would hold conformity with his Majesty, in matters of doctrine, but every man for ceremonies was to be left to his own liberty. But I will have none of that! I will have one doctrine, one discipline, one religion in substance and in ceremony. Never speak more to that point, how far you are bound to obey!" Here Reynolds interposed, with a wish that the cross were abandoned as the brazen serpent had been destroyed by Hezekiah, because it had been abused to Idolatry. "Inasmuch as the cross was abused to superstition, in time of Popery," replied the King, "it doth plainly imply that it was well used before. I detest their courses who peremptorily disallow of all things which have been abused to Popery; and I know not how to answer the objections of the Papists, when they charge us with novelties, but by telling them we retain the primitive use of things, and only forsake their novel corruptions. . . . Material crosses to which people fell down in time of popery, (as the idolatrous Jews to the Brazen Serpent,) are already demolished."

"I take exception," quoth Knewstubs," at the surplice, a garment used by the priests of Isis." "I thought till of late," replied James, returning to his good nature, " it had been a rag of Popery. Seeing that we border not upon Heathens now, neither are any of them conversant with, or commorant amongst us, thereby to be confirmed in Paganism, I see no reason but for comeliness-sake it may be continued."..." I take exception," said Dr. Reynolds, "at these words in the marriage service, ' with my body I thee worship."" James made answer, "I was made believe the phrase imported no less than Divine adoration, but find it an usual English term, as when we say a gentleman of worship; and it agreeth with the Scriptures, giving honour to the wife. As for you, Dr. Reynolds," with a smile, he continued, "many men speak of Robin Hood, who never shot in his bow. If you had a good wife yourself, you would think all worship and honour you could do her were well bestowed." . . . It was then observed, that objections were made to the ring in marriage: Reynolds said "he approved it well enough, but that some took exceptions at the churching of women;" upon which the King remarked, "that women being loath of themselves to come to church, he liked that, or any other occasion to draw them thither." 66 My last exception," said the Doctor, " is against com

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mitting ecclesiastical censures to Lay-Chancellors:" James replied, "he had conferred with his Bishops upon that point, and such order should be taken therein as was convenient:" and he bade him proceed to some other matters.

Reynolds then desired that the clergy might have meetings every three weeks, first in rural deaneries, where he wished to have those discussions of scriptural and theological questions by way of exercise, called prophesyings, which Elizabeth had wisely suppressed as being schools of disputation and seminaries of schism: such things as could not be resolved there, he proposed should be referred to the archdeacon's visitations, and so by a farther appeal, if needed, to the episcopal synod. "If you aim at a Scottish presbytery," replied the King, "it agreeth as well with monarchy as God and the Devil. Then Jack and Tom, and Will and Dick, shall meet and censure me and my council. Therefore I reiterate my former speech, Le Roy s'avisera. Stay, I pray, for one seven years before you demand that! and then if you find me grow pursy and fat, I may, perchance, hearken unto you, for that government will keep me in breath, and give me work enough. I shall speak of one matter more, somewhat out of order, but it skilleth not. Dr. Reynolds, you have often spoken for my supremacy, and it is well: but know you any here, or elsewhere, who like of the present government ecclesiastical, and dislike my supremacy?" Reynolds replied that he knew none. 66 Why then," continued James, "I will tell you a tale. After that the religion established by King Edward VI. was soon overthrown by Queen Mary, we in Scotland felt the effect of it. For thereupon, M. Knox writes to the Queen Regent, (a virtuous and moderate lady,) telling her that she was the Supreme Head of the Church; and charged her, as she would answer it at God's tribunal, to take care of Christ his evangil, in suppressing the Popish prelates who withstood the same. But how long, trow you, did this continue? Even till by her authority the Popish Bishops were repressed, and Knox with his adherents, being brought in, made strong enough. Then began they to make small account of her supremacy, when, according to that more light wherewith they were illuminated, they made a farther reformation of themselves. How they used the poor lady my mother, is not unknown, and how they dealt with me in my minority. I thus

apply it! My lords the Bishops, I may thank you that these men plead thus for my supremacy! They think they cannot make their party good against you, but by appealing unto it; but if once you were out and they in, I know what would become of my supremacy, for No Bishop, no King. I have learned of what cut they have been, who, preaching before me since my coming into England, passed over with silence my being supreme Governor in causes ecclesiastical. . . . Well, Doctor, have you any thing else to say?" Reynolds replied, "No more, if it please your Majesty." Then said the King, "If this be all your party hath to say, I will make them conform, or harrie them out of the land, . . . or else do worse!"

