Baxters Narrative of His Life and Times, Part 2 · Section 10 · Floating text 15 – Letter 5
The Alterations of the Declaration which we offered.
[1. WE do in the first place declare that our Purpose and Resolution is, and shall be to promote the Power of Godliness, to encourage the Exercises of Religion, both publick and private, and to take care that the Lord's Day be appropriated to holy Exercises, without unnecessary Divertisements; and that insufficient, negligent, non-resident, and scandalous Ministers be not permitted in the Church:] And as the present Bishops are known to be Men of great and exemplary Piety, &c.
2. [Because the Diocesses, especially some of them, are thought to be of too large Extent, we will appoint such a Number of suffragan Bishops in every Diocess, as shall be sufficient for the due Performance of their Work.]
3. [No Bishops shall ordain, or exercise any part of Jurisdiction which appertains to the Censures of the Church, without the Advice and Consent of the Presbyters, and no Chancellors, Commissaries, Archdeacons, or Officials shall exercise any Act of Spiritual Jurisdiction.]
4. [To the end that the Deans and Chapters may be the better fitted to afford Counsel and Assistance to the Bishops; both in Ordination, and in the other Ordinances mentioned before, we will take care that those Preferments be given to the most learned and pious Presbyters of the Diocess.]
[And moreover, that at least an equal Number of the most learned, pious, and discreet Presbyters of the same Diocess, (annually chosen by the major Vote of all the Presbyters of that Diocess) shall be assistant and consenting together with those of the Chapter at all Ordinations, and all other Acts of spiritual Jurisdiction.]
[Nor shall any Suffragan Bishops ordain, or exercise any act of spiritual Jurrisdiction, but with the Consent and Assistance of a sufficient Number of the most Judicious and pious Presbyters, annually chosen by the major Vote of all the Presbyters in his Precincts:]
And our will is, that the great Work of Ordination be constantly and solemnly performed at the four set times and Seasons appointed by the Church for that purpose.
5. [We will take care that Confirmation be rightly and solemnly performed, by the Information, and with the Consent of the Minister of that Place. Who shall admit none to the Lord's Supper, till they have made a credible Profession of their Faith, and promised Obedience to the Will of God according as is expressed in the Consideration of the Rubrick before the Catechism; and that all possible Diligence be used for the Instruction and Reformation of scandalous Offenders, whom the Ministers shall not suffer to partake of the Lord's Table until they have openly declared themselves to have truly repented, and amended their former naughty Lives, as is partly expressed in the Rubrick, and more fully in the Canons. Provided there be place for due Appeals to superior Powers.
6. No Bishops, &c.
7. We are very glad to find that all with whom we have conferred, do, in their Judgments, approve a Liturgy, or a set Form of publick Worship to be lawful, which in our Judgments, for the Preservation of Unity and Uniformity, we conceive to be very necessary: And although we do esteem the Liturgy of the Church of England contained in the Book of Common-Prayer and by Law established, to be the best that we have seen, (and we believe that we have seen all that are extant, and used in this part of the World) and we know what Reverence most of the reformed Churches, or at least the most learned Men in those Churches have for it; yet since we find some Exceptions made against several things therein [We will appoint an equal Number of learned Divines of both Persuasions to review the same, and to make such Alterations as shall be thought most necessary; and some additional Forms (in Scripture Phrase as near as may be) suited unto the Nature of the several Ordinances, and that it be left to the Minister's choice to use one or the other at his Discretion.] In the mean time, and till this be done, although we do heartily wish and desire that the Ministers in their several Churches because they dislike some Clauses, and Expressions, would not totally lay aside the use of the Book of Common Prayer, but read those Parts against which there can be no Exception, which would be the best Instance of declining those Marks of Distinction, which we so much labour and desire to remove: Yet in compassion to divers of our good Subjects who scruple the use of it as now it is, our Will and Pleasure is that none be punished or troubled for not using it, until it be reviewed and effectually reformed as aforesaid.]
In the Preface concerning Ceremonies, we desire that at least these Words be left out [Not that themselves do in their Iudgments believe the Practice of these particular Ceremonies, which they except against, to be in it self unlawful.]
