A BRIEF HISTORY OF PRESBYTERY AND INDEPENDENCY, From their first Original, to this Time. SHOWING, 

I. Wherein, and the Reasons why they Separate from the Church of England.  
II. Wherein they differ from each other.   WITH Some Remarks on the late Heads of Agreement, Assented to by the United Ministers of both PERSUASIONS.  
Written at the Request, and for the Satisfaction of a Private Friend, and now made public for General Information.  
LONDON, Printed for Edward Faulkner, 1691.   

A BRIEF HISTORY OF PRESBYTERY AND INDEPENDENCY, etc.  

CHAP. I.  
TO give a full History of Nonconformity to the Church of England, since the first Reformation, is both impracticable and impossible, in so small a Treatise; take here only an Essay to it, in a Compendious Epitome: Begin we with that Reformation transported from that of Luther's in Germany, unto our King Edward the VI into England.  

Remark 1.  
He is truly styled a second Josiah, whom Cardan, though a Papist, yet had so much of a Philosopher in him, as to Admire for a None-such in Accomplishments, saying, in a Transport, of him [Not only England, but the World has reason to lament the loss of such an hopeful Blossom, so early Blasted. [Whereas a Prelatical Doctor of our Country, and a pretended Protestant, seemed to rejoice at it, rather than bewail it as an Infelicity, [That he was so soon Succeeded by Q. Mary, a Bloody Popish Queen,] Characterizing him as one ill principled in himself, and easily inclined to embrace such Counsels, as would have proved pernicious to the Church, so slanders him with Sacrilege, etc. Heyline Hist. of Ref. Preface & pag. 131. etc. no Reason can be rendered why Cardan should out shine Heylin, in Admiring this Young King, but because such a Spirit of Reformation began to bud in him, as if it had blossomed, and become Fruit, would in all probability have Reform the Church throughly, according to her primitive Pattern, and so dear was the Diana of the Church's Splendour and worldly Pomp in that Day, that a Popish Queen who would Establish it, was more welcome than such an hopeful King, whom they feared, would Reduce it to the first Institution: Non erat sic ab Initio. It was not so from the Beginning, though such profound Piety shone forth in this Illustrious Prince in so convincing a lustre, as Mother-Church herself could not bribe that Popish Foreign Philosopher, but he was constrained to afford this Royal Enemy his due Encomium: Yet his Regal Dignity, or Innocent Piety cannot secure him from Severe Censures, out of the Mouths of English Divines, under a Tincture of Prelacy: Nor was this all, but that King's Godly Uncle the Duke of Somerset, did suffer hard things, and at last Death itself, by such as were soured by the like Leaven: In both which cases, the venom of a Persecuting Spirit, had a preposterous Operation, working upwurd, both against a Pious Prince, and against a Pious Protector: They both were Spewed upon by Men of this Brann, whereas when there is a possession of Power in their hands, than this poisonous Principle is for working Downward, casting forth Cart Loads of Excrements upon such as under their power, as the Sequel will sufficiently demonstrate, etc.   

Remark 2.  
'Tis well observed, that the shortness of K. Edward's Life, prevented him of an opportunity for a thorough Reformation. [Notwithstanding the high Places were not yet Removed,] as 'tis oft said in the Books of Kings, and Chronicles of the Kings of Israel and Judah: Mr. Martin Luther hath this Passage in his History, etc. p. 283. That Edward VI. was a Storm that tore up Popish Prelacy by the Roots, yet a top Root remained entire with the Stock which bore of the old Soil of Papacy, yet transplanted into the new Mould of Royalty, began to flourish again, etc. and may it not be said, that he had not time nor opportunity to do little more than to lop off the Branches of Popery, because he died when but Sixteen Years old, so leaving the Root, it presently sprung up again when his Sister Mary Succeeded him in the Throne.   

Remark 3.  
Dr. Thomas Fuller, an Episcopal Divine, in his History of this Edward the VI hath this Passage, [For this Young King to Reform all at once, had been the ready way to Reform nothing at all; but now (saith he) there is more Light, more number of Protestants, less fear of Papists, therefore a thorough Reformation may now be more probable and practicable; instead whereof, shall we still run back to Rome: Hinc illae lachrimae, etc.   

Remark 4.  
'Tis true, King Henry the VIII. broke the Ice for his young Son, by Enjoining the Lord's Prayer, the Creed, and the Ten Commandments, to be translated into the English Tongue, and to be taught unto the Parishioners by all the Parsons and Vicars: Even this small step cost a Rebellion at Lincoln, York, Hull, etc. Tanta molis erat Romanam condere gentem: The Work of Reformation is a Work of great difficulty.   

Remark 5.  
Pass we over Queen mary Reign, which was a Reign of Deformation, etc. and come to the Reign of our English Deborah, Famous Queen Elizabeth, who renewed and revived K. Edward's Reformation again, but so retarded she was by so many Remora's in her Reforming Work, that she could not step up to the Pattern in the Mount, the Sacred Scriptures, the Word of God, which is [Regula Regulans & Regulata,] the Rule Ruling, as well as the Rule Ruled: 'Tis Index sui & obliqui, giving the truest Indication both of its own straightness, and of others crookedness: But alas, Prudentials, and Politics of State, then prevailed against that weaker Royal Sex, the over-toping Vogue was then, [New Wine must be gently poured into old Bottles,] least the strength of the Liquor, being advantaged by the violence of the Infusion, break the Vessel, etc. Reformation (cried the Grandees of that Day) must be made by degrees, and State-Politicians must deal with the Body-Politick, (when sick, and swollen with Distempers) as the Skilful Chirurgeon dealeth with an Hydropic Person, whose Body is almost drowned with a Deluge of Water; the Cure is done by degrees, some Tap or Sluice must be opened, yet not to let go all at once, lest the violent Effluvium, or flowing forth of the natural Spirits (together with the Peccant Morbific Humour, constantly consequent) should destroy the Patient, and endanger him upon dry ground more than in those almost drowning Waters; but the Method is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the opening of a small Tap or Hole in the Skin, which may so run as to drain the Body gradually of its Dropsy, and by insensible degrees drawing out not above a Pint at a time, and never more at once, though many Gollons be designed for Evacuation: So Politicians will not make over large leaps at once.   

Remark 6.  
'Tis an excellent Observation of Famous Mr. Fuller concerning these first Reformers, whom he compareth to the Patriarch Jacob, who would not over drive his Tender Flock, saying, [I dare not march my Lord Esau 's pace.] It may be easily presumed, that Jacob looked upon his Brother as one very nimble of foot, because he so delighted to lead an Huntsman's Life, and lived so much in Hunting his swift Game: Though Jacob himself could have lift up his feet (as he did when refreshed with the Vision of the Ladder, Gen. 28.12. and 29.1 Hebr.) and walked Esau's pace, yet would he not force his feeble Flocks to keep pace with Esau: Even so (saith Mr. Fuller) those first Reformers found England settled upon the Lees, having been long nouzelled up in Superstition, etc. so could not be looked upon as capable of a sudden and perfect Alteration, etc. Fuller 's Church Hist. Cent. 16. B. 7. pag. 374. Notwithstanding all this, these Reformers have Right to a due Veneration for that most excellent Reformation they made in the Doctrine of the Church, considering what Anakins, and what Goliahs they had at that time to contend with, and how the whole World almost in that Day did wonder after the Beast, Revel. 13.3. Yea, and a long and continued Custom for many Ages (saving the short Parenthesis of K. Edward's Reign) of training up every Generation in Idolatry, etc. had made it a Law or Prescription, yet were these Reformers most eminent Instruments in God's Hand, to carry on so courageously a Doctrinal Reformation, wherein they threw down the Walls of Jericho, by the sounding of Rams Horns, and put to flight the Arms of the Aliens, etc.   

