had been in Holland, and an exposition of their differences from their Presbyterian brethren. Three principles of practical conduct, they say, had taken firm hold of them—first, that their supreme rule in church-matters, out of themselves, should be the pattern of the primitive or apostolic churches; secondly, that they would not bind themselves by their present judgment in any matter against a possible future change of judgment; and, thirdly, that they would study accommodation, as far as they could, to the judgments of others. Acting on these principles, but foreseeing the condemnation of their Congregationalism by the Assembly, they hoped at least that the issue would be so regulated finally by Parliament that they might not be driven into exile again, but might be permitted "to continue in their native country, with the enjoyment of the ordinances of Christ, and an indulgence in some lesser differences," so long as they continued peaceable subjects.1

This appeal to Cæsar by the five leading Independents had by no means pleased the rest of the Assembly. Though they acknowledged the great ability and even the moderation of the dissentients, they thought it an unfriendly stroke of policy on their part to have thus sheltered themselves by anticipation under the power outside. But, indeed, it was more than a stroke of personal policy. The five knew that they were speaking not for themselves only, but for all that might adhere to them. Their act reminded the Assembly of what was otherwise becoming apparent-to wit, that the Assembly was after all but an imperfect représentation of contemporary English opinion. It was an ark floating on a troubled sea, with its doors and windows well pitched, and perhaps with Noah on board, but not all Noah's family, and certainly not specimens of all the living creatures, even of non-episcopal kinds, that were to survive into the new order of things. What if, on the subsidence of the waters, the survivors in this ark should find themselves confronted with another population, which, having survived somehow on

1 Neal, III. 131-133; Narration itself; also Hanbury's Historical Me

morials relating to the Independents, Vol. II. (1841), pp. 221-230.

chance spars and rafts, must be included in the new community, and yet would insist that questions should be kept open in that community that had been settled by votes passed within the ark? That such was likely to be the case the Presbyterians already had proof,

What, then, were they to do? In the first place, as they believed Noah to be within their ark, they were to trust to his power, and the veneration that would be accorded to him, when he should re-emerge. In other words, they were to press on the Presbyterian theory in the Assembly, allowing "the Five Dissenting Brethren," as they were now called, the most prolix liberty of speech and reasoning, but always beating them in the final vote so as to secure a thoroughly Presbyterian report to Parliament at the last. But, in the second place, as the Independents had appealed to public opinion against such a contingency, it was necessary not only to carry Presbyterianism within the Assembly, but also to argue for it out of doors. Hence, through the year 1644, among the shoals of pamphlets that came from the London press (including Fast-day Sermons, Sermons before the Lords and Commons, &c., by the most eminent members of Assembly) there were not a few pleas for Presbytery, intended to counteract the effects of the Apologetical Narration and other pleas for Congregationalism. Rutherford's Temperate Plea for Paul's Presbytery in Scotland, or Modest Dispute touching Independency of particular Congregations, and the same author's Peaceable Plea for the Government of the Church of Scotland, had preceded the Apologetical Narration; but the express answers to the Narration were numerous. One of the most celebrated of these was a pamphlet entitled Some Observations and Annotations upon the Apologetical Narration, addressed to the Parliament and the Assembly by a writer who signs himself merely "A. S.," but is known to have been a certain Dr. Adam Steuart, a Scot residing in London, but who soon afterwards received a call to Leyden. To this pamphlet there were replies on the part of the Independents, especially one entitled M. S. to A. S. (a title changed in a second edition into "A Reply of Two of the Brethren

to A. S."); again " A. S." responded; and so the controversy went on, pamphlets thickening on pamphlets.1

PROCEEDINGS OF PARLIAMENT TO FEB. 1643-4: STATE OF THE WAR: THE SCOTTISH AUXILIARY ARMY.

Meanwhile, notwithstanding this ominous difference in the Assembly on the great question of Church-government, all parties in the Assembly were co-operating harmoniously with each other and with Parliament in other important items of the general "Reformation" which was in progress. The chief of these items may be grouped under headings:

Simplification of Church Service, and Suppression of unpopular Rites and Symbols. This process, which had been going on naturally from the beginning of the Parliament, and more violently and riotously in some places since the beginning of the war, had been accelerated by recent Parliamentary enactments. Thus, in May 1643, just when Milton was preparing to leave London on his marriage holiday, there had been a tearing down, by authority, with the sound of trumpets and amid the huzzas of the citizens, of Cheapside Cross, Charing Cross, and other such streetmonuments of too Popish make. At the same time the anti-Sabbatarian "Book of Sports" had been publicly burnt. Then followed (Aug. 27) an ordinance for removing out of churches all "superstitious images, crucifixes, altars," &c.; the effect of which for the next few months was a more or less rough visitation of pickaxing, chipping, and chiselling in all the parish-churches within the Parliament's bounds that had not already been Puritanized by private effort. Then, again, on the 20th of November, the House of Commons recommended to the consideration of the Assembly a new English Version of the Psalms, which had been recently executed, and put into print, by the much-respected member for Truro, Mr. Francis Rous. Ought not Sternhold

