THE SUM AND SUBSTANCE OF THE CONference, which, it pleased his Excellent Majesty to have with the Lords, Bishops, and other of his Clergy, (at which the most of the Lords of the Council were present) in his majesties Privy-chamber, at Hampton Court. january 14. 1603.  
Contracted by WILLIAM BARLOW, Doctor of Divinity, and Deane of Chester.  
Whereunto are added, some Copies, (scattered abroad,) unsavoury, and untrue.  
LONDON  
Printed by john Windet, for Matthew Law, and are to be sold at his shop in Paul's Churchyard, near S. Austin's Gate. 1604   

To the Reader.  
THis Copy of the Conference in january last, hath been long expected; and long since it was finished; impeachments, of the divulging, were many; too, main, above 
Archiep. Can tuar.  the rest: one, his untimely death, who first imposed it upon me; with whom is buried the famousest glory of our English Church, and the most kind encouragement to pains and study: A man happy in his life & death; loved of the best, while he lived; & heard of God for his decease; most earnestly desiring, not many days before he was strooken, that he might not, yet, live to see this Parliament, as near as it was.  
The other, an expectation of this late comitial 
2  Conference, much threatened before, and triumphed in by many; as if that Regal and most honourable preceding, should thereby have received his Counter-blast, for being too forward: But his majesties Constancy having, by the last, added comfort and strength to this former, which now, at length, comes abroad; therein, good Reader, thou mayest both see those huge pretended scandals (for which our flourishing Church hath, been so long disturbed) objected and removed; & withal, behold the express and vive image of a most learned and judicious King: whose manifold gifts of Grace and Nature, my scant measure of gift is not able to delineate, nor am I willing to enumerate, because, I have ever accounted the personal commendations of Living Princes. in men of our sort, a Verbal Simony, Such Flies there are too many, which puff the skin, but taint the flesh. His majesties humble deportment in those sublimities, will be the eternising of his memory: the rather, because, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to digest so great Felicity, without surfeit of surquedry is a virtue rare in great personages, & that, which the K. of Heaven feared, even the King of his own choice would want. The more eminent he is, in all princely qualities, the happier shall we be: our duty, as we are Christians, is Prayer for him; as we are Subjects, Obedience to him; as we are men, acknowledgement of our settled state in him. Our unthankfulness may remove him as it did, the mirror of Princes, our late famous Elizabeth. She rests with God, the Phoenix of her ashes reigns over us; and long may he so do to God's glory, and the Churches good, which his excellent knowledge be wtifieth, and good government adjoined will beatify it. An hope of this last, we conceive by his written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a Specimen of the other, in this Interlocutory Conference: whereof take this, which is printed, but as an Extract, wherein is the Substance of the whole; intercourse of speeches, there occasioned, would cause prolixity without profit: what every man said, point devise, I neither could, nor cared to observe; the vigour of every objection, with the sum of each answer, I guess, I miss not: For the first day, I had no help, beyond mine own; yet some of good place and understanding, have seen it, and not controlled it, except for the brevity: for the two last, out of divers 
Deans of Ep. Londl. Christchur. Winchest. Windsor. Archdeac. Nottinghan. and mine own.  copies, I have selected and ordered what you here see: in them all, next unto God, the kings Majesty alone, must have the glory: Yet, to say, that the present state of our Church, is very much obliged to the Reverend Fathers, my Lords of London and Winton, their pains & dexterity in this business, were neither detraction from other, nor flattery of them. His Highness purposed to compose all quarrels of this kind, hereby, and supposing he had settled all matters of the Church, it pleased him so to signify by Proclamation after it was done: but there is a triple generation in the world, of 
Prou. 30, 1●. 13. 14  whom the wiseman speaketh, marry, I say nothing, (for, even, private speeches cannot, now pass without the smear of a Black Cole. In one rank whereof, you may place our Hercules Limbo▪ mastix, whom it might have pleased, without his Gnathonical appeal, to have rested his majesties determination; & being a synoptical Theolog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and angry, that he was not, so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have learned, the difference Divinity, between Viam Regis, & viam gregis.  
Many copies, of diverse sorts have been scattered, and sent abroad, some partial, some untrue, some slanderous; what is here set down, for the truth thereof, shall be justified: the only wrong, therein, is to his excellent Majesty, a syllable of whose admirable speeches, it was pity to lose, his words as they were uttered by him, being as Solomon speaketh, Like Apples of 
Pro. 25. 11  gold, with pictures of silver; and therefore, I request thee good Reader, when thou comest to any of his highness speeches, to turn Martial his Apostrophe upon me;  
Tu malé iam recitas, incipit esse tuus, and I will take it kindly. If thou be honest and courteous, thou wilt rest satisfied, and that is my content: to lay a pillow for a dog, sorts neither with my leisure, nor purpose. Farewell.  
Thine in Christ jesus, W. Barlow.   

THE FIRST days Conference.  
THe day appointed was, as by his majesties Proclamation we all know, Thursday the 12. of january, on which there met at Hampton Court, by 9 of the Clock, all the Bishops and Deans, summoned by letters, namely, the Archbishop of Canterbury, the Bishops of London, Durham, Winchester, Worcester, S. David's, Chichester, Carlell and Peterborow: the Deans of the Chapel, Christ-Church, Worcester, Westminster, Paul's, Chester, Windsor; with Doctor, Field, and Doctor King, Archdeacon of Nottingham: who, though the night before, they heard a rumour that it was deferred till the 14. day, yet according to the first summons, thought it their duty to offer themselves to the kings presence, which they did: at which time it pleased his Highness to signify unto the Bishops, that the day having prevented, or deceived him, he would have them return on Saturday next following: On which day, all the Deans and Doctors, attending my Lords the Bishops into the Presence-Chamber, there we found fitting upon a form, D. Reynoldes, D. sparks; M. Knewstubs, and M. Chaderton, Agentes for the Millene Plaintiffs. The bishops entering the Privy-chamber, stayed there, till commandment came from his Majesty that none of any sort should be present, but only the Lords of the Privie-councell, and the Bishops with five Deans, viz. of the Chapel, Westminster, Paul's, Westchester, Salisbury, who being called in, the door was close shut by my Lord Chamberlain.  
After a while, his excellent Majesty came in, and having passed a few pleasant gratulations with some of the Lords, he sat down in his chair, removed forward from the cloth of State a pretty distance; where, beginning with a most grave and princely declaration of his general drift in calling this assembly, no novel devise, but according to the example of all Christian Princes, who, in the commencement of their reign, usually take the first course for the establishing of the Church, both for doctrine and policy, to which the very Heathens themselves had relation in their proverb, A jove Principium, and particularly, in this land King Henry the eight, toward the end of his reign; after him King Edward the 6 who altered more, after him Queen Marie, who reversed all; and the last Queen of famous memory, so his highness added (for it is worth the noting, that his Majesty never remembreth her, but with some honourable addition) who settled it as now it standeth: wherein, he said, that he was happier than they, in this, because they were fain to alter all things they found established, but he saw yet, no cause so much to alter, and change any thing, as to confirm that which he found well settled already: which state, as it seemed, so affected his royal heart, that it pleased him both to enter into a gratulation to almighty God, (at which words he put off his hat) for bringing him into the promised land, where Religion was purely professed; where he sat among grave, learned and reverend men; not, as before, else where, a King without state, without honour, without order; where beardless boys would brave him to his face: and to assure us, that he called not this assembly for any Innovation, acknowledging the government Ecclesiastical, as now it is, to have been approved by manifold blessings from God himself, both for the increase of the Gospel, and with a most happy and glorious peace. Yet, because nothing could be so absolutely ordered, but something might be added afterward thereunto, and in any state, as in the body of man, corruptions might insensibly grow, either through time or persons; and, in that he had received many complaints since his first entrance into the kingdom, especially, through the dissensions in the Church, of many disorders, as he heard, and much disobedience to the laws, with a great falling away to Popery: his purpose therefore was, like a good Physician, to examine & try the complaints, and fully to remove the occasions thereof, if they prove scandalous, or to cure them, if they were dangerous, or, if but frivolous, yet to take knowledge of them, thereby to cast a sop into Cerberus his mouth, that he may never bark again: his meaning being, as he pleased to profess, to give factious spirits, no occasion, hereby, of boasting or glory; for, which cause he had called the Bishops in, severally by themselves, not to be confronted by the contrary opponents, that if any thing should be found meet to be redressed, it might be done (which his Majesty twice or thrice, as occasion served, reiterated) without any visible alteration.  
And this was the sum, so far as my dull head could conceive, and carry it, of his majesties general speech. In particular, he signified unto them the principal matters why he called them alone, with whom he would consult about some special points, wherein himself desired to be satisfied; these he reduced to three heads: First, concerning the Book of Common Prayer, and Divine Service used in this Church. Second, Excommunication in the Ecclesiastical Courts▪ Third, the Providing of fit and able Minister ˢ for Ireland.  
In the book he required satisfaction about three things. First, about Confirmation; first, for the name, if arguing a confirming of Baptism, as if this Sacrament without it, were of no validity, than were it blasphemous: Secondly, for the use, first brought upon this occasion; Infants being baptised, and answering by their Patrini, it was necessary they should be examined, when they came to years of discretion, and after their profession made by themselves, to be confirmed with a blessing or prayer of the Bishop, laying his hands upon their heads, abhorring the abuse in Popery, where it was made a sacrament and a corroboration to Baptism.  
The second was for Absolution, which how we used it in our Church he knew not, he had heard it likened to the Pope's pardons, but his majesties opinion was, that, there being only two kinds thereof from God, the one general, the other particular: for the first, all prayers and preaching do import an Absolution: for the second, it is to be applied to special parties, who having committed a scandal, and repenting, are absolved: otherwise, where there precedes not either excommunication or penance, there needs no absolution.  
The third was Private Baptism: if private for place, his Majesty thought it agreed with the use of the primitive church: if for persons, that any but a Lawful Minister might baptise any where, he utterly disliked: and in this point his Highness grew somewhat earnest against the baptizing by women and Laikes.  
The second head was Excommunication, wherein he offered two things to be considered of, first, the matter, second the person. In the matter, first, whether it were executed, (as it is complained) in light causes; second, whether it were not used too often. In the Persons, first, why Lay men, as Chancellors & Commissaries should do it? second, why the Bishops themselves, for the more dignity to so high and weighty a censure, should not take upon them, for their assistants, the Dean and Chapter, or other ministers and Chaplains of gravity and account: and so likewise, in other Censures, and giving of orders, etc.  
The last, for Ireland, his Majesty referred, as you shall in the last days conference hear, to a consolation. His Highness, (to whom I offer great wrong, in being, as Photion to Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hatchet to cut short so admirable a speech) having ended, the Lord Archbishop, after that, on his knee, he had signified how much this Whole land was bound to God for setting over us a King so wise, learned and judicious, addressed himself to inform his Majesty of all these points in their several order.  