Remark 7.  
It must evermore be acknowledged to the Eternal Honour of those choice and chief Champions of the true Church in that Day. How they knocked down the prime Pillars, or rather Catter pillars of the Romish Church, with their look beyond Luther, etc. who, when the Romanits asked them, Where, was your Religion before Luther? Answered, it was in the Sacred Scriptures, where their Romish Religion could not be found, which they demonstrated to them by undeniable Arguments, insomuch, that when the Romanists were sensibly foiled, and beaten out of the Holy Scriptures, they cried for their only Reserve, saying. [Let us forsake that Field wherein we are defeated with Scriptum est. it is written in God's Word, etc. and let us rally all our Forces in the Field of the Ancient Fathers, wherein we may master them.] Here again the Battle was renewed, and here again the Romanists were beaten out of their strong hold of Tradition, for the first Six Hundred Years after Christ, which is the whole term of time that deserves the Title of Antiquity: In this Controversy our Learned Whittaker acted so eminently, that his Antagonist Bellarmine had his Picture in his Study, with this Inscription upon it, [Quanquam Haereticum, Doctum tamen habeo Adversarium:] Though this Whittaker be an Heretic, yet I find him a Learned one.   

Remark 8.  
Besides him many more Famous Worthys shone forth in their Orb in that day, as the Queen's Jewel, Bishop  and others, who all did excellently as to the Doctrinal Reformation, from the Corruptions of the Romish Church; but as to the Discipline of a Gospel-Church, they did not so much meddle with, perhaps, looking upon it as not pertaining to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Being, but only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or well being of the Church; and hence it came to pass, that so much Romish Rubbish still remained unremoved, etc. whereby a Foundation was laid among the tenderest part both of Pastors and People, for Nonconformity from those Altitudinarian Conformists, who had writ upon their Pillars, a [Ne plus Ultra,] being resolved not to stir one step farther into the Work of Reformation: Whereas this seemed a Sullenness much differing from the practice of their Piously Learned Predecessors; as (1st.) Holy Father Latimer had not rested in the Reformation made by K. Henry VIII. only Englishing the Lord's Prayer, Creed, and Ten Commandments to the People, but he persuaded K. Edward VI to step farther, that the People might have the whole Divine Service in their Mother Tongue, etc. Nor were blessed Bucer, and holy Hooker so fully satisfied with the first Purgation of the Liturgy, after it was extracted out of the Popish Mass-Book by K. Edward's Divines, they could not rest contented so, but persuaded the King to a second Purgation, as the second Edition of the Service-Book showeth: Nor was Q. Elizabeth willing to rest in that second Edition, of K. Edward's, but Reform divers things in it, though her Royal Brother had given it a second refining: Nor did this Queen's Divines (, Bentham, Pilkinton, etc.) bring in their Edition with any such high Commendatory Character, as [Omnia bene,] All are so well, as needs no Amendment, when they brought it to her Majesty for Authorising it by her Royal Authority, etc.   

Remark 9  
Besides all this, I might mention many more Amendments, which Reverend Mr. Hugh's computeth, were it not that it would too much swell this small Discourse, I refer only to it, etc. from whence we may mark, That as there was a [plus ultra,] or a steping farther all along, in Reforming the means of God's Worship, taken for granted; so there was a kind of Nonconformity found first in those Royal Persons, namely K. Edward, not conforming to that Reformation made by his Royal Father K. Henry the VIII, and Queen Elizabeth's not conforming to that of her Royal Brother K. Edward the VI: Nor ought we to Despise that Day of small things, Zach. 4.10. but rather Adore Divine Goodness that revealed so much to them in their 〈…〉 step out of Popery. As we say of Luther, God is more to be Admired 〈◊〉 ●…vealing so much of the Mystery of Divine Truth, to him more 〈…〉 that main Fundamental point of Justification, etc. (wherein he is 〈…〉 ●…lent in his Comment upon the Epistle to the Galathians) than for leaving him to his own Mistakes about Consubstantiation: But the first grand Nonconformist to the Established Church of England, under that Protestant Queen, was Mr. Tho. Cartwright, who had her Royal Approbation at a Commencement in Cambridge, and after became Professor of Divinity there, and in his Lectures, he being occasioned to discover his Nonconformity about Church Discipline, the Heads of the University took it heinously, as dangerous to the Hierarchy, and for which, notwithstanding his Universally admired Merit and Veneration, they got him at last Expelled the University, when Dr. Whitgift was Vice Chancellor. Now when his Ministry was thus obstructed in England, he travelled beyond Sea, where he Comforted with Famous Beza, who gave him this Character, [The Sun never shone upon a more Learned Man,] in a Letter Beza wrote to his Friend in England, Secondly, Many more Nonconformists appear after upon the Stage, as Mr. Deering, Mr. Fox the Martyrologist, with others, who drew up an Admonition to the Parliament, for the Reformation of the Church, which Dr. Whitgift (then made Archbishop of Canterbury) Answered, to which a Reply was made.    

CHAP. II.  
THIS Chapter is a more particular History of the first Separation from the Church of England as it was then constituted, in the Reign of Q. Elizabeth, by the Non-conformists of that time, who were partly of the Presbyterial, and partly of the Congregational Judgement, which the sequel may demonstrate.  

The first Remark is, the Nonconformity of Mr. Cartwright, in these following Propositions, under his own hand-writing were,  
As (1.) That the Names of Archbishops and of Arch-deacons aught to be abolished with all their Offices and Exercises of Power.  
(2.) That the Names of the Legitimate Ministers in the Church, such as are Bishops and Deacons, so far as they are separated from those Functions that are simply set down in the Word of God, aught to be removed, and reduced to their first Apostolical Institution; namely, That the Deacons should serve the Tables of the Poor, and the Bishops give themselves to the Word and Prayer.  
(3.) That the Government of the Church ought not to be committed to the Chancellors of Bishops, or to the Officers of Archdeacon's, but to a fit Ministry and Presbytery of the same Church.  
(4.) That no Minister ought to be a Wanderer, or running at random, but every one should be fixed to his own proper place.  
(5.) No Man ought to make himself Minister of any People by a Mandamus from the Sovereign to the Electors of such to officiate, etc.  
(6.) Ministers ought not to be made by the Authority and Power of Bishops only, much less in the Bishop's Study, or any private place; but should be chosen by the Church itself, etc. Concluding thus, That every Man is bound by his Calling to reform those Deformities; to wit, Magistrates by their Power, Ministers by their Preaching, and People by their Prayers. All jointly must promote this aforesaid Reformation: These were the Crimes for which Doctor Whitgift, then Vicechancellor, expelled Mr. Cartwright out of Cambridge, after which, K. James, than King of Scotland, sent for him, proffering to make him Professor of Divinity in the University of St. Andrews; and the Archbishop of Dublin also sent for him into Ireland, proffering him Preferment in that Kingdom: but the Earl of Leicester fixed him (after his Return from Travel beyond Sea) making him Master of the Hospital at Warwick, at which time that pestilent piece the Rhemish Testament came forth, and looked on of such dangerous consequence, that it required the ablest Pen to answer it. Hereupon Sir Francis Walsingham (the Queen's right-hand and eye) courted Mr. Cartwright to the Undertaking, sent him an Hundred pound (few such gifts now a days to Non-conformists) to furnish him for the Work. Yea, the Learned Doctors of Cambridge and the Ministers of London and Suffolk exhorted him to undertake it Notwithstanding all this Arch bishop Whitgift sent him a politive Prohibition, fearing, saith Dr. Fuller, lest any of his Dry Blows and Distasteful Passages shot at Rome, might glance at Canterbury, Ch. Hist. Cent. 16. pag. 171.   

