation.

faith, to be thought requisite or

necessary to salvation. In the By the name of holy Scripture

name of the holy Scripture we do we understand all the canonical

understand those canonical Books Books of the Old and New

of the Old and New Testament, of Testament which follow. _Of the

whose authority was never any Old Testament_--Genesis, Exodus,

doubt in the Church. &c. _Of the New Testament_--The

Gospel of St. Matthew, &c. All

Of the names and number of which Books, as they are commonly

the canonical Books, Genesis, received, we do receive, and

Exodus, Leviticus, Numbers, &c. acknowledge them to be given by

And the other books (as Hierome the inspiration of God, and in

saith) the Church doth read for that regard to be of most certain

example of life and instruction credit, and highest authority.

of manners; but yet doth it not

apply them to establish any

doctrine: Such are these

following:--Third of Esdras,

Fourth of Esdras, Book of Tobias,

Judith, &c. All the Books of the

New Testament, as they are

commonly received, we do receive,

and account them for canonical.

VII. VII.

_Of the Old Testament._ _Of the Old Testament._

The Old Testament is not contrary The Old Testament is not contrary

to the New; for both in the to the New, in the doctrine

Old and New Testament everlasting contained in them, for both in the

life is offered to mankind by Old and New Testament everlasting

Christ, who is the only mediator life is offered to mankind by

between God and man, being both Christ, who is the only mediator

God and man. Wherefore they are between God and man, being both

not to be heard which fain that God and man. Wherefore they are

the old Fathers did look only for not to be heard which feign that

transitory promises. Although the the old Fathers did look only for

law given from God by Moses, as temporary promises. Although the

touching ceremonies and rites, do law given from God by Moses, as

not bind Christian men, nor the touching ceremonies and rites, do

civil precepts thereof ought of not bind Christians; nor the

necessity to be received in any civil precepts given by Moses,

Commonwealth; yet, such as were peculiarly fitted to

notwithstanding, no Christian the Commonwealth of the Jews, are

man whatsoever is free from the of necessity to be received in

obedience of the Commandments any Commonwealth; yet,

which are called moral. notwithstanding, no Christian man

whatsoever is free from the

obedience of the Commandments

which are called moral. By the

moral law we understand all the

Ten Commandments, taken in their

full extent.

VIII.

_Of the Three Creeds._

The Three Creeds, Nice Creed,

Athanasius' Creed, and that which

is commonly called the Apostles'

Creed, ought throughly to be

received and believed; for they

may be proved by most certain

warrants of holy Scripture.

IX. IX.

_Of Original or Birth Sin._ _Of Original or Birth Sin._

Original sin standeth not in the Original sin standeth not in the

following of Adam (as the following of Adam, as the

Pelagians do vainly talk), but it Pelagians do vainly talk; but

is the fault and corruption of together with his first sin

the nature of every man, that imputed, it is the fault and

naturally is engendered of the corruption of the nature of every

offspring of Adam, whereby man is man, that naturally is propagated

very far gone from original from Adam; whereby man is wholly

righteousness, and is of his own deprived of original

nature inclined to evil, so that righteousness, and is of his own

the flesh lusteth always contrary nature inclined only to evil, so

to the Spirit, and therefore in that the lust of the flesh,

every person born into this world, called in Greek Φρόνημα σαρκὸς,

it deserveth God's wrath and which some do expound the wisdom,

damnation. And this infection of some sensuality, some the

nature doth remain, yea in them affection, some the desire of the

that are regenerated, whereby the flesh, is not subject to the law

lust of the flesh, called in of God, and therefore in every

Greek Φρόνημα σαρκὸς, which some person born into this world it

do expound the wisdom, some deserveth God's wrath and

sensuality, some the affection, damnation. And this infection of

some the desire of the flesh, is nature doth remain, yea in them

not subject to the law of God. And that are regenerate, whereby the

although there is no condemnation flesh lusteth always contrary to

for them that believe and are the Spirit. And although there is

baptized, yet the Apostle doth no condemnation for them that are

confess that concupiscence and regenerate, and do believe, yet

lust hath of itself the nature of the apostle doth confess that

sin. concupiscence and lust is truly

and properly sin.

X. X.

_Of Free Will._ _Of Free Will._

The condition of man after the The condition of man after the

fall of Adam is such, that he fall of Adam is such that he

cannot turn and prepare himself by cannot turn or prepare himself,

his own natural strength and good by his own natural strength and

works to faith and calling upon good works, to faith and calling

God. Wherefore we have no power upon God, wherefore we have no

to do good works, pleasant and power to do good works pleasing

acceptable to God, without the and acceptable to God, without

grace of God by Christ preventing the grace of God by Christ, both

us, that we may have a good will, preventing us, that we may have a

and working with us, when we have good will, and working so

that goodwill. effectually in us, as that it

determineth our will to that

which is good, and also working

with us when we have that will

unto good.

XI. XI.

_Of the Justification of Man._ _Of the Justification of Man

before God._

We are accounted righteous

before God, only for the merit of We are justified, that is, we are

our Lord and Saviour Jesus Christ, accounted righteous before God,

by faith, and not for our own and have remission of sins, not

works or deservings. Wherefore, for, nor by our own works or

that we are justified by faith deservings, but freely by His

only is a most wholesome doctrine, grace, only for our Lord and

and very full of comfort, as more Saviour Jesus Christ's sake, His

largely is expressed in the whole obedience and satisfaction

homily of justification. being by God imputed unto us, and

Christ with His righteousness

being apprehended and rested on

by faith only. The doctrine of

justification by faith only is an

wholesome doctrine, and very full

of comfort, notwithstanding God

doth not forgive them that are

impenitent, and go on still in

their trespasses.

XII. XII.

_Of Good Works._ _Of Good Works._

Albeit that good works, which Good works, which are the fruits

are the fruits of faith, and of faith, and follow after

follow after justification, justification, cannot put away

cannot put away our sins, and our sins, and endure the severity

endure the severity of God's of God's judgment; yet are they,

judgment, yet are they pleasing notwithstanding their

and acceptable to God in Christ, imperfections, in the sight of

and do spring out necessarily of God pleasing and acceptable unto

a true and lively faith, insomuch Him in and for Christ, and do

that by them a lively faith may spring out necessarily of a true

be as evidently known as a tree and lively faith, insomuch that

discerned by the fruit. by them a lively faith may be

evidently known, as a tree

discerned by the fruits.

XIII. XIII.

_Of Works before Justification._ _Of Works before Justification._

Works done before the grace of Works done before justification

Christ, and the inspiration of by Christ, and regeneration by

His Spirit, are not pleasant to His Spirit, are not pleasing unto

God, forasmuch as they spring not God, forasmuch as they spring not

of faith in Jesus Christ, neither of faith in Jesus Christ; neither

do they make men meet to receive do they make men meet to receive

grace, or (as the school authors grace, or (as the school authors

say) deserve grace of congruity; say) deserve grace of congruity;

yea, rather, for that they are yea rather, for that they are not

not done as God hath willed and done as God hath willed and

commanded them to be done, we commanded them to be done, they

doubt not but they have the are sinful.

nature of sin.