As concerning Ceremonies, our Will and Pleasure is, 1. That none shall be required to kneel in the act of receiving the Lord's Supper; but left at Liberty therein.
2. That the religious Observation of Holy…days of human Institution be left indifferent, and that none be troubled for not observing of them.
3. That no Man shall be compell'd to use the Cross in Baptism, or suffer for not using it.
4. That no Man shall be compelled to bow at the Name of Jesus.
5. For the use of the Surplice, we are contented that all Men be left to their Liberty to do as they shall think fit, without suffering in the least Degree for wearing or not wearing it.
And because some Men otherwise pious and learned, say they cannot conform unto the Subscription required by the Canons, nor take the Oath of Canonical Obedience, we are content, and it is our Will and Pleasure (so they take the Oath of Allegiance and Supremacy) that they shall receive Ordination, Institution, and Induction, and shall be permitted to exercise their Function, and to enjoy the Profits of their Livings without the said Subscription, or Oath of Canonical Obedience.
And moreover, that no Persons in the Universities shall, for the want of such Subscription be hindred in taking their Degrees.
Lastly, That such as have been ordained by Presbyters, be not required to renounce their Ordination, or to be re-ordained, or denied Institution and Induction for want of Ordination by Bishops.
And moreover, that none be judged to forfeit their Presentation or Benefice, or be deprived of it, for not reading of those of the 39 Articles that contain the controverted Points of Church-Government and Ceremonies.
§ 108. After all this a Day was appointed for his Majesty to peruse the Declaration as it was drawn up by the Lord Chancellor, and to allow what he liked and alter the rest, upon the hearing of what both sides should say: Accordingly he came to the Lord Chancellor's House, and with him the Duke of Albermarle, and Duke of Ormond (as I remember) the Earl of Manchester, the Earl of Anglesey, the Lord Hollis, &c. and Dr. Sheldon (then) Bishop of London, Dr. Morley (then) Bishop of Worcester, Dr. Hinchman (then) Bishop of Salisbury, Dr. Cosins Bishop of Durham, Dr. Gauden (after) bishop of Exeter and Worcester, Dr. Barwick (after) Dean of Paule, Dr. Hacket Bishop of Coventry and Litchfield, with divers others; among whom, Dr. Gunning was most notable. On the other part stood Dr. Reignolds, Mr. Calamy, Mr. Ash, Dr. Wallis, Dr. Manton, Dr. Spurstow, my self, and who else I remember not. The Business of the Day was not to dispute, but as the Lord Chancellor read over Declaration, each Party was to speak to what they disliked, and the King to determine how it should be, as liked himself. While the Lord Chancellor read over the Preface, there was no Interruption, only he thought it best himself to blot out those Words about the Declaration in Scotland for the Covenant [That we did from the Moment it passed our Hand, ask God Forgiveness for our Part in it.] The great matter which we stopt at was, the Word [Consent] where the Bishop is to confirm by the [Consent] of the Pastor of that Church; and the King would by no means pass the Word Consent either there or in the Point of Ordination or Censures; because it gave the Ministers a negative Voice: We urged him hard with a Passage in his Father's Book of Meditations, where he expresly granteth this [Consent] of the Presbyters; but it would not prevail: The most that I insisted on was from the end of our Endeavours, that we came not hither for a Personal Agreement only with our Brethren of the other way, but to procure such gracious Concessions from his Majesty, as would unite all the soberest People of the Land: And we knew that on lower Terms it would not be done. Though [Consent] be but a little Word, it was necessary to a very desirable end; if it were purposed that the Parties and Divisions should rather continue unhealed, then we had no more to say, there being no Remedy: But we were sure that Union would not be attained if no Consent were allowed Ministers in any part of the Government of their Flocks, and so they should be only Teachers without any Participation, and the ruling of the People, whose Rectors they are called. And when I perceived some Offence at what I said, I told them that we had not the Judgments of Men at our command: We could not in reason suppose that our Concessions, or any thing we could do, would change the Judgments of any great Numbers; and therefore we must consider what will unite us in case their Judgments be not changed, or else we labour to no purpose.
