the Lords he sate downe in his chaire remoued forward from the cloth of State a prettie distance where beginning with a most graue and princely declaration of his generall drift in calling this assembly no nouell deuise but according to the example of all Christian Princes who in the commencement of their raigne vsually take the first course for the establishing of the Church both for doctrine and policie to which the verie Heathens themselues had relation in their prouerbe A Ioue Principium and particularly in this land King Henry the eight toward the ende of his raigne after him King Edward the 6 who altered more after him Queene Marie who reuersed all and the last Queene of famous memory so his highnesse added for it is worth the noting that his Maiestie neuer remembreth her but with some honourable addition who setled it as now it standeth wherein hee sayd that he vvas happier then they in this because they were faine to alter all thinges they found established but he saw yet no cause so much to alter and chaunge any thing as to confirme that which he found well setled already which state as it seemed so affected his royal hart that it pleased him both to enter into a gratulation to almightie God at which wordes hee put off his hat for bringing him into the promised land where Religion was purely professed where he sate among graue learned and reuerend men not as before else where a King without state without honor without order where beardlesse boyes would braue him to his face and to assure vs that he called not this assembly for any Innouation acknowledging the gouernement Ecclesiasticall as now it is to haue beene approued by manifold blessings from God himselfe both for the encrease of the Gospell and vvith a most happie and glorious peace Yet because nothing could be so absolutely ordered but something might bee 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 hee had receiued many complaintes since his first entrance into the kingdome especially through the dissentions in the Church of many disorders as he heard and much disobedience to the lawes with a great falling away to Popery his purpose therefore was like a good Physition to examine trie the complaintes and fully to remoue the occasions thereof if they proue scandalous or to cure them if they were daungerous or if but friuolous yet to take knowledge of them thereby to cast a sop into Cerberus his mouth that hee may neuer barke againe his meaning beeing as hee pleased to professe to giue factious spirites no occasion hereby of boasting or glory for which cause hee had called the Bishops in seuerally by themselues not to be confronted by the contrary opponents that if any thing should be found meete to be redressed it might be done which his Maiestie twise or thrise as occasion serued reiterated without any visible alteration And this was the summe so farre as my dull head could conceiue and carry it of his Maiesties generall speech In particular he signified vnto them the principall matters why hee called them alone with vvhome hee vvould consult about some speciall pointes wherein himselfe desired to bee satisfied these hee reduced to three heades First concerning the Booke of Common Prayer and Diuine Seruice vsed in this Church Second Excommunication in the Ecclesiasticall Courtes Third the Prouiding of fit and able Minister s for Ireland In the booke he required satisfaction about three thinges First about Confirmation first for the name if arguing a confirming of Baptisme as if this Sacrament without it were of no validity then were it blasphemous Secondly for the vse first brought vpon this occasion Infants being baptized and aunswering by their Patrini it was necessarie they should bee examined when they came to yeares of discretion and after their profession made by themselues to be confirmed with a blessing or prayer of the Bishop laying his handes vpon their heades abhorring the abuse in Popery where it was made a sacrament and a corroboration to Baptisme The second was for Absolution vvhich how we vsed it in our Church hee knewe not hee had heard it likened to the Popes pardons but his Maiesties opinion was that there being onely two kindes thereof from God the one generall the other particular for the first all prayers and preaching do import an Absolution for the second it is to bee applied to speciall parties who hauing committed a scandall and repenting are absolued otherwise where there precedes not either excommunication or pennance there needs no absolution The third was Priuate Baptisme if priuate for place his Maiestie thought it agreed with the vse of the primitiue church if for persons that any but a Lawfull Minister might baptize any where he vtterly disliked and in this point his Highnesse grew somewhat earnest against the baptizing by women and Laikes The second head was Excommunication wherein hee offered two thinges to bee 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 vsed too often In the Persons first why Lay men as Chancelors Commissaries should do it second why the Bishops themselues for the more dignitie to so high and waightie a censure should not take vpon them for their assistantes the Deane and Chapter or other ministers and Chaplaines of grauitie and account and so likewise in other Censures and giuing of orders c. The last for Ireland his Maiestie referred as you shall in the last daies conference heare to a consulation His Highnesse to whome I offer great wrong in beeing as Phocion to Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hatchet to cut short so admirable a speech hauing ended the Lord Archbishop after that on his knee he had signified hovve much this Whole land was bound to God for setting ouer vs a King so wise learned and iudicious addressed himselfe to enforme his Maiestie of all these pointes in their seuerall order And first as touching Confirmation hee shewed at large the antiquitie of it as being vsed in the Catholike Church euer since the Apostles time till that of late some particular Churches had vnaduisedly reiected it Then hee declared the lawfull vse of it agreeable to his Maiesties former speech affirming it to bee a meere calumniation and a very vntrue suggestion if any had informed his Highnesse that the Church of England did holde or teach that without Confirmation Baptisme was vnperfect or that it did adde any thing to the vertue and strength thereof And this hee made manifest by the Rubrikes in the Communion booke set before Confirmation which were there read My Lord of London succeeded saying that the authoritie of Confirmation did not depend onely vpon the Antiquitie and practise of the Primitiue Church which out of Cyprian Ep. 73. and Hierom. aduersus Luciferian hee