XIV. XIV.

_Of the Works of Supererogation._ _Of Works of Supererogation._

Voluntary works besides, over Voluntary works, besides, over

and above God's commandments, and above God's commandments,

which they call works of which they call _works of

supererogation, cannot be taught supererogation_, cannot be taught

withoutarrogancy and impiety. For without arrogancy and impiety;

by them men do declare that they for by them men do declare that

do not only render unto God as they do not only render unto God

much as they are bound to do, but as much as they are bound to do,

that they do more for His sake but that they do more for His

than of bounden duty is required; sake than of bounden duty is

whereas Christ saith plainly, required; whereas Christ saith

When ye have done all that are plainly, When you have done all

commanded to you, say, we be those things that are commanded

unprofitable servants. you, say, we are unprofitable

servants, we have done that which

was our duty to do.

XV. XV.

_Of Christ alone without Sin._ _Of Christ alone without Sin._

Christ, in the truth of our Christ in the truth of our

nature, was made like unto us in nature was made like unto us in

all things (sin only except) from all things, sin only excepted,

which He was clearly void, both from which He was clearly void

in His flesh and in His spirit. both in His flesh and in His

He came to be a lamb without spirit. He came to be the lamb

spot, who by sacrifice of Himself without spot, who by sacrifice

once made, should take away the of Himself once made, should take

sins of the world; and sin (as away the sins of the world, and

St. John saith) was not in Him. sin (as St. John saith) was not

But all we the rest (although in Him. But all we the rest,

baptized, and born again in although baptized and regenerate,

Christ) yet offend in many yet offend in many things, and if

things; and if we say we have no we say we have no sin, we deceive

sin we deceive ourselves, and the ourselves, and the truth is not

truth is not in us. in us.

CHARLES HERLE, Prolocutor.

HENRY ROBROUGH, Scriba.

ADONIRAM BYFIELD, Scriba.

N.B.--The Assembly proceeded no further in the revisal."--_Neal_, iii.

555-563.

IV.--VOL. I. 294.

COPY OF THE SOLEMN LEAGUE AND COVENANT.

We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers

of the Gospel, and Commons of all sorts in the kingdoms of _England_,

_Scotland_, and _Ireland_, by the Providence of God living under one

King, and being of one reformed religion, having before our eyes the

glory of God, and the advancement of the kingdom of our Lord and

Saviour Jesus Christ, the honour and happiness of the King's majesty

and his posterity, and the true public liberty, safety, and peace

of the kingdoms, wherein every one's private condition is included,

and calling to mind the treacherous and bloody plots, conspiracies,

attempts, and practices of the enemies of God against the true religion

and professors thereof in all places, especially in these three

kingdoms, ever since the reformation of religion, and how much their

rage, power, and presumption are of late, and at this time increased

and exercised, whereof the deplorable estate of the Church and kingdom

of _Ireland_, the distressed estate of the Church and kingdom of

_England_, and the dangerous estate of the Church and kingdom of

_Scotland_, are present and public testimonies, we have (now at last)

after other means of supplication, remonstrance, protestations, and

sufferings, for the preservation of ourselves and our religion from

utter ruin and destruction, according to the commendable practice of

these kingdoms in former times, and the example of God's people in

other nations, after mature deliberation, resolved and determined to

enter into a mutual and solemn League and Covenant, wherein we all

subscribe, and each one of us for himself, with our hands lifted up to

the most high God, do swear:--

I.--That we shall sincerely, really, and constantly, thro' the

grace of God, endeavour in our several places and callings,

the preservation of the reformed religion in the Church of

Scotland, in doctrine, worship, discipline, and government,

against our common enemies; the reformation of religion in

the kingdoms of England and Ireland, in doctrine, worship,

discipline, and government, according to the Word of God,

and the example of the best reformed churches; and we shall

endeavour to bring the Churches of God in the three kingdoms

to the nearest conjunction and uniformity in religion,

confessing of faith, form of Church government, Directory for

worship and catechising, that we, and our posterity after us,

may, as brethren, live in faith and love, and the Lord may

delight to dwell in the midst of us.

II.--That we shall in like manner, without respect of persons,

endeavour the extirpation of Popery, Prelacy, (that is,

Church-government by Archbishops, Bishops, their Chancellors

and Commissaries, Deans, Deans and Chapters, Archdeacons,

and all other ecclesiastical officers, depending on that

hierarchy), superstition, heresy, schism, profaneness, and

whatsoever shall be found to be contrary to sound doctrine and

the power of godliness, lest we partake in other men's sins,

and thereby be in danger to receive of their plagues, and that

the Lord may be one, and His Name one in the three kingdoms.

III.--We shall with the same sincerity, reality, and

constancy, in our several vocations, endeavour with our

estates and lives mutually to preserve the rights and

privileges of the Parliaments, and the liberties of the

kingdoms, and to preserve and defend the King's Majesty's

person and authority, in the preservation and defence of the

true religion and liberties of the kingdoms, that the world

may bear witness with our consciences of our loyalty, and that

we have no thoughts or intentions to diminish his Majesty's

just power and greatness.

IV.--We shall also with all faithfulness endeavour the

discovery of all such as have been or shall be incendiaries,

malignants, or evil instruments, by hindering the reformation

of religion, dividing the King from his people, or one of

the kingdoms from another, or making any faction or parties

amongst the people, contrary to the League and Covenant, that

they may be brought to public trial, and receive condign

punishment, as the degree of their offences shall require

or deserve, or the supreme judicatories of both kingdoms

respectively, or others having power from them for that

effect, shall judge convenient.

V.--And whereas the happiness of a blessed peace between these

kingdoms, denied in former times to our progenitors, is by the

good providence of God granted unto us, and hath been lately

concluded and settled by both Parliaments, we shall each

one of us, according to our places and interest, endeavour

that they may remain conjoined in a firm peace and union to

all posterity, and that justice may be done upon the wilful

opposers thereof in manner expressed in the precedent articles.

VI.--We shall also, according to our places and callings,

in this common cause of religion, liberty, and peace of the

kingdom, assist and defend all those that enter into this

League and Covenant, in the maintaining and pursuing thereof,

and shall not suffer ourselves directly or indirectly, by

whatsoever combination, persuasion, or terror, to be divided

and withdrawn from this blessed union and conjunction, whether

to make defection to the contrary part, or give ourselves to

a detestable indifferency or neutrality in this cause, which

so much concerneth the glory of God, the good of the kingdoms,

and the honour of the King; but shall all the days of our

lives zealously and constantly continue therein, against

all opposition, and promote the same according to our power

against all lets and impediments whatsoever; and what we are

not able ourselves to suppress or overcome we shall reveal and

make known, that it may be timely prevented or removed; all

which we shall do as in the sight of God.

