Notwithstanding this oath, Whitgift assured the king, that baptism by women and lay-persons was not allowed by the church. Others said it was a reasonable practice, the minister not being of the essence of the sacrament. But the king not being satisfied, it was referred to consideration, whether the word curate, or lawful minister, might not be inserted into the rubrick for private baptism.

Concerning excommunication for lesser crimes in ecclesiastical courts, it was agreed, That the name should be changed, but the same censure retained, or an equivalent thereunto appointed. These were all the alterations that were agreed upon between the king and bishops in the first day's conference.

Mr. Patrick Galloway, who was present at the conference, gives this account of it to the presbytery of Edinburgh. "That on Jan. 12th, the king commanded the 'bishops, as they would answer it to God in conscience, and to himself upon their obedience, to advise among 'themselves, of the corruptions of the church in doctrine, 'ceremonies, and discipline; who after consultation re'ported, that all was well; but when his majesty with 'great fervency brought instances to the contrary, the 'bishops on their knees craved with great earnestness, That nothing might be altered, lest popish recusants, 'punished by penal statutes for their disobedience, and the puritans punished by deprivation from their callings and livings for non-conformity, should say, they had just 'cause to insult upon them, as men who had travailed to 'bind them to that which by their own mouths now was con'fessed to be erroneous." Mr. Strype calls this an aspersion; but I am apt to think him mistaken, because Mr. Galloway adds these words, "When sundry persons gave out copies of these actions, I myself took occasion, as I was an ear and eye-witness, to set them down, and pre'sented them to his majesty, who with his own hand men'ded some things, and eked out others that I had omitted." It is very certain, that bishop Barlow has cut off and concealed all the speeches that his majesty made against the corruptions of the church, and the practices of the pre

* Calderwood's Hist. Ch. of Scotland, p. 474.

lates, for five hours together, according to the testimony of Dr. Andrews dean of the chapel, who said, That his majesty did that day wonderfully play the puritan.

The second day's conference was on Monday, Jan. 16, when the four ministers were called in, with Mr. Galloway minister of Perth in Scotland, on the one part, and two bishops and six or eight deans on the other, the rest being secluded. The king being seated in his chair, with his nobles and privy counsellors around him, let them know, he was now ready to hear their objections against the establishment. Whereupon Dr. Raynolds, in the name of his brethren, humbly requested,

1. That the doctrine of the church might be preserved pure, according to God's word.

2. That good pastors might be planted in all the churches, to preach the same.

3. That the book of common-prayer might be fitted to more increase of piety.

4. That church government might be sincerely ministered according to God's word.

1. With regard to the doctrine of the church he requested, that to those words in the 16th article, We may depart from grace, may be added, neither totally nor finally, to make them consistent with the doctrine of predestination in the 17th article; and that (if his majesty pleased) the nine articles of Lambeth might be inserted. That in the 23d article these words, In the congregation, might be omitted, as implying a liberty for men to preach out of the congregation without a lawful call.-That in the 25th article the ground for confirmation might be examined; one passage confessing it to be a depraved imitation of the Apostles, and another grounding it on their example; besides that it was too much work for a bishop—

Here Bancroft, no longer able to contain himself, falling upon his knees, begged the king with great earnestness to stop the doctor's mouth, according to an ancient canon, that SCHISMATICS are not to be heard against their bishops. It is not reasonable (says he) that men who have subscribed to these articles, should be allowed to plead against their own act, contrary to the statute 1st. Eliz. The king, per

ceiving the bishop in a heat, said, 'My lord, you ought not to interrupt the doctor, but either let him proceed, or answer what he has objected.' Upon which he replied, That as to Dr. Raynolds' first objection, the doctrine of 'predestination was a desperate doctrine; and had many 'people libertines, who were apt to say, If I shall be saved, I shall be saved; he therefore desired it might be left at large. That his second objection was trifling, because by the practice of the church, none but licensed minis'ters might preach or administer the sacrament. And as 'to the doctor's third objection, he said, that the bishops had their chaplains and curates to examine such as were 'to be confirmed; and that in ancient time, none confirm'ed but bishops." To which Raynolds replied in the words of St. Jerom, That it was rather a compliment to the order, than from any reason or necessity of the thing. And whereas the bishop had called him a SCHISMATIC, he desired his majesty, that that imputation might not lie upon him; which occasioned a great deal of mirth and raillery between the king and his nobles, about the unhappy puritans. In conclusion the king said, he was against increasing the number of articles, or stuffing them with theological nicities; because, were they never so explicit, there will be no preventing contrary opinions. As to confirmation, he thought it not decent to refer the solemnity to a parish priest, and closed his remarks with this maxim, No bishop,no king.