On the following day such alterations (if so they may be called) in the liturgy as the King had assented to, were laid before him and approved. They were as trifling as the objections which had been offered. Absolution was defined by the words remission of sins. To the confirmation of children, the word examination was added; and in the Dominical Gospels, Jesus said to them, was twice substituted for Jesus said to his disciples. Private baptism was only to be performed by lawful ministers; no part of the Apocrypha which appeared repugnant to the canonical Scripture was to be read. Some limitation of the Bishop's jurisdiction was to be made; and excommunication, as it was then used, to be taken away both in name and nature, instead of which, a writ out of Chancery was to be framed for punishing the contumacious. Schools and preachers were to be provided where they were needed, as soon as might be; and where pluralities were allowed, which was to be as seldom as possible, the livings were to be near each other, and the incumbent was to maintain a preacher at the one which he did not serve himself. One catechism was to be made and used in all places, and order to be taken for a uniform translation of the Bible. These points having been settled, the King inquired into the complaints against the High Court of Commission, namely, that the persons named in the commission were too many and too mean, and the matters which were brought before them, base, and such as the Ordinaries might censure at home. To this Whitgift replied that it was requisite their number should be many, and that there should be some persons among them

whose attendance he might command in the absence of the Lords of the council, Bishops, and Judges, otherwise he should often be forced to sit alone. Touching the business of the matters which were brought before them, he had often complained, but could not remedy it: for though the offence were small, the offender oftentimes was so great and contumacious, that the Ordinary dared not punish him, and so was forced to crave help at the High Commission. It was complained that the branches granted out by the bishops, in their several dioceses, were too frequent and too large; Whitgift admitted this, and said they had often been granted against his will, and generally without his knowledge. He vindicated the High Court from the charge of proceeding like the Inquisition. And James declared his opinion that reports and scandals were to be looked to by ecclesiastical courts, and yet great moderation was to be used therein. then spoke concerning the necessity and use of the oath ex officio, so much in accord with those who heard him, that Whitgift said undoubtedly he spake by the special assistance of the Spirit; and Bancroft protested his heart melted with joy that God in his mercy had given them a King whose like had never been seen in Christendom. The language of gross adulation had long been common in the English court; Elizabeth's courtiers were hardly conscious of servility when they addressed it to a woman; they transferred it habitually to her successor; and when the prelates used it on this occasion, unworthy as it may well appear to us, it proceeded as much from habit as from delight at finding the King's opinion upon Church government, which had been greatly doubted, in such entire conformity with their own.

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The Puritan representatives were now called in, and the alterations in the liturgy were shown them, to which they assented in silence. "I see," said James, "the exceptions against the communion book are matters of weakness; therefore if the reluctant persons be discreet, they will be won betimes and by good persuasions; if indiscreet, better they were removed, for by their factions many are driven to the Papists. From you, Dr. Reynolds, and your associates, I expect obedience and humility, the marks of honest and good men: and that you would persuade others by your example." Reynolds replied, "We do here promise to perform all duties to Bishops as reverend fathers, and

to join with them against the common adversary, for the quiet of the church." One of his colleagues requested that the surplice and the use of the cross might not be forced on certain godly ministers in Lancashire, lest many whom they had won by their preaching should revolt to popery. The King made answer, “It is not my purpose, and I dare say it is not the Bishops' intent, presently, and out of hand, to enforce these things without fatherly admonitions, conferences, and persuasions premised. But I wish it were examined whether such Lancashire ministers by their pains and preaching have converted any from Popery, and withal be men of honest life and quiet conversation. If so, let letters be written to the Bishop of Chester, that some favour may be afforded them." Upon this Bancroft remarked that the copy of those letters would fly all over England, all nonconformists would make the like request, and instead of any fruit following from this conference, things would be worse than they were before. He desired, therefore, that a time might be limited within which they should conform, and the King signified his assent. Mr. Knewstubs then requested the like forbearance toward some honest ministers in Suffolk, " for it will make much against their credits in the country," said he, " to be now forced to the surplice, and the cross in baptism."-" Nay, Sir!" said Whitgift, beginning to reply, . . . when James interrupted him, saying, "Let me alone to answer him. Sir, you show yourself an uncharitable man! We have here taken pains, and in the end have concluded on unity and uniformity; and you, forsooth, must prefer the credits of a few private men before the peace of the Church. This is just the Scotch argument when any thing was concluded which disliked some humours. Let them either conform themselves shortly, or they shall hear of it!" Some improprieties on the part of the nonconformists were noticed by Cecil and Bancroft, but James said, "No more hereof for the present, seeing they have jointly promised to be quiet and obedient." And there the conferences ended, "wherein," says Fuller, "how discreetly the King carried himself, posterity, out of the reach of flattery, is the most competent judge."

The Puritans disowned their representatives when they found how the conference had concluded. They complained that the ministers who had appeared for them were not of their own