§ 109. But Bishop Morley told them how great our Power was, and what we might do if we were willing; and he told the King that no Man had written better of these Matters than I had done, and there my five Disputations of Church Government, &c. lay ready to be produced; and all was to intimate, as if I now contradicted what I had there written. I told him, that I had best reason to know what I had written, and that I am still of the same mind, and stand to it all, and do not speak any thing against it. A great many words there were about Prelacy and Re-ordination; Dr. Gunning and Bishop Morley speaking almost all on one side (and Dr. Hinchman and Dr. Cosens sometimes): and Mr. Calamy and my self most on the other side: But I think neither Party doth value the rambling Discourses of that Day, so much, as to think them worthy the recording. Mr. Calamy answered Dr. Gunning from Scripture very well against the Divine Right of Prelacy as a distinct Order. And when Dr. Gunning told them, that Dr. Hammond had said enough against the Presbyterains Cause and Ordination, and was yet unanswered: I thought it meet to tell him, that I had answered the Substance of his Arguments, and said enough moreover against the Diocesan Frame of Government, and to prove the validity of the English Presbyters Ordination, which indeed was unanswered, though I was very desirous to have seen an Answer to it: which I said because they had got the Book by them, and because I thought the unreasonableness of their dealing might be evinced, who force so many hundreds to be Re-ordained, and will not any of them answer one Book which is written to prove the validity of that Ordination which they would have nullified, though I provoked them purposely in such a Presence.
§ 110. The most of the time being spent thus in speaking to Particulars of the Declaration as it was read, when we came to the end, the Lord Chancellour drew out another Paper, and told us that the King had been petitioned also by the Independants and Anabaptists, and though he knew not what to think of it himself, and did not very well like it; yet something he had drawn up which he would read to us, and desire us also to give our Advice about it. Thereupon he read, as an Addition to the Declaration, That [others also be permitted to meet for Religious Worship, so be it, they do it not to the disturbance of the Peace: and that no Iustice of Peace or Officer disturb them]. When he had read it, he again desired them all to think on it, and give their Advice: But all were silent. The Presbyterians all perceived, as soon as they heard it, that it would secure the Liberty of the Papists: and*Dr. Wallis. one of them whispered me in the Ear, and intreated me to say nothing, for it was an odious Business, but let the Bishops speak to it. But the Bishops would not speak a word, nor any one of the Presbyterians neither, and so we were like to have ended in that Silence. I knew if we consented to it, it would be charged on us, that we spake for a Toleration of Papists and Sectaries: (But yet it might have lengthened out our own). And if we spake against it, all Sects and Parties would be set against us, as the Causers of their Sufferings, and as a partial People that would have Liberty our selves, but would have no others have it with us. At last, seeing the Silence continue, I thought our very Silence would be charged on us a Consent if it, went on, and therefore I only said this, That [this Reverend Brother Dr. Gunning even now speaking against Sects, had named the Papists and the S…inians: For our parts we desired not favour to our selves alone, and rigorous Severity we desired against none! As we humbly thanked his Majesty for his Indulgence to our selves, so we distinguish the tolerable Parties from the intolerable: For the former, we humbly crave just lenity and favour; but for the latter, such as the two sorts named before by that Reverend Brother, for our parts we cannot make their Toleration our request]: To which his Majesty said, That there were Laws enough against the Papists; and I replyed, That we understood the Question to be, whether those Laws should be executed on them, or not. And so his Majesty brake up the Meeting of that Day.
§ 111. Before the Meeting was dissolved, his Majesty had all along told what he would have stand in the Declaration, and he named four Divines to determine of any Words in the Alteration, if there were any difference, that is, Bishop Morley, Bishop Hinchman, Dr. Reignolds, and Mr. Calamy, and if they disagreed, that the Earl of Anglesey and the Lord Hollis should decide it. As they went out of the Room, I told the Earl of Anglesey, That we had no other business there that day but the Curches peace and welfare, and I would not have been the Man that should have done so much against it as he had done that day, for more than he was like to get by it: (for being called a Presbyterian, he had spoken more for Prelacy than we expected): And I think by the Consequent that this saying did some good; for when I after found the Declaration amended, and asked him how it came to pass, he intimated to me that it was his doing.