And first, as touching Confirmation, he showed at large, the antiquity of it, as being used in the Catholic Church ever since the Apostles time, till that, of late some particular Churches had unadvisedly rejected it. Then he declared the lawful use of it, agreeable to his majesties former speech, affirming it to be a mere calumniation, and a very untrue suggestion, if any had informed his Highness, that the Church of England did hold or teach, that, without Confirmation, Baptism was unperfect, or that it did add any thing to the virtue and strength thereof. And this he made manifest by the Rubrikes in the Communion book set before Confirmation, which were there read.  
My Lord of London succeeded, saying that the authority of Confirmation, did not depend, only, upon the Antiquity and practice of the Primitive Church, which out of Cyprian Ep. 73. and Hierom. adversus Luciferian: he showed, but that it was an Institution Apostolical, and one of the particular points of the Apostles Catechism, set down and named in express words, Hebr. 6. 2. and so did M. Calvin expound that very place, who wished earnestly the restitution thereof in those reformed Churches, where it had been abolished. Upon which place the Bishop of Carlell also insisted, and urged it both gravely and learnedly. His Majesty called for the Bible, read the place of the Hebrews, and approved the exposition.  
Something also the Bishop of Durham noted, out of the Gospel of S. Matthew, for the imposition of hands upon children. The conclusion was, for the fuller explanation, (that we make it not a Sacrament or a corroboration to a former Sacrament,) that it should be considered of by their Lordships, whether it might not, without alteration, whereof his Majesty was still very wary) be entitled an Examination with a Confirmation.  
Next in order, was the point of Absolution, which the Lord Archbishop cleared from all abuse, or superstition, as it is used in our Church of England: reading unto his Majesty, both the Confession in the beginning of the Communion book, and the Absolution following it, wherein, (saith he) the Minister doth nothing else but pronounce an Absolution in general. His Highness perused them both in the book itself, liking and approving them, finding it to be very true which my Lord Archbishop said: but the Bishop of London, stepping forward, added; it becometh us to deal plainly with your Majesty: there is also, in the Communion book, another more particular and personal form of Absolution, prescribed to be used in the order for the Visitation of the sick: this the King required to see, and whilst Master Deane of the Chapel was turning to it, the said Bishop alleged, that not only the confessions of Augustia, Boheme, Saxon, which he there cited, do retain and allow it, but that Master Calvin did also approve such a general kind of Confession, and Absolution, as the Church of England useth; and withal did very well like of those which are private, for so he terms them: The said particular Absolution in the Common prayer book being read, his Majesty exceedingly well approved it, adding, that it was Apostolical, and a very godly ordinance, in that it was given, in the name of Christ, to one that desired it, and upon the clearing of his conscience.  
The conclusion was, that it should be consulted of by the Bishops, whether unto the rubric of the general Absolution, these words, Remission of sins, might not be added for explanation sake.  
In the third place, the Lord Archbishop proceeded to speak of Private Baptism, showing his Majesty, that the administration of Baptism, by women, and Lay-people, was not allowed in the practice of the Church, but inquired of, by Bishops, in their Visitations, and censured; neither do the words in the book infer any such meaning: whereunto the King excepted, urging and pressing the words of the Book, that they could not but intend a permission, and suffering of women, and private persons to baptise. Here the Bishop of Worcester said, that, indeed, the words were doubtful, and might be pressed to that meaning, but yet it seemed by the contrary practice of our Church, (censuring women in this case) that the compilers of the Book, did not so intent them, and yet propounded them ambiguously, because otherwise, perhaps, the Book would not have then passed in the Parliament, (and for this conjecture, as I remember, he cited the testimony of my Lord Archbishop of York:) whereunto the Bishop of London replied, that those learned and reverend men, who framed the Book of Common Prayer, intended not by ambiguous terms to deceive any, but did, indeed, by those words intend a permission of private persons, to baptise in case of necessity, whereof their letters were witnesses, some parts whereof he then read, and withal declared that the same was agreeable to the practice of the ancient Church; urging to that purpose, both Acts 2. where 3000. were baptised in one day, which for the Apostles alone to do, was impossible, at least improbable; and, besides the Apostles, there were then no Bishops or Priests: And also thee authority of Tertullian, and Saint Ambrose in the fourth to the Ephesians, plain in that point; laying also open the absurdities, and impieties of their opinion, who think there is no necessity of Baptism; which word, Necessity, he, so, pressed not, as if God, without Baptism could not save the child; but the case put, that the state of the Infant, dying unbaptized, being uncertain, and to God only known; but if it die baptised, there is an evident assurance, that it is saved; who is he, that having any Religion in him, would not speedily, by any means, procure his Child to be baptised, and rather ground his action upon Christ's promise, than his omission thereof upon God's secret judgement?  
His Majesty replied; first to that place of the Acts, that it was an Act extraordinary; neither is it sound reasoning from things done before a Church be settled and grounded, unto those which are to be performed in a Church established and flourishing: That he also maintained the necessity of Baptism, and always thought that the place of Saint john, Nisi 
john. 1. 5.  quis renatus fuerit ex aqua etc. was meant of the Sacrament of Baptism; and that he had so defenced it against some Ministers in Scotland; and it may seem strange to you, my Lords, saith his Majesty, that I, who now think you in England give too much to Baptism, did 14. months ago in Scotland, argue with my Divines there, for ascribing too little to that holy Sacrament. In somuch that a pert Minister asked me, if I thought Baptism so necessary, that if it were omitted, the child should be damned? I answered him no: but if you, being called to baptise the child, though privately, should refuse to come, I think you shall be damned.  
But this necessity of Baptism his Majesty so expounded, that it was necessary to be had where it might be lawfully had: id est, ministered by lawful Ministers, by whom alone, & by no private person, he thought it might not, in any case be administered: and yet utterly disliked all rebaptisation, although either women or Laikes had baptised.  
here the Bishop of Winchester spoke, very learnedly and earnestly, in that point, affirming that the denying of private persons in cases of necessity, to baptise, were to cross all antiquity, seeing that it had been the ancient and common practise of the Church, When Ministers at such times could not be got: and that it was also a rule agreed upon among Divines, that the Minister is not of the Essence of the Sacrament. His Majesty answered, though he be not of the Essence of the Sacrament, yet is he of the Essence of the right and lawful ministry of the Sacrament; taking for his ground the commission of Christ to his Disciples, Mat. 28. 20. Go preach and baptise.  
The issue was a consultation whether into the rubric of Private Baptism, which leaves it indifferently to all, Laikes, or Clergy, the words, Curate or lawful Minister, might not be inserted? which was not so much stuck at by the Bishops. And so his Majesty proceeded to the next point, about Excommunication, in causes of lesser moment: first, Whether the name might not be altered, and yet the same censure be retained or secondly, whether in place of it, another Coercion equivalent thereunto, might not be invented and thought of. A thing very easily yielded unto of all sides, because it hath been long and often desired, but could not be obtained from her Majesty, who resolved to be still, Semper eadem, and to alter nothing which she had once settled.  
And thus the Wednesday succeeding, being appointed for the exhibiting of their determinations in these points: and the Monday next immediately following this present day, for the Opponents to bring in their Complaints, we were dismissed after three hours and more spent: which were soon gone, so admirably, both for understanding, speech, and judgement, did his Majesty handle all those points, sending us away not with contentment only, but astonishment; and, which is pitiful, you will say, with shame to us all, that a King brought up among Puritans, not the learnedst men in the world, and schooled by them: swaying a kingdom full of business, and troubles, naturally given to much exercise and repast, should, in points of Divinity show himself as expedite and perfect as the greatest Scholars, and most industrious Students, there present, might not outstrip him. But this one thing I may not omit, that his Majesty should profess, howsoever he lived among Puritans, and was kept, for the most part, as a Ward under them, yet, since he was of the age of his Son, 10. years old, he ever disliked their opinions; as the Saviour of the world said, Though he lived among them, he was not of them.  
Finis Primae diei.   

THE SECOND days Conference.  
ON Monday, january, 16. between 11. and 12. of the Clock, were the four Plaintiffs called into the Privy Chamber, (the two Bishops, of London, and Winchester being there before) and after them, all the Deans & Doctors present, which had been summoned: Patr. Galloway, sometimes Minister of Perth in Scotland, admitted also to be there: The King's majesty entering the Chamber presently took his Chair, placed as the day before, (the noble young Prince, sitting by upon a stool,) where making a short, but a pithy and sweet speech, to the same purpose which the first day he made, uz. of the end of the Conference, mee●e to be had, he said, by every King, at his first entrance to the Crown; not to innovate the government presently established, which by long experience he had found accompanied with so singular blessings of God, 45: years, as that no Church upon the face of the earth more flourished, than this of England. But first to settle an uniform 
1  order through the whole church. Secondly, to plant unity for the suppressing 
2  of Papists and enemies to Religion. Thirdly, to amend abuse, as natural to 
3  bodies Politic, and to corrupt man as the shadow to the body: which once being entered, hold on as a wheel, his motion once set going. And because many grievous complaints had been made to him, since his first entrance into the land, he thought it best to send for some, whom his Majesty understood to be the most grave, learned, and modest of the aggrieved sort, whom being there present, he was now ready to hear, at large, what they could object or say; & so willed them to begin: whereupon, they 4. kneeling down, D. Reynalds the Foreman, after a short Preamble gratulatory, and signifying his majesties Summons, by virtue whereof, they then and there appeared, reduced all matters disliked, or questioned, to these 4. heads.  

1. That the Doctrine of the Church might be preserved in purity, according to God's word.  
2. That good Pastors might be planted in all Churches, to preach the same.  
3. That the Church government, might be sincerely ministered according to God's word.  
4. That the Book of Common Prayer, might be fitted to more increase of piety.   
For the first, he moved his Majesty, 
1  that the Book of Articles of Religion, concluded, 1562. might be explained in places obscure; and enlarged where some things were defective. For example, whereas Art. 16. the words are these: After we have received the holy Ghost, we may depart from Grace: Notwithstanding, the meaning be sound, yet he desired that, because they may seem to be contrary to the doctrine of God's Predestination & election in the 17. Article, both those words might be explained with this, or the like addition, yet neither totally, nor finally; and also that the nine assertions Orthodoxal, as he termed them, concluded upon at Lambeth, might be inserted into that Book of Articles.  
Secondly, where it is said in the 23. 
2  Article, that it is not lawful, for any man to take upon him the office of Preaching or administering the Sacraments in the congregation, before he be lawfully called, D. Rey. took exception to these words, In the Congregation, as implying a lawfulness for any man whosoever, out of the Congregation, to preach and administer the Sacraments, though he had no lawful calling thereunto.  