And because these kingdoms are guilty of many sins, and

provocations against God, and His Son Jesus Christ, as is too

manifest by our present distresses and dangers, the fruits

thereof, we profess and declare before God and the world our

unfeigned desire to be humbled for our sins, and for the sins

of these kingdoms, especially that we have not, as we ought,

valued the inestimable benefit of the Gospel, that we have

not laboured for the purity and power thereof, and that we

have not endeavoured to receive Christ in our hearts, nor

to walk worthy of Him in our lives, which are the causes of

other sins and transgressions so much abounding amongst us;

and our true and unfeigned purpose, desire, and endeavour for

ourselves, and all others under our power and charge, both in

public and in private, in all duties we owe to God and man,

to amend our lives, and each one to go before another in the

example of a real reformation, that the Lord may turn away His

wrath and heavy indignation, and establish these Churches and

kingdoms in truth and peace; and this covenant we make in the

presence of Almighty God, the searcher of all hearts, with a

true intention to perform the same, as we shall answer at that

great day, when the secrets of all hearts shall be disclosed,

most humbly beseeching the Lord to strengthen us by His Holy

Spirit for this end, and to bless our desires and proceedings

with such success as may be a deliverance and safety to His

people, and encouragement to the Christian Churches groaning

under, or in danger of the yoke of anti-Christian tyranny,

to join in the same or like association and Covenant, to the

glory of God, the enlargement of the kingdom of Jesus Christ,

and the peace and tranquillity of Christian kingdoms and

commonwealths.--_Rushworth_ v. 478.

V.--VOL. I. 329.

RESPECTING THE MINUTES OF THE WESTMINSTER ASSEMBLY.

The question has often been asked, "What became of the minutes of the

Assembly kept by the scribes?" It has been said by some, they were

burnt in the fire of London; by others, that they were destroyed (1834)

in the fire which burnt down the House of Commons ("Hetherington's

Hist. of the Westminster Assembly," preface v.) Whether it be the

case that some MS. records of the proceedings were so consumed I have

no means of ascertaining. But certainly there exist in Dr. Williams'

library, minutes of the Assembly's business, in the handwriting of

Adoniram Byfield, one of the scribes. As so many incorrect accounts

of these MSS. have been given, I am glad to be able to present the

following description of them, drawn up from the carefully-prepared but

unprinted catalogue of Dr. Williams' MSS. by Mr. Black, and from my own

examination of the papers. They consist of three volumes, and contain

minutes of the sessions of the Assembly of Divines from August the 4th,

1643, to April the 24th, 1652, and what are, apparently, the rough

notes of proceedings, debates, and orders of the Assembly, taken for

the most part by Adoniram Byfield, one of the scribes.

On the fly-leaf of the first volume is a list of members, amongst whom

the sum of £100 had been distributed in sums of £5 each, according to

the decision of a Committee (Sept. 8th, 1643) "appointed to dispose

of the £100, allotted by the order of Parliament, to such persons as

they shall find to have most need thereof, for supply of their present

necessities."--Vol. i. 24.

This volume contains heads and particulars, in many cases very brief,

of speeches delivered in the Assembly, with the names of speakers

appended in the margin, as well as lists of resolutions passed, and

various other memoranda. The proceedings of sessions thus reported

extend from August the 4th, 1643, to April the 11th, 1644.

The second volume embraces similar minutes from the 12th of April to

the 15th of August, 1644, with a list of members prefixed. Some of

the notes are written in shorthand by a different scribe; but however

unintelligible the shorthand may be, it is not much more so than Mr.

Byfield's longhand in some places.

Vol. iii. gives further minutes from November the 18th, 1644, to

March the 25th, 1652. The late ones are briefly, but more distinctly

recorded, in the handwriting of better scribes than Byfield.

"The latest sessions relate almost exclusively to examinations for

ordinations for livings, in relation to which an original paper was

found loose in the book, now inserted in its proper place, where the

name occurs--viz.: testimonial from R. Robinson in favour of Mr.

Gilson, M.A., and fellow of C.C.C., Oxon., 14th March, 1650-51."

Some of the papers in this volume are carelessly arranged, but they

contain only trivial memoranda.

There are bound up in this volume Minutes of Provincial Assemblies

holden at Sion College, and elsewhere in London, from the 27th of

November, 1650, to the 9th of April, 1655.

"It does not appear when these volumes were deposited in this library.

They came most probably with Morrice's MSS."

Mention has often been made of there being in Dr. Williams' library

fourteen or fifteen small volumes of the Assembly's transactions, by

Dr. Thomas Goodwin. No manuscript notes by Goodwin can there be found.

The three volumes just described contain a number of distinct thin

MSS. bound up together. Do not they after all contain the fourteen or

fifteen small (thin?) MSS. incorrectly ascribed to Dr. Goodwin?

In the Advocate's library, Edinburgh, there are two volumes of

manuscript notes, by Gillespie, which--according to Dr. Hetherington,

who inspected them--"corroborate the printed accounts of Lightfoot and

Baillie."

VI.--VOL. I. 434.

NUMBER OF THE EJECTED CLERGY.

The number of clergymen ejected during the Civil Wars and under the

Commonwealth is a question commonly discussed in a party spirit.

The Churchman is anxious to swell the number, and the Nonconformist

labours to reduce it; each thinking his ecclesiastical principles at

stake in the controversy. Yet it is curious that the former should

not see, that the more sequestrations there might be, the more open

to censure must have been the conduct of the clergy; the more likely

must be the charges of immorality brought against them; and the more

completely must they have alienated from themselves the sympathies of

the nation--otherwise how can we account for their being swept out

of the Church in such swarms? For it is incredible that the enormous

number imagined by some could have been expelled on political or

ecclesiastical grounds alone, without any demerit on the score of

irreligion or uselessness. It is equally curious that the Nonconformist

should regard his own cause as helped, and the opposite side as

damaged, by making the sequestrations under Puritan ascendancy appear

to have been few; for, if few, then either the clergy of that age could

not be so bad as they have been represented, or the Puritans allowed

clergymen to remain in the Church notwithstanding their immorality.

The interests of Church or of dissent are really not at all involved

in this enquiry. Even if it were to the interest of the one that the

Puritans should be represented as bad as possible, and to the interest

of the other that they should be represented as good as possible, still

the proper subject of investigation would be found, not in numerical

statistics, but in the rules laid down to regulate the sequestrations,

and in the spirit of equity, or otherwise, in which they were carried

out. Of those rules we have spoken already.

Walker hazards the statement, that if we add "such as _would have_

suffered had not death prevented," it would "in all probability

make the total nothing short of ten thousand."[586] To pass over

the absurdity of including those _who might_ have suffered, but

were prevented by death, it is enough to remark that he entirely

invalidates his own calculations by candidly confessing that he

possessed no satisfactory data on which to proceed. He apologizes for

the defectiveness of his lists, and endeavours to give colour to his

conjectures by quoting broad royalist assertions, in which "thousands"

are dealt with in the loosest way: and a report is cited, that the

party in power "destroyed all the principal ministers throughout the

kingdom, and of ten thousand scarce left one thousand of the old

clergy." If nine thousand were ejected, the question naturally occurs,

what became of them all? Making allowance for mere curates, and for

unusual mortality owing to hardship, and for those who went abroad, and

for those who, having betaken themselves to other means of livelihood,

did not care to seek their old cures, how came it about that so small

a proportion re-entered the Church upon the re-establishment of

Episcopacy?[587] If, on Walker's reckoning, all survivors (with such

exceptions as were just now indicated) had been reinstated, then, to

make room for them all, many more ejectments, between the Restoration

and Bartholomew's-day, must have occurred than can be reconciled with

the facts of history.

