believe or teach on religious subjects, with very few exceptions, and those not of much importance, is almost throughout in accordance with the Genevan doctrines. The parent of the sect was John Robinson, minister of a Brownist church which was settled at Leyden, in Holland, a grave and pious man. Perceiving that the discipline, which Robert Brown had set up, was in some respects defective, he undertook to correct it, and give it such a form as would render it less odious than before. In two respects, particularly, are the Independents better than the Brownists: first, in moderation and candour; for they did not, as Brown had done, execrate, and pronounce unworthy of the christian name, the churches that had adopted a different form of government; but they admitted, that piety and true religion might flourish, where the ecclesiastical affairs were subject to the authority of bishops, or to the decrees of councils, notwithstanding they considered their own form of government as of divine institution, and originating from Christ and his. apostles. In the next place, the Independents excelled the Brownists, by abolishing that liberty of teaching, which Brown had allowed equally to all the brethren. For they have regular teachers, elected by the whole brotherhood; and they do not allow any one to deliver discourses to the people, unless he has been previously examined and approved by the officers of the church. This sect, which began to exist in Holland in 1610, had very few adherents at first in England, and, to escape the punishments decreed against Nonconformists, kept itself concealed': but on the decline of the power of the bishops in the time of Charles I. it took courage, in the year 1640, and between the Presbyterians and the Independents or Congregationalists. The first relates to the independence of individual churches, or their exemption from foreign jurisdiction. The second relates to the location of the legislative and judicial powers of each church. The Presbyterians assign these powers to the eldership of the church, or to the pastor and the ruling elders assembled in a church session ; but the Independents or Congregationalists confide them to a general meeting of all the male members of the church, or to the officers and the whole bro therhood assembled in a church meeting. From this latter principle it is, that the Independents are called Congregationalists. And as in modern times, they admit of a connexion or confederation of sister churches, which in some measure bounds and limits the independence of the individual churches, they have discarded the name of Independents. Tr.] 1 ["In the year 1616, Mr. Jacob, who had adopted the religious sentiments of Robinson, set up the first Independent or Congregational church in England." Mac.1 boldly showed itself in public. Afterwards, it soon increased so much in reputation and in numbers, that it could compete for priority, not only with the Episcopalians, but also with the very powerful Presbyterians; which must be attributed, among other causes, to the erudition of its teachers, and to the reformed morals of the people 2. During the reign of Cromwell, who for various reasons was its greatest patron, it was every where in the highest reputation: but on the restoration of the English affairs, under Charles II. it began to decline greatly, and gradually sank into its former obscurity. At the present day, it exists indeed, but is timid and depressed; and in the reign of William III. A. D. 1691, it was induced, by its weakness, to enter into a coalition, (yet without giving up its own regulations,) with the Presbyterians resident in London and the vicinity'. 2 Dan. Neal, History of the Puritans, vol. ii. p. 107. 391. 393. vol. iii. p. 141. 145. 276. 303. 537. 549. Anth. Wm. Böhm's Englische Reformations-historie, book vi. ch. iv. p. 794. [A part of Mr. Robinson's congregation at Leyden, removed to Plymouth in New England, in the year 1620. And during the reign of Charles I. and quite down to the end of the century, great numbers of the English Independents removed to New England, and there formed flourishing colonies: so that New England, for about two centuries, has contained more Independents or Congregationalists, than Old England. Tr.] 3 From this time onward, they were called United Brethren. See Jo. Toland's letter, in Jo. la Clerc's Biblioth. Universelle et Historique, tom. xxiii. p. 506. [It must not be supposed, that the distinction between Presbyterians and Congregationalists ceased in England, from the year 1691, or that both have, ever since, formed but one sect. They still exist as distinct, yet friendly sects. Being agreed in doctrines, and anxious to hold communion with each other, notwithstanding their different modes of church government, they adopted these articles of agreement and consent; in which each sect endeavoured to come as near to the other, as their different principles would admit. Moreover, these Articles, with very slight alterations, were adopted by the Elders and Messengers of the churches of Connecticut, assembled at Saybrook in the year 1708; and they now form a part of what is called the Saybrook Platform, or the ancient ecclesiastical constitution of Connecticut. See Trumbull's History of Connecticut, vol. i. p. 510. 