Thirdly, in the 25. Article, these words 
3  touching Confirmation, grown partly of the corrupt following the Apostles, being opposite to those in the Collect of Confirmation in the Communion Book, upon whom after the example of the Apostles, argue, saith he, a contrariety each to other; the first, confessing Confirmation, to be a depraved imitation of the Apostles, the second, grounding it upon their example, Act. 8. & 19 as if the Bishop in Confirming of Children, did, by imposing his hands, as the Apostles in those places, give the visible graces of the holy ghost; & therefore he desired that both the contradiction might be considered, and this ground of Confirmation examined.  
Thus far Doctor Reyn. went on, without any interruption: but, here, as he was proceeding, the Bishop of London, much moved to hear these men, who, some of them the Evening before, and the same morning, had made semblance, of joining with the Bishops, and that they sought for nothing but unity, now strike to overthrow, (if they could) all at once▪ cut him off, and kneeling down▪ most humbly desired his Majesty first, That the ancient Canon might be remembered, which saith that, Schismatici contra Episcopos, non sunt audiendi. Secondly, that if any of these parties were in the number of the 1000 Ministers, who had once subscribed to the Communion Book, and yet had lately exhibited a Petition to his Majesty, against it, they might be removed and not heard, according to the Decree of a very ancient Council, providing, that no man should be admitted to speak against that, whereunto he bade formerly subscribed▪ Thirdly, he put D. Reynoldes and his Associates in mind, how much they were bound to his Majesties▪ exceeding great clemency, in that they were permitted contrary to the Statute, I. Elizab. to speak so freely against the Liturgy & Discipline established. Lastly, forasmuch as that he perceived they took a course tending to the utter overthrow of the orders of the Church, thus long continued, he desired to know the end which they aimed at, alleging a place out of M. Cartwright, affirming, that we ought rather to conform ourselves in orders and Ceremonies to the fashion of the Turks, then to the Papists, which Position he doubted they approved, because, contrary to the orders of the Universities, they appeared before his Majesty, in Turkey gowns, not in their Scholastical habits, sorting to their degrees▪  
His Majesty, observing my Lord of London, to speak in some passion, said, that there was in it, something▪ which he might excuse, something that he did mislike: excuse his passion he might, thinking he had just cause to be so moved, both in respect that they did thus traduce the present well settled Church government; and also, did proceed in so indirect a course contrary to their own pretence, and the intent of that meeting also▪ yet he misliked his sudden interruption of D. Reyn. whom he should have suffered to have taken his course and liberty, concluding that there is no order, nor can be any effectual issue of disputation, if each party might not be suffered, without chopping, to speak at large what he would: And therefore willed that either the Doctors should proceed, or that the Bishop would frame his answer to these motions already made; although, saith his Majesty, some of them are very needless. It was thought fitter to answer, lest the number of objections increasing, the answers would prove confused.  
Upon the first motion, Concerning falling from Grace: The Bishop of London took occasion to signify to his Majesty, how very many in these days, neglecting holiness of life, presumed too much of persisting in Grace, laying all their Religion upon Predestination, If I shall be saved, I shall be saved, which he termed a desperate doctrine, showing it to be contrary to good Divinity, and the true doctrine of Predestination, whereein we should reason rather ascendendo, then descendendo, thus; I live in obedience to God, in love with my neighbour; I follow my vocation, etc. therefore I trust that God hath elected me, & predestinated me to Salvation; not thus, which is the usual course of argument. God hath Predestinated and chosen me to life, therefore, though I sin, never so grievously, yet I shall not be damned, for whom he once loveth, he loveth to the end. Whereupon he showed his Majesty out of the next article, what was the doctrine of the Church of England touching Predestination, in the very last Paragraph, scilicet: We must receive God's promises in such wise as they be generally set forth to us in holy scripture; and in our doings, that will of God is to be followed, which we have expressly declared unto us in the word of God: which part of the said Article, his Majesty very well approved, and after he had, after his manner, very singularly discoursed upon that place of Paul, work out your salvation with fear and trembling; he left it to be considered, whether any thing were meet to be added, for the clearing of the Doctor his doubt, by putting in the word often, or the like, as thus; We may often depart from Grace, but, in the mean time, wished that the doctrine of Predestination might be very tenderly handled, and with great discretion, lest on the one side, God's omnipotency might be called in question, by impeaching the doctrine of his eternal predestination; or on the other, a desperate presumption might be arreared, by inferring the necessary certainty of standing and persisting in grace.  
To the second, it was answered, that it was a vain objection, because, by the doctrine and practice of the Church of England, none, but a licenced minister, might preach, nor either publicly or privately administer the Eucharist, or the Lord's Supper. And as for private Baptism, his Majesty answered, that he had taken order, for that, with the Bishops already.  
In the third point) which was about Confirmation) was observed either a curiosity or malice, because the Article which was there presently read in those words: These five commonly called Sacraments, that is to say; Confirmation, Penance, Orders, etc. are not to be accounted for Sacraments of the Gospel, being such as have grown partly of the corrupt following the Apostles, etc. insinuateth, that the making of Confirmation, to be a Sacrament, is a corrupt imitation; but the Communion Book, aiming at the right use, and proper source thereof, makes it to be according to the Apostles example: which his Majesty observing, and reading both the places, concluded the objection to be a mere Cavil. And this was for the pretended contradiction.  
Now for the ground thereof; the Bishop of London added, that it was not so much founded upon the places in the Acts of the Apostles, which some of the Fathers had often showed; but upon Heb 6. 2. where it is made, as the first day he had said, a part of the Apostles Catechism; which was the opinion, besides the judgement of the holy Fathers, of M. Calvin and D. Fulke, the one upon Heb. 6. 2. as upon Saturday he had declared; the other upon Act. 8. verse 27. where with saint Augustine, he saith, that we do not, in any wise, mislike that ancient Ceremony (of imposition of hands, for strengthening and confirming such as had been baptised) but use it ourselves, being nothing else but, as S. Austen affirmeth, Prayer over a man to be strengthened and confirmed by the holy Ghost: or to receive increase of the gifts of the holy Ghost, as S. Ambrose saith; and a little after alludeth unto Heb. 6. 2. etc. Neither need there any great proof of this (saith my lord) For Confirmation to be unlawful, it was not their opinion, who objected this, as he supposed; this was it that vexed them, that they had not the use thereof in their own hands, every Pastor in his Parish to confirm, for than it would be accounted an Apostolical institution; and willed D. Reyn. to speak, herein, what he thought: who seemed to yield thereunto replying that some Diocese of a Bishop, having therein 600. parish Churches, (which number caused the Bishop of London to think himself personally touched, because in his Diocese there are 609. or thereabouts) it was a thing very inconvenient to commit Confirmation unto the Bishop alone, supposing it impossible that he could take due examination of them all, which came to be confirmed. To the fact, my Lord of London answered, for his majesties information, that the Bishops in their Visitations, give out notice to them, who are desirous either to be themselves, or to have their children, confirmed, of the place where they will be; and appoint either their chaplains, or some other Ministers to examine them which are to be confirmed, and lightly confirm none but either by the testimony, or report of the Parsons or Curates where the children are bred, and brought up. To the opinion he replied that none of all the Fathers ever admitted any to confirm but Bishops alone; yea even Saint Jerome himself though otherwise no friend to Bishops, by reason of a quarrel between the Bishop of jerusalem and him, yet confesseth that the execution thereof was restrained to Bishops only, ad honorem potius saaerdotii, quâm ad legis necessitatem. Whereof, namely of this prerogative of Bishops, he giveth this reason, Ecclesiae salus in summi sacerdotis dignitate pendet; cui si non exors quaedam, & ab omnibus eminens detur potestas, tot in Ecclesiis efficerentur schismata, quot sacerdotes. My Lord Bishop of Winchester challenged Doctor Reynolds, willing him, of his learning, to show where ever he had read that confirmation was, at all, used in ancient times by any other but Bishops; and added with all, that it was used partly to examine children, and after examination, by imposition of hands (which was a ceremony of blessing among the jews) to bless them & pray over them: and partly to try whether they had been baptised in the right form or no. For in former ages Baptism was administered in diverse sorts: some gave it, in nomine patris & filii, etc. others in nomine patris maioris, et filii minoris as the Arrians did; some in nomine patris per filium, in spiritu sancto; others, not in the name of the Trinity, but in the death of Christ, etc. Whereupon Catholic Bishops were constrained to examine them who were baptised in remotis, far from them, how they were taught to believe concerning baptism? if it were right to confirm them; if amiss to instruct them.  
His Majesty concluded this point, first, by taxing Saint Jerome for his assertion that a Bishop was not divinae ordinationis, (the Bishop of London thereupon, inserting that unless he could prove his ordination lawful out of the Scriptures he would not be a Bishop 4. hours) which opinion his Majesty much distasted, approving their calling & use in the Church, and closed it up with this short Aphotisme, No Bishop, no King. Secondly, for Confirmation his highness thought, that it sorted neither with the authority nor decency of the same, that every ordinary Pastor should do it: and therefore said, that for his part, he meant not to take that from the Bishops, which they had so long retained and enjoyed▪ seeing, as it pleased him to add, as great reason, that none should confirm without the Bishop's licence, as none should preach with out his licence: and so referring, as the day before, the word Examination, to be added to the rubric in the title of Confirmation in the Communion Book, if it were thought good so to do; he willed D. Reyn. to proceed.  
Who, after that he had deprecated the 
4  imputation of Schism, with a protestation, that he meant not to gall any man; goeth on to the 37. Article, wherein, he said, these words, The Bishop of Rome hath no authority in this land, not to be sufficient, unless it were added, nor aught to have: whereat his Majesty heartily laughed, and so did the Lords: the King adding an answer, which the Rhetoritions call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what speak you of the Pope's authority here? habemus iure, quod habemus, and therefore, in as much as it is said, he hath not, it is plain enough, that he ought not to have.  
This, and some other motions seeming both to the King, and Lords very idle and frivolous, occasion was taken, in some by talk, to remember a certain description, which M. Butler of Cambridge made of a Puritan, viz. A Puritan is a Protestant frayed out of his wits. But my Lord of London, there, seriously put his Majesty in mind of the speeches, which the French Embossador Mosr Rogne gave out concerning our Church of England, both at Canterbury after his arrival; & after, at the Court, upon the view of our solemn service and ceremonies, namely, that if the reformed Churches in France had kept the same orders among them which we have, he was assured that there would have been many thousands of Protestants more there, then now there are: and yet our men stumble and strain at these petty quillets, thereby to disturb and disgrace the whole Church.  