§ 112. And here you may note by the way, the fashion of these Times, and the state of the Presbyterians: Any Man that was for a Spiritual serious way of Worship (though he were for moderate Episcopacy and Liturgy), and that lived according to his Profession, was called commonly a Presbyterian, as formerly he was called a Puritan, unless he joyned himself to Independents, Anabaptists, or some other Sect which might afford him a more odious Name. And of the Lords, he that was for Episcopacy and the Liturgy, was called a Presbyterian, if he endeavoured to procure any Abatement of their Impositions, for the Reconciling of the Parties, or the ease of the Ministers and People that disliked them. And of the Ministers, he was called a Presbyterian that was for Episcopacy and Liturgy, if he conformed not so far as to Subscribe or Swear to the English Diocesan Frame, and all their Impositions. I knew not of any one Lord at Court that was a Presbyterian; yet were the Earl of Manchester (a good Man) and the Earl of Anglesey, and the Lord Hollis called Presbyterians, and as such appointed to direct and help them: when I have heard them plead for moderate Episcopacy and Liturgy my self; and they would have drawn us to yield further than we did.
§ 113. And if ever any hereafter shall say, That at King Charles the Second's Restoration, the Presbyterian Cause was pleaded, and that they yielded to all that was in the King's Declaration, I leave it here on Record to the Notice of Posterity, that to the best of my knowledge the Presbyterian Cause was never spoken for, nor were they ever heard to petition for it all: for the rest of the Ministers who came not to us, sate still, and said nothing; and for my self, I ever professed my Judgment to be so far for Episcopacy, Liturgy, &c. as I have expressed in my fifth Disputation for Church-Government, and I drew on this Treaty, not as a Presbyterian, but as a Reconciler: and for Mr. Calamy, he pleaded for no more than I did, whatever his Judgment was; only at the Meeting before the King, he pleaded well that the words Bishops and Presbyters are in Scripture of the same signification, and that they differ but gradu, not ordine, which abundance of Episcopal Men also hold, as did Bishop Usher, and even many Schoolmen, and other Papists. And as for Dr. Reignolds, he was always of Mr. Stillingfleet's mind (as I have heard him profess) That no Form of Church-Government is determined of in the Word of God, but it is variable as occasion requireth. And as for Mr. Ash, though he was a Presbyterian, yet that good Man being all for Holiness, and Heaven, and Peace, and being no Disputer, he went along with us, and spake for no more than we did. Never did we write or speak a word (that I knew of, who was always with them) for Ruling Elders, nor for the Government of Synods or Presbyteries without Bishops or stated Presidents, nor against Liturgy in general, nor against Holydays in general, nor against Kneeling at the Sacrament (but only against the rejecting those from the Churches-Communion who dare not kneel, as supposing it Idolatrous); nor for any one thing which is proper to Presbytery: Insomuch that when they still supposed us to plead for Presbytery, in one Paper I drew up an Enumeration of abundance of Particulars which we never pleaded for, which the Presbyterians usually hold, and shewed that we never medled with their proper Cause, partly because we were not all of a mind our selves in every small matter; and partly because we knew such a Plea would not now be heard; and partly because we took those Terms to be insufficient for the Churches Union, nor would our selves lay its Concord on so narrow a Foundation. But Mr. Calamy would not let it pass, because it might offend the Presbyterian Brethren, who expected more from us.
§ 114. But to return to the History: When I went out from the Meeting on Octob. 22. I went dejected, as being fully satisfied, that the Form of Government in that Declaration would not be Satisfactory, nor attain that Concord which was our end, because the Pastors had no Government of the Flocks; and I was resolved to meddle no more in the Business, but patiently suffer with other Dissenters: But two or three days after, I met the King's Declaration cried about the Streets, and I presently stept into a House to read it, and seeing the word [Consent] put in about Confirmation and Sacrament, though not as to Jurisdiction, and seeing the [Pastoral perswasive power] of Governing left to all the Ministers with the Rural Dean, and some more Amendments, I wondered at it, how it came to pass, but was exceeding glad of it, as perceiving that now the Terms were (though not such as we desired, yet) such as any sober honest Ministers might submit to: And I was presently resolved to do my best to perswade all, according to my Interest and Opportunity, to Conform according to the Terms of this Declaration; and chearfully to promote the Concord of the Church, and Brotherly Love which this Concord doth bespeak.
