spake much to the same purpose, and of all our desires of his majesty's assistance in our desired union.

The king gave us not only a free audience, but as gracious an answer as we could expect: professing his gladness to hear our inclinations to agreement, and his resolution to do his part to bring us together; and that it must not be by bringing one party over to the other, but by abating somewhat on both sides, and meeting in the midway; and that if it were not accomplished, it should belong of ourselves, and not of him. Nay, that he was resolved to see it brought to pass, and that he would draw us together himself: with some more to this purpose. Insomuch that old Mr. Ash burst out into tears with joy, and could not forbear expressing what gladness this promise of his majesty had put into his heart.

Either at this time, or shortly after, the king required us to draw up, and offer him such proposals as we thought meet, in order to agreement about church government; for that was the main difference: if that were agreed there would be little danger of differing in the rest: and he desired us to set down the most that we could yield to.

We told him, I. That we were but a few men, and had no commission from any of our brethren to express their minds: and therefore desired that his majesty would give us leave to acquaint our brethren in the country with it, and take them with us. The king answered, that that would be too long, and make too much noise, and therefore we should do what we would our selves only, with such of the city as we would take with us. And when we then professed that we presumed not to give the sense of others, nor oblige them; and that what we did must signify but the minds of so many men as were present; he answered, that it should signify no more; and that he did not intend to call an assembly of the other party, but would bring a few, such as he thought meet and that if he thought good to advise with a few of each side, for his own satisfaction, none had cause to be offended at it.

[2.] Also we craved that at the same time when we offered

our concessions to the king, the brethren on the other side might bring in theirs, containing also the uttermost that they could abate and yield to us for concord, that seeing both together, we might see what probability of success we had. And the king promised that it should be so.

Hereupon we departed and appointed to meet from day to day at Sion College, and to consult there openly with any of our brethren that would please to join with us, that none might say they were excluded: some city ministers came among us, and some came not; and divers country ministers who were in the city came also to us; as Dr. Worth, since a bishop in Ireland, Mr. Fulwood, since Archdeacon of Totnes, &c. But Mr. Matthew Newcomen was most constant in assisting us.

IV.

The first Address and Proposals of the Ministers.1-Reliquiæ Baxterianæ, by Sylvester, pp. 232-6; Cardwell's History of Conferences, pp. 277-86, Oxford, 1849.

May it please your most excellent majesty,

WE your majesty's most loyal subjects cannot but acknowledge it as a very great mercy of God, that immediately after your so wonderful and peaceable restoration unto your throne and

'Of the preparation of this paper, Baxter gives the following account:— "Mr. Calamy drew up most with Dr. Reynolds; Dr. Reynolds and Dr. "Worth drew up that which is against the ceremonies; I only prevailed "with them to premise the four first particulars, for the countenancing godliness, the ministry, personal profession, and the Lord's day: they were "backward, because they were not the points in controversy; but yielded at "last on the reasons offered them.........I also prevailed with our brethren "to offer an abstract of our larger papers, lest the reading of the larger "should seem tedious to the king; which abstract verbatim, as followeth, at "their desire I drew up."-Life, by Sylvester, p. 232.

government, (for which we bless his Name) he hath stirred up your royal heart as to a zealous testimony against all profaneness in the people, so to endeavour a happy composing of the differences, and healing of the sad breaches which are in the church. And we shall, according to our bounden duty, become humble suitors at the throne of grace, that the God of peace who hath put such a thing as this into your majesty's heart, will by his heavenly wisdom and holy Spirit so assist you therein, and bring your resolutions unto so perfect an effect and issue, that all the good people of these kingdoms may have abundant cause to rise up and bless you, and to bless God who hath delighted in you to make you his instrument in so happy a work. That as your glorious progenitor Henry VII was happy in uniting the houses of Lancaster and York, and your grandfather, King James of blessed memory, in uniting the kingdoms of England and Scotland, so this honour may be reserved for your majesty as a radiant jewel in your crown, that by your princely wisdom and Christian moderation, the hearts of all your people may be united, and the unhappy differences and mis-understandings amongst brethren in matters ecclesiastical so composed, that the Lord may be one, and his Name one in the midst of your

dominions.