After this, the D. moved, that this proposition, 
5  the intention of the Minister is not of the essence of the Sacrament, might be added unto the book of Articles, the rather, because that some in England had preached it to be essential. And here again he remembered the 9 Orthodoxal assertions concluded at Lambeth. His Majesty utterly disliked that first part of the motion, for two reasons: First, thinking it unfit to thrust into the book every position negative, which would both make the book swell into a volume as big as the Bible, and also confound the Reader; bringing for example the course of one M. Craig, in the like case, in Scotland, who with his Irenounce and abhor, his detestations and abrenunciations he did so amaze the simple people, that they, not able to conceive all those things, utterly gave over all, falling back to Popery, or remaining still in their former ignorance. Yea, if I, said his Majesty, should have been bound to his form, the confession of my faith must have been in my table book, not in my head. But because you speak of Intention, saith his Highness, I will apply it thus, If you come hither with a good intention, to be informed and satisfied where you shall find just cause, the whole work will sort to the better effect; but if your Intention be to go as you came (whatsoever shall be said) it will prove that the Intention is very material, and essential to the end of this, present action. To the other part for the nine Assertions, his Majesty could not, suddenly, answer, because he understood not what the Doctor meant by those assertions or propositions at Lambeth; but when it was informed his Majesty, that, by reason of some controversies, arising in Cambridge, about certain points of Divinity; my lords Grace assembled some Divines, of special note, to set down their opinions, which they drew into nine assertions, and so sent them to the University, for the appeafing of those quarrels; then his Majesty answered, first, that when such questions arise among Scholars, the quietest proceeding were, to determine them in the Universities, and not to stuff the book with all conclusions Theological. Secondly, the better course would be to punish the broachers of false doctrine, as occasion should be offered▪ for were the Articles never so many and sound, who can prevent the contrary opinions of men till they be heard?  
Upon this the Dean of Paul's, kneeling down, humbly desired leave to speak, signifying unto his Majesty that this matter somewhat more nearly concerned him, by reason of controversy between him and some other in Cambridge, upon a proposition which he had delivered there. Namely, that whosoever (though before justified) did commit any grievous sin, as adultery, murder, treason, or the like, did become, ipso facto, subject to God's wrath, and guilty of damnation, or were in state of damnation (quoad praesentem statum) until they did repent; adding hereunto, that those which were called and justified according to the purpose of God's election, howsoever they might, and did, sometime, fall into grievous sins, and thereby into the present state of wrath and damnation; yet did never fall either totally from all the graces of God to be utterly destitute of all the parts and seed thereof, nor finally from justification, but were in time renewed, by God's spirit, unto a lively faith, and repentance, and so justified from those sins, and the wrath, curse, and guilt annexed thereunto, whereinto they were fallen, and wherein they lay so long as they were without true repentance for the same. Against which doctrine, he said, that some had opposed, teaching that all such persons as were once truly justified, though after they fell into never so grievous sins, yet remained still just, or in the state of justification, before they actually repented of those sins; yea and though they never repented of them, through forgetfulness or sudden death, yet they should be justified and saved without repentance. In utter dislike of this Doctrine his Majesty entered into a longer speech of predestination, and reprobation, than before, and of the necessary conjoining repentance and holiness of life with true faith: concluding that it was hypocrisy, and not true justifying faith, which was severed from them: for although predestination, and election dependeth not upon any qualities, actions, or works of man, which be mutable; but upon God his eternal and immutable decree and purpose: yet such is the necessity of repentance, after known sins committed, as that, without it there could not be either reconciliation with God, or remission of those sins.  
Next to this, Doctor Reynalds complained, that the Catechism in the Common prayer book, was too brief, for which one by Master Nowell, late Deane of Paul's was added, and that too long for young novices to learn by heart: requested therefore, that one uniform Catechism might be made, which, and none other, might be generally received: it was asked of him, whether if, to the short Catechism in the Communion Book, something were added for the doctrine of the Sacraments it would not serve? His Majesty thought the Doctor's request very reasonable: but yet so, that he would have a Catechism in the fewest and plainest affirmative terms that may be: taxing withal the number of ignorant Catechisms set out in Scotland, by every one that was the Son of a Good man: insomuch as, that which was Catechism doctrine in one congregation, was in another scarcely accepted as sound and Orthodox; wished, therefore, one to be made and agreed upon; adding this excellent, gnomicall, and Canonlike Conclusion, that in the reforming of a Church, he would have two rules observed, first, that old curious, deep and intricate questions might be avoided in the fundamental instruction of a people. Secondly, that there should not be any such departure from the Papists in all things, as that, because we in some points agree with them, therefore we should be accounted to be in error.  
To the former, D. Reynoldes added 
6  the profanation of the Sabbath day, and contempt of his majesties Proclamation made for the reforming of that abuse, of which he earnestly desired a straighter course for reformation thereof, and to this he found a general and unanimous assent. 
7   
After that, he moved his Majesty, that there might be a new translation of the Bible, because, those which were allowed in the reigns of Henry the eight, and Edward the sixth, were corrupt and not answerable to the truth of the Original. For example, first, Galathians, 4. 25. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not well translated, as now it is, Bordreth, neither expressing the force of the word, nor the Apostles sense, nor the situation of the place.  
Secondly, Psalm, 105. 28. they were not obedient; The Original being, They were not disobedient.  
Thirdly, Psalm, 106. verse 30. Then stood up Phinees and prayed, the Hebrew hath Executed judgement. To which motion, there was, at the present, no gainsaying, the objections being trivial and old, and already, in print, often answered; only, my Lord of London well added, that if every man's humour should be followed, there would be no end of translating. Whereupon his Highness wished, that some especial pains should be taken in that behalf for one uniform translation (professing that he could never, yet, see a Bible well translated in English; but the worst of all, his Majesty thought the Geneva to be) and this to be done by the best learned in both the Universities, after them to be reviewed by the Bishops, and the chief learned of the Church; from them to be presented to the Privie-councell; and lastly to be ratified by his Royal authority; and so this whole Church to be bound unto it, and none other: Marry, withal, he gave this caveat (upon a word cast out by my Lord of London) that no marginal notes should be added, having found in them, which are annexed to the Geneva translation (which he saw in a Bible given him by an English Lady) some notes very partial, untrue, seditious, and savouring too much, of dangerous, and traitorous conceits: As for example, Exod. 1. 19 where the marginal note alloweth disobedience to Kings. And 2. Chron. 15. 16. the note taxeth Asa for deposing his mother, only, and not killing her: And so concludeth this point, as all the rest with a grave and judicious advise. First, that errors in matters of faith might be rectified and amended. Secondly, that matters indifferent might rather be interrupted, and a gloss added; alleging from Burtolus de regno, that as better a King with some weakness, than still a change; so rather a Church with some faults, than an Innovation. And sure lie, saith his Majesty, if these be the greatest matters you be grieved with, I need not have been troubled with such importunities and complaints, as have been made unto me; some other more private course might have been taken for your satisfaction, and withal looking upon the Lords, he shook his head, smiling.  
The last point (noted by D. Reyn.) in 
8  this first head, for doctrine, was, that, unlawful and seditious books, might be suppressed, at least restrained, and imparted to a few: for by the liberty of publishing such books, so commonly, many young Scholars, and unsettled minds in both Universities, and through the whole Realm were corrupted, and perverted; naming for one instance, that Book entitled, De iure Magistratus in Subditos, published, of late, by Ficlerus a Papist, and applied against the Queen's Majesty that last was, for the Pope: The Bishop of London supposing, as it seemed, himself to be principally aimed at, answered, first, to the general, that there was no such licentious divulging of those books, as he imagined or complained of: and that none, except it were such as D. Reyn. who were supposed, would confute them, had liberty, by authority, to buy them: Again, such books, came into the Realm by many secret conveyances, so that there could not be a perfect notice had of their importation: Secondly, to the particular instance of Ficlerus, he said, that the author De iure, etc. was a great Disciplinarian; whereby it did appear, what advantage that sort gave unto the Papists, who mutatis personis, could apply their own arguments against Princes of the Religion: but for his own part, he said, he detested both the Author and the Applyer alike. My Lord Cecil here taxing, also, the unlimited liberty of the dispersing and divulging these Popish and seditious Pamphletes, both in Paul's Churchyard, & the Universities, instanced one lately set forth, & published; namely, Speculun Tragicum, which both his Mtie. & the L. Henry Howard, now Earl of Northampton, termed a dangerous book, both for matter & intention:) & the Lord Chancellor, also dividing all such books into Latin and English, concluded, that, these last, dispersed, did most harm: yet the Lord Secretary affirmed, that my Lord of London, had done therein what might be, for the suppressing of them; and that he knew no man else, had done any thing in that kind but he. At length, it pleased his excellent Majesty, to tell D. Reyn. that he was a better College man, than a Statesman; for if his meaning were, to tax the Bishop of London, for suffering those books, betwixt the Secular Priests, and Jesuits lately published, so freely to pass abroad; His Majesty would have him and his Associates to know, and willed them also to acquaint their adherents, and friends abroad therewith, that the said Bishop was much injured and slandered in that behalf, who did nothing therein, but by warrant from the Lords of the Council, whereby, both a Schism betwixt them was nourished, & also his majesties own cause and Title handled: the Lord Cecil affirming thereunto, that therefore they were tolerated, because, in them, was the Title of Spain confuted. The L. Treasurer added, that D. Reyn. might have observed another use of those Books; viz. that now by the testimony of the Priests themselves, her late Majesty, and the State were cleared of that imputation, of putting Papists to death, for their consciences only, and for their Religion, seeing, in those books, they themselves confess, that they were executed for treason. D. Reyn. excused himself, expounding his complaint, not meant of such books, as had been printed in England, but such as came from beyond the Seas, as Commentaries both in Philosophy and divinity. And these were the parts of the first head, concerning purity of Doctrine.  

Touching Pastors  
Resident  
Learned.   
To the second general point concerning 
2  the planting of Ministers learned, in every Parish; it pleased his Majesty to answer, that he had consulted with his Bishops about that, whom he found willing and ready, to second him in it: inveighing, herein, against the negligence and carelessness which he heard of many in this land; but, as Subita evacuatio was periculosa, so subita mutatio. Therefore this matter was not for a present resolution, because to appoint to every Parish, a sufficient Minister, were impossible, the Universities would not afford them; Again, he had fowd already, that he had more learned men in this Realm, than he had sufficient maintenance for; so that maintenance must first be provided, and then the other to be required: In the mean time, ignorant Ministers, if young, to be removed, if there were no hope of their amendment; if old, their death must be expected, that the next course may be better supplied: and so concluded this point, with a most religious and zealous protestation, of doing something daily in this case, because jerusalem could not be built up in a day. The Bishop of Winchester made known to the King, that this insufficiency of the Clergy, be it as it is, comes not by the Bishop's defaults; but partly, by Lay patrons, who present very mean men to their Cures; whereof, in himself, he showed an Instance, how that since his being Bishop of Winchester, very few Masters of Arts were presented to good Benefices: partly, by the law of the land, which admitteth of very mean and tolerable sufficiency in any Clerks; so that, if the Bishop should not admit them; then presently, a Quare impedit is sent out against him.  
