not so much power as to debate a question. This leave is granted: we are confident of reason, seconded by more plain and stout dealing than hitherto has been used, to make them take up their unreasonable alterations of our first paper: also we have the grand committee to meet on Monday, to find out ways of expedience; and we have got it to be the work of the Assembly itself, to do no other thing till they have found out ways of accelerating; so, by God's help, we expect a far quicker progress than hitherto... The King's declaration to foreign members, avows His resolution to stand by the Hierarchy and Liturgy... In our Asembly, we cannot but quickly come to our greatest questions and our hottest debates."a

In another "Public Letter, August 28th," he writes, " Our Assembly, these days bygone, has been busy on the House of Commons, their alterations of our paper of Ordination; at last they have agreed to send back our desires for changing the most of these alterations, according to the papers which we gave in to the Assembly, and both Houses. Concerning these alterations, we expect, without further ado, the Houses will pass our desires; so that presently all the youths in England, who for many years have waited for a pure ordination, shall be admitted to churches: and when all these, and what more Scotland can afford of good youths for the ministry here, are provided, it is thought some thousands of churches must vaik [be vacant] for want of men. Our next work is to give our advice what to do for suppressing of anabaptists, antinomians, and other sectaries... This will be a hard work [] yet so much as concerns us, will be quickly despatched, I hope in one session. It is appointed thereafter, that we return to the government, and to hold to it till we conclude the erection of sessions, presbyteries, and synods. The most of the Directory is passed, and the rest is given to proper hands to prepare the models for the Assembly. All the world are sensible of our necessitated delays, and cry for expedition."b

Now again, to Spang, September 13th, "Church divisions everywhere increase. The sectaries wax bolder daily; yet we are hopeful all shall quickly go better. It is time, I hope, for God to work, our extremity of danger is so great. If Apollonius stand on ceremonies, and wait for the authority of his classis, or stay till he clog his book with other treatises,.. his purpose will come out of season here, and will be for little purpose... This day, Cromwell has obtained an order of the House of Commons, to refer to the committee of both kingdoms, the accommodation or toleration of the Independents; a high and unexpected order; yet, by God's help, we will make use of it contrary to the design of the procurers... The unkindness of all the Reformed churches to us, at these times, is great: it is England's merit, but may be the great sin of those who have no charity, nor so much zeal as prudence! "C c Let. 79, p. 57.

Let. 77, p. 51—54.

b Let. 78, p. 54.

CHAP. LVII.

GRAND COMMITTEE OF ACCOMMODATION.-BAILLIE.

ON September 13th, 1644, the Committee of Lords and Commons appointed to treat with the Scots commissioners, and the Committee of the Assembly, were ordered by the House of Commons to take into consideration "The differences of the opinions of the members of the Assembly in point of Church Government,' and to endeavour a union, if it be possible." And in case "union" be impracticable, they were further ordered to endeavour "The finding out some way how far tender consciences " may be borne with," according to the Word, and as may stand with the public peace." This "honourable committee," commonly called "The Grand Committee of Accommodation," nominated, September 20th, a sub-committee of six-four Presbyterians, Marshall, Herle, Vines, and Temple; with two Independents, Goodwin and Nye-"To bring in what might be matter for this Grand Committee to consider of." These styled themselves "The Sub-Committee of Agreements," Vines being their chairman. They presented, October 11th, "the propositions they had prepared," but not "perfected," when they were remitted till Tuesday, the 15th; on which day the Grand Committee voted to take the propositions "into consideration," but "that debate was not entered upon, because it was the earnest desire of some-That the rule should first be made complete, by the Assembly and the Houses :" and the House of Commons put 66 a cessation herein, until their further pleasure."