The second Remark is, I, to avoid prolixity, am constrained to omit the many Stories of Nonconformity form Henry the viii Reformation, in his abolishing the Pope's Supremacy, and the abolishing of Abbeys, etc. And of that under Edward the Sixth, which I have by me from Stow, Dr. Heylin, Sir Richard Baker, etc. but beg leave to insert one or two Stories out of peevish Peter Heylin, saying, The People might have rested in the Reformation of Edward the Sixth, if Calvin's pragmatical Spirit (as he styles it) had not interposed: He first began to quarrel at some Passages in the Liturgy, and afterwards never left soliciting the Lord Protector and the Universities, till he had laid the first foundation of the Zuinglian Faction, to which they were encouraged by the Indulgence granted to John Alasco, who, bringing with him a mixed multitude of Poles and Germans, obtained the Privilege of a [Non conformist] Church, for him and his people, distinct from the Church of England in Government and Form of Worship: This much animated (saith he) the Zuinglian Gospelers to practise first upon the Church, and, being countenanced by the Earl of Warwick, then quarrelled with Episcopal Habits, against Copes, Tippets, Surplices, etc. but at last fell upon the Altars which were left standing (as they had been in times of Popery) by the Rules of the Liturgy: Then were some rude People encouraged (saith he) underhand by the Grandees of the Court to beat down some Altars, which made way for an Order of the Council Table to take down the rest, and set up Tables in their places: Hereupon the costly Cover of the Altars, together with their rich Priestly Grarments (made of Cloth of Tissue, Cloth of Gold and Silver or embroidered Velvet, the meanest of them being made of Silk or Satin, with some decent trimming) were handsomely converted to private use, for Carpets, Cushions, Coverlids, etc. for the Court Lords: This change (saith he) drew on the Alteration of the former Liturgy, but almost as unpleasing to the Zuinglian Faction (so he brands the Puritans of that day by this Name) as the former was. In which conjuncture of Affairs K. Ed. died, whose death, saith he, I cannot reckon for an Infelicity to the Church of England, for he, being ill-principled in himself, and easily inclined to embrace such Counsels, would have put down Bishoprics also, and left the Church to her natural Nakedness. Dr. Heylin's Preface to his History of Reformation.   

The third Remark is from Dr. Helyn, pag. 72, 75, 79, etc. After he had made the Lord Protector a most sacrilegious person, in pulling down Churches wherewith to build his  in the Strand, etc. He brings in this Story of the bringing in of Presbytery into England; the Archbishop Cranmer sent for Martin Bucer and Peter Martyr, who were more addicted to the Zuinglian than the Lutheran Doctrines; the former was placed in the Doctor's Chair at Cambridge, holding correspondency with Calvin, but soon died; but the latter, Peter Martyr, in his Divinity Lectures at Oxford, declared himself a Zuinglian, and no fast friend to Ceremonies, (I add this to Dr. Heylin) saying, [Ego, cum Canonicus Oxoniae essem, super-polliceis uti non auderem;] I, while Canon of Christ's Church in Oxford, durst not wear a Surplice But the Dr. proceeds in his Story, how much the Zuinglian Gospelers were against the Book of Homilies, etc. and how Dr. Hooper, being designed Bishop of Gloucester, refused to be consecrated by Archbishop Cranmer in such Habits as Bishops are required to wear by the Rules of the Church, which Refusal put a stop to his Consecration; but he, repairing to his Patron the Earl of Warwick, obtained his Letter to the Arch bishop, desiring a forbearance of these Habits; adding also that it was the King's desire as well as his own; and requested farther, that he would not charge him with any Oath burdensome to his Conscience, namely, the Oath of Canonical Obedience: yea, the King likewise wrote to the same effect, and so the matter was composed with some moderation. Thus Dr. Heylin. And many more Non-conformities the Dr. complains of too long to rehearse   

The fourth Remark is, the History of Nonconformity in Q. Elizabeth's Reign, who had bravely repulsed Temptations of turning Papist in Q. Mary's time, with saying, [My Soul is the Lord's, and as to my Faith, as I cannot change it, so neither will I dissemble it.] This good Queen, finding all the Land lay fallow and overgrown with the Brambles of her Sister's Popery, was forced to this Resolve, Not to reform all at once, but by little and little: This slow progress therein brought up and introduced a Medley of Calvinists (as Dr. Heylin styles the Non-conformists at that time) in his Hist. of Reform. p 115. saying, Those Ministers that had been banished in the Reign of Q. Marry, and had followed (beyond Sea) the Platform of Geneva, returned so disaffected to Episcopal Government, and to the Rites and Ceremonies here by Law established, as not long after filled the Church, as he expresseth it, with sad Disorders. On which account, he saith, we find the Queen's Professor at Oxford to pass among the Non-conformists, though somewhat more moderate than the rest; and Cartwright at Cambridge (he doth not call him Doctor, nor so much as Master Cartwright) who proved, saith he, an unextinguishable Fire brand to the Church of England: beside him, there was Whittington (the chief Ringleader of the Frankford Schismatics) preferred to the Deanery of Durham, and from thence encouraging Knox and Goodman, in setting up Presbytery in the Kirk of Scotland, and Samson was advanced to the Deanery of Christ's-Church, but turned out again, for an incorrigible Nonconformist; as likewise Hardiman, one of the first twelve prebend's of the Church of Westminster, who was soon after deprived, for throwing down the Altar and defacing the Vestments of the Church, etc.   

The fifth Remark, Dr. Heylin proceeds in his Complaints, pag. 124. saying, The Queen having settled Ecclesiastic Affairs, the same Settlement of the Church of England might have longer continued, had not her Order been Confounded by some Factious Spirits (as he calls them,) who, having had their Wills at Frankfort, or otherwise Ruling the Presbytery when they were at Geneva, thought to have carried all before them with the like facility when they were in England. And again, pag. 131, 132. Some friends they had about the Queen, and Calvin was Resolved to make use of all his Power both with the Queen and with Cecil (as appears by his Letters to both) to Advance their Ends; and he was seconded by Peter Martyr, who thought his Interest in England to be greater than Calvin's, though his Name was not so eminent in other places; but the Queen had fixed herself to keep up some outward Splendour of a Church, etc. No sooner those Schismatics of Frankfort saw Episcopacy settled and the Liturgy imposed, etc. but they Revive the quarrels raised in King Edward's time, etc. Grindal the new Bishop of London was known to have a great Respect for Calvin and they two, by the help of their friends they had about the Queen, got liberty for a French Church, as John Alasco had in King Edward's time: But what was this (saith he) but setting up Presbytery to confront Episcopacy, and a Commonwealth in the midst of a Monarchy, or (as the phrase is now) Imperium in Imperio. Calvin gives Grindal thanks for this favour, upon which many French and Dutch repaired into England, planted themselves in Sea-Towns, as well as in London openly professing the Reformed Religion. Again, pag. 144 he goes on, saying, Now nothing would satisfy our Non-conformists at Home, (being thus encouraged with that liberty thus procured for those abroad) but the Nakedness and Simplicity of the Zuinglian Churches, the new fashions taken up at Frankfort, and the Presbyteries at Geneva; and they drove on so fast upon it, that they took down the Steps where the Altar stood, and brought the Table into the midst of the Church in some places; they laid aside God fathers and Godmothers in Baptism; and Lent they looked upon as Superstition and Festival days, etc. This Faction (saith he pag. 154) could not touch Episcopacy nor Liturgy, because established by Law; but Caps, Tippets, Rochets, Lawn-sleeves and Surplices, &c (all having no better foundation than Supersritious Custom, or some old Popish Canon, etc.) they Assaulted: And when the book of the Thirty-nine Articles was published, they boggled at the Twentieth about the Authority of the Church, and at the Thirty-sixth about the Consecration of Archbishops, etc. the book of Homilies they called beggarly Rudiments, and other things not consisting with their Independency. The Doctor proceeds, [Of this factions Number, none so much Remarkable, as Father John Fox the Martyrologist, etc.] it was thought by the Conformists that the Opinion which was had of his Parts and Piety might much Advance Conformity, if the Heads of the Church could cause him to come over to them and subscribe the Thirty-nine Articles; hereupon he was Summoned for his Subscription: He appeared before the Bishop with his New-Testament in Greek, holding it in his hand, he said, [Unto this book I will Subscribe; and if this will not Serve, take my Prebendary at Salisbury, the only Preferment which I hold in the Church of England, and much good may it do you.] But notwithstanding this Refractory Answer (saith the Doctor) so much kindness was showed to him, that he both kept his Resolution, and his Prebendary together: This was more favour than is shown to any Nonconformist in this our Days. And to this the Doctor adds, That those Genevians (as he styles them) for the greater Countenancing of their Nonconformity, stirred up the most Eminent Divines of the French and Zuinglian or Helvetian Churches to Declare in favour of their Do, etc.   