Here my Lord of London, kneeling, humbly desired his Majesty (because he saw, as he said, it was a time of moving Petitions) that he might have leave, to make two or three. First, that there 
1  might be amongst us, a Praying ministery another while; for whereas; there are, in the ministery, many excellent duties to be performed, as the absolving of the Penitent, Praying for, and blessing of the people, administering of the Sacraments, and the like; it is come to that pass now, that some sort of men thought it the only duty required of a Minister, to spend the time in speaking out of a Pulpit; sometimes, God wot, very undiscreetly and unlearnedly: and this, with so great injury and prejudice, to the celebration of Divine service, that some Ministers would be content to walk in the Churchyard, till Sermon time, rather than to be present at publke Prayer. He confessed, that in a Church, new to be planted, preaching was most necessary; but among us, now long established in the faith, he thought it not the only necessary duty to be performed, and the other to be so profanely neglected and contemned. Which motion his Majesty liked exceeding well, very acutely taxing the hypocrisy of our times, which placeth all Religion in the ear, through which, there is an easy passage: but Prayer, which expresseth the hearts affection, and is the true devotion of the minds as a matter putting us to overmuch trouble, (wherein there concur, if prayer be as it ought, an unpartial consideration of our own estates, a due examination to whom we pray, an humble confession of our sins, with an hearty sorrow for them, and repentance not severed from faith) is accounted and used as the least part of Religion.  
The second was▪ that till such time as learned and sufficient men might be planted in every Congregation, that godly Homilies might be read, and the number of them increased, and that the Opponents would labour to bring them into credit again, as formerly they brought them into contempt. Every man (saith he) that can pronounce well, cannot indite well.  
The kings Majesty approved this motion, especially, where the living is not sufficient for maintenance of a learned Preacher; as also in places, where plenty of Sermons are, as in the City and great Towns. In the Country villages where Preachers are not near together, he could wish preaching, but where there are a multitude of Sermons, there he would have Homilies to be read diverse times: and therein he asked the assent of the Plaintiffs, and they confess it. A preaching Ministry, sayeth his Majesty, was best, but where it might not be had, godly prayers and exhortations did much good. That, that may be done, let it, and let the rest, that cannot, be tolerated. Somewhat was here spoken by the Lord Chancellor, of livings, rather wanting learned men, then learned men livings. Many in the Universities pining, Masters, Bachelors, and upwards: wishing therefore, that some might have single coats, before other had doublets; & here his L. showed the course, that he had ever taken, in bestowing the kings Benefices. My Lord of London commending his Honourable care that way, withal excepted, that a doublet was necessary in cold weather; the L. Chancellor replied, that he did it not for dislike of the liberty of our Church, in granting one man 2. benefices, but out of his own private purpose and practise grounded upon the foresaid reason.  
The last motion by my L. of London, was, that Pulpits might not be made Pasquilles, wherein every humorous, or discontented fellow might traduce his superiors. Which the King very graciously accepted, exceedingly reproving that, as a lewd custom; threatening, that if he should but hear of such a one in a Pulpit, he would make him an example: concluding with a sage admonition to the Opponents, that every man should solicit and draw his friends to make peace, and if anything were amiss in the Church officers, not to make the Pulpit the place of personal reproof, but to let his Majesty hear of it: yet by degrees. First, let Complaint be to the Ordinary of the place; from him to go to the Archbishop; from him, to the Lords of his majesties Council; and from them, if in all these places no remedy is found, to his own self. Which Caveat his Majesty put in, for that the Bishop of London had told him, that if he left himself open to admit of all complaints, neither his Majesty should ever be quiet, nor his under Officers regarded: seeing, that now already no fault can be censured, but presently the Delinquent threateneth a complaint to the King: and for an instance, he added, how a Printer, whom he had taken faulty, very lately answered him in that very kind.  
D. Reyn. cometh now to Subscription, (which concerneth the fourth general head, as he first propounded it, namely, The Communion book,) taking occasion to leap into it here, as making the urging of it to be a great impeachment to a learned Ministry; & therefore entreated, it might not be exacted as heretofore, for which many good men were kept out, other removed, & many disquieted. To subscribe according to the statutes of the Realm, namely, to the Articles of Religion, and the kings Supremacy, they were not unwilling. The reason of their backwardness to subscribe otherwise was, first, the books Apocryphal; which the Common Prayer book enjoined to be read in the Church albeit, there are, in some of those Chapters appointed, manifest errors, directly repugnant to the scriptures; the particular instance, which he then inferred was, Eccles. 48. 10. where he charged the author of that book, to have held the same opinion with the jews at this day; namely, that Elias in person, was to come before Christ, and therefore as yet Christ, by that reason, not come in the flesh; and so, consequently, it implied a denial of the chief Article of our redemption: his reason, of thus charging the Author, was, because that Ecclus. used the very words of Elias in person, which the Prophet Malachy, Chap. 4. doth apply to an Elias in resemblance, which both an angel, Luke 1. 17. and our Saviour Christ Math. 11. did interpret to be john Baptist. The answer was, as the objection, twofold. First, general, for Apocrypha books; The Bishop of London showing, first, for the antiquity of them, that the most of the objections made against those books, were the old Cavils of the jews, renewed by S. Hierome in his time, who was the first that gave them the name of Apocrypha: which opinion, upon Ruffinus his challenge, he, after a sort disclaimed; the rather, because a general offence was taken at his speeches in that kind. First, for the continuance of them in the Church, out of Kimidoncius and Chemnitius, two modern writers.  
The Bishop of Winton remembered the distinction of Saint Jerome, Canonici sunt ad informandos mores, non ad confirmandam fidem, which distinction he said, must be held for the justifying of sundry Counsels.  
His Majesty in the end, said he would take an even order between both, affirming, that he would not wish all Canonical books to be read in the Church, unless there were one to interpret; nor any Apocrypha at all, wherein there was any error; but for the other, which were clear, & correspondent to the scriptures, he would have them read, for else, sayeth his Majesty, why were they printed? and therein showed the use of the Books of Maccabees, very good to make up the story of the persecution of the jews; but, not to teach a man either to sacrifice for the dead, or to kill himself.  
And here his Highness arose from his chair, & withdrew himself into his inner chamber a little space: in the mean time a great questioning was amongst the Lords, about that place of Eccles. with which, as if it had been their rest and upshot, they began, afresh, at his majesties return. Who▪ seeing them so to urge it, and stand upon it, calling for a Bible, first, showed the author of that book, who he was; then the cause, why he wrote that book; next analyzed the Chapter itself, showing the precedentes and consequentes thereof; lastly, so exactly and divinelike, unfolded the sum of that place, arguing, and demonstrating, that whatsoever Ben Sirach had said, there, of Elias, Elias had in his own person, while he lived, performed and accomplished; so that the Susurrus, at the first mention, was not so great, as the astonishment was now at the King his so sudden and sound, and indeed, so admirable an interpretation; concluding, first, with a serious check to Doctor Reynaldes, that it was not good to impose upon a man, that was dead, a sense never meant by him: secondly, with a pleasant Apostrophe to the Lords; What, trow ye, makes these men so angry with Ecclesiasticus? by my soul, I think he was a Bishop, or else they would never use him so. But for the general, it was appointed by his Majesty, that Doctor Reyn. should note those chapters in the Apocrypha books, where those offensive places were, and should bring them unto the Lord Archshop of Canterbury against Wednesday next; and so he was willed to go on.  
The next scruple against Subscription 
2  was, that old Cram bis posita, that in the Common Prayer book, it is twice set down, jesus said to his Disciples; when as by the text original it is plain, that he spoke to the pharisees. To which it was answered, that for aught that could appear by the places, he might speak aswell to his Disciples, they being present, as to the Pharisees. But his Majesty keeping an even hand, willed that the word Disciples should be omitted, and the words, jesus said, to be Printed in a different letter, that it might appear, not to be a part of the text.  
The third objection against Subscripti. 
3  on, were Interogatories in baptism, propounded to Infants: which, being a profound point, was put upon M. Knewstubs to pursue: who, in a long and perplexed speech, said something out of S. Austen, that baptizare was credere, but what it was his Majesty plainly confessed, Ego non intelligo; and asked the Lords what they thought he meant? it seemed that one present, conceived him; for he standing at his back, bid him urge that punct, urge that punct, that is, a good point: my Lord of Winton, aiming at his meaning, showed him the use thereof out of S. Austen; and added the Father's reason for it, Qui peccavit in altero, credat in altero: which was seconded by his Majesty (whom it pleased, for the rest of the matters which followed, himself alone to answer; and justly, might he appropriate it to himself, for none present were able, with quicker conceit to understand, with a more singular dexterity to refute, with a more judicious resolution to determine, than his Majesty; herein being more admirable, that these points, wherein some thought him prejudicial to the contrary, all of us supposed him to have been but a stranger to them, he could so intelligently apprehend and so readily argue about them,) it was, I say, seconded by his Majesty; by reason, that the question should be propounded to the party, whom it principally concerned; secondly by example of himself, to whom interrogatories were propounded, when he was crowned in his infancy, king of Scotland.  
And here his Majesty, (as hereafter, at the end of every objection he did) asked them whether they had any more to say?  
M. Knewstubs took exceptions to the 
4  Cross in Baptism, which were in number, two. First, the offence of Weak brethren, 
1  grounded upon the words of Saint Paul, Rom. 14. and 1. Cor. 8. viz, the Consciences of the weak, not to be offended: which places his excellent Majesty answered most acutely, beginning with that general rule of the Fathers; Distingue tempora, & concordabunt Scripturae; showing here the difference of those times and ours; then a Church not fully planted, nor settled: but ours long established and flourishing: then Christians newly called from Paganism, and not thoroughly grounded; which is not the case of this Church, seeing that Heathenish doctrine, for many years, hath been hence abandoned. Secondly, with a question unanswerable, ask them how long they would be weak? whether 45. years were not sufficient for them to grow strong? 3. Who they were that pretended this weakness; for we, saith the King, require not now Subscription of Laikes & Idiots, but Preachers and Ministers, who are not still, I trow, to be fed with milk, but are enabled to feed others. 4. That is was to be doubted, some of them were strong enough, if not headstrong; and howsoever they in this case pretended weakness; yet some, in whose behalf they now spoke, thought themselves able to teach him, and all the Bishops of the land.  
His objection against the Cross consisted of three Interrogatories. 1. Whether 
1  the Church had power to institute an external significant sign? to which was replied, first, that he did mistake the use of the Cross with us, which was not used in Baptism, any otherwise then only, as a ceremony. Secondly, by their own example, who make imposition of hands in their ordination of Pastors, to be a sign significant.  