Nor do I see my way to the opposite extreme. It has been argued that

although two thousand episcopal clergymen might altogether first and

last suffer ejectment during the period, half were allowed to return

before its expiration. To establish the point that one-half the ejected

Episcopalians were re-admitted by Presbyterians or Independents under

the Commonwealth, requires positive statistical evidence such as I

cannot discover.

General references to the preaching of malignant ministers may be met

with in Commonwealth tracts, but they are not sufficient to decide the

matter.[588] Moreover, it must be remembered that if some individuals,

ejected during the wars, were replaced when the wars were over,

others who had escaped under the Presbyterians were turned out by the

Independents.

Walker mentions White's assertion that 8,000 of the clergy "were

unworthy and scandalous, and deserved to be cast out;" and the

addition made to this by Mr. Stephens, that "he (White) and his

committee have come little short of that number." Sir Henry Yelverton

too is quoted as saying: "If I mistake not there were 8,000 forsook

all for the Covenant." Walker afterwards insists on Dr. Gauden's

calculation of 6,000 or 7,000 persons expelled. With respect to

which Coleridge says: "I presume that no party will regard any

assertion of Gauden's as other than ==O--nay, nay, this is saying too

little. It is==evidence in the same sense as debts are algebraically

designated==capital.--'Southey's Life of Wesley.'" This is too severe,

yet Gauden's testimony in the matter does not prove anything. The

reports quoted by Walker will appear to every impartial reader of his

"Sufferings" quite insufficient to sustain his conclusions. He makes

out a list of 1,339 names of the several persons mentioned in the

cathedrals, collegiate churches, chapels, and the two universities.

He also gives, without numbering, lists of _some_ of the loyal and

Episcopal clergy of London and of the provinces. All these lists he

acknowledges are imperfect, and he admits that some names may be given

more than once, and that many of the cathedral clergy held parochial

benefices. Nothing can be determined on such grounds. It may be further

stated that he and Anthony Wood do not agree. Walker says that about

400 were ejected from Oxford (part ii. 139). Wood states that 334 (see

Neal, iii. 455) did not submit, but they were not immediately expelled.

Walker, p. 138, represents Wood as meaning 334 at one time, besides

more at other times, but I cannot trace his references.

Now let us turn to data supplied from other sources.

Baillie, in his "Letters" (vol. ii. 224), August 28th, 1644, speaks as

if many churches were at the time unsupplied, for he says, that after

all which can be done by a pure ordination, and what more Scotland

"can afford of good youths for the ministry here, are provided; it is

thought _some thousands of churches_ must vaik (be vacant) for fault of

men."

There is a tract in the "Harleian Miscel." (vii. 181), giving a total

list of 115 London clergy expelled. "In the ninety-seven parishes

within the walls, besides St. Paul's, outed eighty-five, and dead,

sixteen." Out of sixteen without the walls, fourteen expelled, two

dead. Out of eleven out parishes, nine expelled, two dead. Adjacent

towns, besides those of the Abbey Church and Islington, seven expelled,

two dead. This list differs somewhat from "Walker's" (p. ii. 164-180).

There is a list of sequestrations in Essex (Add. MSS. Brit. Museum.

15,669, &c.), amounting to 153, out of the 415 parishes in that county.

Withers, of Exeter--a Nonconformist--computed that in Suffolk, Norfolk,

and Cambridge, out of 1,398 parishes, there were 253 sequestrations,

and in his own county of Devon, out of 394 parishes there were 139

ejected, thirty-nine were deducted for pluralities ("Neal," iii. 134).

Pluralists must be allowed for throughout the country, so also must

cathedral dignitaries and members of the universities, not holding

parochial benefices. But what was done in the Eastern counties, where

the Puritan party had great power, is no rule for judging of what was

done in other counties where the Puritan party had little power.

After repeatedly pondering what has been said on all sides, it appears

to me impossible to come to a definite conclusion; but computing the

clergy at about ten thousand, and reckoning from the loose data just

given, I venture to suggest that perhaps about one fifth of the whole

might be ejected. I see no ground for believing that less than 2,000 or

more than 2,500 were expelled from the Establishment.

VII.--VOL. II. 150.

DRAFT OF A BILL FOR REVISING THE ENGLISH TRANSLATION OF THE

SCRIPTURES.

Since the account given p. 150 was printed, the following document in

the State Paper Office, (_Domestic Interreg._, Bundle 662, f. 12.,) has

been pointed out to me:--

"Whereas by the reverend, godly, and learned Dr. Hill, it was publicly

declared in his sermon before an honourable assembly,[589] and by

himself since that time published in print, that when the Bible had

been translated by the translators appointed, the New Testament was

looked over by some Prelates (that he could name) to bring it to speak

the prelatical language, and he was informed by one that lived then, a

great observer of those times, fourteen places in the New Testament,

whereof he instanceth these in five or six places by them corrupted.

The like testimony of those Prelates so wronging that new and best

translation being given by some other ancient and godly preachers also,

who lived in those times.

And some appearance hereof may yet be seen in part of that very copy of

those translators.

And whereas in the original text of the Holy Scriptures there is so

great a depth, that only by degrees there is a progress of light

towards the attaining of perfection of the knowledge in the bettering

of the translation thereof; and hence the most learned translators

have found cause again and again of reviving and still rectifying and

amending within a few years of what they themselves had translated and

published. And this hath been the commendable practice even of some

Papists,[590] and of sundry of the reformed religion.[591]

And it being now above forty years since our new translation was

finished,[592] divers of the heads of colleges and many other learned

persons (that coming later have the advantage to stand as on the heads

of the former) in their public sermons (and in print also) have often

held out to their hearers and readers that the Hebrew or Greek may

better be rendered, as they mention, than as it is in our newest and

best translation: some of the places seeming to be very material, and

crying aloud for the rectifying of them, if the truth be as it is so

affirmed, and published by them, and here in some MSS. presented to us.

And forasmuch as the translation by Mr. H. Ainsworth of Moses and

the Psalms, and Song of Solomon, is greatly commended by many of the

learned as far more agreeable to the Hebrew than ours; and it is said

that there are MSS. of his translations of some other Scriptures

both of the Old and New Testament. And also in other parts of the

Holy Scriptures, some have translated verses and some chapters; and

we hear that some have translated the New Testament, if not the Old

also, and would have them printed and published in our nation. Which

if it should be done on their own heads, without due care for the

supervising thereof by learned persons sound in the fundamentals of

the Christian religion, might be a precedent of dangerous consequence,

emboldening other to do the like, and might tend at last to bring in

other Scriptures or another Gospel instead of the oracles of God and

the Gospel of our Lord Jesus Christ.

For the reforming, rectifying, and repairing of the former injury to

the new translation, and for preventing of so great inconveniences of

such dangerous consequence, and for the furtherance (what in us lieth)

and the benefit and edification of many, Be it [enacted,] that no

person or persons whatsoever within the dominions of England, Scotland,

and Ireland, without the approbation of persons hereafter named or

to be named by authority, shall presume to print or publish any such

translation of the Bible or of the New Testament.

