Spurstow, waited upon the king, being introduced by the earl of Manchester, to crave his majesty's interposition for reconciling the differences in the church; that the peo ple might not be deprived of their faithful pastors: Honest Mr. Baxter told his majesty, that the interest of the late usurpers with the people arose from the encouragement they had given religion; and he hoped the king would not undo, but rather go beyond the good which Cromwell, or any other had done. They laid a good deal of stress on their own loyalty, and carefully distinguished between their own behavior and that of other sectaries, who had been disloyal and factions. The king replied, that "he was glad to bear of their inclinations to an agreement; that he would do his part to bring them together, but this must not be by bringing one party over to another, but by abating somewhat ou both sides, and meeting in the midway; and that if it were not accomplished it should not be his fault; nay, he said, he was resolved to see it brought to pass." Accordingly his majesty required them to draw up such proposals as they thought meet for an agree ment about church government, and to set down the most they could yield; promising them a meeting with some episcopal divines in his majesty's presence, when the proposals were ready. Upon this they summoned the city ministers to meet and consult at Sion College, not excluding such of their country brethren as would attend, that it might not be said afterwards they took upon themselves the concluding so weighty an affair.* After two or three weeks consultation they agreed upon a paper to the following purpose, drawn up chiefly by Dr. Reynolds, Dr, Worth, and Mr. Calamy, which, together with archbishop Usher's reduction of episcopacy, they offered to the king, with the following address:

"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 so wonderful and peaceable restoration to your throne and government (for which we bless his name)

he has stirred up your royal heart, as to a zealous testimony against profaneness, so to endeavor an happy composing of the differences, and healing the sad breaches which are in the church. And we shall, according to our bounded duty, become humble suitors to the throne of grace, that the God of peace, who has put such a thing as this into your majesty's heart, will, by his heavenly wisdom and holy spirit, assist you herein, that you may bring your resolutions to a perfect effect and issue.

"In humble conformity to your majesty's christian designs, 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, humbly desire,

First, "That we may be secured of those things in practice of which we seem to be agreed in principle; as,

1. That those of our flocks that are serious in matters of their salvation may not be reproachfully handled by words of scorn, or any abusive language, but may be encouraged in their duties of exhorting and provoking one another in their most holy faith, and of furthering one another in the ways of eternal life.

2. "That each congregation may have a learned, orthodox, and godly pastor, that the people may be publicly instructed by preaching every Lord's day, by catechising, by frequent administering the Lord's-supper and baptism; and that effectual provision by law may be made, that such as are insufficient, negligent, or scandalous, may not officiate.

3. That none may be admitted to the Lord's supper till they personally own their baptismal covenant by a credible profession of faith and holiness, not contradicted by a scandalous life. That to such only confirmation may be administered; and that the approbation of the pastor to whom the instructing those under his charge doth appertain, may be produced before any person receives confirmation.

4. That an effectual course be taken for the sanctification of the Lod's day, appropriating the same to holy exercises both in public and private, without any unnecessary divertisements."

"Then for matters in difference. viz.church-government, liturgy, and ceremonies, we humbly represent,

"That we do not renounce the true ancient primitive episcopacy or presidency, as it was balanced with a due commixtion of presbyters. If therefore your majesty, in your grave wisdom and moderation, shall constitute such an episcopacy, we shall humbly submit thereunto. And in order to an accommodation in this weighty affair, we de sire humbly to offer some 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 we apprehend too large for his personal inspection.

2. That by reason of this disability the bishops did depute the administration, in matters of spiritual cognizance, to commissaries, chancellors, officials, whereof some are secular persons, and could not administer that power that originally belongs to the officers of the church.

3. That the bishops did assume the sole power of ordination and jurisdiction to themselves.

14. "That some of the bishops exercised an arbitrary power, by sending forth articles of visitation, enquiring unwarrantably into several things; and swearing churchwardens to present accordingly. Also many innovations and ceremonies were imposed upon ministers and people not required by law.