513, 514. The Articles themselves may be seen in Toulmin's History of Dissenters, vol. ii. p. 130, &c. and in the Saybrook Platform, ed. New London, 1759, p. 99, &c. Tr.] William Whiston published the Articles of agreement, in the Memoirs of his life and writings, vol. ii. p. 549, &c. They are nine in number. The 1st treats" of Churches and Church Members." Here, in § 6. the Presbyterians and Independents declare, " that each particular church hath right to choose their own officers; and-bath authority from Christ for exercising government, and of enjoying all the ordinances of worship within itself :" and § 7. that "in the administration of church power, it belongs to the pastors and other elders of every particular church, (if such there be,) to rule and govern; and to the brotherhood to consent according to the rule of the Gospel." Here both the Presbyterians and the Independents depart § 22. While Oliver Cromwell administered the government of Great Britain, all sects, even the vilest and most absurd, had full liberty to publish their opinions: the bishops alone, and the friends of episcopal government, were most unjustly from their original principles. Article II. treats "of the Ministry." They require the ministers of religion, not only to be pious, (§ 2.) but also learned; and (§ 3, 4, 5.) would have them be elected by the church, with the advice of the neighbouring churches, and also solemnly ordained. Article III. "of Censures ;" decrees that scandalous or offending members be first admonished; and if they do not reform, be excluded from the church, by the pastors; but with the consent of the brethren. Article IV. "of Communion of Churches;" declares all churches to be on a perfect equality, and therefore independent; yet makes it the duty of the pastors and teachers to maintain a kind of communion of churches, and often to meet together and consult on the interests of the churches. Article V. "of Deacons and ruling Elders." Here the United Brethren admit, that the office of Deacon, or curator of the poor, is of divine appointment; and say: "Whereas divers are of opinion, that there is also the office of ruling Elders, who labour not in word and doctrine, and others think otherwise, we agree, that this difference make no breach among us." Article VI. "of Synods;" admits, that it is useful and necessary, in cases of importance, for the ministers of many churches to hold a council; and that the decisions formed in these conventions must not be despised by the churches, without the most weighty reasons. Article VII. "of our demeanor towards the civil Magistrate:" promises obedience to magistrates, and prayers for them. Article VIII. treats "of a Confession of Faith;" and leaves the brethren free to judge, whether the 39 Articles of the English church, or the Confession and Catechism of the Westminster assembly, that is, of the Presbyterians, or lastly the Confession of the Congregational Brethren, published by the convention at the Savoy, in 1658, be most agreeable to the holy Scriptures. [Their words are: "As to what appertains to soundness of judgment in matters of faith, we esteem it sufficient that a church acknowledge the Scriptures to be the word of God, the perfect and only rule of faith and praetice; and own either the doctrinal part of those commonly called the Articles of the church of England, or the Confession, or Catechism, shorter, or larger, compiled by the assembly at Westminster, or the Confession agreed on at the Savoy, to be agreeable to the said rule." Tr.] Article IX. " of our duty and deportment towards them that are not in Communion with us;" -inculcates only love and moderation towards them. It hence appears, that the Independents, induced by necessity, approached in many points towards the opinions of the Presbyterians, and departed from the principles of their ancestors. [As respects union and communion of churches, their mutual accountability, and perhaps also the powers and prerogatives of church officers, there was some change in the views of the Independents of England, and also in America. But the English Presbyterians also softened considerably the rigours of Presbyterianism, as it was introduced and set up among them by the Scotch. This coalition of the two denominations tended to abate the zeal of both, in maintaining the jus divinum of their respective systems of church government. For a considerable time, the Presbyterian and Congregational ministers in and near London, continued to hold meetings for mutual consultation, and for regulating the licensure of candidates. And in some other counties of England, similar united meetings were held. But ere long, they were dropped; and the two denominations, though on friendly terms with each other, manage respectively their own ecclesiastical affairs in their own way. Tr.] oppressed, and stripped of all their revenues and honours. By far the most numerous and influential of all, were the Presbyterians and the Independents; the latter of whom were most favoured and extolled by Cromwell, (who, however, actually belonged to no sect,) and manifestly for the sake of curbing more easily the Presbyterians, who sought to acquire dominion*. 4 [Dr. Mosheim's account of the Presbyterians is quite too meagre for those who are expected to read this translation of his work. It is, therefore, deemed necessary here to introduce a summary history, first of the Scotish church, and then of the English Presbyterians, during this century. The Scotish church. From his first arrival in England, in 1603, king James set himself to undermine Presbyterianism in Scotland, and to establish Episcopacy on its ruins. For this purpose, he not only spoke contemptuously of the Presbyterians, as insolent men and enemies to regal power, but actually nominated bishops to the thirteen Scotish bishoprics; and in 1606, obtained from the parliament of Perth, an act, declaring the king to have sovereign authority over all estates, persons, and causes whatsoever, in Scotland; and also an act restoring to the bishops their ancient possessions which had been annexed to the crown. This made the new bishops peers of the realm. The General Assembly protested. But in 1608, a convention, claiming to be a General Assembly, declared the bishops perpetual moderators of all the Synods and Presbyteries. Another convention, however, was then sitting, in opposition to this; and committees from both attempted a compromise. The bishops carried their point in 1609 and the next year, the king, contrary to law, authorized them to hold High Commission Courts. In the same year (1610,) a corrupt assembly was held at Glasgow, which sanctioned the right of the bishops to preside, personally, or by their representatives, in all the judicatories of the church, in all cases of discipline, ordination