The sixth Remark is, the Doctor tells us many long Stories, too large to transcribe. After his Invectives against the Puritans, so called (he saith) for pretending to a greater Purity in God's Worship, and against Geneva Notes upon 2 Chron. 8.15, 16, etc. and against the Sauciness of Knox, and the bold Activities of Beza for upholding this Puritan Faction. He comes to Cartwright, against whom he exclaims for sowing his Seed of Nonconformity in Cambridge itself, and so that it could never be Rooted out to this Day. Who exceeded (he saith) in Acting more than any of the Puritan Faction: He preached All the Fellows and Scholars of his College out of their Surplices, etc. Heylin's Hist. of Presbytery, pag. 263. He set up a Presbyterial Church at Wandsworth by the Water side, near London, Novemb. 20. in the Year 1572. He introduced his Discipline into the Islands of Jersey and Gernsey, and in the English Church at Middleburgh in Zealand, and in the Dutch Church here in London; yea he prevailed so far (with the Assistance of the Earl of Leicester, Lord-Treasurer Burleigh, etc.) that a Meeting of Sixty Ministers out of Essex, Cambridge and Norfolk was Held at Cork-hill. where Knewstubbs was Minister, May the 8th. in the Year 1582. and the like Meeting was Held at Cambridge, etc. After this (saith he) their book of Discipline being published, was nowhere more welcome than in London, the Wealth and Pride of which City was never wanting to support such, etc. pag. 213. The several Churches they had in the City they Reduced into one general Classis, in which either Cartwright, or Egerton, or Travers were for the most part Moderatours. This was their chief Tribunal and supreme Consistory they held for the whole Nation: But in the Country none appeared more forward, than those of Northampton, Daventry and Nottingham and the Device (as he calls it) is taken up in most parts of England, but especially in , Suffolk, Norfolk, Essex, etc. In these Classes they Determined Points of Doctrine, Interpreted hard places of Scripture, Delivered their Resolution in such Cases of Conscience, as were brought before them; Decided Doubts and Difficulties touching Contracts of Marriage, etc. And whatsoever was coucluded by such as were present, (yet still with Reference to the better Judgement of their London-brethrens) became forthwith binding to the Rest; none being admitted into any of the aforesaid Classes before he had promised under his Hand, that he would Submit himself, and be Obedient unto all such Orders and Decrees, as were set down by the Classis to be observed. At these Classes they enquired into the Life and Doctrine of all that had subscribed unto them, Censuring some, and Deposing others as they saw occasion. Unto every Classis there belonged a Register, who took the Heads of all that passed, and saw them carefully entered into a Book for that purpose, that they might remain upon Record. This is Dr. Heylin's Relation in full of the progress of Presbytery in this Nation.  
Moreover, Dr. Heylin observes that in Q. Elizabeth's 7th. Year of her Reign, the Calvinists began first to be called Puritans; and in her 8th Year the Government of the Church by Archbishops and Bishops was Confirmed, which when the Presbyterians saw settled, they began (saith he) to play their Game; and the more, because the Presbyterians prevailed now in Scotland.  
I have been the larger in Quoting Dr. Heylin, because the Testimony of an Adversary [to Non-conformists] is always looked upon as a double, and so the strongest Testimony.   

The seventh Remark take here in few words. Sir Richard Baker's Testimony also, who saith, That in the Eleventh Year of Queen Elizabeth's Reign there arose a Sect, openly Condemning the Received Discipline of the Church of England, together with the Church Liturgy and the very Calling of Bishops.  
This Sect (saith Baker) so mightily increased, that in the Sixteenth Year of her Reign the Queen and whole Kingdom were extremely troubled with them: And again, in a Parliament held the 26th Year of her Reign, the Puritan Party laboured to have Laws made in order to the Destroying of the Church of England, and the setting up of their own Sect: And again, in her 28th Year the Queen gave a Special Charge to Whitgist, Archbishop of Canterbury, to settle an Uniformity in the Ecclesiastical Discipline, which now almost lay a gasping; and at this time the Sect of Brownists (derived from one Robert Brown, who Patronised the most Rigid sort of Separation from the Church of England) did much oppose the National Church. Again, in her One and Thirtieth Year, the Puritan flames broke forth again; and in her Thirty-sixth Year the severity of the Laws were executed upon Henry Barrow and his Sectaries for Condemning the Church of England as no Christian Church. Thus Sir Richard Baker, etc.   

The eighth Remark is, This Severity of the Conformists against the Non-conformists in Depriving them of their Benefices and other Preferments in the Church, (beside their later Cruelty to them) went as Alarming news, flying both into France and Scotland. Hereupon (saith Dr. Heylin in his History of Presbytery, pag. 252.) both Beza out of France, and Knox with his Comrades out of Scotland interpose themselves in behalf of their Brethren: As to Knox (saith he) a Letter was wrote by him and sent in the Name of the General Assembly of the Kirk of Scotland, wherein the Church-Vestments are called Trifles and Rags of Rome, etc. But Beza (saith he) writes with more Authority from France, as being the greater Patriarch, unto Grindal of greater Matters than Caps and Surplices, but complains of Suspending these Men from their Ministry for not Subscribing to some new Ceremonies imposed upon them, and that the Bishops had too much power, and excepts against many other things. So good a foundation (saith he) being laid, the Building could not choose but go on apace. In the Course of which Fabric, they have continually a Recourse to this Beza, as to their Master Workman, answering all their Scruples And the Dr. adds, the Presbyterians had many powerful Friends at Court, as the Earl of Leicester, Lord North, Knolls, and Walsingham, which so encouraged them, that they met together in Houses, Woods, Barns, and common Fields, where they kept their Conventicles, pag. 252, 259, 262, 263. until at last (saith he pag. 271.) They resolved against the Episcopal, and endeavoured to erect the Presbyterial Government, concluding their Vote thus, [Whereas divers Books have been written, and sundry Petitions have been exhibited to her Majesty, the Parliament and their Lordships to little purpose, every man should therefore labour by all means possible, to bring the Reformation into the Church] and 'twas then and there resolved, [That for the better bringing on of the said Holy Discipline, they should not only as well publicly as privately teach it, but also by little and little as well as possible they could, draw the same into practice.] Hereupon a Presbytery was erected at that small Village in Surry called Wandsworth, as is aforesaid, and Grindal being translated from the See of York unto that of Canterbury, gave great hopes to the Presbyterians, who soon found how pliant he was like to prove unto their expectation, which happened accordingly, for he sought in all things to promote their Designs, and made great Alterations in the Church of England, etc.   

