2. "Though they detest sacrilege, yet they will not determine, whether in some cases of superfluities of revenues, and the necessity of the church, there may not be an alienation, which is no sacrilege.

3. His majesty having acknowledged their moderation, they still hope they may be received into the settlement, and continue their stations in the church.

4. Since his majesty has declared, that the essence of episcopacy may be preserved, though the extent of the ju risdiction be altered, they hope his majesty will consent to such an alteration as may satisfy their consciences."

They then renew their requests for promoting of piety; of a religious and diligent ministry; of the requisites of church communion; and for the observation of the sabbath. They complain that parish discipline is not suiciently granted in his majesty's declaration, that inferior synods are passed by, and that the bishop is not episcopus præses, but episcopus princeps, endued with sole power of ordination and jurisdiction. They therefore pray again, that archbishop Usher's form of church-government may be established, at least in these three points:*

1. "That the pastors of parishes may be allowed to preach, catechise, and deny the communion of the church to the impenitent, scandalous, or such as do not make a credible profession of faith and obedience to the commands of Christ.

2. "That the pastors of each rural deanery may meet once a month, to receive presentments and appeals, to admonish offenders, and after due patience to proceed to excommunication.

3. "That a diocesan synod of the delegates of rural synods may be called as often as need requires; that the bishop may not ordain or exercise spiritual censures without the consent of the majority; and that neither chancellors, archdeacons, commissaries, nor officials, may pass censures purely spiritual; but for the exercise of civil government, coercively by mulcts, or corporal penalties, by

* Hist. of the Nonconf. p. 14. Baxter, part ii. p. 268. VOL. IV. 42

power derived from your majesty, as supreme over all persons and things ecclesiastical, we presume not at all to interpose."

"As to the Liturgy.

"They rejoice that his majesty has declared, that none should suffer for not using the common-prayer and cere monies; but then it grieves us (say they) to hear that it is given in charge to the judges at the assizes, to indict men upon the act of uniformity for not using the commonprayer. That it is not only some obsolete words and phrases that are offensive, but that other things need amendment; therefore we pray, that none may be punished for not using the book, till it be reformed by the consent of divines of both parties."

but

"Concerning Ceremonies.

"They thank his majesty for his gracious concessions, pray him to leave out of his declaration these words, That we do not believe the practice of the particular ceremonies excepted against unlawful, because we are not all of that opinion; but we desire, that there may be no law nor canon for, or against them, (being allowed by our opponents as indifferent) as there is no canon against any particular gesture in singing psalms, and yet there is an uninterrupted unity."

"For particular Ceremonies.

1. "We humbly crave, that there may be liberty to receive the Lord's supper either kneeling, standing, or sitting. 2. That the observation of holy days of human institution may be left indifferent. 3. We thank your majesty for liberty as to the cross in baptism, the surplice, and bowing at the name of Jesus; but we pray, that this liberty may extend to colleges and cathedrals for the benefit of youth as well as elder persons, and that the canons, which impose these ceremonies may be repealed.

"We thank your majesty for your gracious concession of the forbearance of subscription; though we do not dissent from the doctrinal articles of the church of Eng

land; nor do we scruple the oaths of allegiance and supremacy, nor would we have the door left open for papists and heretics to come in.

"But we take the liberty to represent to your majesty, that, notwithstanding your gracious concessions, our ministers cannot procure institution without renouncing their ordination by presbyters, or being re-ordained, nor without subscription and the oaths of canonical obedience. And we are apprehensive that your majesty's indulgence does not extend to the abatement of re-ordination, or subscription, or the oath of canonical obedience. We therefore earnestly crave, that your majesty will declare your pleasure, 1. That ordination, and institution, and induction may be conferred without the said subscription and oath. That none may be urged to be re-ordained, or denied institution for want of ordination by prelates, that have been ordained by presbyters. 3. That none may forfeit their presentation or benefice for not reading those articles of the thirty-nine that relate to government and ceremonies."

2.