and deprivation of ministers, visitation of churches, &c. All ministers, at their ordination, were to swear obedience to their ordinary; and all clergymen were forbidden to In 1617, preach or to speak against the acts of this assembly, or to touch at all the subject of the parity of ministers. Three Scotish bishops, (Spotswood, Lamb, and Hamilton,) were now sent to England, there to receive episcopal consecration and on their return, they consecrated the rest. king James made a journey into Scotland, chiefly to further the cause of episcopacy, which, was advancing but slowly. The next year, (1618) a convention, or General Assembly, composed very much of courtiers, met at Perth, and ordained kneeling at the sacrament, the administration of it in private houses, and to the sick, the private baptism of children, their confirmation by bishops, and the observance of Christmas, Easter, Whitsuntide, and Ascension day. These were called the fice Articles of Perth. They were published by royal authority; and in 1621, a Scotish parliament was persuaded, though not without difficulty, to enact them into laws, against the remonstrances of great numbers of the clergy. Persecution ensued: and many ministers were fined, imprisoned, and banished, by the High Commission Court. During this reign, many Scotch Presbyterians moved to the north of Ireland, and there established flourishing churches. Charles I. followed up the measures pursued by his father. In 1633, he went to Scotland to be crowned; and there compelled a Scotish parliament to invest him with all the ecclesiastical powers possessed by his father, and also to confirm the laws of the last reign respecting religion. On leaving Scotland, he erected a new bishopric at Edinburgh. And archbishop Laud drew up articles for regulating the royal chapel at Edinburgh; which was to be a pattern for all cathedrals, chapels, and parish churches. Hitherto the Scotch episcopal church had no settled liturgy : In this period arose the F-archymen, as they were called; delirious persons who would have turned the world upside the king, therefore, ordered the Scotch bishops to draw up raons and a liturgy, similar to those of the Envie d These being revised by Land and other English Habips, were imposed spa the whole Seotish nation, by royal proclamation: the canvas in 1635, and the liturgy in 1636. The attempts of the bishops to enforce these, without the sanction of a General Assembly, or of a Sectish parlament, threw the while nation into commotion. The nobles, gentry, boroughs, and clergy, combined to resist these innovations; and in 1638, they solemnly revived the national covenant of 1580 and 1590. Hence, the king found it necessary to relax, not a little, his injunctions; and he now permitted a General Assembly to be called. But his commissioners, finding this body unmanageable, dissolved it. The Assembly, however, would not separate, but protested: and continuing their sessions, they disannulled the acts of six preceding General Assemblies; (namely those of 1606. 1608. 1610. 1616, 1617, and 1618) abolished episcopacy; condemned the five articles of Perth, the liturgy, canons, and high commission court; restored the Presbyteries, Synods, and General Assemblies; and deposed all the bishops, save two, whom they allowed to remain as parish ministers. The king now resorted to war, and marched an army into Seotland, in 1639. But a truce was concluded and a new Assembly and a new parliament both met, and confirmed substantially the doings of the last Assembly. In 1640, the king raised another army, and renewed the war upon the Scots; but found it necessary to agree again to a truce; and also to assemble an English parliament, which was called the long parliament, because it sat twelve years, and which favoured the Scots in their controversy with the king. His English subjects were now alienated from him; and to be able to contend with the English mal-contents, the king concluded a peace with the Scots, by which he agreed to the total abolition of Episcopacy, and the entire restitution of Presbyterianism in that country. The peace, however, was of little service to him, as the English parliament and the Scots were on the most friendly terms. In 1642, the Scots offered to be mediators between the king and the Engish parliament; which the king resented highly. This drew closer the tion between the Scots and the Engfish parliament. The Scots now formed the design of establishing Presbyterianism, as the only religion, throughout Great Britain and Ireland. To this project the English parliament, in order to secure the cooperation of the Scots in their war with the king, was led to yield assent. Commissioners from the General Assembly of Scotland, were now admitted to sit in the Westminster Assembly of divines; and the Scotch had great influence in all the ecclesiastical affairs of England, till the time of Cromwell's usurpation. In 1643, at their instance, the English parliament assented to the Scotch national Covenant, somewhat modified, and now denominated the solemn League and Covenant; which it also recommended, and at length engined upon the whole English nation. The Scotch strenuously opposed all toleration of any but Presbyterians, in either country. This alienated the Independents, Baptists, and other sectarians from them; and the English parliament found it necessary to proceed with caution. In 1646, the king surrendered himself to the Scotch; and they delivered him over to the English parliament; hoping thus to induce them resolutely to enforce Presbyterianism over the three kingdoms. But the parliament was so irresolute, that the Scotch became jealous of it. After Charles I. was beheaded, in 1648, the Scotch proclaimed Charles II. king: and declared against the English CommonWealth. In 1649, they entered into negotiations with the new king, in Holland; who then professedly acceded to the national covenant. The next year, the king landed in Scotland; but his army was defeated by Cromwell. In 1651, Charles II. was crowned in |