The 8th. Remark. The Commissaries Court, that had been so severe against the Nonconformists all along began to learn more mildness in the latter end of Queen Elizabeth's Reign, as appeareth by that instance of Mr. Richard Sedgwick, the Minister at Battersey in Surry, who was persecuted by one Mr. King Churchwarden of the place, and was presented by him into the Bishop's Court, and cited to answer there the Articles he had to object against him, principally for his exclaiming against those Corruptions that then were in the Church of England; the good Minister courageously appeared, to defend what he had preached; but appearing before the Commissary, beyond his expectation, he me with courteous Usage, and was friendly dismissed; The Reason is rendered, because those kind of high flown persecuting Conformists feared some remarkable change to be brought in by K. James' coming to the Crown, who had been trained up by the Kirk of Scotland in the Presbyterial way: See Mr. Rich. Sedgwick's Life writ by Mr. Clark, pag. 397. in Fol. N. B. Thus might I carry on this History of Nonconfermity, both through K. James the First, and K. Charles the First, yea, and Charle: the Second, and James the Second; but this would make a Volume All that can be contained here, is the History of the Infancy of it in the first Reformers.    

CHAP. III.  

Remark 1st.  
UPon K. James' Reign in the year 1605. at Hampton-Court, he calls an Assembly of Divines to confer about the Liturgy and Church Government, where he told them, that his End of calling them together was not to make any Alteration, which was not requisite, seeing he found all things so well settled already, but like a wise Physician, he would search into the supposed Diseases, and remove the occasion of Complaints, whereupon the Prelates of his Privy Council were dismissed, and the Monday after he calls in the complaining Doctors, telling them, he meant not to alter the Church Government, so well settled already, but to settle Uniformity and Unity, etc. Dr. Reynolds the Foreman, reduceth their Grievances to these four Heads. First, For preserving true Doctrine. Secondly, For placing Good Pastors. Thirdly, For sincere Church-Government. And, Fourthly, For explaining some passages in the Service-Book. Of this Conference, etc. I must refer my Reader to Mr. Fuller's Church History, who (according to his Name,) gives a fuller Account, than this small Treatise is capable of: Some brief touches make,   

Remark the Second. Mr. Fuller saith, that Dr. Barlow, (than an opposite to the Nonconformists,) doth not give an impartial Relation of this Conference: Whereupon he wittily saith, If the Israelites be forced to whet their Tools with the Philistims, no wonder if the Thilistims set a sharper edge on their own, and a blunter upon their enemy's Weapons, he was a Party and so was partial in favouring the Conformists, etc. But Mr. Fuller. Cent 17. Book 10. pag. 21. etc. Saith, here was great odds; only these four (Reinolds, Knewstubbs, Spark, and Chaderton,) called to cope with 8 Bishops, 8 Deans, and two Doctors, beside the King and his Privy Council: Nor were they called to have their Scruples satisfied, but his Pleasure propounded; the King called them not, that he might know what they could say, but that they might know what he would do in the matter. For though they petitioned for a full Reformation of Church-Service, Live, Ministers, and Discipline, and that with a Millenary Petition, subscribed with about a thousand Ministers hands, yet got they not the King's Ear, but he cried to them [No Bishop no King, and as they dealt with my mother, so would they deal with me. I'll make you conform, or banish you, etc.] But he ordered a new Translation of the Bible (differing from that of Geneva,) charging the Translators to keep the old Ecclesiastic words, as Church and not Congregation, and Easter, etc. and not to make any marginal Notes as were in the Geneva Bibles, against which he much exclaimed, and more especially its Notes upon Exod. 1.19. which allows Disobedience to Kings; and on 2 Chron. 15.16. saying, Asa should have killed the Queen, and not deposed her only.   

Remark the Third. Mr. Fuller says further, when Dr. Reynolds w●… complaining against Arminian Doctrine, lazy Ministers bad Gover●…ment of the Church and Common Prayer, etc. saying, It was t●… cry of the People, Such a Church, etc. will bring the Souls of th● Nation into a faint and feeble condition, having no warm meet provided for them, save only the cold Homilies, and the Starve-us-Book, & ●… Bishop Bancroft at this Hampton-Court Conference, answered only with urging that old Canon (Schismatici contra Episcopos non sunt audiendi,) Schismatics ought not to be heard in their complaining against the Bishops, and said, He was beholden to the King to suffer him thus to speak against the Laturgy, contrary to the Statute in the first year of Q. Elizabeth; and that probably he was of the same mind with Mr. Cartwright, who would conform in Ceremony, rather to the Turks, than to the Papists. Book. 10. pag 11. Cent. 17. And the same Bishop Bancroft bade K. James remember the Speech of the French Ambassador Rognee, who said, That if the Reformed Church in France had kept the same Order both in Service and in Ceremonies, there would have been a thousand more Protestants than there be in that Land, intimating, That if the Protestants there had embraced the same Service and Ceremonies with the Prelates in England, (which they could not do, but differed from them,) the Popish Party in France would have been pleased with them; and their Conformity would have prevented the Parisian Massacre. pag. 15. The same Bishop said likewise, That in a Church newly planted, Preaching is most necessary; but it is not so in a Church long established as ours is, whereby his Design was to thrust out Sermons as unnecessary, by the more necessary Service-Book pag. 15.   

Remark the Fourth But the Lord Chancellor said at that same Hampton Court Conference, that Church-living at that time wanted rather Learned-men, than Learned men any Church livings. Many such pining for want of Places through their Nonconformity; and to this Complaint he added, That he wished every Learned man were supplied with a single Coat, to wit, one Church-Benefice, before that others be thatched on with double and triple Coats, in their Pluralities, etc. p. 16. Mr. Knewstubb the Nonconformist at the same Conference said, (Put the case, That the Church hath Power to add any significant Signs, it may not add them where Christ hath already ordered them. This derogates from the Authority of Christ, as much as if any should presume to add any thing to the Great Seal of England, etc.) These few instances I have inserted in this small Tract out of Mr. Fuller, who was a famous Episcopal Divine, etc.   

Remark the Fifth. Tho King James was looked upon by the Prelates, as no better than an Arrant Puritan, when he came first to the Crown of England, and was the first King that ever was proclaimed K. of Great Britain, France, and Ireland, yet Cluverius testifies of him, That he left the Church of England as he found it at the Death of Q. Elizabeth, without any Reformation or Redress of Grievances therein; insomuch, that some (severely enough) describing his Court and Character, discover much of his King craft, even such as were Eye witnesses, or Ear-witnesses thereof, and so making good his own Motto (Qui nescit dissimulare, nescit Regnare,) He that cannot Dissemble ought not to Reign. Mr. Fuller tells us, That in his time Archbishop Abbot's stiffness about the Earl of Essex's Divorce, etc. though it was to his eternal Honour in not complying with the Bawdy Bishops, yet the King and Court were his Foes for it ever after; and above all, Bishop Laud (whom he calls Filius ante diem,) sets himself against him, and as if not content to succeed him, he endeavoured to supplant him, as if a falling Tree stood in need of felling, he being now exceeding old. Fuller. Ch. Hist. Cent. 17. B. 11. p. 128.    

CHAP. IU.  

BUt leaving K. James, as he lest his Throne to K. Charles the First, a few Remarks upon his Reign: As, First, Mr. Fuller tells us, how Bishop Laud (that grand Master of Ceremonies, etc.) had entered into his Diary, that the Parliament in the fourth year of Charles the First, Anno Dom 1628. did earr estly endeavour his Destruction. Cent. 17. Book 11. pag. 132. In which Parliament Mr. Pryn charges Dr. Manwaring that he taught (The Consciences of Subjects are bound to obey illegal Commands, etc. yea, and damns them in case of Disobedience, etc.) Relating likewise, how Dr. Cousins set up in Durham a marble Altar with Cherabims, which cost Two thousand Pound, and he made a Gaudy Cope with the Trinity Embroidered upon it, whereon was God the Father in the figure of an Old Man, and another with a Crucifix and Christ's In age having a Red Beard, and a Blue Cap upon his Head, etc. And how this same Dr. lighted two hundred Wax Candles about his Altar upon Candlemass-Day: And how he forbade singing of Psalms, but Commanded Anthems to be Sung, and among the Rest, an Anthem of the three Kings of Colain, Gaspar, Belthazar, and Mclchior, etc. And how this Dr. procured a Consecrated Knife wherewith to cut his Sacrament Bread, etc. Ibidem. pag. 173.   