Thirdly, in prayer, saith the Bishop of Winton, the kneeling on the ground; the lifting up of our hands; the knocking of our breasts are Ceremonics significant: the first, of our humility coming before the mighty God, the second, of our confidence and hope, the other, of our sorrow & detestation of our sins, and these are, and may lawfully be used. Lastly, M. Deane of the Chapel, remembered the practice of the jews, who unto the institution of the Passeover, prescribed unto them by Moses, had as the Rabbins witness added both signs and words, eating sour herbs, and drinking wine, with these words to both, Take, and eat these in remembrance, etc. Drink this in remembrance, etc. Upon which addition and tradition of theirs, our Saviour instituted the Sacrament of his last Supper, in celebrating it with the same words, and after the same manner; thereby approving, that fact of theirs in particular; and generally, that a Church may institute and retain a sign significant: which satisfied his Majesty exceeding well.  
And here the king desired, to have himself made acquainted about the antiquity of the use of the Crosse. Which Doctor Reynaldes confessed, to have been ever since the Apostles times, but this was the difficulty, to prove it, of that ancient use in Baptism. For that, at their going abroad, or entering into the Church, or at their Prayers and benedictions, it was used by the Ancients, desired no great proof: but whether, in Baptism, Antiquity approved it, was the doubt cast in, by M. Deane of Sarum, whom his Majesty singled out, with a special Encomion, that he was a man well traveled in the Ancients: which doubt was answered, obsignatis tabulis, by the Dean of Westminster, (whom the King's Majesty, upon my Lord of London his motion, willed to speak to that point) out of Tertullian, Cyprian, Origen and others, that it was used in Immortali lavacro: which words being a little descanted, it fell from one, I think it was my Lord of Winchester, obiter, to say, that, in Constantine his time, it was used in Baptism. What, quoth the King, and is it now come to that pass, that we shall appeach Constantine of Popery and superstition; if then it were used, saith his Majesty, I see no reason, but that still we may continue it.  
M. Knewstubs his second question was, 
2  that put case, the Church had such power to add significant signs, whether it might, there add them, where Christ had already ordained one; which he said, was no less derogatory to Christ's institution, as he thought, then if any Potentate of this land, should presume to add his seal, unto the great seal of England. To which his Majesty answered, that the case was not alike, for that no sign or thing was added to the Sacrament, which was fully and perfectly finished, before any mention of the Cross is made; for confirmation whereof, he willed the place to be read.  
Lastly, if the Church had that power 
3  also, yet the greatest scruple to their Conscience was, how far such an ordinance of the Church, was to bind them, without impeaching their Christian Liberty? whereat, the King, as it seemed, was much moved, and told him, he would not argue that point with him, but answer therein, as Kings are wont to speak in Parliament, Le Roy J'auiserá: adding withal, that it smelled very rankly of Anabaptisme: comparing it unto the usage of a beardless boy, (one M. john Black) who the last Conference his Majesty had with the Ministers in Scotland, (in December, 1602.) told him, that he would hold conformity with his majesties ordinances, for matters of doctrine: but for matters of Ceremony, they were to be left in Christian Liberty, unto every man, as he received more and more light from the illumination of God's spirit; even till they go mad, quoth the King, with their own light: but I will none of that, I will have one Doctrine and one discipline, one Religion in substance, and in ceremony: and therefore I charge you, never speak more to that point, (how far you are bound to obey?) when the Church hath ordained it. And so asked them again, if they had anything else to say?  
D. Reynaldes objected the example of the Brazen Serpent, demolished & stamped to powder by Ezechias, because the people abused it to Idolatry: wishing, that, in like sort, the Cross should be abandoned, because, in the time of Popery, it had been superstitiously abused. Whereunto the King's Majesty answered diverse ways. First, quoth he, though I be sufficiently persuaded of the Cross in Baptism, and the commendable use thereof in the Church so long: yet, if there were nothing else to move me, this very argument were an inducement to me, for the retaining of it, as it is now by order established: For, inasmuch, as it was abused, so you say, to superstition, in time of popery, it doth plainly imply, that is was well used before Popery. I will tell you, I have lived among this sort of men, (speaking to the Lords, and Bishops,) ever since I was ten years old, but I may say of myself, as Christ did of himself: Though I lived amongst them, yet since I had ability to judge, I was never of them; neither did any thing make me more to condemn, and detest their courses, then that they did so peremptorily disallow of all things, which at all had been used in Popery. For my part, I know not how to answer the objection of the Papists, when they charge us with novelties: but truly to tell them, that their abuses are new, but the things, which they abused we retain in their primitive use, and forsake, only, the novel corruption. By this argument, we might renounce the Trinity, and all that is holy, because it was abused in Popery: (and speaking to Doctor Reyn. merrily) they used to wear hose & shoes in Popery, therefore, you shall, now, go barefoot.  
Secondly, quoth his Majesty, what resemblance 
2  is there, between the Brazen Serpent, a material visible thing, and the sign of the Cross made in the air?  
Thirdly, I am given to understand 
3  by the Bishops, and I find it true, that the Papists themselves, did never ascribe any power or spiritual grace to the Sign of the Cross in baptism.  
Fourthly, you see, that the material 
4  Crosses, which in time of Popery were made, for men to fall down before them, as they passed by them, to worship them (as the Idolatrous jews did the Brazen Serpent) are demolished, as you desire.  
The next thing, which was objected, was, the wearing of the Surplis, a kind of garment which the Priests of Isis used to wear. Surely, saith his Majesty, till of late, I did not think, that it had been borrowed from the Heathen, because, it is commonly termed, aragge of Popery, in scorn; but were it so, yet neither did we now border upon Heathenish nations, neither are any of them conversant with us, or commorant among us, who, thereby, might take occasion to be strengthened, or confirmed in Paganism; for, then there were just cause to suppress the wearing of it: but seeing, it appeared, out of antiquity, that in the celebration of divine service, a different habit appertained to the ministery, and principally, of white Linen; he saw no reason, but that in this Church, as it had been for comeliness and for order sake, it might be still continued. This being his constant & resolute opinion, that no Church ought further to separate itself, from the Church of Rome, either in Doctrine or Ceremony, than she had departed from herself, when she was in her flourishing and best estate, and from Christ her Lord & head. And here, again, he asked, what more they had to say?  
D. Reyn. took exceptions at those words, in the Common Prayer Book, of Matrimony, With my body I thee worship. His Majesty looking upon the place; I was made believe, (saith he,) that the Phrase, did import no less than Divine worship, and adoration: but by examination I find, that it is an usual English term, as a Gentleman of Worship, etc. and the sense agreeable to Scriptures; giving honour to the wife, etc. But turning to Doctor Reyn. (with smiling, saith his Majesty,) Many a man speaks of Robin Hood, who never shot in his bow, if you had a good wife yourself, you would think, all the honour and Worship you could do her, were well bestowed.  
The Dean of Sarum, mentioned the Ring in marriage; which Doctor Reyn, approved, and the King confessed, that he was married withal; and added, that he thought, they would prove to be scarce well married, who are not married with a Ring.  
He likewise spoke, of the Churching of women, by the name of Purification: which being read out of the Book, his Majesty very well allowed it, and pleasantly said, that women were loath enough of themselves, to come to Church, and therefore, he would have this, or any other occasion, to draw them thither.  
And this was the substance and sum of that third general point. At which pause, it growing toward night, his Majesty asked again, if they had any more to say? if they had, because it was late, they should have another day; but Doctor Reyn. told him, they had but one point more, which was the last general head: but it pleased his Majesty, first, to ask what they could say to the Cornered Cap? they all approved it; well then, saith his Majesty, turning himself to the Bishops, you may now safely wear your Caps, but I shall tell you, if you should walk in one street in Scotland, with such a Cap on your head, if I were not with you, you should be stoned to death with your Cap.  
In the fourth general head touching Discipline D. Reyn. first took exception, to the committing of Ecclesiastical censures, unto Laychancelors'; his reason was, that, in the Statute made in King Henry his time, for their authority that way, was abrogated in Queen Mary's time, and not revived in the late Queen's days: and abridged by Bishops themselves, 1571. ordering that the said Laychancelors should not excommunicate in matters of correction; and Anno 1584. and 1589▪ not in matters of Instance, but to be done only by them, who had power of the Keys: His Majesty answered, that he had already conferred with his Bishops, about that point, and that such order should be taken therein, as was convenient; willing him in the mean time, to go to some other matter, if he had any. Then he desireth, that according to certain Provincial Constitutions, they of the Clergy might have meetings once every three weeks; first in Rural Deaneries, and 
1. Cor. 14.  therein to have Prophesying, according as the Reverend Father, Archbishop Grindal, and other Bishops desired of her late Majesty. 2. that such things, as could not be resolved upon, there, might be referred to the Archdeacon's Visitation: and so 3. from thence to the Episcopal Synod, where the Bishop with his Presbyteri, 
Act. 21.  should determine all such points, as before could not be decided.  
At which speech, his Majesty was somewhat stirred; yet, which is admirable in him, without passion or show thereof: thinking, that they aimed at a Scottish Presbytery, which saith he, as well agreeth with a Monarchy, as God, and the Devil. Then jack and Tom, and Will, and Dick, shall meet, and at their pleasures censure me, and my Council, and all our proceedings: Then Will shall stand up, and say, it must be thus; then Dick shall reply, and say, nay, mary, but we will have it thus. And therefore, here I must once reiterate my former speech, Le Roy s'auisera: Stay, I pray you, for one seven years, before you demand that of me: and if then, you find me purseye and fat, and my wind pipes stuffed, I will perhaps hearken to you: for let that government be once up, I am sure, I shall be kept in breath; then shall we all of us, have work enough, both our hands full. But Doctor Reyn. till you find that I grow lazy, let that alone.  
