humanity; or it may open a way for children that are sick of their fathers, to effect their unlawful intentions, by accusing them of malignity; besides, the subjecting ourselves to an arbitrary punishment, at the sole pleasure of such uncertain judges as may be deputed for that effect, is betraying the liberty of the subject."1

1 Neal, iii. 438.

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surrender in 1645, makes this remark :-" Presbyterians and Independents all have here the same spirit of faith and prayer. They agree here, and have no names of difference. Pity it is it should be otherwise anywhere." A pamphlet entitled "The Reconciler," published in 1646, affords another example of the spirit which was thus manifested by the illustrious general, and abounds in sensible remarks and salutary reproof applicable to both parties. In other places, also, besides Bristol, persons bearing these different religious names lived in unity and co-operated in the promotion of the spiritual welfare of their fellow-citizens, and in other publications besides the "Reconciler," sentiments of candour and charity were expressed.1 But, for the most part, the contention between Presbyterians and Independents

The following sentence appears in a newspaper of the period:

"There are many amongst us who are called Independents, but what some say of them, I doubt not that

they will prove honest men and peaceable for ought that I can seeexperience gives them a better report than rumour."-Papers from the Scotch Quarters.

was absurdly fierce, and numerous tracts appeared on both sides filled with unchristian and disgraceful invectives.

The city of Norwich supplies a remarkable instance of this kind of strife. Puritanism had strongly established itself there before the civil wars, and had borne earnest witness against the innovations of the Anglo-Catholics. When Episcopacy had been dethroned, numbers of the clergy and citizens shewed themselves zealous in supporting the Covenant and the Directory,-backed, as they were, by an order of Parliament bearing the name of the Speaker. They endeavoured to set up in all the churches which crowded the narrow streets of that hive of manufacturing industry on the banks of the Wensum, the new model of worship, and to fashion the religion. of all the inhabitants after the newly authorized type. But Independency had also grown up, and was beginning to flourish within the walls; the Church planted in 1642 presented signs of vigorous vitality, and probably other persons, not in religious communion with it, favoured its interests from political motives. The Episcopal party remained strong, and succeeded in resisting, to some extent,

The following letter, dated September 25th, 1645, was addressed to the mayor and aldermen of Norwich:

"Gentlemen-The Parliament being desirous above all things to establish truth and righteousness in these kingdoms, towards which the settlement of a church government is very conducible, hath resolved to settle a presbyterial government in the kingdom. For the better effecting whereof you are required, with the advice of godly ministers and others,

to consider how the county of the city of Norwich may be most conveniently divided into distinct classical Presbyteries, and what ministers and others are fit to be of each classis, and you are accordingly to make such divisions and nominations of persons for each classical Presbytery. Which divisions and persons so named for every division you are to certify to the House with all expedition. W. Lenthall, Speaker."Blomefield's History of Norwich, i. 391.

the reforming policy of their energetic Puritan neighbours ;1 but the latter, instead of uniting all their strength to maintain a common cause against those who were opponents to them in common, engaged in a vehement paper war one against another, which threw the whole city into a state of feverish excitement. There are extant two curious publications, the one entitled "Vox Populi," an organ of the Independents, and the other, bearing the name of "Vox Norwici," issued by the Presbyterians. In the Independent "Vox Populi," we find the authors maintaining that every man ought to be left to the liberty of his own conscience; that the Solemn League and Covenant was the same engine of tyranny in the hands of the presbyter that the massbook had been in the hands of the priest, or the Book of Common Prayer in the hands of the prelate; that immoral ministers were allowed to remain in their incumbencies without any attempt to remove them; that nothing was heard in parish pulpits but the subject of church discipline and ecclesiastical uniformity; that the Presbyterian clergy domineered over the Corporation; and that they were actuated mainly by self-interest, inasmuch as they had been at one time as ready to submit to surplices, tippets, liturgies, and canons, as they were now zealous in casting such things away. The object and animus of this publication cannot be mistaken; and

This appears from a petition presented by the Presbyterians to the mayor, in April, 1648, for a more thorough reformation, and complaining that faithful ministers were slighted, ejected ministers of the Church of England preferred, old ceremonies and the service book constantly used, and the directory not observed. The petitioners also prayed for a more thorough execution

of the ordinances against superstition and idolatry, and specified as needing to be defaced а crucifix on the cathedral gate, another on the roof inside by the west door, and a third upon the free-school, as well as an "image of Christ upon the parish house of St. George's of Tombland."-Blomefield's History of Norwich, i. 393.

the character of the "Vox Norwici" is equally intelligible. It leaves what the Independents had said in reference to the Covenant to be censured by authority, and to be confuted by the pens and tongues of learned men. It vindicates the character of the Presbyterian ministers, and declares that if in their preaching they ever meddled with the topic of discipline and uniformity, it was "but a touch and away." It asserts that when they attended the court of the City Corporation, it was as petitioners, "with their hats in their hands," and that they were, notwithstanding the imputations cast upon them, disinterested men, as proved by their conduct, and the amount of their preferments. It affirms that the covenants of congregational churches-which had incurred the disapproval of Presbyterians-were vague and useless, and allowed people to draw their necks out of Christ's yoke. The tract proceeds to maintain that it was owing to the influence of the Presbyterian clergy that the magistrates of the city had doubled the poor-rates, so that the condition of the lower class had become considerably improved; but at the same time it admits that in congregational churches the poor were still better off, owing to their small number-poor members not being so easily admitted to such communion as were sisters

1 Vox Norwici, or the city of Norwich vindicating their ministers, wherein the city of Norwich, viz., the court of mayoralty and common council, by their act of assembly, the rest of the well-affected citizens and inhabitants by the subscription of their names hereunto, do vindicate their ministers, Master Thornebacke, Master Carter, Master Stinnett, Master Fletcher, Master Bond, Master Stukeley, Master Test, and

Master Mitchell, from the foul and false aspersions and slanders, which are unchristianly thrown upon them in a lying and scurrilous libel lately come forth, entitled " Vox Populi, or the People's Cry against the Clergy,' or rather the voice of a schismatic, projecting the discouragement and driving away of our faithful teachers, but we hope his lies shall not so, effect it. Jer. viii. 30. London, 1646.