However, if the king's declaration, without any amendments, had passed into a law, it would have prevented in a great measure the separation that followed; but neither the court nor ministry intended it, if they could stand their ground upon the foot of the old establishment. A reverend prelate of the church of England confesses, "that this declaration has in it a spirit of true wisdom and charity above any one public confession that was ever made in matters of religion. It shews the admirable temper and prudence of the king and his council in that tender juncture of affairs; it proves the charity and moderation of the suffering bishops, in thinking such concessions just and reasonable

for

peace and unity; and it shews a disposition in the other party to have accepted the terms of union consistent with our episcopacy and liturgy. It condemns the unhappy ferment that soon after followed for want of this temper; and it may stand for a pattern to posterity, whenever they are disposed, to restore the discipline, and heal the breaches of the church." Another conformist writer adds, "If ev

er a divine sentence was in the mouth of any king, and his mouth erred not in judgment; I verily believe it was thus with our present majesty when he composed that admirable declaration, which next to holy scripture I adore, and think that the united judgment of the whole nation cannot frame a better or a more unexceptionable expedient, for a firm and lasting concord of these distracted churches."

The presbyterians about London were so far pleased, that they drew up the following address of thanks, in the name of the city ministers, and presented it to the king Nov. 16, by the hands of the reverend Mr. Samuel Clarke.

"Most dread sovereign!

"WE your majesty's most dutiful and loyal subjects, ministers of the gospel in your city of London, having perused your majesty's late declaration, and finding it so full of indulgence and gracious condescension, we cannot but judge ourselves highly obliged first to render our unfeigned thanks to God, and next our most humble and hearty acknowledgments to your majesty, that we may testify to your royal self, and all the world, our just resentments of your majesty's great goodness and clemency therein expressed."*

The address then recites the several condescensions of his majesty in the declaration, and concludes thus, "We crave leave to profess, that though all things in this frame of government be not exactly suited to our judgments, yet your majesty's moderation has so great an influence on us, that we shall to our utmost endeavor the healing of the breaches, and promoting the peace and union of the church. -We would beg of your majesty, with all humility upon our knees, that re-ordination, and the surplice in colleges, might not be imposed; and we hope God will incline your majesty's heart to gratify us in these our desires also."

Signed by,

Samuel Clark
William Cooper
Thomas Case

Baxter's Life, part ii. p. 279, 284.

Jo. Gibbon

William Whitaker
Thomas Jacomb

Kennet's Chron. p. 311.

The king having received the address, returned this answer, Gentlemen, I will endeavor to give you all satisfaction, and to make you as happy as myself.*

Upon the terms of this declaration Dr. Reynolds accepted of the bishopric of Norwich; Mr. Baxter was offered the bishopric of Hereford, but refused upon other reasons; and Mr. Calamy declined the bishopric of Litchfield and Coventry, till the king's declaration should be passed into a law. Dr. Manton, having been presented to the living of Covent-Garden, by the earl of Bedford, accepted it upon the terms of the declaration, and received episcopal institution from Dr. Shelden bishop of London, January 10, 1660-61. Having first subscribed the doctrinal articles of the church of England only, and taken the ouths of allegiance and supremacy, and of canonical obedience in all things lawful and honest.5 The doctor was also content that the common-prayer should be read in his church. Dr. Bates was offered the deanery of Litchfield: Dr. Manton the deanery of Rochester; and Mr. Bowles that of York; but finding how things were going at court, after some time, they refused.

The lords and commons, upon reading the king's decla ration, agreed to wait upon his majesty in a body, and return him thanks; and the commons ordered a bill into their house to pass it into a law; but when the bill had been read the first time, the question being put for a second reading, it passed in the negative; one of the secretaries of state opposing it, which was a sufficient indication (says Dr. Bates) of the king and court's aversion to it. Sir Matthew Hale, who was zealous for the declaration, at that very juncture was taken out of the house of commons, and made lord chief baron of the Exchequer, that he might not oppose the resolutions of the ministry. Strange! that an

* Kennet's Chron. p. 315.

§ Ibid. 358.