§ 115. Having frequent Business with the Lord Chancellour about other Matters (of which somewhat anon) I was going to him, when I met the King's Declaration in the Street, and I was so much pleased with it, that (having told him why I was so earnest to have had it suited to the desired end) I gave him hearty thanks for the Additions, and told him that if 1. The Liturgy may be but altered, as the Declaration promiseth; 2. And this may be setled and continued to us by a Law, and not reversed, I should take it to be my Duty to do my best to procure the full Consent of others, and promote our happy Concord on these Terms, and should rejoyce to see the Day that Factions and Parties may all be swallowed up in Unity, and Contentions turned to Brotherly Love. At that time he began to offer me a Bishoprick (of which more anon).
§ 116. I shall here a little look to a passage of another Nature. Before this, I was called to preach at Court before the King (by the Lord Chamberlain who had sworn me his Chaplain, and invited me under that Name): And afer Sermon it pleased his Majesty to send the Lord Chamberlain to require me to print it. And the Earl of Lauderdale told me, that when he spake to the King of the great number of Citizens that wrote it in Characters, and said that some of them would publish it; the King answered, I will prevent that, for I will have it published. Yet when this Sermon came abroad, Dr. Thomas Pierce went up and down raging against me, for calling my self on the Title page [His Majesty's Chaplain] (which if I had not, it would have been taken as a Contempt) and for saying it was printed by his Majesty's Special Command: and he renewed all the Railings which in print he had lately vented against me. I admired that a Man, whom the Diocesan Party so much gloried in, should be guilty of so great folly and imprudency, and could no better cloak his Malice: When he could not but know that the King himself would have sought Satisfaction if I had so foolishly belied him on my Title Page: Therefore I desired some that told me, to give it me under their Hands, that I might convince him of it. And so I received these following Testimonies, from two of his Familiars, but honest understanding Men, vix. Mr. Griggi of Blackfryars, and Mr. Brent of Creed-lane.
To my honoured Friend, Mr. William Allen, at his House in Broad-street.
SIR,
YOU being so well acquainted with Mr. Baxter, I desire you will please to ask him, whether he be the King's Chaplain in Ordinary, or not? And whether he had, as he hath printed, his Majesty's special Command for the printing of his Sermon. For, lately Dr. Pierce told me, that he was the King's Chaplain no more than I was, and that he had no order from the King for the printing of his Sermon; which did so amaze me, that I took the boldness to make you this Trouble, who am,
SIR, Your true Friend to serve you, Iohn Griggs. Aug. 30. 1660.
The other was as followeth:
Dr. Pierce called Mr. Baxter bold, impudent, sawcy Fellow, for preaching such a S…rmon to the King, and for printing himself his Majesty's Chaplain, and his Sermon to be printed at his Majesty's Command, when neither were true; and called Mr. Baxter, Thief, Murderer, the greatest of Rebels, worse than a Whore-master or Drunkard, &c. Some of this I heard him speak my self; the rest I had from a Friend which heard it from Mr. Price.
George Brent.
By this taste, the Reader that knew not the Men, may judge with what sort of Men we had to do; for Dr. Pierce was not without too many Companions of his Temper. These Men that witness these Words of his were godly Men, who having been Mr. Iohn Goodwin's Disciples, had been made Arminians by him; and fell in with Dr. Pierce, for his Agreement with them in the Arminian Points: But they could not lay by Piety and Charity in Partiality for Opinions, and being impatient of his Impudence, thus made it known to me. I purposed to have produced it before all the Bishops, when Dr. Pierce was there (having no other Opportunity to see him): But I had no fit Occasion, and was loth in Business of publick respect, to interpose any thing that meerly concerned my self; and so I never yet told him of it.