The 2d. Remark. Is that of Mr. Fuller's saying, those high Prelates call (the Bp. of Armagh. Dr. Usher, D. Morton, Dr. Hall, Dr. Sanders, Dr. Brownrigg, Dr. Holdsworth,) all those famous Doctors, a Company of Puritanical Bishops, that were Doctrinal, tho' not Disciplinary Puritans, who said that the Doctrine of the Council of Trent, was preached by these Bishops. Fuller. Ch. Hist. pag. 174.175.   

Remark the third. Mr. Fuller relateth how the grievances of Archbishop Williams did much hasten, if not chief cause the Suppression of that Ecclesiastic Court, the Star Chamber, the two Arch-Bishops being therein engaged against each other, pag. 159. and likewise how the Convocation in the Year 1640. had full Commission from King Charles the 1st. either to alter the old Canons, or to make new ones; which Royal Power had not been granted for many Years before. Fuller, ibidem. pag. 168. And how (after that Parliament was dissolved) the Convocation still sat, wherem to fewer than thirty six of themselves were Dissenters among them; but their Oath obliged them, that none should ever give consent to the altering of the Church Government; which Oath seemed to Abridge the Liberty and Authority of both King and Parliament, who had a power of alteration when they saw cause for it. Beside, this Oath (saith he) had a Windy,, [Et caetera] in it, a Cheverel word, which like a Cheverel point, might be stretched out at pleasure: This same figure [&c.] in the Oath, the Witty Poet Cleveland (my Contemporary in the University) called the Curled Lock of Antichrist: And though time was given for Conforming to this (Et caetera Oath) until the twenty ninth of September, to deliberate upon it, yet some over active Bishops (saith Mr. Fuller) did presently press the Oath upon some Ministers, yea, and to take this Bishop's Oath kneeling, which is a Ceremony (saith he) that is never exacted nor observed in taking the Oath of Allegiance and Supremacy to the King. pag. 171. And how Dr. Turner in his Convocation Sermon blamed some Bishops for their being too meek and moderate, and bidding them, that with equal strictness they would press forward an Universal Conformity: And indeed they did as he bade them, pushing End-ways this matter of Conformity, until they set all the Kingdom into a Flame, in the late Civil uncivil Wars, etc.   

Remark the Fourth. By all the aforesaid (tho' it be not the Tenth part of what Mr. Fuller saith, etc.) It cannet be wordred at, that so many Nonconformists (both of the Presbyterial and Congregational Judgement) have separated themselves from such a Church of England, so Characterised not only by Dr. Ames, in his fresh suit against Ceremonies; and Mr. Robinson's Justification of a separation from the Church of England, and the Remonstrance of Mr. Cartwright Subscribed by a thousand Ministers here in England; beside Zarchy's Epistle to the Queen at large, all which and many more Authors of that Subject I have by me: To say nothing of Calvin, Beza, etc. This Mr. Fuller being an Episcopal Divine, tells Tales enough out of his Church, for which doing, he could rise no higher than a poor Preb ndary. Let him be Instar omnium, etc.   

Remark the Fifth. If any inquire more after the particular Reasons of the Nonconformists Separation from the Church of England, take this brief Account as this Tract will admit of, etc.  

Reason the 1st. Upon the same ground that the Church of England separateth from Rome, do we separate from them. Dr. Stillingsteet in his Dialogue for justifying their Separation from home, saith, pag. 165. [We think the Requiring of doubtful things for certain, false for true, new for old, absurd for Reasonable, is ground enough for us not to embrace communion with that Church, unless it may be had upon better terms.  
Now let the Mouth of this battering Cannon be but turned against the Church of England, as 'tis there against the Church of Rome, it will assuredly give as loud a Report, and do as much Execution for us in justifying our Separation as well as theirs; Seeing there are Imposed on us, Doubtful things for certain, etc. And we think this is ground enough for us, as well as for themselves, not to Embrace the Communion of such a Church: Why may not our (we think so) be as good as their (we think so?) Why may not our Roland be as good as their Oliver? What is good Sauce for a Goose, may be as good Sauce for a Gander, etc.   

Reason the 2d. A Comparison betwixt the Primitive and the Present English Church: The Nonconformists find a great many Humane Inventions in the latter, that were never Divine Institutions in the former; Such as Cathedral Music, with Organs, Chancellors, Commissaries, Officials, Pompous Prelates, with sole Power of Ordination and Excommunication, Calling of Ministers without the express consent of the Congregations, over which they are placed; Ministers going to Law for their Places, Pluralities, Non Residents, Dumb Curates Simony, Profane Contemners of Religion made Members of the Church; Carnal proceed in Spiritual Courts; Bribes for Ordinations, Citations, Absolutions, and many more such Additionals of the same Brann, whereof there was not the least show or shadow allowed in the Primitive Church▪ Now the Noncons Argue with their Lord and Master, [Non erat sic ab initio, nec ab instituto] It was not so from the Beginning, nor Christ's Institution, therefore our [we think] steps higher into [We are sure] Such Devised Ceremonies as Surplice, Crossing, Kneeling, &c, ought not to be Embraced, having none of Christ's Mark, but rather of Anti Christ's upon them, 'tis a Symbolising with Rome, etc.   

Reason the 3d. A free Assent and Consent cannot be given to such Innovations wherewith the mere Prudentials of Byassed-Church Governors have spoiled the naked Truth, and simplicity of the Gospel. What was it but Humane Prudence in those Corrupter times succeeding the Apostles, that form new Churches, new Officers, etc. Wholly differing from those Instituted by Christ and his Apostles; for than it was pretended, that to keep Peace among the Pastors of particular Churches, they devised a Bishop to be set over them, and to keep the Bishops from falling together by the Ears, they Invented an Archbishop, and because those Metropolitans might possibly quarrel, they found out a Patriarch to keep them in peace; and lastly, because Patriarches were subject to the same Passions with other Men, they from the like Prudentials Instituted a Pope, and placed him in the Infallible Chair, to overtop them all, and to Hector them with his Bulls into a due Decorum. The same may be said of all other unscriptural Additions and Innovations in the Worship of God, both as to Service and as to Ceremony, etc. Which we cannot have Faith for, being the Devices of Men, and not the Appointments of God; Now without Faith 'tis impossible to please God, Heb. 11.6. and whatever is not of Faith is Sin. Rom. 14.23. We may not offer to God, what we think will displease him, and is a sin against him.   

Reason the 4th. The Law of Love and Charity, commanded by God to be the Temper and Character of the True Church, is by the Church of England changed into a Law of Uncharitable Compulsion, Severity, and Persecution, which are evermore the Marks of the false Church; as of the Church of Rome, which by their mischievous Impositions upon the Consciences of Men, their mere Pretensions, hath filled most Nations of Europe with Bloody Massacres and Martyrdom. Ten times more Blood of the tenderest Christians hath been shed by that false Church, than was shed in all the ten Primitive Pagan Persecutions: All that descent from them, may say, Quae Regio in Terris nostri non plena Cruoris? Is there any Nation in Europe, that is not filled with our Blood? Now wherever this Spirit of Persecution turns up Trump, and is Regnant, Raging and Triumphant, there is like Mother, like Daughter, an Evil Spirit from the Devil himself, that Envious and Evil one, the Spirit of Cain, who, (as Luther saith) will be clubbing his Brother Abel to the end of the World; 'tis the Spirit of a Pharisee that Compels Saints to Blaspheme. Act. 26, 11. and saith to that See of Knowledge (which the Lord hath promised shall fill the Earth as the Waters cover the Sea, Isa. 11.9.) Tom's far then shalt go in Conformity and no further, which is only God's Prerogative, Job 38.11. How can we give the Right-hand of Fellowship to such a Persecuting Church? etc.     

