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daughter Maria, 603.-Dr. Featly's trimming conduct, 459-463, 403.-Selden's conduct in the Assembly of Divines at Westminster, 470.-Bishop Atterbury on the advantages of a married Clergy, 644; and Archbishop Laud's opinion about celibacy, 674-Ancient and modern ideas about Catholic emancipation, 693.University learning, 369-71.-Critique upon Du Moulin's VATES,

281.

On the subject of Popery, abundant information will be found in the copious notes, pp. 549-784; and Cardinal Richelieu's finesse is exposed in pages 624-30, 734.

On various subjects connected with our national history, the reader will find some information in the following notes: King James the First, 307, 376, 510, 561, 649, 711.-King Charles the First, 376, 648, 716, 719-31, 734; and His Majesty's death, 323, 350, 377, 380, 387, 891.-King Charles the Second, 607, 820.— The Electoral Family, 336, 453, 611-3, 647, 724, 784, 740, 770, 817.

Moderation of the Episcopal Church, 435, 532, 545, 654, 798. Her rites and ceremonies, 527, 432—4, 543—4, 799.-At an equal distance from Puritanism and Popery, 656, 67.-Advantages of Episcopacy, 545, 698, 702, 422.-JUS DIVINUM of Episcopacy, and of other modes of Divine Worship, 792-5.-Episcopal Clergy prior to the Civil Wars, 302, 830, 333, 335, 525, 811.— Employment of Ecclesiastics in the great offices of State, 585.— Uniformity in Public Worship, 452, 575, 772.-Origin of Ecclesiastical Power, 436.-The observance of Christmas, 411, 419,451 ; and of the Christian Sabbath, 287, 455, 542.-Baptismal Regeneration, 395.-Conformity, 543.

The principles of Toleration, 415, 448, 452, 607, 692, 704, 707, 729, 730, 783, 791, 796, 800.-Those who oppose Popery are the greatest lovers of Toleration, 783.-Fundamental Articles, 496, 5.52, 762, 772.-Those of the Bremen Divines at the Synod of Dort, 577-Vile sycophancy and intolerance of the Romish Church, 496, 558-61, 621, 624, 628.

Some of the retributive acts of Divine Providence are briefly pointed out in the notes, pp. 302, 339, 512, 466, 528, 595, 706, 788, 826-8-Confirmation of some of Mr. Mede's conjectures, 508. Socinianism, 641-8, 782.-Progress of Independency in England, 451.

In addition to the notes now specified, some of which will be found extremely long, others are interspersed throughout the work concerning Luther, Melancthon, Calvin, Rivet, Du Moulin, Servetus, Beza, Milletiere, Paræus, Dr. John Owen, Robert Baylie, Philip Nye, Judge Jenkins, Casaubon, Junius, Lightfoot, Selden, Sampson Johnson, Amyraut, Courcelles, John Goodwin, Feuardent, Marets, Bogerman, Du Plessis Marly, Daillée, Cassander, Castellio, Prince Rupert, Duke of Hamilton, Hugh Peters, Dr. Samuel Ward, Bishop Morley, Philip Henry, John

Archer, Joshua Sprigge, Bishop Burnet, Dr. Prideaux, Professor Poelenburgh, Archbishop Sheldon, Dr. Lloyd, Samuel Hartlib, Bishop Andrews, Herbert Thorndyke, Bishop Bedell, Gomarus, Bishop Morton, Gondemar, Archbishop Tillotson, Oliver Cromwell, Gerard Brandt, Archbishop Abbot, Martinius, Crocius, De Barneveldt, Chancellor Oxenstern, Gustavus Adolphus, Prince Maurice, Episcopius, Louis the Thirteenth, Sir Richard Browne, Peter De Marca, Bishop Atterbury, Vossius, Duke of Buckingham, Bishop Juxon, the Archbishop of Cologne, Dr. Walter Balcanqual, Archbishop Dawes, Dr. Hoe Van Henegg, Bishop Hoadly, the Elector of Saxony, John Durie, Tobias Conyers, Dr. Henry More, Bishop Fleetwood, Samuel Wesley, Sir Henry Wotton, &c. &c.