And that these persons, viz: Dr. John Owen,[593] Dr. Ralph Cudworth,

Mr. Jenkins, Mr. William Greenhill, Mr. Samuel Slater, Mr. William

Cowper, Mr. Henry Jessey, Mr. Ralph Venninge, and Mr. John Row,

Hebrew professor in Aberdeen, in Scotland, shall be and hereby

are constituted, appointed, and authorized in and about all these

particulars following to be performed by them in the fear of the Lord,

for the good of His people, namely:--

That these or any three or more of them may search and observe wherein

that last translation appears to be wronged by the Prelates, or

printers, or others; that in all such places, as far as in them is, it

may be rectified and amended therein, and the evident and most material

failings that do in a special manner call for reformation, (some

particulars whereof to us have been presented for consideration;) and

that this may be performed with all speed before there be any further

printing of the Bible.

And further, because it is our duty to endeavour to have the Bible

translated in all places as accurately and as perfectly agreeing

with the original Hebrew and Greek as we can attain unto, to remove

(whatever in us lieth) the stumbling-blocks and offence of the weak, or

the cavils of others when they hear in sermons preached or printed, or

in other treatises, that the original bears it better thus and thus.

Be it [enacted] that the persons beforesaid may seriously consider

the translation of Mr. H. Ainsworth, and of any other translations,

annotations, or observations made or that may be made by any of

themselves, or of any others that they know of, or may confer withal

(who are desired to add unto them their best assistance for the

general good of all), and consider of the marginal readings in Bibles,

whether any of them should rather be in the line. And what they, after

serious looking up to the Lord for His gracious assistance in so

weighty a work, and advising together amongst themselves, shall judge

to be nearest to the text, and to the mind of the Lord, they may give

thereunto their approbation, and this with all speed that conveniently

they are able.

And be it further [enacted], that Dr. Thomas Goodwin, Dr. Tuckney, and

Mr. Joseph Caryl, are hereby appointed and authorized to be supervisors

of what is so approved, and that what those persons shall so approve

of, shall accordingly be printed and published for the general

edification and benefit of the whole nation, to be read both privately

and in the public congregations."

VOL. II. 207.

_Anno Domini, 1655._

For the following extract from the Records of the Church at Bury St.

Edmund's, dating from 1646, I am indebted to the Rev. Alfred Tyler, the

present minister.

"Thos. Taylor, sometimes a member of the Church of Christ which is

at Norwich, and, afterwards, by dismission from them, a foundation

member of the Church which is at Godwick and Stanfield, in the county

of Norfolk, being a publick preacher and dispenser of the Gospell,

approved therein by both those Churches, was called by the Church to

preach and dispense the Gospell of Christ unto them in the year 1653,

and after neare two yeares experience and tryall, his dismission

being first obtained from the Church of Godwick and Stanfield, was by

commendation from the said Church and brethren at Godwick, and also by

giving in a relation of the dealings of God with his soul, of the work

of grace upon his heart, received into fellowship as a brother upon the

18th day of the 9th month, 16--." (The other figures are worn off.)

After this follows a somewhat lengthy confession of faith, and then:--

"Upon the 3rd day of the eleventh month, commonly called January, the

Church did, by election and holding up of hands, and by fasting and

prayer, ordain Thomas Taylor, a publick preacher and member of the

Church, after neare two yeares tryall and experience, unto the office

of a pastor, and John Hayward, a member of the same Church, unto the

office of a Deacon, at a very solemn and publick meeting, where were

present the messengers sent from nine generall Churches, viz.: 1,

Coggeshall, in the county of Essex; 2, Sudbury, that whereof Saml.

Crossman is pastor; 3, two Churches in Ipswich, meeting at St. Peters

(?) and Hellens; 4,----ham (?); 5, Weston; 6, Rattlesden; 7, Pulham;

8, H----en, both in the county of Norfolk; in which meeting the Church

did also make a publick profession of their faith according to the

foregoing copy, and had the unanimous, clear, and full concurrence of

the spirits, judgments, and approbation of all the messengers, both

as to their confession of faith, church-state, and order, not one

dissenting; and did, at the same meeting, receive the right hand of

fellowship from the Churches of Rattlesden, Weston, and Coggeshall:

and the messengers from H----en and Pulham declared that the Church

had formerly received the right hand of fellowship from them, at or

soone after their first sitting down together in fellowship; and the

messengers from ----ham, Sudbury, and Hellens, in Ipswich, promised, on

the behalf of those Churches, that they would make report of our faith

and order unto the Churches to whom they did belong, and to give us the

right hand of fellowship at some convenient time, but could not then

doe it because they had received no such power from the Church."

ADDITIONAL NOTE ON RITUALISM.

The whole of this work was prepared and much of it printed before

the present controversy on Ritualism arose. This will account for

the omission in the early part of the first volume of any comparison

between the Ritualism of Anglo-Catholics under the Stuarts, and

the Ritualism of Anglo-Catholics at the present day. Judging from

ceremonial worship now performed in certain quarters, and from the

publications of persons who represent the party, we may say that

Archbishop Laud never attempted to go so far in the adoption of Roman

Catholic rites and vestments as his modern successors have done.

[Illustration]

INDEX.

