Although a petition of the inhabitants for making it general, miscarried, they of their own accord discarded the liturgy; while the Puritans dispatched Cartwright and Snape, to esta"blish amongst them the classical discipline.-1576. This measure found connivance from the venal governors, to whom it -served as a pretext for secularizing the church-lands, and sweeping into their own coffers the revenues of the deanries. James, deceived by the Puritans, who informed him that his predecessor had granted the petition, indulged these islanders in their beloved discipline for a short time. This boon was granted on his accession in 1603; but in 1623, the office of dean was revived, and the islands were brought back to conformity. In Ireland, likewise, the non-conformists found, in the avaricious lay governors, strenuous friends to their designs against the hierarchy. These obtained the plunder of various cathedrals which occasioned the throwing together of several impoverished dioceses. As to the parishes, the tithes, having been mostly appropriated to religious houses, had fallen to the crown at the dissolution, under Henty VIII.; and, by conveyance, passed from that monarch to the reforming sharks, his courtiers. The vicarages sunk in their value to nothing; in Connaught, to forty pounds a year; and, the authority of bishops and clergy declining of course, the people followed their fancy in the choice of a religion, and relapsed into Popery. Thus stood matters at the death of Elizabeth. James, at the conference of Hampton Court, proposed sending ministers to the sister island, where he said he was but half a king; this, however, being neglected, Scotch colonists from the opposite coast, settled Calvinism in the province of Ulster. From hence it mingled every where with episcopacy; and the church, under Usher, established the Lambeth articles;-and drew up a form of faith enjoining the strict Sabbath, and inculcating the Calvinistic notion of Christ's descent into hell; while it admitted abstinence from flesh on political, but not on religious considerations; and asserted the possibility of a lawful call without episcopal ordination;

the power of absolution to be declarative SIMPLY; and the Pope to be Antichrist.-1615. These articles of the Irish convocation were ratified by the King, in 1615, who seeing equal danger from the Papists and Puritans, leant to the former at one time, and at another to the latter *.

1615. The Bishop of Raphoe and some others, ordaining the Scottish clergy who passed over into Ireland, consented to their abridging the service at their pleasure. This was an irregular proceeding, of which Usher, we are sorry to say, approved. "And thus," adds the historian of the Puritans, "things continued, till Archbishop Laud weakened the Protestants by dividing them, and made way for that enormous growth of Popery, which ended in the massacre of almost all the Protestants in that kingdom." But if the established church had not thus debased itself, by unauthorized mixtures and Calvinistic absurdities, we may ask whether the growth of Popery would have been thus enormous. Mr. Neale is well acquainted with that historical chicanery which fathers upon one cause the effects of another.

Two heretics were burned in 1611; Legate for Arianism, and Wightman for no less than ten heresies. Their obstinacy in error was mistaken by the populace for constancy in supporting the truth; and thus their opinions, though professed in secrecy, gained ground.

1624. This year, in presence of a vast concourse of people, Fisher, a Jesuit, disputed on the doctrines of Popery, with

* Under Usher was drawn up the Irish confession of faith.-This instrument tock the English articles as a stock, on which it grafted Calvinism: thus showing that that formulary was not accounted Calvinistic. Neale, that impartial historian, prints this document, with hands pointing to the Calvinistic parts; but no hand and no italics mark the eleventh section of the first article, which pronounces, by a strange contradiction, that God's fore-ordination offers no violence to the will of reasonable creatures ; and that thereby neither the liberty nor the contingency of second causes is taken away; but that they are rather established. To this confession the Puritans appealed, until it was revoked in convocation, in 1634, by the influence of Laud and Strafford,

Laud, Williams, and White, a day each. This contest alone would for ever acquit Laud of the charge of Popery.