CHAP. IU.  


REason the Fifth. O here be too many Highflown Churchmen, that do assert Arminianism to be the Doctrine of the Church of England, thinking thereby to force all into an Embracement of it: And some do hold up all Canons, not only made in England, but in Rome itself (if not repugnant to our Law) s labouring to possess the People, that all these are settled by Law, and therefore to be continued and imposed without Alteration; and that all who seek a Reformation of them, do violate the Established Laws of the Land; as the Rigour of Conformity to those Canons, did cost the casting forth of many able, godly and useful Ministers, in Queen Elizabeth's Reign, and of many more under King James, notwithstanding the Conference at Hampton-Court; yet many Illegal Canons were made and Inforc'd so far to be subscribed unto, that within the space of two years, 70 worthy Ministers were Deprived ab Officio & Beneficio; and 113 were Suspended and not suffered to Preach, and about 94 more were under Canonical Admonition, the next door to Deprivation. I need not add the horrible Effects which Canonical Obedience, and severe Conformity produced under the Reign of King Charles the First, such Confusions as turned England into an Aceldama, a Field of Blood in the Civil Wars, abhorred to be mentioned, and trembled at to remember, wherein Father was against Son, and Son against Father, etc. 
— Quis talia fando  
Temperet a Lachrymis?—   
'Tis fresh in some of our Memories. Nor need I mention the Reign of King Charles the Second when the black Bartholomew Act for Uniformity, turned out about three thousand Ministers from their Ministry, omitting the Exile of many Ministers and People into America before: Many more Reasons might be added, which this small Tract is not capable to comprehend; I shall add only one more.   

Reason the Sixth. The great Growth of Popery hath been ushered in at this Door, as Adam Contzenus the Jesuit directeth, for restoring Popery, before the People be awake: In his Politics, lib. 2. cap. 16, 17, 18. etc.  
His Sixth Rule is, to make use of the Protestant Dissensions, forcing the Puritans to approve of Bishops, the Magistrate joining with the Conformists, easily overturns the Nonconformists; as Paul did by the Dissension between the Pharisees and Sadducees, joining to one Side, he escaped. Discords ' wixt Lutherans and Calvinists, 'twixt Arminians and Anti-Arminians, are the best Music to Romanists. These are the finest Tools out of Julian's Shop, and refined in Machiavels, with his [Divide and Rule:] As the Imposing of Creeds ushered in the Pope at the first, to end Controversies; so the Imposing of Ceremonies may again usher in Popery; As bloody Bonner said, If they like our Pottage so well, we will make them eat our Beef also, etc.     

CHAP. V The Differences betwixt the Brethren of the Presbyterial and Congregational Judgement, come next to be discoursed.  

REmark the First is, when the Reduction of Episcopacy to its Primitive Form, by that Learned, Humble, Holy, Peaceble and Reverend Bishop Doctor Usher was tendered, and consented to by Dr. Holdsworth, Dr. Brownrigg, Dr. Reynolds, and other Learned Doctors; It was greatly hoped, that this would have given Content: But the highflown Prelate, neither so Gracious, nor so Learned, nor such Lovers of the Church's Peace, as was that Learned Primate of Ireland, broke all the Measures for Accommodations, both at the latter end of K. Charles l's Reign, and at the beginning of K. Charles Il's Restoration: Hereupon the Brethren both of the Presbyterial and of the Congregational Way were constrained to shift, as well as they could, for themselves.   

Remark the Second is, at or towards the end of K. Charles I's Reign, before the Civil Wars broke forth, the Brethren of both those Persuasions, made their Joint and Humble Applications to the Parliament, that then sat at Westminster, for Protection and Peace; which though Nonconformity had been for former Ages a Napthali, wrestling continually for it, but could never obtain it at the Prelate's Hand, yet now obtaineth it by God's Graciousness at the Hands of this Healing Parliament, who indeed did not look upon those two Persuasions, as two distinct Parties, (This is a mere Misrepresentation of them by capricious Conformity) they being really and in Truth but one and the same Party, having only made use of differing Expressions, to declare their own Minds each to other, and that without Schism, or setting up of Churches against Churches, but holding Communion one with another in their Members, as they had occasion so to do, etc.   

Remark the Third Dr. Stilling fleet doth indeed make the Breach wider betwixt those Brethren, than it really was, saying, [in his Sermon of the Mischief of Separation] that the Assembly of Divines urged their Dissenting Brethren to comply with their Rules of Government, and charged them with Schism if they refused to do it. All which is a mere Misreport out of the Papers of Accommodation, betwixt the Brethren of those two Persuasions: For in Truth it was not the Assembly of Divines themselves, but only (as one wittily calls them) a Subter Sub-Committee, who declared something that tended towards the Allegation, as the private Opinion of some of them (wherein they might be mistaken) but did not deliver it as the final Determination of the whole Reverend Assembly. And the Dr. hath mis-teported the matter of Fact; for the Order of Parliament, Nou. 6. 1645. which impowered the Committee to Act, instructed them (to endeavour an Union, if possible, of the different Opinions of the Assembly in point of Church-Government; and in case that cannot be done, to sinned out some way that tender Consciences, not submitting in all things, might be born with, etc.) and the then Dissenting Brethren professed a plenary Subjection to the Substance of God's Worship, though they differed in some Punctilios or small Circumstances of Church Government only. Yea, and after all the Alterations and Debates, between these two Persuasions in that Sub-Committee, it was at last resolved, that the Brethren Dissenting in small points of Discipline, should be Indulged.   

Remark the Fourth. As it may not be denied, That some single Persons of both Persuasions were sometimes too rigid and stiff in their Private Sentiments, such as Mr. Edward's was in his Gangrena, etc. on the one hand, and such as Mr. Sterny was in his Deliverance from the Northern Presbytery, on the other hand: So it cannot but be confessed, There were many more of both Persuasions that were very learned, and more wisely moderate, instancing only in two of great Figure among Presbyters, namely Reverend Mr. Thomas Coleman, a Member of that Assembly, who hath this Passage, (The Presbyterian way, and those that walk therein, I embrace and love: The congregational way, and those that practise it, I approve and honour, both are alike to me) See his Epistle to the House of Commons, to whom he preached upon Job. 11.20. July 30.45. and reverend Mr. Charles Herle, the Prolocutor to the Assembly of Divines, saith thus, (The Difference between us and our Congregational Brethren is not so wide as some suppose; we do but, with Abraham and Lot, take several ways, we are (as Abraham speaks) Brethren still, and (as they were) ready to rescue each other on all Occasions from the Common Enemy; our Difference, 'tis such as doth at most but ruffle a little the Fringe, not any way rend the Garment of Christ; 'tis so far from being Fundamental that it is scarce material, etc.) See his Epistle before his Treatise of Independency. And on the other side, the Prudence and Moderation of D. Thomas Goodwin, Mr. Jeremy Burroug●…, etc. is too well known to be here inserted.   