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In their paper of "Propositions," the sub-committee "do agree as followeth" on points of Government: "1. That a Particular Congregation, having such officers as the Word of God holds out both for preaching and governing, is a church that hath power in all ecclesiastical affairs which do only concern itself." The two next prescribe that so many, "2. Three, or two at the least," of those officers," may agree" in every act of government; the "two" to be "preaching or governing officers:" but " some of the committee hold" that a preaching presbyter" should "concur in the sentence of excommunication, and suspension:" 3. these officers have "power" in those things which are voted, "by the Assembly, to be due unto them," together with suspension and excommunication; some of the committee," the Presbyterians "meaning that the major part" of the officers have power to do those acts, "the congregation not opposing;" if otherwise, those members of the committee "hold fit that the officers do suspend the act in question :" "others," the Independents, or Dissenting Brethren, “ saying," that the major part of the officers have the power "if the major part of the Brethren," or church-mem

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a Neal says, vol. iii. chap. vi., "The Presbyterians insisted that the new form of government should first pass into a law as a standard, before the exceptions of the Independents be considered."

bers, so consent unto it, by their votes; so as the negative lies in the major part, either of the officers or brethren." For Ordination, “we all hold" that where there are two preaching presbyters at least, such presbytery may ordain their own elders: but "some," the Independents, do further say, that where there are two "ruling elders" at least, they have power of ordaining elders for that congregation; and, "in case there be no elders-as at the first, in ecclesia constituenda-then the choice of elders by the people, with approbation by the neighbouring ministers with fasting and prayer, may suffice."

The fourth proposition affirms that the Elders of the Congregation "shall advise with the Classis," in all cases of excommunication, "before" they proceed to it; and, the Classis hath power to hear and "determine," yet so as that the " power" of the congregation be not concluded thereby, in matter of " excommunication:" but "some," the Independents, say, that in "whatsoever case they, the elders, find difficulty, they "shall first advise" with some company or classis of neighbour-ministers, as stated beneath the eighth proposition.

For the "associating of churches," let there be [fifthly] a certain number of ministers in each county to "determine the causes and differences in every congregation" within its bounds; and certain "select church-governors assistant unto them:" the first choice, or appointment, to be the Parliament's; and vacancies thenceforward to be supplied by those so constituted. 6. Such among them as are "complained of, or are parties in [the] question," are excepted from debating and voting. 7. Counties to be divided into deaneries, or divisions; and they who may with conveniency more frequently meet, shall have power to hear and determine "within the several congregations of that precinct." 8. National Assemblies of "ministers and others to be appointed by Parliament.

"To the 5th, 6th, 7th, and 8th, the whole committee doth assent; only some of them," the Independents, "do desire" that in effect this explanation be inserted," or added, "That the elders and brethren of each congregation, in case they find anything too hard for themselves, or have any controversy among themselves, may have liberty to advise with any of those select elders and others in the Province, jointly, or apart, or with the elders of any other churches; for the determining and composing the controversy, or resolving of that difficulty and in case they cannot be satisfied, then to have recourse also to the advice and help of that Classis unto which they appertain."

The ninth proposition prescribes that the members of particular congregations are to reside "within certain bounds and precincts of a parish" to this the Independents desired may be added, "liberty to dwell in another parish, if the consent of the minister of that other parish be procured;" and that for "villages," the limits be extended to some parish adjoining.

The Presbyterians add, "We having weighed our brethren's principles, do find no probability of accommodation for them ordinarily to enjoy congregations, unless when it shall happen in a parish that the minister cannot administer the sacraments to all in the parish whom, possibly, the neighbour-ministers, or the classis, may judge fit to be

admitted [to enjoy congregations]; such persons shall have power to procure to themselves the sacraments, either by the help of a neighbour minister, or some other provision be made by a proportionable allowance out of the tithes of the parish, according to the wisdom of the State." And the Brethren, or Independents, subjoin, " Or otherwise, if in a parish it happen that there be a considerable number of such as cannot partake in the ordinances with the minister and people there, they shall have liberty to dispose of themselves as a distinct church, and to choose a minister or ministers at their own charge... If such a liberty shall seem, in the wisdom of this Honourable Committee to be [so] prejudicial to the peace of the Church as not to be permitted, we humbly desire [that] the Doctrinal principles wherein we differ, about church-government, may be taken into serious consideration; and some other way of Accommodation in Practice thought upon, as shall seein fit to this Honourable Committee."

Concerning "Classis and Synods," the Presbyterians append, "let them pray, expound, resolve difficult cases of conscience, and preach: they may dogmatically declare what the will of Christ is, in such cases as are before them; and this judgment of theirs ought to be received with reverence and obligation, as from an ordinance of Christ." The Independents, that is, "some of the Brethren, though assenting, yet are bold to add hereunto, That the judgment of any other; of those elders, in the province or elsewhere, advised with; they do in like manner look at as the ordinance of Christ, and to have the like obligation in them."