And here, because D. Reyn. had twice before obtruded the King's Supremacy, 1. In the Article, concerning the Pope; 2. in the point of Subscription, his Majesty at those times said nothing: but now growing to an end, he said, I shall speak of one matter more; yet, somewhat out of order, but it skilleth not. Doctor Rein. quoth the K. you have often spoken for my Supremacy, and it is well: but know you any here, or any elsewhere, who like of the present Government Ecclesiastical, that find fault, or dislike my Supremacy? D. Rein. said no; why then, saith his Majesty, I will tell you a tale. After that the Religion restored by King Edward the sixth was soon overthrown, by the succession of Queen Marie, here in England, we in Scotland felt the effect of it. Whereupon Mas. Knox writes to the Queen Regent (of whom without flattery, I may say, that she was a virtuous and moderate Lady) telling her that she was Supreme head of the Church, and charged her, as she would answer it before God's Tribunal, to take care of Christ his Euangil, and of suppressing the Popish Prelates, who withstood the same. But how long, trow ye, did this continue? even so long, till by her authority, the popish Bishops were repressed▪ he, himself, and his adherents were brought in, and well settled, and by these means, made strong enough, to undertake the matters of Reformation themselves. Then, lo, they began to make small account of her Supremacy, nor would longer rest upon her authority, but took the cause into their own hand, & according to that more light, wherewith they were illuminated, made a further reformation of Religion. How they used that poor Lady my mother, is not unknown, and with grief I may remember it: who, because, she had not been otherwise instructed, did desire, only a private Chapel, wherein to serve God, after her manner, with some few selected persons; but her Supremacy was not sufficient to obtain it at their hands. And how they dealt with me, in my Minority, you all know; it was not done secretly, &, though I would, I cannot conceal it. I will apply it thus. And then putting his hand to his hat, his Majesty said; my Lords the Bishops, I may thank you, that these men do thus plead for my Supremacy; They think they cannot make their party good against you, but by appealing unto it, as if you, or some that adhere unto you, were not well affected towards it. But if once you were out, and they in place, I know what would become of my Supremacy. No Bishop, no King, as before I said. Neither do I thus speak, at random, without ground, for I have observed since my coming into England, that some Preachers before me, can be content to pray for james, King of England, Scotland, France and Ireland, defender of the faith, but as for Supreme Governor in all causes, and overall persons, (as well Ecclesiastical as Civil) they pass that over with silence; & what out they have been of, I after learned. After this ask them, if they had any more to object; and D. Reyn. answering, No, his Majesty appointed the next Wednesday for both parties to meet before him, and rising from his Chair, as he was going to his inner Chamber, If this be all, quoth he, that they have to say, I shall make them conform themselves, or I will harry them out of the land, or else do worse.  
And this was the Sum of the second days Conference, which raised such an admiration in the Lords, in respect of the King his singular readiness, and exact knowledge; that one of them said, he was fully persuaded, his Majesty spoke by the instinct of the spirit of God. My L. Cecil acknowledged, that very much we are bound to God, who had given us a King of an understanding heart. My Lord Chancellor, passing out of the Privy-chamber, said unto the Dean of Chester, standing by the door; I have often heard and read, that Rex est mixta persona cum sacerdote, but I never saw the truth thereof, till this day.  
Surely, whosoever heard his Majesty, might justly think; that title did more properly fit him, which Eunapius gave to that famous rhetorician, in saying that he was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a Living Library, and a walking Study.  
Finis secundae diei.   

THE THIRD days Conference.  
Upon Wednesday, january 18. all the Bishops afore named, attended at the Court, and the Deans: who were all called into the Privy Chamber, and who so else, my Lord Archbishop appointed, (for such was his majesties pleasure) whereupon the Knights and Doctors of the Arches, viz. Sir Daniel Dunne, Sir Thomas Crompton, Sir Richard Small, Sir john Bennet, and D. Drury entered. As soon as the King was set, the Lord Archbishop presented unto him a note of those points, which his Majesty had referred to their consideration, upon the first day, and the alteration, or rather explanation▪ of them, in our Liturgy.  

1. Absolution or Remission of sins, in the rubric of Absolution.  
2. In private Baptism, the lawful Minister present:  
3. Examination, with Confirmation of Children.  
4. jesus said to them; twice to be put into the Dominical Gospels: in stead of jesus said to his Disciples.   
His Majesty, here taking the Common Prayer Book, and turning to Private Baptism, willed, that where the words were (in the rubric, the second Paragraph) They Baptize not Children. Now it should be thus read; They cause not Children to be baptised; and again, in the same paragraph, for those words, Then they minister it, it should be, The Curate, or lawful Minister present, shall do it on this fashion. Concluding very gravely, that in this Conference, he aimed at three things principally, 1. The setting down of words fit and convenient, 2. Contriving, how things might be best done, without appearance of alteration. 3. Practice, that each man may do his duty in his place.  
After this, his Majesty fell into discourse about the High Commission, wherein he said, that he understood, how the parties named therein, were too many & too mean; that, the matters they dealt in, were base, and such as Ordinaries at home in their Courts, might censure; that the branches granted out to the Bishops, in their several Dioceses, were too frequent and large. To which my Lord's Grace answered severally, 1. for the number, it was requisite, it should be great, for otherwise, he must be forced, as oft times now it fell out, to sit alone: because, that, albeit all the Lords of the Privy Council were in, all the Bishops, many of the judges at law; & some of the clerk of the Council; yet very few or none of them, sitting with him at ordinary times, some of meaner place, as Deans, and Doctors of Divinity, and Law, must needs be put in; whose attendance his Grace, might with more authority command, and expect. 2. For the matters handled therein, he said, that he often times had complained thereof, but saw that it could not be remedied; because, that the fault may be of that nature, as that the ordinary jurisdiction might censure it▪ but eftsoons it falls out, that the party delinquent is too great, and so the Ordinary dare not proceed against him; or so mighty in his state, or so wilful in his contumacy, that he will not obey the summons, or censure; and so the Ordinary is forced to crave help, at the high Commission. To the third, his Grace said, that it concerned not him to make answer thereunto, for such Commissions have been granted, against his will oftentimes, and without his knowledge for the most part. My Lord Chancellor therefore offered it to his majesties wisdom to consider, if such Commissions should not be granted to any Bishop, but such as have the largest Dioceses; which his Majesty well approved, & added withal, and those Bishops who have in their Dioceses, the most troublesome and refractory persons, either Papists or Puritans: but of this, as also of the other things found fault with therein, he willed those to consult, to whom should be appointed the review of the Commission. And here that point had ended, but that one of the Lords, (I think verily rather upon misinformation, than set purpose,) pleased to say, that the proceeding thereby, was like unto the Spanish Inquisition, wherein, men were urged to subscribe more than law required; that by the oath ex officio, they were enforced to accuse themselves; that they were examined upon 20. or 24. Articles, upon the sudden, without deliberation, and for the most part against themselves: for the evidence thereof, a letter was showed of an ancient Honourable Councelor, written to the Lord Archbishop, Anno 1584. of two ministers in Cambridgeshire, then, or there abouts, examined upon many Articles, and in the end deprived. The Lord Archbishop answered, 1. to the matter, that, in the manner of proceeding, and examining, his Lordship was deceived: for if any Article did touch the party any way, either for life, liberty, or scandal, he might refuse to answer, neither was he urged thereunto. 2. to the letter, being in a cause twenty years since determined, he could not answer the particulars, but if his answer to that letter were found out, he doubted not but as it did satisfy that Honourable Councelour, when he lived, so it would also sufficiently clear this complaint before his Majesty.  
My Lord of London, for the matter of Subscription, showed his Highness the 3. Articles, which the Churchmen of England are to approve by subscribing, namely, the kings Supremacy; the Articles of Religion, and the Book of Common Prayer. All which, it pleased his Majesty himself, to read, (and after a little glance given, that the mention of the Oath ex officio, came in before his due time) he dilated, 1. how necessary Subscription was, in every well governed Church; that it was to be urged, for the keeping of Peace: for as laws, to prevent killing, did provide, there should be no quarreling; so to prevent greater tumults in the Church, Subscription was requisite. 2. because, the Bishop is to answer for every minister, whom he admitteth into his Diocese, it were fittest for him, to know the affection of the party, before his admittance; the best way to know him, and to prevent future factions, was; to urge his Subscription at his first entrance: for, Turpius eiicitur, quam non admittitur hospes. 3, as Subscription, was a good means to discern the affection of persons, whether quiet or turbulent, withal, it was the principal way to avoid confusion: concluding, that if any, after things were well ordered, would not be quiet, and show his obedience, the Church were better without him, he were worthy to be hanged. Praestat ut pereat unus, quam unitas.  
Touching the Oath Ex officio, the L. Chancellor, and after him the L. Treasurer spoke, both for the necessity and use thereof, in diverse Courts and cases. But his excellent Majesty, preventing that old allegation, Nemo cogitur detegere svam turpitudinem, said that the Civil proceedings, only, punished facts; but in Courts Ecclesiastical, it was requisite that Fame, & scandals should be looked unto. That here was necessary, the Oath Compurgatorie, & the Oath, ex officio too; & yet great moderation should be used, 1. in gravioribus criminibus: and 2. in such, whereof there is a public fame: 3. in distinguishing of public Fame, either caused by the inordinate demeanour of the offendor, or raised by the undiscreet proceeding in trial of the fact: as namely, in Scotland, where the lying with a wench (though done privately; and known, or scarce suspected by two or three persons before) was made openly known to the King, to the Queen, to the Prince, to many hundreds in the Court, by bringing the parties to the stool of Repentance, and yet, perhaps be, but a suspicion, only. And here his Majesty so sound described the Oath ex officio; First, for the ground thereof: Secondly, the Wisdom of the Law therein; Thirdly, the manner of proceeding thereby and the necessary and profitable effect thereof; in such a compendious, but absolute order, that all the Lords and the rest of the present Auditors, stood amazed at it: the Archbishop of Canterbury said, that undoubtedly his Majesty spoke by the special assistance of God's spirit. The Bishop of London upon his knee protested, that his heart melted within him, (and so he doubted not, did the hearts of the whole Company) with joy, and made haste to acknowledge unto almighty God, the singular mercy we have received at his hands, in giving us such a King, as since Christ his time, the like, he thought hath not been; whereunto the Lords, with one voice, did yield a very affectionate acclamation. The Civilians present, confessed, that they could not in many hours warning, have so judiciously, plainly, and accurately, in such a brief described it.  
After this, his Majesty committed some weighty matters to be consulted of, by the Lords and Bishops, 1. for Excommunication, in causes of less moment; the name or censure to be altered. 2. for the High Commission, the quality of the persons to be named, and the nature of the causes to be handled therein, 3. for recusant Communicants; for there are 3. sorts, saith his Majesty, of the Papists, some 1. which come to Sermons, but not to service and prayer, 2. some which come to both them, but not to the Communion, 3. a number which abstain from all. That inquiry might be made, of all those, who were of the first, second or third rank, concluding therein, that the weak were to be informed, the wilful to be punished.  
Here my Lord Chancellor mentioned the writ, de Excommunicato capiendo, which his Hon. said, did most affright the Papists, of all other punishments, because, by reason of that, they were many ways disabled in law: therefore, he would take order, if his Mtie so pleased, to sand that writ out against them freely without charge; and if they were not executed, his Lordship would lay the Undershiriffes in prison; and to this the King assented.  