§ 117. That the Reader may understand this the better, by knowing the occasion of his Malice, this Mr. Tho. Pierce (being a confident Man, that had a notable Stile and Words at Will, and a venomous railing Pen and Tongue against the Puritans and Calvanists) having written somewhat in Defence of Grotius, as a judicious peaceable Protestant, in Opposition to some Passages in my [Christian Concord] where I warn the Episcopal Party to take heed of Grotianism that was creeping in upon them, I did thereupon write a little Collection out of the late Writings of Grotius (especially his Discussio Apologetici Rivetiani) to prove him to have turned Papist; and that Popery was indeed his Religion (though he communicated with no Church] (for he expresly pleadeth for our consenting to the Council of Trent, and all other general Councils as the Churches Law; and to the Pope's Sovereign Government; so it be according to those Laws, and to the Mistressship of the Church of Rome over all other Churches, and to Pope Pius's Oath, with much more to that purpose: and telleth us that he was turned from us because he saw that the Protestant Churches had no possibility of Union among themselves, &c. and there is a Book written (I think by Vincentius) a French Minister, called Grotius Papizans, which proveth it: And Claud Suravia, an honourable learned Counsellor of Paris, in his printed Epistles publisheth the same from Grotius's own Mouth) But Mr. Pierce was vehemently furious at my Book, and wrote a Volume against me full of ingenuous Lies and Railing; for he had no better way to defend Grotius or himself. In that Book he scrapes up all the Words through all my Writings where I speak any thing of my self, and puts them together, more impudently interpreting them, than could have been expected from a Man: Because I confess that the place I liv'd in was a Sequestration (whence an ignorant Reader had been put out before my coming to them) therefore he calls me Thief, as if I liv'd on another's Bread; As if no Man must ever have been the Teacher of the People, till that ignorant Wretch were restored to his Soul-murdering Condition: Because I had written to persuade some honest scrupulous Persons, that they should not forsake the Churches Communion, though some were there that had been drunken or otherwise scandalous, and had spoken some Words to draw them to some charitable hopes of a Man that had been drunken, or adulterous, if he were not impenitent; and all this to reconcile them to the Prelatical Party, whom they took to be the scandalous People of the Land; so little Thanks doth he give me for this Excusing of his Party, that he calls me [worse than a Drunkard or Whoremonger] as if I had pleaded for these Sins, and yet in his former Book he had said, that [if I came that way, and would communicate with him and his Church, no Man in the whole World should be more welcome] (dreaming that I had disowned Communion with the Prelatists, which I never did for all their publick and personal Corruptions.) But his Venom against the Puritans is meerly Serpentine: He describeth them as the most bloody, traiterous, wicked Generation; unworthy to live; and blameth the former Bishops that used them so gently, and provoketh the Governors to hang them in greater Numbers than heretofore; and especially against Cartwright he falsly but confidently writeth, that he was confederate with Hacket, Copinger, and Arthington (whom he feigneth to have been Presbyterians or Puritans, (who were distracted Fanaticks, one calling himself Christ, and the other his two Witnesses.) But Mr. Cartwright himself long ago publish'd a Defence against the Accusations of Dr. Sutcliff on this very Matter.
