The Presbyterians difliked this way of Covenanting, used by the Independents, and their calling every Congregation a Church, without dependency upon any other? and also that they allow'd men to perform all Spiritual Functions, upon the Choice of the People only, without Impofition of the Hands of the Presbytery: forgetting that the Founders of their own Religion, Calvin, Beza, and others, had no other Ordination than what the Independent Ministers had. Thefe Differences continued between them, and they treated each other as Schifmaticks, not only during the Rebellion, (fee Note upon Part 3. Canto 2. v. 771, 772.) but also after the Restoration of King Charles the Second, and during the Reign of King James the Second, even till a year after the Revolution, and then they united together. Of which Union, Mr. Quick, a Presbyterian Minifter, in his Synodicon in Gallia Reformata; vol. 2. pag. 467. gives the following account.

"After a moft lamentable Schifm of above forty years continuance, it pleafed God at last to touch "the Hearts of the Godly Minifters of the Presbyte"rian, and Independent Perfuafion, with a deep "Senfe of this Great Evil, in feparating fo long the "one from the other. Whereupon feveral Pious " and Learned Paftors in the City of London, of "Both Ways, met together diverfe times, and con"ferred each with other, about healing this Breach; and

having frequent Confultations about it, and poured "out many mighty and fervent Prayers unto the God of "Grace and Peace to affift them in it; upon Friday "the Sixth day of March, 1690, according to our

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Computation, moft of the Diffenting Nonconfor"mift Minifters in the City, and many others from "the adjacent Parts of it, met together, and there "was read to them the Heads of Agreement prepared by the Committee: and which had been seen and perused by many of them before: and their Af"fent unto them being demanded, it was readily ac"corded,

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corded, and afterwards near a hundred gave in "their Names unto this Union. This Example was taking, and leading to all the Nonconforming Minifters of England, who, in many of their refpective Counties, had their Meetings to compofe σε this Difference, and by the Bleffing of God upon "those their Endeavours, it was alfo upon the fight and "confideration of the printed Heads of Agreement,

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among the United Minifters of London, effected: "whereof notice was fent up to the Brethren here "in London. When the London Minifters first sign"ed this Union, they unanimously agreed to bury

in the Grave of Oblivion, the Two Names of "Diftinction, Presbyterian and Independent, and to "communicate thefe Articles of Union, unto all "Members in Communion with them, in their

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par ticular Churches the Lord's Day come fevennight "after; and that they would at the next Meeting acquaint the United Brethren, what entertainment and acceptance the reading of it had in their "Affemblies; which was done accordingly, and to "general Satisfaction." After this he gives the Heads of their Agreement, which those that are curious to know may confult the Book. It was faid then, and I think it appears from the Heads of their Agreement, that the Presbyterians yielded to the Independents in almost every Point, about which they had fo long contended with them. So that thefe United Brethren, as after this Union they ftyled themselves, might all properly enough be called Independents. However the Names are now promifcuously used by others, and they are called indifferently by either of those names. For though many of them are now ordain'd after the Presbyterian way, by impofition of the Hands of the Presbytery; yet if they are not fo ordain'd, but only chofen, and appointed to officiate by their Congregation, they are by this Agreement fufficiently qualified to officiate as Ministers in their Congregations: the Independents

having always esteemed fuch Ordinations indifferent ; which they might ufe, or let alone as they pleased.

As to their Worship, contain'd in the Directory, while the Presbyterians had the Afcendent in the Par

a This Directory contains no Form of Prayer, or of Administration of Sacraments: but only gives fome general Rules for the Direction of Minifters, and People, how to behave in Church. As, That the People fhall be grave and serious, attentive to the Duty they are about: That the Minifter fhall begin with prayer, That then he shall read a Pfalm, or a Chapter or two out of the Old or New Teftament, and may expound them if he pleases: Then a Pfalm is to be fung, after which the Minister is to pray again, then to preach a Sermon, and to conclude with another Prayer. Baptism in Private Places is forbidden, and ordered to be done only in the Place of Publick Worship. There are Directions for Minifters to inftruct the Congregation in the Nature and Defign of Baptism, and to pray on the Occafion, but in what Words or Form he pleases. Then he is to demand the Name of the Child, and to baptize it in the Form of Words prescribed in the Gospel. When the Sacrament of the Lord's Supper is to be adminiftred, the Minister when his Sermon is ended, shall make a short Exhortation: The Table is to be placed, where the Communicants may most conveniently fit about it, and is to be decently cover'd. The Minifter is to begin the Action with fanctifying and bleffing the Elements of Bread and Wine, fet before him. Then the Words of Inftitution are to be read out of the Evangelifts, or Paul's Firft Epiftle to the Corinthians: Then the Minifter is to take the Bread into his Hand, and to say thus, or fomething like it; I take this Bread and break it, and give it unto you, Take ye, Eat ye, this is the Body of Chrift: do this in remembrance of Him. In like manner he is to take the Cup, and to fay thefe or the like words; Acording to the Inftitution of our Lord Jefus Chrift, I take this Cup, and give it unto you; This Cup is the New Teftament in the Blood of Chrift, which is fhed for the Remiffion of the Sins of many; Drink ye all of it. He is alfo order'd to communicate himself; but it is not faid, before he gives it to them, or after. He is ordered to say these words to the Communicants in' general, Take ye, Eat ye: fo he fays them but once, and gives the Bread, and alfo the Cup afterwards to him that is next him; and fo they are handed round the Table from one to another. Then he is to put them in mind of the Grace of God in the Sacrament, and to conclude with a Thanksgiving.