For remedy of these evils we crave leave to offer,

4. "The late most reverend primate of Ireland, his reduction of episcopacy into the form of synodical government, 2.We humbly desire, that the suffragans, or chorepiscopi, may be chosen by the respective synods..

3. That no oaths, or promises of obedience to the bishops, nor any unnecessary subscriptions or engage ments, be made necessary to ordination, institution or induc tion, ministration, communion, or immunities of ministers, they being responsible for any transgression of the law, And that no bishops or ecclesiastical governors may exer cise their government by their private will or pleasure, but only by such rules, canons, and constitutions, as shall be established by parliament.

Secondly, "Concerning Liturgy.

1. "We are satisfied in our judgments concerning the lawfulness of a liturgy, or form of worship, provided it be for matter agreeable to the word of God, and suited to the nature of the several ordinances and necessities of the church, neither too tedious, nor composed of too short prayers or responsals, not dissonant from the liturgies of oth er reformed churches, nor too rigorously imposed, nor the minister confined thereunto, but that he may also make use of his gifts for prayer and exhortation.

2. "Forasmuch as the book of common-prayer is in some things justly offensive, and needs amendment, we most humbly pray, that some learned, godly, and moderate divines of both persuasions, may be employed to compile such a form as is before described, as much as may be in scripture words; or at least to revise, and reform the old; together with an addition of other various forms in scrip. ture phrase, to be used at the minister's choice."

Thirdly, "Concerning Ceremonies.

"We hold ourselves obliged, in every part of divine worship, to do all things decently and in order, and to edification; and are willing to be determined by authority in such things as being merely circumstantial, or common to human actions and societies, are to be ordered by the light of nature, and human prudence.

"As to divers ceremonies formerly retained in the church of England, we do, in all humility, offer to your majesty the following considerations:

"That the worship of God is in itself pure and perfect, and decent, without any such ceremonies. That it is then most pure and acceptable when it has least of human mixtures. That these ceremonies have been imposed and advanced by some, so as to draw near to the significancy and moral efficacy of sacraments. That they have been rejeeted by many of the reformed churches abroad, and have been ever the subject of contention and endless disputes in this church; and therefore being in their own nature indifferent, and mutable, they ought to be changed, lest in time they should be apprehended as necessary as the substantials of worship themselves.

"May it therefore please your majesty graciously to grant, that kneeling at the Lord's supper, and such holydays as are but of human institution, may not be imposed on such as scruple them. That the use of the surplice and cross in baptism, and bowing at the name of Jesus, may be abolished. And forasmuch as erecting altars and bowing towards them, and such like, (having no foundation in the law of the land) have been introduced and imposed, we humbly beseech your majesty, that such innovations may not be used or imposed for the future."

When the presbyterian divines came to court with these proposals, the king received them favorably, and promised to bring both parties together. His majesty expressed a satisfaction in hearing they were disposed to a liturgy, and forms of prayer, and that they were willing to yield to the essence of episcopacy, and therefore doubted not of procuring an accommodation. The ministers expected to have met the bishops with their papers of proposals, but none of them appeared, having been better instructed in a private conference with the lord chancellor Hyde, who told them, it was not their business to offer proposals, because they were in possession of the laws of the land; that the hierachy and service-book, being the only legal establishment, ought to be the standard of agreement; and therefore their only concern was to answer the exceptions of the ministers against it. Accordingly, instead of a conference, or paper of proposals, which the ministers expected, the bish. ops, having obtained a copy of the paper of the presbyte rians, drew up an answer in writing, which was communicated to their ministers, July 8.

In this answer, the bishops take notice of the ministers? concessions in their preamble, as that they agree with them in the substantials of doctrine and worship; and infer from thence, that their particular exceptions are of less impor tance, and ought not to be stifly insisted on to the disturb ance of the peace of the church.***

To the particulars they answer,

1. Concerning church-government, "That they never * Kennet's Chron. p. 200. Baxter's Life, part ii. p. 242,