Abbot, Archbishop of Canterbury, i. 359; ii. 234

Act of Uniformity, First of Elizabeth, i. 5

At the Restoration, 47

Akehurst, ii. 271

Alcock, i. 433

Alleine, Joseph, ii. 220

Alphery, i. 433

Alvey, i. 433

Ames, Dr. William, i. 460

Andrewes, Bishop, i. 9, 50, 53, 129

Andrews, Mrs. Margaret, ii. 426

Anglo-Catholics under Elizabeth, i. 4

Under James I. and Charles I., 6, 29

Changes in their Doctrine and Policy, 7

Under Laud, 31

Adhere to Resolutions issued by the Lords concerning

Innovations, 172

Annesley, Dr. Samuel, His Loyalty to the King, ii. 44

His Sermon at St. Paul's, 437

Arminianism in time of Stuarts, i. 17, 45, 52

Arrowsmith, Dr. John, Master of St. John's, ii. 274

Ash, Simeon, Chaplain to Lord Brooke, i. 241

Preaches to the Soldiers, 250

Attended Love on the Scaffold, ii. 48

Died in 1646, 187

Ash, Edward, i. 529

Ashmole, Elias, at Oxford, ii. 257

Assembly of Divines, Ordinance for convening it, i. 271

Members, 272

Appointed by Secular Authority, 273

Controlled by Parliament, 274

Their First Meeting, 275

Assemble again, 278

Present a Petition to the Two Houses, 287

Appoint Deputation to accompany Commissioners to Scotland, 289

Follow Pym to the Grave, 302

Invited to the City Banquet, 308

Advise Destruction of Popish Relics, 313

Their Exhortation respecting the Solemn League and Covenant, 320

They meet in Jerusalem Chamber, 326

Baillie's Description of Assembly, 327

Propose Committee for Ordination, 391

Debate the subject of a Directory, 405

Debates on Ordination, 417

On Presbyterian Discipline, 418

Touching "The Power of the Keys," 439

Toleration, 443

Divine Right of Presbyterianism, 446

On the _Jus Divinum_, 447

Assembly threatened with a _Præmunire_, 448

They submit to Parliament, 448

Conclusion of their History, 448

Their Confession of Faith, 449

Catechisms, 450

Revision of Psalmody, 451

The Assembly not treated with Justice, 452

Talents and Attainments of the Divines, 453

Astley, Sir Jacob, i. 254

Atkins, Robert, ii. 228

Ayscue, Sir George, ii. 469-472

Bacon, Sir Nicholas, i. 351

Bagshawe, i. 85, 103, 113

Baillie, Visits London, i. 107

Present at City Banquet, 311

At the Hague, ii. 23

His Speech to Charles, 24

See also i. 264, 269, 289, 298, 327, 418, 437

Baines, Captain, ii. 147

Baltimore, Lord, Governor of Maryland, ii. 450, 478, 482

Bampfield, ii. 150, 363

Bancroft, i. 6, 17, 42

Baptists, ii. 121

In Elizabeth's Reign, 230

Their Publications, 232

Imprisoned, 234

Arminian and Calvinistic Baptists, 235

Their Controversy with Calamy, 236

Their Polity and Discipline, 238

Ministers, 238

Baptists in Wales, 243

In Ireland and Scotland, 244

Barksdale, ii. 296

Barlow, ii. 258

Barnardston, Sir Nathaniel, ii. 422

Barrow, Isaac, ii. 267

Barrowe, Henry, i. 353

Barrowists, Bill against them, i. 355

Barton, i. 451; ii. 393

Barwick, John, i. 384

Basire, Isaac, ii. 321

Bastwick, i. 26, 79

Bates, William, ii. 185

Battles. Edge Hill, i. 253

Newbury, 296

Long Marston Moor, 425

Naseby, 428

Dunbar, ii. 37

Worcester, 43

Baxter, Richard, at Alcester, i. 254

His Dislike to Covenant, 325

With the Army, 456

Draws up an Agreement, ii. 187

At Kidderminster, 189

Preaches before Oliver Cromwell, 194

His Correspondence with Howe, 223

See also i. 315, 452; ii. 48, 100, 312, 366, 385

Beal, Thomas, i. 221

Bedell, Bishop of Kilmore, i. 216

Bedford, Samuel, ii. 133

Behmen, Jacob, ii. 367

Bere, Sidney, his Letters, i. 149, 167, 183, 198, 229

Berry, Major-General, i. 464; ii. 115, 119

Berry, Daniel, i. 434

Bibles, Misprinted, ii. 150

Biddle, ii. 102, 367

Bishops, i. 76

Attempts to Remove them from the Peerage, 126

Thirteen impeached, 163

Bishops Promoted, 186

Insulted, 199

Protest of Twelve Bishops, 203

Impeached, 205

Unpopularity, 205

Bishops who died before 1650, 209

Irish Bishops, 216

Bishops with the King at Oxford, 378

Those who were Deprived, ii. 302

Those who Survived the Return of Charles II., 308

Blair, i. 107

Blake, Robert, i. 430, 437; ii. 215

Bodurda, ii. 146

Bolton, i. 53

Book of Sports, i. 13, 52, 93

Booth, Sir George, his Insurrection, ii. 168

Boteler, Major-General, ii. 114

Bramhall, Bishop of Derry, his account of Irish Church, i. 216

His flight from Ireland, ii. 309

Extracts from his Works, 311

Brayne, ii. 477

Brent, Sir Nathaniel, i. 68, 121, 386, 484

Bridge, William, i. 332, 371; ii. 219

Briscoe, Colonel, ii. 147, 149

Broghill, Lord, ii. 117, 226

Brooke, Lord, i. 77, 246

Enlists Volunteers, 240

Exhortation to Londoners, 255

His Death, 280

Brooke, Basil, i. 304

Brooks, Thomas, ii. 219

Browne, Robert, i. 349, 351

In Scotland, ii. 225

Brownism, i. 177, 351

Brownists, i. 255, 343, 355, 365; ii. 226

Brownrigg, Bishop of Exeter, i. 186; ii. 277

Member of Assembly, i. 272, 278

Remainder of his days, ii. 307

Bulkeley, i. 409

Bull, George, ii. 294, 436

Bunyan, i. 428; ii. 241

Burdett, i. 50

Burgess, Dr. Cornelius, i. 91, 102, 143, 170, 292, 312, 328; ii. 229

Chaplain to Earl of Essex, i. 241

Appointed Assessor to Assembly, 279

Burleigh, Lord, i. 349, 351

Burnet, ii. 276, 279, 503

Burroughs, Jeremiah, i. 332, 333, 422

Burroughs, Edward, ii. 359

Burton, i. 26, 79, 369

Busby, Richard, ii. 292

Busher, Leonard, i. 346; ii. 231

Butler, ii. 147

Button, Ralph, ii. 254

Byfield, i. 278, 328

Cabot, ii. 443

Calamy, Edmund, Presbyterian Preacher, i. 259

His Popularity, 260

See also i. 329; ii. 48, 139, 175, 182, 236

Calvin, i. 99

Calvinism, i. 17, 46

Cambridge University--Opposition to Parliament, i. 490

Commissioners, 491

Revival of Puritanism, 493

Engagement enforced, ii. 265

Military Visitors, 268

Evelyn's Visit, 273

Studies at Cambridge, 281

Compared with Oxford, 284

Canne, John, ii. 234, 245

Carbery, Lady--Sketch of her Character, ii. 423

Cartwright, i. 43, 100

Cary, Lucius, Viscount Falkland, i. 72, 113, 127, 185, 267

His Character and Policy, 225

Created Secretary of State, 231

Killed at Newbury, 296

Caryl, Joseph, i. 527; ii. 216

Cathedrals, those that suffered from Destruction of Popish

Relics, i. 316

Cawdry, i. 329

Cawton, a Presbyterian Minister, ii. 12

Charles I. opens Long Parliament, i. 1

Attached to Episcopacy, 76

Attempts to Establish it in Scotland, 104

Summons both Houses to Whitehall, 111

Assents to Bill rendering Parliament Indissoluble, 135

His Perplexity when sanctioning the Death of Strafford, 139

Assents to Scotch Treaty, Starts for Scotland, 166