When Perfons are to be married, the Minifter is first to pray, then to declare the Inftitution, Ufe, and Ends of Matrimony, with the Conjugal Duties. Then the Man is to take the Woman by the Right-hand, faying, I. N. take thee N. to be my married Wife, and do in the presence of God, and before this Congregation, promife, and

covenant

liament-Houses, the Lords and Commons made an Ordinance, dated Die Veneris 3 Januarii, 1644. For the taking away the Book of Common-Prayer, for eftablishing, and putting in Execution of the Directory for the Publick Worship of God.

The Directory was drawn up by the Assembly of Divines, which was called by the Parliament, to affift and advise them in the Reformation of Religion in the year 1643. and continued to fit fo long as the Presbyterians Power prevail'd. This Affembly of Divines, as it was called, confifted of Ten Peers,

covenant to be a loving and Faithful Husband unto thee, until God fball feparate us by Death. Then the Woman takes the Man by the Right hand, and fays, 1. N. take thee N. to be my married Husband, and I do in the prefence of God, and before this Congregation, promise, and covenant to be a loving, faithful, and obedient Wife unto thee, until God fball feparate us by Death. Then, without any further Ceremony, the Minifter pronounces them to be Man and Wife, and concludes with a Prayer. When he vifits the Sick, he is to advise, direct and pray with him; The Dead shall be decently attended from the Houfe to the Place appointed for Publick Burial, and then immediately interr'd, without any Ceremony; praying. reading and finging both in going to and at the Grave fhall be laid afide. In all these Directions for Prayer, the Minifter is to make his own Prayers; there is no Form appointed: That would be to ftint the Spirit.

The Lord's Prayer is once juft mentioned, and 'tis acknowledged That it may lawfully be used as a Prayer, as well as a Pattern of Prayer, but there is no Order for the use of it on any Occasion; it is barely recommended to be used if the Minifter thinks fit. and just when he pleases. My Lord Clarendon tells us, vol. 1. folio edit. That it was mov'd, that the Creed, and Ten Commandments should be mentioned in this Directory; but being put to the Vote, they were rejected. It was justly obferved long ago, that this Directory is a Rule without Restraint; an Injunction leaving an Indifferency, to a Poffibility of Licentioufnefs; an Office without directing to any external Act of Worship, not prefcribing fo much as Kneeling or Standing, which but once names Reverence, but enjoyns it in no Particular; an Office that complys with no Precedent of Scripture, nor of any Ancient Church. This Directory, not being commonly to be met with, this large account is given of it, that the Reader may fee, what the Presbyterians would have impoted, in the room of the Common-Prayer.

» Mr.

Twenty Members of the Houfe of Commons, about Twenty Epifcopal Divines, and an Hundred Perfons more, moft of which were Presbyterians, a few Independents; and fome to reprefent the Kirk of Scotland who were very zealous Prefbyterians: Few of the Epifcopal Party, tho' fummon'd with the reft, ever fate with them, and those few that did, foon left them. My Lord Clarendon, (V. 1. pag. 530.) fays, That except thefe few Epifcopal Divines, "the reft were all declared Enemies, "to the Doctrine and Difcipline of the Church of "England; fome of them infamous in their Lives

and Converfations; moft of them of very mean "Parts in Learning, if not of fcandalous Ignorance, "and of no other Reputation than of Malice to the "Church of England." This Affembly befides the Directory, drew up feveral other Matters, which they addrefs'dTo the Right Honourable the Lords and Commons affembled in Parliament.

C

I have given the best account I can, of the intention of our Author, in writing this Poem: and fhall beg leave to add fome few obfervations upon the Poem, and it's Author.

In the First place it may be proper to take notice of an Objection that has been made to it, by a celebrated Writer.

"If Hudibras, (fays the very Ingenious Mr. Addifon, Spectator, N° 249.) " had been fet out with

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b Mr. Selden, (Table Talk, p. 169.) gives this reafon, "That "there must be some Laymen in the Synod, to overlook the Clergy, left they spoil the Civil Work: juft as when the Good Wo.66 man puts a Cat into the Milk-house to kill a Moufe, fhe fends ❝her Maid to look after the Cat, left the Cat fhould eat up the "Cream."

C

They ftyled one piece, The humble Advice of the Affembly of Divines, now fitting by Ordinance of Parliament at Westminster. They drew up likewife a Confeffion of Faith, a Larger Catechism, and a Shorter Catechism; all addrefs'd as their Humble Advice to Both Houses of Parliament. But I do not find that the Parliament added their Authority to thefe Pieces.

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