Remark the Fifth, more particularly, both those Persuasions do agree, (1) in having only such Officers as Christ himself hath appointed, namely, Pastors and Teachers, Elders and Deacons. (2) Such Spiritual Censures of Admission, Admonition, etc. for guarding God's Ordinances, and for guiding his Flock, etc. (3) In liberty of electing their own Church-Officers, etc. (4) In a Power to keep their own Congregations from being leavened, and the Ordinances of Christ from being polluted by Officers within themselves; and so in many more material Points, too long here to relate, as may amply appear in the Heads of Agreement assented to by both. The only main Difference, wherein they disagree, is about the last Appeal, Whether their Classes or Synods be Authoritative for Censures, or only Suasory and Consultative, and in Case Advice be not followed, a Non-communion only proceedeth, in Cases too difficult for single Congregations: This Difference, Reverend Mr. Herle, in his Preface before quoted, most excellently qualifies and extenuates, as neither a material, nor so much as a formal Difference; 'Tis, (saith he) but the better or the worse way for the Exercise of the same Form of Discipline, that is the Question: The [that it be] and [what it be] and [which it be] is agreed on among us: 'Tis but the [whose it be] we differ in; and herein too, not so much [whose it be] neither, as [where it be] whether in every Congregation apart, or of the same Men, joined with the like of other Congregations in a Synod, etc. And Mr. Herle there concludes thus, Whatever our Differences be, let not the Devil hold the Perspective-glass, either to magnify or multiply them: Let us pray them less, but not argue them more, etc. Unto which let me add from another Hand, That this Difference about the last Appeal may be compared to that betwixt two Citizens of London, who contested in Discourse, Which of them two should go first into the Gates of some Foreign Remote City, as Venice, when possibly neither of them might ever have any Occasion or Opportunity to go thither, so far from Home, at all: Accordingly the Churches of Christ may not for many Ages have any Occasion for this last Appeal; and therefore Disputes about it ought not to disturb Public Peace.    

CHAP. VI Some General Remarks upon the Heads of this Late Happy Agreement betwixt the Ministers of both those Persuasions, now unanimously United in the transcendent Bond of Peace and Unity of Spirit.  

THE First Remark is, Long hath this Unity been laboured after, even for many Years, both in City and Country; and though those Unhappy Differences have been most happily composed in some Countries, in this Nation, and amicable Agreements have been solemnly consented unto, and comfortable Communion hath been carried on by Ministers of both Persuasions; as in those two remote Counties of Cumberland and Westmoreland, in the Year 1656. And likewise in Yorkshire and Lancashire afterwards, the former giving Light to the latter: Wherein, to my own personal Knowledge, that old Rule was not observed, (If the Bank will not come to the Boat, the Boat will not come to the Bank, that they might never meet) for there were mutual Condescensions on both the Bank's-Side and on the Boat's-Side, etc. Nor may I omit what Light was given to both these aforesaid by that Christian Concord managed by Reverend Mr. Baxter in Worcestershire, before either of them, in the Year 1653. Likewise must I mention that candid Spirit in Apollonius, the Presbyter at Meidulburg in Zealand, manifested in his Learned and Loving Letter, to the five Authors of the Apologetical Narration, Tho. Goodwin, Phil. Nye, Guil. Bridge, Jer. Burrows, Sydrach Simpson, in the Year 1644. And Mr. John Norton's friendly Answer to Apollonius in the Year 1645. from New-England. Thus this Spirit of Union hath been striving and struggling a long Time for Unity among Brethren, in the Country, both Foreign and Domestic, and some time hath prevailed; but now (Deo Gratias) it hath prevailed in this great City, which, I trust, doth bode better things than Lewis Maimburgh's Method of reuniting Protestants and Papists did, first writ in French, and made to speak English in this Day, when we were upon the very brinks of Popery and Slavery.   

Remark the Second. Seeing in Matters of Religion so little is got by wrangling Disputation, therefore, for the avoiding of that Inconvenience, there ought to be an Agreement of some Principles on both Sides, wherein they do convenire in tertio, meet unanimously, as in a Third: Sure I am, such a Cordial and Christian Concord in all those most Material Heads of Agreement, is the gaining of a grand Point against the Common Adversary, who depends upon their own Harmony and our Discord and Distractions.  
I cannot find any Reason why I may not, without Vanity, prognosticate good Things to come from this Happy Unity, considering,  
1. How God commanded his Blessing in David's Day, when the two Houses of Saul and David came up, after eight Years Unnatural Intestine Wars, to dwell together as Brethren in Unity; 'tis supposed that at the End of that Discord David penned his 133 Psalms; after which the Kingdom of Israel flourished more than ever before.  
2. How the two Sticks (Judah and Israel, which had been a Cleft-Stick ever after Rehoboam's Reign) became one Stick again, and clavae close together in the Hand of the Lord; though this was but a poor Stick in itself still, yet God was pleased to use so slender a thing to very great purpose, as was fulfilled, when the Jews and many of the ten Tribes returned from the Captivity into their own Country under Zerubbabel and Ezra, etc. Ezek. 37.16, 17, to 28. After which Unity Gog and Magog (Turk and Pope) are destroyed, Ezek. 38, and 39, etc.  
3. How that old Feud betwixt Jews and Gentiles was laid aside by the Kingdom of the Gospel, the Partition-Wall thrown down by Christ's coming: As there was no Noise of Axe or of Hammer, in the Building of Solomon's Temple, 1 Kings 6.7. So nor aught to be in the erecting the Gospel-Church; and indeed there was no Noise of Division at its first Plantation, for the Builders thereof were all of one accord, Act. 4.22. There was Vnitas cordis, oris & operis, Unity of Heart, Mouth and Practice, etc. Oh how plentifully was the Spirit of Gifts and Graces poured forth, and what abundance of Converts came in to the Church daily, and the Gospel ran like a Sunbeam into all Parts of the World, etc. Dr. Lightfoot notes well, That at this Time all dividing Names were laid aside; in his Comment upon the Acts, p. 293. I wish, with all my Soul, all dividing Names might be done away in our Day; as those distinguishing Titles of Presbyterians and Independants, were Nicknames from Adversaries; let them lay buried in Everlasting Oblivion: Then may we hope a fresh Vein of Election (the want of which being so much complained of) might break forth as Life from the Dead, etc.   

Remark the Third. I do cordially concur with Reverend Mr. Baxter (whose Parts and Piety deserve due Veneration) in his desire that Episcopal Men likewise would lay aside their Prejudices, etc. and come into this Christian Concord, saying, The distance is not so great, but all these three (the Episcopal, Presbyterian and Independent) were they but hearty willing and forward for Peace, they might agree: I know they might do it, having spoken with some Moderate Men of all the three Parties, and do perceive by their Concessions, it were an easy Work, etc. 'Tis the Shame (saith he) of all our Faces, that this is not done for public good, etc. Mr. Baxter's Gildas Salvianus, or Reformed Pastor, p. 187. etc. Again (he saith) The First hath been too fierce upon the Second, and the Second too severe against the Third, whereas the Truth perhaps must be gathered from the several Parties, who each of them hold a part of it in peculiar. See his Christian Concord, p. 95, 96. And again, when God restored Peace to his Church, All the three shall see their own Miscarriages, and lament them before the Lord, yea loathe themselves for their Emulations, pag. 101. And again, excellently, While God is my Master, his Word my Rule, his Work my Business, and the Success of it in saving of Souls my End, I cannot be silent to see Souls undone by the Discord of Ministers, etc. See his Reformed Pastor, p. 199. To which I add, no doubt but there be godly Ministers of that Persuasion, who are right Protestants, and not tinged with Arminianism, Socinianism, etc. Not differing from us in Fundamentals, but in Circumstantials only; Now when the day of Christ's Power comes, that will make all Parties willing, Psal. 110.3. this would cause the Concord to be so much the stronger; for a threefold Cord is not easily broken.   

Remark the Fourth. Unity without Verity is rather a Conspiracy, as in the Builders of Babel, Gen. 11.1, 4. which ended in Confusion; there is no lasting Concord but in Truth. Herod and Pilate were two Wood-Sticks that were made one in the Devil's Hand (not in Gods, as Israel and Judah above) to beat Christ to Pieces. The Union Papists boast of is rather Politic than Real, having vast Vari●… among them in their most Potent Orders, as Franciscans, Dominicans, etc. but the Unity which Christ came to establish, doth not depend upon Uniformity, but upon Charity in a Christian, and Candid Forbearance of one another in Circumstantials: Where there is an Agreement in the Essentials of Worship, Indisterent things are dispensed with for Unity, Acts 21.24. And this Holy Unity is called the Consolation, Acts 15.31. The Lord bless us with more of this Blessed Consolation.    
FINIS.