Attempts to conciliate Scotch, 169

His Return and Reception in London, 187

Grand Remonstrance presented to him, 191

His Answer, 192

Attempts to seize the Five Members, 193

His Flight from London, 229

Attempts at Mediation between him and Parliament, 231

Parliamentary Propositions, 236

His Answer, 236

Denied Entrance to Hull, 246

Sets up his Standard, 247

On his way to London, 254

Quarrel between King and City, 256

Scotch Commissioners treat with him, 264

Parliament sends an Embassy, 265

Success of his Army, 283

His Duplicity, 300

Intrigues with Independents, 306

His Mock Parliament, 330

At Oxford, 372

Accused of Popish Tendencies, 374

Agrees to Truce with Ireland, 376

Treaty at Uxbridge, 412

His Double-dealing, 415

His Debate with Henderson, 469

Joins Scotch Camp at Newark, 469

His Letters to the Queen, 470, 474

Parliament Propositions to him, 472

His Dislike of Presbyterianism, 473

His Intrigues with Independents and Papists, 475

In hands of Parliamentary Commissioners, 513

Taken from Holdenby by Independents, 519

Newport Treaty, 526

His Removal from Carisbrook to Hurst Castle, 529

On the Scaffold, 531

His Burial, 535

Regarded as a Martyr, ii. 20

Charles II. in Holland, ii. 21

Scotch Commissioners sent to treat with him, 23

His Policy, 25

Papers disclosing secrets, 25

Signs Covenant and goes to Scotland, 31

Crowned in Scotland, 39

His Life there, 40

Comes to England, 42

His Treachery, 43

Defeated at Worcester, 43

Charnock, ii. 227

Cheynell, Francis, i. 286; ii. 100

His Connection with Chillingworth, i. 381

Chidley, Catherine, ii. 392

Chillingworth, William, i. 286, 335

At Oxford, 380, 381

His Death, 382

Cholmeley, Sir Hugh, i. 489

Christina of Sweden, her Conversation with Whitelocke, i. 466

Clarke, Samuel, ii. 185

Clarkson, David, i. 284

Clotworthy, Sir John, i. 212, 401

Cogan, his Letters, i. 212, 222

Coke, George, Bishop of Hereford, i. 210

Coke, Secretary, ii. 484

Coleman, Thomas, i. 330

Colfe, Abraham, ii. 204

Collinge, Dr., ii. 427

Collins, Dr., i. 495

Colonies, State of Religion before the Commonwealth, ii. 443

Virginia, 446

Bermudas, 449

Maryland, 450

Pilgrim Fathers, 451

Massachusetts, 452

During Civil Wars, 459

Barbadoes, 460

Maryland, 461

United Colonies of New England, 462

During the Commonwealth, 463

Society for Propagation of Gospel in New England, 464

Rhode Island, 467

Barbadoes, 469

Virginia, 472

Bermudas, 474

West Indies, 475

Maryland, 477

East Indies, 480

Commons, Petitions, i. 79

Debates on Religion, 83

Appoint Committee to prepare Remonstrance, 86

Committee to draw up charges against Strafford, 89

Petitions, 108

Debate on Root and Branch Petition, 112

Resolution for Reforming Pluralities, 126

Bill for removal of Star Chamber and High Commission Courts, 127

Solemn Vow and Protestation, 133

Bill rendering Parliament indissoluble, 135

Deans and Chapters, 142

Bill for Restraining Bishops, 144

Bill for Abolition of Bishops, 147

Sabbath Legislation, 151

Abolition of Cathedral Chapters, 154

Petition the King to delay his journey to Scotland, 166

Send Commissioners after him, 166

Press Church Reforms, 170

New Bill for Excluding Bishops, 176

Grand Remonstrance Debated, 179

Arrest of the five Members, 193

Impeach twelve Bishops, 204

Return of the five Members, 229

Bill for Abolition of Episcopacy, 262

Corporation Banquet, 307

Ordinances for Destruction of Popish Relics, 313

Endorse Directory, 406

Fresh Members in the House, 437

Debates on the _Jus Divinum_, 447

Decide that Rouse's Psalms should be sung, 451

Ordinance against Heresies and Blasphemies, 523

Newport Treaty, 526

Pride's Purge, 531

Conant, Dr. John, ii. 256

Convocation, i. 95, 98, 108, 274

Corbet, Edward, i. 386, 529

Cosin, Dr., i. 493, 495; ii. 318

Courten, Lady Catherine, her Christian Character, ii. 426

Crisp, Dr., ii. 368

Cromwell, Oliver, i. 63, 70, 115, 149, 185, 231

Member for Cambridge, 64

His Ironsides, 241

Governor of Ely, 319

Suggests Committee of Accommodation, 421

At Marston Moor, 425

His Letter about Naseby, 429

His Jealousy of Presbyterian Power, 436

Preaches to Soldiers, 464

His desire for Toleration, 520

Aims at Reconciling Presbyterians and Independents, 520

Anecdote of him, 520

His Character and Religion, ii. 3, 5

Goes to Scotland, 35

Victories at Dunbar, 37,

and Worcester, 43

Dissolves Long Parliament, 50

His Speech at opening of Little Parliament, 53

Members resign their powers into his hands, 65

Made Lord Protector, 73

His Portrait, 73

His National Church, 79

His Ecclesiastical Policy, 80

State Recognition, 81

State Control, 83

State Support, 88

State Protection, 89

State Penalties, 90

Originality of his Policy, 92

His Establishment not a Church, 93

His First Protectorate Parliament, 96

His Speech at the Opening, 97

Speech on Dissolving Parliament, 103

His dislike to Episcopal Royalists, 110

Major-Generals, 113

His Second Parliament, 128

His Speech, 131

His Letters, 134

Refusal of the Crown, 139

Accepts Petition and Advice, 141

His Speech, 141

Religious Toleration under him, 144

His Second Installation, 153

His Speech at Re-assembling of Parliament, 157

Last Speeches, 160

His Order Book, 162

His Broad Church, 165

His Interview with Baxter, 194

Makes Howe Court Chaplain, 221

His Liberality to those who Differed from him, 222

Receives Academic Honours at Oxford, 247

Visits Cambridge, 265

His Ordinance for another Collegiate Establishment, 286

His Establishment, 294

Anecdotes of him and Ussher, 304

His Interview with Fox, 358

Character of his Court, 400

His Chaplains, 402

His interference on behalf of the Piedmontese, 492

Writes to Louis XIV., 499

His Foreign Policy, 503

His Treatment of the Jews, 504

At Hampton Court, 508

Death of his Daughter, 508

His last Interview with Fox, 510

His Last Days, 511

Last Words, 517

Death, 520

Cromwell, Henry, ii. 121

Cromwell, Richard, ii. 155

Cudworth, Dr. Ralph, i. 339; ii. 275

Culpeper, i. 85, 97, 148

Curie, Walter, Bishop of Winchester, i. 210

Dalston, Sir George, ii. 413

Davenant, Bishop of Salisbury, i. 163

Deans and Chapters, i. 142

Their History, 155

Surveys of their Possessions, ii. 9

Abolition and sale of Possessions, 9

Dell, William, ii. 269

Denn, ii. 297

Dering, Sir Edward, i. 74, 157, 178, 181, 191, 270; ii. 159

Presents Bill for Abolition of Bishops, i. 146

His Conduct, 149

A Seceder from Popular Party, 224