The 4. thing to be consulted of, was, for the sending and appointing of Preachers into Ireland, whereof, saith his Majesty, I am but half a King, being Lord over their bodies, but their souls seduced by Popery, he much pitied, affirming, that where there is no true Religion, there can be no continued obedience: nor for Ireland only, but for some parts of Wales, and the Northern borders, so once called, though now no borders: the men to be sent, not to be factious, or scandalous, for weeds will be weeds, wheresoever they be, and are good for nothing, but to be picked over the wall; therefore they should single out men of sincerity, of knowledge, of courage.  
The last was, for provision of sufficient maintenance for the Clergy, and withal, for the planting of a learned and painful minister in every parish, as time shall serve.  
To every of those, his Majesty willed, that several Commissioners of his Council and bishops should be appointed, by the Lords, upon the dissolving the assembly present.  
And thus having conferred of these points with his Bishops, and referred othersome of them, as you heard to special Committees, his Majesty willed, that D. Reyn and his associates, should be called in to whom, he presently signified, what was done, and caused the alterations, or explications before named, to be read unto them. A little disputing there was, about the words in marriage, With my body I thee worship, & arguing no other thing to be meant, by the word Worship, then that, which S. Paul willeth, 1. Cor. 7. 4. the man thereby acknowledging, that, hereby he worshippeth his wife, in that he appropriateth his body unto her alone: nor any more, then that which S. Peter counseleth, 1. Peter. 3. 7. That the man should give Honour to his Wife, as to the weaker vessel: yet, for their satisfaction, should be put in, With my body I thee worship, & honour, if it were thought fit; & so his Mtie shut up all with a most pithy exhortation to both sides for unity persuading diligence in each man's place, without violence on the one party, or disobedience on the other, and willed them to deal with their friends abroad to that purpose: for his Majesty feared, and had some experience, that many of them were ticklish and humorous; nor that only, but labourers to pervert others to their fancies; he now saw, that the exceptions against the Communion Book, were matters of weakness; therefore, if the persons reluctant be discreet they will be won betimes, & by good persuasions; if undiscreet better they were removed: for many, by their factious behaviour, were driven to be Papists. Now then, of their fruits, he shall judge them; Obedience and Humility being marks of honest and good men. Those he expected of them, and by their example and persuasion of all their sort abroad; for, if hereafter, things being thus well ordered, they should be unquiet, neither his Majesty, nor the state had any cause to think well of them. To which, they all gave their unanimous assent, taking exception against nothing that was said or done, but promised to perform all duty to the Bishops, as their Reverend fathers, and to join with them against the common adversaries, & for the quiet of the Church.  
Only, M. Chatterton of Emanuel College, kneeling, requested that the wearing of the Surplis, and the use of the Cross in Baptism, might not be urged upon some honest, godly, and painful ministers in some parts of Lancashire; who feared, that if they should be forced unto them, many, whom they had won to the Gospel, would slide back, and revolt unto Popery again, and particularly, instanced the Vicar of Ratesdale: (he could not have light upon a worse;) for not many years before, he was proved before my Lord Archbishop, as his Grace there testified, and my L. Chancellor, by his unseemly and unreverent usage of the Eucharist, dealing the bread out of a Basket, every man putting in his hand, & taking out a piece, to have made many loath the holy Communion, and wholly refuse to come to Church, his Majesty answered, that it was not his purpose, and he durst answer for the Bishops, that it was not their intent, presently, and out of hand to enforce those things, without fatherly admonitions, conferences, and persuasions premised; but wished, that it should be examined if those men by their pains and preaching had converted any from Popery, and were, withal, men quiet of disposition, honest of life, and diligent in their calling; if so, letters should be written to the Bishop of Chester, (of whom his Majesty gave a very good testimony) to that purpose: if not, but that they were of a turbulent and opposite spirit, both they and others of that unquiet humour should presently be enforced to a conformity, and so, for that point, it was concluded, that my Lord Archbishop, should write to the Bishop of Chester, his letters for that matter.  
My Lord of London replieth, that if this were granted, the copy of these letters (especially, if his Majesty had written, as at first it was purposed) would fly over all England, and then other, for their confines, would make the same request, and so no fruit should follow of this Conference, but things would be worse than they were before. Therefore, he humbly desired his Majesty, that a time should be limited, within which compass, they should conform themselves. To which, his Majesty, readily assented, & willed, that the Bishop of the Diocese, should set them down the time, and in mean while confer with them, and if they would not yield, whatsoever they were, to remove them, after their time expired.  
No sooner was that motion ended, but down falls M. Knewstubs, and he requests the like favour of forbearance, for some honest Ministers in Suffolk, telling the K. it would make much against their Credits in the Country, to be now forced to the Surplis, and the Cross in Baptism. My lords Grace was answering; Nay, saith his Majesty, let me alone with him. Sir, saith the King, you show yourself, an uncharitable man, we have here taken pains, and in the end have concluded of an unity and uniformity, and, you forsooth, must prefer the Credits of a few private men, before the general peace of the Church; this is just the Scottish argument, for when any thing was there concluded, which disliked some humours, the only reason, why they would not obey, was, it stood not with their credits, to yield, having so long been of the contrary opinion; I will none of that, saith the King, and therefore, either let them conform themselves, & that shortly, or they shall hear of it. My Lord Cecil put his Majesty in mind, of a word, his Highness had used the day before, namely, of Ambuling Communions, saying, that the indecency thereof, was very offensive, & had driven many from the Church: & here M. Chatterton was told of sitting Communions in Emanuel College; which, he said, was so, by reason of the seats, so placed as they be; yet, that they had some kneeling also.  
Finally, they jointly promised, to be quiet and obedient, now they knew it to be the kings mind, to have it so. His majesties gracious conclusion was so piercing, as that it fetched tears, from some, on both sides. My Lord of London ended all, in the name of the whole company, with a Thanksgiving unto God for his Majesty, and a prayer for the health and prosperity of his Highness, our gracious Queen, the young Prince, and all their Royal Issue.  
His Majesty departed into the inner Chamber, all the Lords presently went to the Council Chamber, to appoint Commissioners, for the several matters before referred.  
FINIS.   

The Preface.  
MAny Copies were sent me, whereof some were so shamelessly untrue, and I assure you, so obscene, that I think his Majesty would have been as much offended with me for Printing, as with the Authors for dispersing them: I have chosen three of the best, and cleanliest, which do here▪ under follow.  
I give no censure, neither know I the Dispearsers, let the Reader confer and judge. Rectum est judex sui, & obliqui.   

The first Copy. january 15. 1603.  
SIr, I cannot conceal from you, the good success, which it hath pleased God to send us, by the Conference, which his Majesty had with the Bishops at the court. There appeared none but the Bishops, which were with the King above three hours: Can. Lon. Wint. fell down on their knees, and desired, that all things might remain, lest the Papists should think we have been in an error. The King replied, that in 42. years corruptions might creep in. He spoke of confirmation, private Baptism, the Cross, dumb ministery, non residence, the Courts; which he promised to amend: especially he spoke bitterly against private Baptism; saying he had as live an Ape, as a woman should baptize his child, and against Courts, which he said he would put down. The Lo. chief justice, and the Lo. Cecil, against Excommunications by Lay-men. Master Deane of the Chapel, speaking something to the King in his ear, the Bishop of London, insolently said unto him, Doctor Montague 
Other Copies have the Bishop of Winchester.  speak out, that we may hear you, and seek not to cross us. At their departure, they said, that if the King should use the Ministers in such sort as they were used, they would be too insolent. The King said they were his subjects, and if he would not hear them, than they had just cause to complain. The Bishops brought forth many Popish arguments, which the King very earnestly answered, and learnedly, more than ten times calling them Popish arguments, and said by those reasons, they might prove Popery. The Bishop of Winchester said, that if he took away private Baptism, he overthrew all antiquity. The Bishop of Peterbrough brought a foolish argument, with much disgrace to himself. The Bishops have taken Wednesday to consider of the King's speech. The Ministers came to the King on Monday at nine of the clock. Honest men about the Court, are comforted. Conformitans hang down their heads, and the Bishop's men curse the Puritans. sic explicit. 1. dies.   

Another Copy.  
I Have sent you the declaration of the Conference, which was in this manner: The first day the Bishops met before his Majesty: Bishops of Canterbury, London, and Winchester, making earnest suit, that all things might stand as they did, lest the Papists should take offence, who might say, we would persuade them to come to a Church having errors in it: and the Puritans will say, they have been persecuted long: The King answered, that the best state would gather corruptions, and that it was no argument for them, to say, they would not be cured of the pox, because they had had it 30. years: he concluded against absolution, confirmation, private Baptism, the dumb and scandulous Ministers: pluralities, the Courts and the authority of Bishops by the high Commissisners, etc. The second day the Ministers were convented before the King, who answered fearfully & modestly: the Bishop of Lon. behaved himself insolently, saying, these are Cartwrightes Scholars Schismatics, breakers of your majesties laws; you may know them by their Turkey gowns, and silk Turkey Grogorum: The third day they met all: where the King spoke much to unity, that they might join against the Papists: All the three days the King behaved himself admirable to the beholders: granting to the Ministers their earnest request, that the Ceremonies of the Cross in Baptism, and the Surplises, reverent for antiquity, should not be urged upon the consciences of the Ministers, so that they were peaceable men, and that they should have time to consider of them; many hundreds being resolved rather to have lost their places, then to have yielded to those superstitions, against which they had Preached. The last day, the Bishop of Cant. was entreated, to be a means that the ceremonies might not be pressed: but he answered they had been urged as necessary, and should be so still. But it pleased God to move his Majesty to a more peaceable course: the Bishop of Peterborow came in with his argument about Baptism, which the King made void to his great reproach: The King said many times that the bishops reasons were popish, and that they might establish Popery by them: it is thought that the King will be shortly in Huntingtonshire. The Lord Chancellor, the Lord Cecil, the Lord chief justice, and the Attorney General, must set down some course for the high Commission, and the Spiritual Courts.   

A third Copy. Some of the speeches that are bruited, upon Master Doctor Reynoldes return to Oxen. concerning the late Conference before his Majesty.  

1 THat the kings Majesty did gratify Master Doctor Reynoldes in every thing which he proposed: or that Doctor Reynoldes obtained, and prevailed in every thing he did desire.  
2 That if any man report the contrary, he doth lie: or that they should give him the lie, from Master Doctor Reynoldes.  
3 That these things now obtained by the reformers, were but the beginning of reformation: the greater matters were yet to come.  
4 That my Lord of Winton stood mute: and said little or nothing.  
5 That my Lord of London called Doctor Reynoldes Schismatic indeed: (he thanks him for it) but otherwise said little to purpose.  
6 That the King's Majesty used the Bishops with very hard words: but embraced master Doctor Reynolds, and used most kind speeches to him.  
7 That my Lo. of Canterbury or my Lo. of London, falling on his knees, besought his Majesty to take their cause into his own hands, and to make some good end of it: such as might stand with their credit.