Numerous extracts are also given, in the form of explanatory notes, from BRAY's Life of Evelyn, TWELLS's Life of Dr. Pocock, FELL'S Life of Dr. Hammond, Bishop HALL'S Hard Measure, Lord CLARENDON'S Life by Himself, BATES's Lives, Isaac WALTON'S Lives, PARR's Life of Archbishop Usher, JACKSON'S Life of John Goodwin, Bishop HEBER's Life of Jeremy Taylor, and other authentic and creditable biographical Memoirs. Several elucidations have likewise been borrowed from BURRISH'S Batavia Illustrata, SANDERSON'S Preface to his Sermons, PIERCE's Divine Philanthropy and Purity Defended, BAKER'S Chronicle by Phillips, DR. HAMMOND'S Sermons, MEDE'S & LIGHTFOOT's Works, The Letters and Minor Treatises of GROTIUS, RIVET's Apology, DURY'S Prodromus, Sermons preached by various Puritan Divines before the Long Parliament, TwISSE's Vindication, BAYLE'S Dictionary, MOSHEIM's Ecclesiastical History, Acts of the Dort Synod, BAYLIE'S Dissuasive from the Errors of the Time, CURCELLEUS De Jure Dei, BURNET on the Thirty-Nine Articles, &c.

VI. REMARKS ON SOME OF THOSE WRITERS WHOSE WORKS I HAVE QUOTED.

1. DR. PETER HEYLIN.

Ir was my intention to have given a concise character of a few of the most important of those works which I have now enumerated; but the execution of this task must be deferred till the publication of the second volume. One writer, however, Dr. Peter HEYLIN, whose History of the Presbyterians, and Life of Archbishop Laud, I have occasionally quoted, deserves in this place a brief notice. It has been said of him, "that, in some things, he was too much a party-man, to be an Historian:" He was undoubtedly a warm writer, yet in general exceedingly correct in his relation of matters of fact, and very sincere even on those doctrinal topics in which I conceive him to have been in error. But with

all his defects of temper, and his obviously low views of the economy of God's grace, I prefer his testimony, on every affair of importance, to that of his virulent revilers; some of whom, though eulogized as "moderate men," I have found to be guilty of the vilest misrepresentations.

I know only of a single fact in which Dr. Heylin's information is proved to have been essentially erroneous, and that is, the conversation which he reports between Archbishop LAUD and "the EverMemorable HALES of Eton," and in which the latter is said to have been reclaimed from the errors of Socinianism. Mr. Des Maizeaux, in his "Historical and Critical Account" of that great man, has very satisfactorily controverted Dr. Heylin's premises and conclusion: Yet, after all, the two Socinian publications, of which Hales had then been wrongfully considered as the author, afforded strong grounds for Heylin's assertion. To those who have perused the collection of letters in PARR's Life of Archbishop Usher, (Letter 181,) and similar publications, it will be unnecessary to say, that one of these pamphlets (written by Stegman, a Socinian Minister,) was charged to the account of John Hales. The other, written by Przipcovius, a Polish Knight and a great Unitarian, was also ascribed to him by common report; and in the virulent pamphlets and minor Church-histories of that period, his Patron the Archbishop was indirectly assailed as giving some encouragement to noted heretics. Knowing all this, Dr. Heylin, who appears to have been made very imperfectly acquainted with the substance of their conversation, naturally inferred that it had been on the charge of Socinianism then current against Hales, and seized that opportunity for vindicating the eminent Prelate against Socinian imputations.

The following paragraph from "the Life of Lord CLARENDON," who likewise relates, in a different manner, the very interesting conversation which passed between him and the Archbishop, is in reality somewhat confirmatory of Heylin's suspicions: "He was chaplain in the house with Sir Dudley Carleton, Ambassador at the Hague in Holland, at the time when the Synod of Dort was held, and so had liberty to be present at the consultations in that Assembly; and hath left the best memorial behind him of the ignorance, and passion, and animosity, and injustice of that convention; of which he often made very pleasant relations, though at that time it received too much countenance from England. He would never take any cure of souls, and was a great contemner of money; yet, besides his being very charitable to all poor people even to liberality, he had made a greater and better collection of books than were to be found in any other private library that I have seen; as he had sure read more, and carried more about him in his excellent memory, than any man I ever knew, my Lord Falkland only excepted, who I think sided him. He had,-whether from his natural temper and constitution, or from his long

retirement from all crowds, or from his profound judgment and discerning spirit,-contracted some opinions which were not received nor by him published except in private discourses, and then rather upon occasion of dispute than of positive opinion. And he would often say, his opinions, he was sure, did him no harm; but he was far from being confident, that they might not do others harm who entertained them, and might entertain other results from them than he did: And therefore he was very reserved in communicating what he thought himself, in those points in which he differed from what was received."-See a continuation of this character of Hales, in a preceding page, (xciv.)

On another subject, that of "the Christian Sabbath," I shall prove, in the second volume, that his information was essentially correct, and especially in relation to the open and allowed profanation of that sacred day by the early Calvinists at Geneva. Some vituperative remarks on the Doctor will be found in a succeeding page, (455,) and the reader will afterwards perceive that the ground on which the English Puritans argued this question, was the same as that assumed by the celebrated Indepenpendent, Robert Robinson of Cambridge, in his low and scurrilous tract, "The History and Mystery of Good Friday," which he wrote against that pious, mild, and excellent Prelate, the late Bishop Porteus.