Desborough, Major-General, ii. 55, 134, 149

Digby, Lord, i. 63, 75, 85, 97, 112

Directory, Established, i. 404

Debated in Assembly, 405

Sent to Scotland, 406

Ordinance for its Establishment, 406

Penalties for Refusing it, 407

Its Fate in Ireland, 409

Donne, Dr., i. 9, 46, 53

Dorset, Earl of, i. 365

Douglas, ii. 39

Downings, William, i. 315

Duncan, Dr., i. 495

Duppa, Bryan, Translated from Chichester to Salisbury, i. 186

With the King at Oxford, 378

Endeavours to Revive Episcopal Church, ii. 309

Durie, John, ii. 490

his Labours for Protestant Union, 484-489

Eaton, i. 360, 364

Edwards, ii. 365

Eliot, Sir John, i. 28, 36, 67

Eliot, John, ii. 464

Elizabeth, i. 6, 41, 45, 214; ii. 4, 230

Episcopacy, i. 99

Rooted out of Scotland, 104

Charles I. Attempts to Restore it, 104

Defended in the House, 114

Its Divine Right, 116

Plans for its Reformation, 124

Controversy Concerning it, 128

Bill for Restraining Bishops, 144

Bills for the Abolition of Episcopacy, 147, 176, 262

Petitions Concerning it, 197

No Bishop Riots, 199

Bill for Exclusion from Upper House, 208

Its Opponents, 227

Sequestration of Property, 385

New Bill Relative to it, 480

Episcopalians--How they regarded Solemn Vow and Protestation, i. 134

Blame Twelve Protesting Bishops, 205

Not excluded from Westminster Assembly, 272

Exasperated by League and Covenant, 325

Their views of the Assembly, 452

At Norwich, 505

Their Dislike to the Scotch, ii. 33

Commissioners for approbation of godly preachers, 104

For ejecting scandalous ones, 107

Persecution of their clergy, 111

Those who continued to use the Common Prayer, 294

Those who held Livings without using it, 298

Those who did not Conform, 301

Their Sufferings, 311

Prayers read by them during Commonwealth, 340

Their Patriotism, Loyalty, and Sufferings, 342

Erastians, i. 330, 439, 447

Theses by Erastus, 331

Erbery, ii. 271

Erle, Sir Walter, i. 135

Essex, Earl of, i. 77

Commander of Parliamentary Army, 241

At Edge Hill, 254

Raises Siege of Gloucester, 287

At Newbury, 296

Capitulates to the King, 426

His Death, 517

Evelyn, John, ii. 258, 273, 337, 418

Ewes D', Sir Symonds, i. 114, 148, 152, 184, 529

Ewins, Thomas, ii. 240

Fairclough, Richard, ii. 420

Fairfax, in Yorkshire, i. 283

At Somerset, 430

Punishes Disorderly Soldiers, 455

Receives Academic Honours, ii. 247

Falkland, (see Cary)

Farindon, ii. 299, 436

Feake, ii. 65, 70, 183

Featley, Dr., i. 25

Fell, Vice-Chancellor of Oxford, i. 498; ii. 249, 253

Ferrendail, Orthro, ii. 225

Fielding, Lady Barbara, i. 12

Fiennes, Nathaniel, i. 62, 70, 75, 112; ii. 156, 159

Fifth Monarchy Men, ii. 61, 63, 65, 70, 91, 120

Finch, Lord Keeper, i. 2

Fitz, Richard, i. 348

Flavel, John, ii. 220

Fleetwood, i. 522; ii. 512

Fortescue, ii. 477

Fox, George, His Early Life, ii. 350

Character, 351

His Mysticism, 352

Mighty in Prayer, 354

His Peculiarities, 355

His Interview with Cromwell, 358

His Followers, 359

His Last Interview with Cromwell, 510

Frampton, Robert, ii. 481

Frewen, Dr., Accepted, i. 209

Fuller, Thomas, i. 48, 277, 326, 376; ii. 202-204

Chaplain to Lord Hopton, i. 380

His Piety, ii. 412

Gale, Theophilus, ii. 255

Garroway, Alderman, i. 257, 409

Gataker, ii. 199

Gauden, Dr. John, ii. 201

Geddes, Jenny, i. 105

Gilbert, Sir Humphrey, ii. 445

Giles, Dr., i. 281

Gillespie, i. 329, 406; ii. 226

Gilpin, Bernard and Richard, ii. 288

Glynne, i. 60, 330

Godeman, Casper, ii. 483

Goffe, Major-General, ii. 116

Goodman, Godfrey, ii. 302

Goodwin, Thomas, i. 332, 343, 418; ii. 97, 100, 255, 284

Gookin, Captain, ii. 466

Gouge, Dr., i. 295

Gourney, Alderman, i. 188

Grand Remonstrance debated by Commons, i. 179, 180

Discussion about Printing, 183

Presented to the King, 191

Greenhill, i. 217, 375

Greenwood, Congregational Pastor, i. 353-355

Greenwood, Dr. Daniel, ii. 256

Grenville, Sir B., ii. 416

Greville, i. 77

Grimston, Sir Harbottle, i. 82, 85, 97, 113, 529

Grindal, i. 21, 41, 42, 319

Grotius, Hugh, i. 401

Gunning, Peter, ii. 297

Hacket, Dr. John, i. 142

Forbidden to use Prayer Book, ii. 296

Hale, Edward, ii. 121

Hales, John, i. 336; ii. 300

Hall, Joseph, i. 322

His Tract on Episcopacy, 128

His Speech, 144

Translated from Exeter to Norwich, 186

His Account of Riots, 203

Remainder of his Life, ii. 305

Hall, Thomas, ii. 197

Hammond, i. 519, 527

His Friendship for Sanderson, ii. 324

His Letters, 330

His Death, 333

His Piety, 411, 436

Hampden, John, i. 63, 66, 68, 72, 75, 82, 152, 184, 221, 241, 455;

ii. 159

Raises Volunteers, i. 240

Wounded, 281

His Last Moments, 281

Burial, 282, 283

Hardy, Dr. Nathaniel, ii. 301

Harley, Sir Robert, i. 152

Harley, Lady, ii. 424

Harrington, Sir James, Attends the King at Holdenby, i. 515

Harris, Dr. Robert, i. 329; ii. 256

Harrison, Major-General, i. 464; ii. 55, 58, 62, 70, 98

Harrison, Dr. Thomas, ii. 226

Hartford, Marquis of, i. 203

Hartlib, ii. 162, 289

Haselrig, Sir Arthur, i. 65, 146, 149, 241, 521; ii. 1, 98, 131,

159, 288

Haynes, Major-General, ii. 114

Helme, ii. 296

Henderson, Alexander, visits London, i. 107, 118

In Scotland, 167

One of the Commissioners sent to treat with the King, 264

Declaration written by Him, 293

His Controversies with the King, 470

Henrietta Maria, Queen of Charles I., i. 136, 187

Henry, Matthew, i. 533

Henry, Philip, i. 533; ii. 255, 260

Herbert, George, i. 10

His Dying Confession, ii. 409

His Hymns, 410

Herle, Charles, i. 329

Herrick, ii. 168

Hide, David, i. 199

Hill, Dr. Thomas, ii. 274

Hill, Joseph, ii. 288

Hitch, i. 319

Hobart, i. 82

Hobart, Lady Frances, her Christian Character, ii. 427

Holland, Lord, i. 76

Holland, Sir John, i. 85

Holles, Denzil, i. 60, 82, 115, 134, 148, 330

A Leader in Parliamentary Army, 240

Declares Petition from Army Seditious, 516

Hollister, Dennis, ii. 52

Hook, William, ii. 402

Hooker, i. 43, 129

Hopton, Sir Ralph, afterwards Lord, i. 191, 192, 380

Hotham, Sir John, i. 246

Houghton, Lady Mary, her Piety, ii. 426

Howe, John, ii. 93, 185, 218, 220

Cromwell's Court Chaplain, 221

His faithful Preaching, 222

His Correspondence with Baxter, 223

His Life at Court, 402

Howell, Francis, ii. 222

Howell, Thomas, i. 209, 210

Hoyle, Dr., ii. 256

Hunt, Robert, ii. 446

Hunton, Philip, ii. 287

Hutchinson, Colonel, i. 315, 437, 534

His Wife, i. 322, 461, 534

Hyde, Lord Clarendon, i. 62, 69, 77, 79, 126, 148, 153, 157, 183,

185, 226, 239, 267, 285, 374, 516, 518; ii. 503