In an humble conformity to this your majesty's Christian design, we, taking it for granted that there is a firm agreement between our brethren and us in the doctrinal truths of the reformed religion, and in the substantial parts of divine worship, and that the differences are only in some various conceptions about the ancient form of church-government, and some particulars about liturgy and ceremonies, do in all humble obedience to your majesty represent,-that inasmuch as the ultimate end of church-government and ministry is, that holiness of life and salvation of souls may be effectually promoted, we humbly desire in the first place, that we may be secured of those things in practice, of which we seem to be agreed in principles.

1. That those of our flocks who are serious and diligent

about the matters of their salvation, may not by words of scorn, or any abusive usages, be suffered to be reproachfully handled; but have liberty and encouragement in those Christian duties of exhorting and provoking one another unto love and good works, of building up one another in their most holy faith, and by all religious and peaceful means of furthering one another in the ways of eternal life; they being not therein opposite to church-assemblies, nor refusing the guidance and due inspection of their pastors, and being responsible for what they do or say.

2. That each congregation may have a learned, orthodox, and godly pastor residing amongst them, to the end that the people may be publicly instructed and edified by preaching every Lord's day, by catechising, and frequent administration of the Lord's Supper, and of Baptism, and other ministerial acts as the occasions and necessities of the people may require both in health and sickness; and that effectual provision of law be made, that such as are insufficient, negligent, or scandalous, may not be admitted to, or permitted in so sacred a function and employment.

3. That none may be admitted to the Lord's Supper, till they competently understand the principles of Christian religion, and do personally and publicly own their baptismal covenant, by a credible profession of faith and obedience; not contradicting the same by a contrary profession, or by a scandalous life and that unto such only confirmation (if continued in the church) may be administered: and that the approbation of the pastors to whom the catechising and instructing of those under their charge do appertain, may be produced before any person receive confirmation; which course we humbly conceive will much conduce to the quieting of those sad disputes and divisions which have greatly troubled the church of God amongst us, touching church-members and communicants.

4. That an effectual course be taken for the sanctification of the Lord's day, appropriating the same to holy exercises both in public and private without unnecessary divertisements; it being certain and by long experience

found, that the observation thereof is a special means of preserving and promoting the power of godliness, and obviating profaneness.

Then for matters in difference, viz., church-government, liturgy, and ceremonies, we most humbly represent unto your majesty :

1. First, for church-government; that although upon just reasons we do dissent from that ecclesiastical hierarchy or prelacy disclaimed in the covenant, as it was stated and exercised in these kingdoms; yet we do not, nor ever did renounce the true ancient primitive episcopacy or presidency as it was balanced and managed by a due commixtion of presbyters therewith, as a fit means to avoid corruptions, partiality, tyranny, and other evils which may be incident to the administration of one single person: which kind of attempered episcopacy or presidency, if it shall, by your majesty's grave wisdom and gracious moderation, be in such a manner constituted, as that the fore-mentioned, and other like evils may be certainly prevented, we shall humbly submit thereunto.

And in order to a happy accommodation in this weighty business, we desire humbly to offer unto your majesty some of the particulars, which we conceive were amiss in the episcopal government, as it was practised before the year 1640.

1. The great extent of the bishop's diocese, which was much too large for his own personal inspection, wherein he undertook a pastoral charge over the souls of all those within his bishopric, which must needs be granted to be too heavy a burthen for any one man's shoulders: the pastoral office being a work of personal ministration and trust, and that of the highest concernment to the souls of the people, for which they are to give an account to Christ.

2. That by reason of this disability to discharge their duty and trust personally, the bishops did depute the administration of much of their trust, even in matters of spiritual cognizance, to commissaries, chancellors, and officials, whereof some were secular persons, and could not