2.-BISHOP GAUDEN.

THIS eminent man has furnished me with some good quotations, (pp. 540, 560, 655, 680, 700, 703,) which are the more valuable on account of his connection with some of the highest Puritanic families among the nobility. (Page 700.) At the commencement of the Civil Wars, he was nearly in the same predicament as Dr. Featly, (p. 463,) for he was a great admirer of the pacific method of Archbishop Usher; but he, as well as the amiable Primate, and other Episcopalians who were then moderate Cal vinists, soon perceived the futility of such a plan of proceeding with those who hated peace, and they became sound converts to Arminianism and better friends to Episcopacy, when both were

In his Liturgical Considerations, Dr. GAUDEN observes: "A Liturgy is a great defence to true doctrine, and a means to prevent the spreading of corrupt opinions." To this consideration old Giles FIRMIN replies, "Not every Liturgy: Some may be bad enough. This was the first reason, (as some conceive, with laziness,) which first brought in Liturgies, the Arian and Pelagian heresies. In which time yet ministers did compose and use their own prayers, though they were first reviewed. But, it may be, the Doctor hath an honest design in this: For, he knows well, that abundance of the Episcopal men, now preferred, are stout Arminians, of the same blood with Pelagius; and he fears these men will spread Pelagianism under a little finer dress, and so would have the Liturgy imposed, to keep them from doing this mischief. Ah, Doctor! This will not do! Such men call for the Liturgy more than any: But if this were your only intent, we thank you for your honesty."-Such were the sarcastic remarks, which the good Doctor was forced to endure from some of his former friends.

in their low estate, and when neither of them could confer any present earthly emolument on their professors. When the licentious soldiers had the murder of the King under contemplation, the Doctor wrote a bold Address to the Army, though it does not exhibit as great ability as that by Doctor Hammond. Whatever opinion may be formed of him, with regard to the part which he is said to have acted in the composition of King Charles the First's Eikon Basilike, his conduct in every other particular is unexceptionable, and entitled to high commendation.

He was intimate with those Presbyterian ministers who managed the dispute, with King Charles, concerning Episcopacy; and heard from their own lips the undissembled wonder to which they gave utterance at that unfortunate monarch's unanswerable arguments in favour of Episcopal regimen. Dr. Gauden was also privy to those "hortatory though concealed letters," which were addressed by "Diodati from Geneva and by Salmasius " from Leyden,* to the chief sticklers of late for Presbytery in "England, advising them to acquiesce in and bless God for such "a regulated Episcopacy, as had obtained, and might best be "retained, in England." Gauden took the Covenant. He also tells us, "I was as fully chosen as any to the Assembly of Divines; and never gave any refusal to sit with them, further than my judgment was sufficiently declared, in a Sermon preached at the first sitting of the Parliament, to be for the ancient and Catholic Episcopacy. Although myself were, by I-know-not-what sleight

* For a larger account of these communications, consult the note in page lxxix. + Cornelius Burges and Stephen Marshall had preached before the House of Commons, at their Solemn Fast, Nov. 17th, 1640; and, in their joint dedication of Burges's Sermon, they thus addressed the honourable members on the subject of Parliamentary assistance in the establishment of Calvinism : "The God of Heaven make you the most accomplished, best united, and most successful and glorious House of Commons that ever sate in that High Court; but chiefly in the perfecting of the Reformation of Religion; in the erecting, maintaining, protecting, and encouraging of an able, godly, faithful, zealous, profitable, preaching ministry, in every parish-church and chapel throughout England and Wales; and in the interceding to the King's Sacred Majesty for the setting up of a faithful, judicious, and zealous Magistracy, where yet the same is wanting, to be ever at hand to back such a Ministry: Without either of which, not only the power of Godliness will soon degenerate into formality and zeal into lukewarmness, but POPERY, ARMINIANISM, SOCINIANISM, PROFANENESS, APOSTACY, and ATHEISM itself, will more and more crowd in upon us and prevail against us, do you all you can by all other means.'

On the 29th of the same month, “John Gauden, Bachelor in Divinity," preached on a sacramental occasion before the Honourable House, from Zech. viii, 19. After severely animadverting on the undue stress which had been laid upon ceremonies, the preacher expressed himself in the following language, in which, without doubt, "his judgment was then sufficiently declared to be for the ancient and catholic Episcopacy," and could not therefore be relished by those who loved to hear such doctrine as Burges and Marshall delivered :

"Not that I am ignorant, how far pious antiquity did use these, and such like words innocently, without ill mind or meaning, and without offence to the church, as

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