1 Lowndes's Bibl. Manual, by Bohn, Article "Steuart, Adam;" Baillie, II. 216; and Hanbury's Hist. Memorials relating to the Independents, II. 231 et

seq., and 341 et seq., where there are full accounts of the pamphlets, with

extracts.

and Hopkins's Version to be disused among other lumber; and, if so, might not Rous's Version be adopted instead, for use in churches? It would be a merited compliment and also a source of private profit to the veteran Puritan-whom the Parliament, at any rate, were about to appoint to the Provostship of Eton College (worth 8001. a year and more), instead of the Malignant, Dr. Stewart, then with his Majesty. The Assembly did actually take up Rous's Psalter, his friends pressing it on the old gentleman's account, but others not thinking it good enough; and we find Baillie regretting, Scot-like, when the subject was first brought up, that he had not with him a copy of another version of the Psalms then in MS., by his friend and countryman, Sir William Mure of Rowallan. This version he liked best of any he had seen, and thought decidedly better than Rous's; and, if he had had a copy, he might have been able to do his friend. a good turn!1 The adoption of Rous's Psalter was not immediately voted by the Assembly, but lay over along with the general business of the new Directory for Worship. In this business too they were making some private progress in Committee, though retarded by the debates on Churchgovernment; and there was every likelihood of substantial agreement here. Independents and Erastians were pretty sure to agree with Presbyterians on the subjects of the Liturgy, Sabbath-observance, abolition of Festival-days, and the recommendation of a plain and Puritan church-service generally. There were significant proofs of this. Actually on Christmasday 1643 (who would have thought it?) the Lords and Commons met for business as usual, thus showing the example of contempt of the great holiday-all the more to the delight of the Scottish Commissioners, and of the zealous Puritans of the Assembly and the City, because the Assembly was

1 Commons Journals, Nov. 20, 1643; Baillie, II. 101 (and note), and 120–121. Baillie, at the very time he was privately wishing he had his friend Rowallan's Psalms to pit against Rous's, was becoming acquainted with Rous; to whom in a month or two he dedicated a sermon of his preached before the Commons. He there calls Rous his

"much honoured friend." Rowallan's Psalms remain in MS. to this day; but specimens of them have been published. See Baillie's Letters, pp. 535-6 of Appendix, Vol. III.; where there is an interesting and curious history of English Versions of the Psalms, by the editor, Mr. David Laing.

still weak-hearted enough as a whole to adjourn for that day. It was the Scottish Commissioners, indeed, that had contrived this rebuke to the weaker spirits. And within a week or two thereafter there was this farther Puritan triumph-also the contrivance of the Scottish Commissioners through their friends in Parliament,-that the use of the Liturgy was discontinued in the two Houses, in favour of extempore prayers by Divines appointed for the duty by the Assembly.1

Ejection of Scandalous and Malignant Ministers.-A somewhat wholesale process, described in such terms by the winning side, had been going on, everywhere within the sway of Parliament, for several months. It was part, indeed, of a more general process, for the sequestration to the use of Parliament of the estates of notorious Delinquents of all kinds, which had been the subject of various Parliamentary ordinances. By these ordinances a machinery for the work of sequestration had been established, consisting of a central committee in London, and of committees in all the accessible counties. The special application of this machinery to clerical delinquents had come about gradually. From the very beginning of the Parliament (Nov. 1640) there had been a grand Committee of the Commons, of which Mr. White, member for Southwark, was chairman, for inquiring into the scandalous immoralities of the clergy, and an acting Sub-committee, of which Mr. White also was chairman, for considering how scandalous ministers might be removed, and real preaching ministers put in their places. By the action of these committees month after month-receiving and duly investigating complaints brought against clergymen, either of scandalous lives or of notoriously Laudian opinions and practices—a very large number of clergymen had been placed on the black books, and some actually ejected, before the commencement of the war. But, after the war began, sharper action became necessary. For now the Parliament had to provide for what were called "the plundered ministers "-i.e. for those Puritan

1 Baillie, II. 120 and 130.

2 Commons Journals from March 1642-3 onwards, For sequence of proceedings and dates, see Index

to

Journals, Vol. III., sub voce "Delinquents." See also the main sequestrating ordinances (March 31 and Aug. 19, 1643) in Scobell's collection,