§ 118. But to return from this Digression: A little before the Meeting about the King's Declaration, Collonel Birch came to me as from the Lord Chancellor, to persuade me to take the Bishoprick of Hereford (for he had bought the Bishop's House at Whitburne, and thought to make a better Bargain with me than with another, and therefore finding that the Lord Chancellor intended me the Offer of one, he desired it might be that): I thought it best to give them no positive Denyal, till I saw the utmost of their Intents: And I perceived that Coll. Birch came privately that a Bishoprick might not be publickly refused, and to try whether I would accept it that else it might not be offered me; for he told me that they would not bear such a Repulse. I told him that I was resolved never to be Bishop of Hereford, and that I did not think that I should ever see cause to take any Bishoprick, but I could give no positive Answer, till I saw the King's Resolutions about the way of Church-Government: For if the old Diocesan Frame continued, he knew we could never accept or own it. After this (having not a flat denyal) he came again and again to Dr. Reignolds, Mr. Calamy, and my self together, to importune us all to accept the Offer; (for the Bishoprick of Norwich was offered Dr. Reignolds, and Coventry and Litchfield to Mr. Calamy): But he had no positive Answer, but the same from me as before. At last, the Day that the King's Declaration came out, when I was with the Lord Chancellor (who did all) he asked me whether I would accept of a Bishoprick: I told them that if he had asked me that Question the day before, I could easily have answered him, that in Conscience he could not do it … for though I would live peaceably under whatever Government the King should set up, I could not have a hand in executing it. But having as I was coming to him seen the King's Declaration, and seeing that by it, the Government is so far altered as it is, I take my self, for the Churches sake, exceedingly beholden to his Lordship for those Moderations; and my desire to promote the Happiness of the Church, which that Moderation tendeth to, doth make me resolve to take that Course, which tendeth most thereto: But whether to take a Bishoprick, be the way, I was in Doubt, and desired some farther time of Consideration. But if his Lordship would procure us the settlement of the matter of that Declaration, by passing it into a Law, I promised him to take that way in which I might most serve the Puplick Peace.
§ 119. Dr. Reignolds, Mr. Calamy, and my self, had some Speaches oft together about it; and we all thought that a Bishoprick might be accepted according to the Description of the Declaration, without any Violation of the Covenant, or owning the ancient Prelacy; but all the Doubt was, whether this Declaration would be made a Law (as was then expected) or whether it were but a temporary means to draw us on till we came up to all the Diocesans desired; and Mr. Calamy desired that we might all go together, and all refuse, or all accept it.
§ 120. But by this time the rumour of it fled abroad, and the Voice of the City made a Difference; for though they wish'd that none of us should be Bishops, yet they said, Dr. Reignolds and Mr. Baxter, being known to be for moderate Episcopacy, their acceptance would be less scandalous: But if Mr. Calamy should accept it, who had preached, and written, and done so much against it (which were then at large recited) never Presbyterian would be trusted for his sake; so that the Clamour was very loud against his acceptance of it: And Mr. Matthew Newcomen, his Brother in Law wrote to me earnestly to dissuade him, and many more.
§ 121. For my own part I resolved against it at the first, but not as a thing which I judged unlawful in it self, as described in the King's Declaration: But 1. I knew that it would take me off my Writing. 2. I looked to have most of the godly Ministers cast out, and what good could be done upon ignorant, vile, uncapable Men? 3. I feared that this Declaration was but for a present use, and that shortly it would be revok'd or nullified. 4. And if so, I doubted not, but the Laws would prescribe such work for Bishops, in silencing Ministers, and troubling honest Christians for their Consciences, and ruling the vicious with greater Lenity, &c. As that I had rather have the meanest Imployment amongst Men. 5. And my Judgment was fully resolved against the Lawfulness of the old Diocesane Frame.
§ 122. But when Dr. Reignolds and Mr. Calamy askt my Thoughts, I told them, [that distinguishing between what is simply, and what is by Accident Evil, I thought that as Episcopacy is described in the King's Declaration, it is lawful, when better cannot be had; but yet Scandal might make it unfit for some Men more than others: Therefore to Mr. Calamy I would give no Counsel, but for Dr. Reignolds I persuaded him to accept it, so be it, he would publickly declare that he took it but on the Terms of the King's Declaration, and would lay it down when he could no longer exercise it on those terms: only I left it to his Consideration whether it be better stay till we see what they will do with the Declaration; and for my self, I was confident I should see cause to refuse it.
§ 123. When I came next to the Lord Chancellor, (the next day save one) he asked me of my Resolution, and put me to it so suddenly, that I was forced to delay no longer, but told him that I could not accept it, for several Reasons; and it was not the least that I thought I could better serve the Church without it, if he would but prosecute the establishment of the Terms granted: And because I thought that it would be ill taken if I refused it on any but acceptable Reasons, and also that Writing would serve best against misreports hereafter, I the next Day put this Letter into the Lord Chancellor's Hand, which he took in good Part; In which I concealed the most of my Reasons, and gave the best, and used more Freedom in my farther Requests, than I expected should have any good Success.