Formerly ceremonies were objected to as inconvenient: but in the ABRIDGMENT, published by the Lincolnshire ministers, 1605, the surplice, the cross, and kneeling at the altar, were condemned as SIGNIFICANT ceremonies; as abused by Popery to idolatrous purposes; as burthens at once unreasonable and unlawful, by being more than God imposed; and as hindering edification and causing offence (Rom. xiv. 21; 1 Cor. x. 23-32). This Abridgment was answered by Bishop Moreton, and by Dr. Burgess, a reclaimed non-conformist.

These Brownists affirmed, that as the Catholics worshipped the beast, and Episcopalians the image of the beast, so they who obey the reformed presbytery of pastors, elders, and deacons, worship the shadow of the image. To avoid the severities of Bancroft, many passed into Holland. "And thus stood the brethren of the separation, 1606, when Smith published his book concerning their differences. But afterwards there arose another great dispute, between Ainsworth and Broughton, whether the colour of Aaron's linen ephod were a blue, or a sea-water green which did not only trouble all the dyers in Amsterdam, but threw their several followers into sides and factions, and made good sport to all the world but themselves alone. By reason of which divisions and subdivisions, they fell into so many fractions, that one of them, in the end, be came a church of himself; and not finding any one to join with him in opinion, rushed into the river Ley, and was the minister of his own baptism, whereby he received the name of a se-baptist; which no sectary or heretic had ever obtained be foret."

Bradshaw's Treatise on English Puritanism was published in 1605. From the abstract of it given in Neale's first vol. p. 447, it is found to be, in some points, much the same with the Abridgment; but in affirming, that each congregation, being in itself a visible church, cannot be censured by any

Heylin, Hist. Presbyt. p. 373.

other congregation or church, or spiritual officer, but can only be counselled, it manifests the independent principle; namely, that every congregation ought to choose its own pastors, and that these should bear rule over no other church. The Abridgment and Treatise are deserving of notice, as forming the connecting link between Brownism and Independence. The Treatise, indeed, fraught with the most unaccountable contradictions, professes submission to the hierarchy, and openly denies its power.

It is stated, that if a minister wishes to resign, he lays his `reasons before the congregation; and if they should be dissatisfied, he may appeal to the civil magistrate. The pastors of each congregation are the highest spiritual officers; there being no superior pastor except Jesus Christ; much less any diocesan, or provincial pastors, by divine institution. All ignorant, and mere reading priests, were to be rejected; for the congregation ought only to choose such as can interpret and apply the word. In public worship the pastor is to be held the mouth, and the people were only to answer, Amen. The elders are lay assistants of the minister; and to both the power of church censure is committed; and this not for reports, but on account of notorious crimes. They may punish with suspension from the sacrament, and, on the obstinacy of the delinquent, with expulsion from their congregation. If one withdraws, they have no further concern with him. The supreme civil magistrate enjoys power over all the churches in his dominions, and ought to be a member of one of them. The Pope is Antichrist by usurping the supremacy. As bishops, &c. hold their offices jure humano, the king may deprive them by virtue of his supremacy. Supremacy is inseparable from the king, even were he an infidel. The king may convoke synods, and therein make laws for the church; and if in these, particular ministers see any thing contrary to the word of God, they are not to resist, but duly to forbear obedience, and to submit to the penalty.

"All ecclesiastical jurisdiction is confined within one con◄

[17th Cent. gregation: it is purely spiritual, and vested in the ministers and lay elders." Such is the sentiment of the petitioning Puritans, whom Neale represents as not hostile to the church establishment. We are content," say they, "that the prelates shall enjoy their dignities, only that they shall not be our judges" (vid. Petition). As it was impossible that an episcopal church could embrace the holders of such opinions, dissent became the result; the doctrine was stripped of its absurd compliments to prelacy, and the sect of the Independents was soon after formed.

Prior to this period the term Puritans denoted such as dissented from the hierarchy in regard to church government and ceremonies. It is henceforward to be regarded as signify. ing, mainly, the opponents of Arminian opinions*.

It is worthy of remark, that Raynolds always complied with the ceremonies himself; and only urged the propriety of indulging the re

cusants.