"If," say the Presbyterians, "the doctrine or practice of any particular congregation be erroneous, hurtful, or destructive to holiness, or the peace of that or other congregations; they are bound to give account thereof to the classis or synod." The Independents added to this, "That the ground of this obligation, to give account to the classis or synod,' is their being offended, or their churches scandalized thereat.' The classis or synod, say the Presbyterians again, "may examine, admonish, and, in case of obstinancy, declare against, that congregation, or any particular member in it ;" the Independents affix this limitation, "That no such examination, admonition, in any classis or assembly, be extended to any particular person in that church; but unto the church itself, for not putting forth the power that Christ hath given them for reforming him." The classis or synod, it seems to have been mutually assented to, "may judge touching any person who deserves excommunication; and may charge the several congregational presbyteries, whom it concerns, to do it."

"We conceive," the Presbyterians say further, "that in case the particular eldership refuse to do their duty, the classis may and ought not only to withdraw communion from them, but also, when need is, exercise the sentence of excommunication themselves." Instead of that proposition, the Independents, or "some of the Brethren, do insert this In case the aforesaid particular churches and elderships offending shall refuse to submit to this course, that then the Classis or Synod are to acquaint their congregations respectively, and so withdraw from them; denying church-communion and fellowship with them."

The Presbyterians proposed that "In case of Appeal, if it appear to the Classis that the sentence was unjust, they may judge that the particular presbytery ought to reverse it and in case they obstinately refuse to do it, the Classis may reverse it." The Independents "only say, That they are to proceed as in the former Article."

Lastly: It was set down, that "The Classis or Synod have power to ordain ministers for such congregations as have not a sufficient presbytery in them; and let all congregations associated, first advise with the classis, and take their assistance before they ordain a minister." To this is added, "Some of the Brethren do refer themselves for this, to the last clause in the third proposition delivered in."a

The above transactions precede a "Public Letter" of Baillie's, dated September 16th: "We have made little progress these fourteen days. We spent a number of sessions on some propositions of advice to the Parliament, for suppressing antinomians, anabaptists, and those who preach a liberty for all religions. Even in these, our good Independents found us great difficulty, and when we had carried our advices against their mind, they offered to give in contrary reasons to the Parliament. We spent two or three days on the matter of a remonstrance to the Parliament, of the sins which provoked God to give us this late stroke; and here we had the most free and strange Parliament that ever I heard [debate] about the evident sins of the Assembly, the sins of the Parliament,.. of the Army,. . of the people. When we were in full hope of a large fruit of so honest and faithful a censure, Thomas Goodwin and his brethren, as their custom is to oppose all things that are good, carried it so, that all was dung in the howes [cast into difficulties] and that matter clean laid by. We are again on the Government. We have passed two or three propositions, that the church may be governed by three sorts of assemblies, congregational, classical, and synodical. We begin with synods, and hope to make quicker despatch than before, by God's help. We have sundry means of haste in agitation with our private friends. One of our especial helps must be the prayers of the godly there. This rage of the devil, both here and there, is a good sign to us of a glorious work in hand, which he so violently opposeth."b

Baillie's next Letter is "For Mr. David Dickson, September 16th." -"How affairs go here you may see in my Public Letters and printed papers but beside all these you may know more... Our greatest fear is, that the forces we have to oppose the king are full of jealousies and malice one against another. The most of the officers in the General [Essex] and Waller's army have open and known quarrels. Manchester's is more pitifully divided. It is like to divide us all incontinent. Manchester himself, a sweet meek man, permitted his Lieutenant-general, Cromwell, to guide all the army at his pleasure. The man is a very wise and active head, universally well beloved as

"In case there be no elders,—as at the first, &c.," ut sup.-All these Fropositions, &c. are gathered from "Papers given in to the Honourable Committee of Lords and Commons and Assembly of Divines with the Commissioners of Scotland, for Accommodation: 1644. By a Sub-Committee of Divines of the Assembly and Dissenting Brethren. Printed, 1648." 4to., pp. 9. b Let. 80. p. 58.