After a long interruption the doctor went on, and desired a new catechism, to which the king consented, provided there might be no curious questions in it, and that our agreement with the Roman catholics in some points might not be esteemed heterodoxy. He further desired a new translation of the Bible, to which his majesty agreed, provided it were without marginal notes, saying, that of all the translations, the Geneva was the worst, because of the marginal notes, which allowed disobedience to kings. The doctor complained of the printing and dispersing popish pamphlets, which reflecting on Bancroft's character, the king said, "What was done of this kind was by warrant 'from the court, to nourish the schism between the seculars and jesuits, which was of great service. Doctor, you are a better college-man than states-man." To which Ray6

VOL. II.

nolds replied, That he did not intend such books as were printed in England, but such as were imported from beyond sea; and this several of the privy-council owned to be a grievance. The doctor having prayed that some effectual remedy might be provided against the profanation of the Lord's day,declared he had no more to add on the first head.

2. With regard to preaching, the doctor complained of pluralities in the church; and prayed, that all parishes might be furnished with preaching ministers. Upon which Bancroft fell upon his knees, and petitioned his majesty, that all parishes might have a praying ministry; for preaching is grown so much in fashion, (says he) that the service of the church is neglected. Besides, pulpit ha rangues are very dangerous; he therefore humbly moved, that the number of homilies might be increased, and that the clergy might be obliged to read them instead of sermons, in which many vented their spleen against their superiors. The king asked the plaintiffs their opinion of the bishop's motion; who replied, That a preaching ministry was certainly best and most useful, though they allowed, where preaching could not be had, godly prayers, homilies, and exhortations, might do much good. The lord chancellor [Egerton] said, There were more livings that wanted learned men, than learned men livings; let all therefore have single coats before others have doublets. Upon which Bancroft replied merrily, but a doublet is good in cold weather. The king put an end to the debate, by saying, he would consult the bishops upon this head.

3. But the doctor's chief objections were to the servicebook and church-government: Here he complained of the late subscriptions, by which many were deprived of their ministry, who were willing to subscribe to the doctrinal articles of the church, to the king's supremacy, and to the statutes of the realm. He excepted to the reading the Apocrypha; to the interrogatories in baptism, and to the sign of the cross; to the surplice, and other superstitious habits; to the ring in marriage; to the churching of women by the name of PURIFICATION. He urged, that most of these things were reliques of popery; that they had been abused to idolatry, and therefore ought, like the brazen serpent, to be abolished. Mr. Knewstubs said, these rites

and ceremonies were at best but indifferent, and therefore doubted, whether the power of the church could bind the conscience without impeaching christian liberty.

Here his majesty interrupted them, and said that he apprehended the surplice to be a very comely garment; that the cross was as old as Constantine, and must we charge him with popery? besides, it was no more a significant sign than imposition of hands, which the petitioners allowed in ordination; and as for their other exceptions, they were capable of being understood in a sober sense; but as to the 'power of the church in things indifferent, (says his majesty) I will not argue that point with you, but answer as kings in parliament, Le Roy s'avisera. This is like Mr. John Black, a beardless boy, who told me the last conference in Scotland, that he would hold conformity with me in doctrine, but that every man as to ceremonies was to 'be left to his own liberty, but I will have none of that; 'I will have one doctrine, one discipline, one religion in substance and ceremony: never speak more to that point, how far you are bound to obey."

4. Dr. Raynolds was going on, to complain of excommunication by lay-chancellors; but the king having said that he should consult the bishops on that head, the doctor desired that the clergy might have assemblies once in three weeks; that in rural deaneries they might have the liberty of prophesyings, as in archbishop Grindal's time; that those cases which could not be resolved there, might be referred to the archdeacon's visitation, and from thence to the diocesan synod, where the bishop with his presbyters should determine such points as were too difficult for the other meetings.- -Here the king broke out into a flame, and instead of hearing the doctor's reasons, or commanding his bishops to answer them, told the ministers, that he found they were aiming at a Scots presbytery, "which '(says he) agrees with monarchy as well as God and the 'devil; then Jack and Tom, Will and Dick, shall meet, ' and at their pleasure censure both me and my council. Therefore, pray stay one seven years before you demand that of me, and if then you find me pursy and fat, and 'my windpipe stuffed, I will perhaps hearken to you; for let that government be up, and I am sure I shall be kept