whosoeuer though before iustified did commit any grieuous sin as adultery murther treason or the like did become ipso facto subiect to Gods wrath and guilty of damnation or were in state of damnation quoad praesentem statum vntill they did repent adding hereunto that those which were called and iustified according to the purpose of Gods election hovvsoeuer they might and did sometime fall into grieuous sins and thereby into the present state of wrath and damnation yet did neuer fall either totally from all the graces of God to be vtterly destitute of all the partes and seede thereof nor finally from iustification but were in time renued by Gods spirit vnto a liuely faith and repentance and so iustified from those sinnes 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 hee saide that some had opposed teaching that all such persons as were once truely instified though after they fel into neuer so grieuous sinnes yet remained still iust or in the state of iustification before they actually repented of those sinnes yea and though they neuer repented of them through forgetfulnesse or sudden death yet they should bee iustified and saued without repentance In vtter dislike of this Doctrine his Maiestie entred into a longer speech of predestination and reprobation then before and of the necessary conioyning repentance and holinesse of life with true faith concluding that it was hypocrisie and not true iustifying fayth which was seuered from them for although predestination and election dependeth not vpon any qualities actiōs or works of man which be mutable but vpon God his eternall and immutable decree and purpose yet such is the necessitie of repentance after knowne sinnes committed as that without it there could not be either reconciliation with God or remission of those sinnes Next to this Doctor Reynalds complained that the Catechisme in the Common prayer booke was too briefe for which one by Maister Nowell late Deane of Paules was added and that too long for young nouices to learne by heart requested therefore that one vniforme Catechisme might bee made which and none other might be generally receiued it was asked of him whether if to the short Catechisme in the Communion Booke something were added for the doctrine of the Sacraments it would not serue His Maiestie thought the Doctors request very reasonable but yet so that hee would haue a Catechisme in the fewest and plainest affirmatiue termes that may bee taxing withall the number of ignorant Catechismes set out in Scotland by euerie one that was the Sonne of a Good man insomuch as that which was Catechisme doctrine in one congregation was in another scarsely accepted as sound and Orthodox wished therefore one to bee made and agreed vppon adding this excellent gnomicall and Canon-like Conclusion that in the reforming of a Church he wold haue two rules obserued first that old curious deepe and intricate questions might be auoided in the fundamentall instruction of a people Secondly that there should not be any such departure from the Papistes in all thinges as that because we in some pointes agree with them therefore wee should bee accounted to bee in errour To the former D. Reynoldes added the prophanation of the Sabboth day and contempt of his Maiesties Proclamation made for the reforming of that abuse of which hee earnestly desired a straighter course for reformation thereof and to this he found a general and vnanimous assent After that he moued his Maiestie that there might bee a newe translation of the Bible because those which were allowed in the raignes of Henrie the eight and Edward the sixt were corrupt and not aunswerable to the truth of the Originall For example first Galathians 4. 25. the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well translated as nowe it is Bordreth neither expressing the force of the worde nor the Apostles sense nor the situation of the place Secondly Psalme 105. 28. they were not obedient The Originall beeing They were not disobedient Thirdly Psalme 106. verse 30. Then stood vp Phinees and prayed the Hebrew hath Executed iudgement To which motion there was at the present no gainsaying the obiections beeing triuiall and old and alreadie in print often aunswered onely my Lord of London well added that if euery mans humour should be followed there would be no ende of translating VVhereupon his Highnesse wished that some especiall paines should be taken in that behalfe for one vniforme translation professing that hee could neuer yet see a Bible well translated in English but the worst of all his Maiestie thought the Geneua to bee and this to bee done by the best learned in both the Vniuersities after them to bee reuiewed by the Bishops and the chiefe learned of the Church from them to bee presented to the Priuie-Councell and lastly to bee ratified by his Royall authoritie and so this whole Church to be bound vnto it and none other Marry withall hee gaue this caueat vpon a word cast out by my Lord of London that no marginall notes should be added hauing found in them which are annexed to the Geneua translation which he sawe in a Bible giuen him by an English Lady some notes very partiall vntrue seditious and sauouring too much of daungerous and trayterous conceites As for example Exod. 1. 19. where the marginall note alloweth disobedience to Kings And 2. Chron. 15. 16. the note taxeth Asa for deposing his mother onely and not killing her And so concludeth this point as all the rest with a graue and iudicious aduise First that errours in matters of faith might bee rectified and amended Secondly that matters indifferent might rather be interrupted and a glosse added alleaging from Burtolus de regno that as better a King with some weakenesse then still a chaunge so rather a Church with some faultes then an Innouation And sure ly sayth his Maiestie if these bee the greatest matters you be grieued with I neede not haue beene troubled with such importunities and complaintes as haue beene made vnto me some other more priuate course might haue bene taken for your satisfaction and withall looking vppon the Lords he shooke his head smiling The last point noted by D. Reyn. in this first head for doctrine was that vnlawfull and seditious bookes might bee suppressed at least restrained and imparted to a few for by the libertie of publishing such bookes so commonly many young Schollers and vnsetled mindes in both Vniuersities and through the whole Realme were corrupted and peruerted naming for one instance that Booke intituled De iure Magistratus in Subditos published of late by Ficlerus a Papist and applied against the Queenes Maiestie that last was for the Pope The Bishop of London supposing as it seemed himselfe to bee principally aymed at aunswered first to the generall that there vvas no such licentious divulging of those bookes as he imagined or
sayeth his Maiestie was best but where it might not bee had godly prayers and exhortations did much good That that may be done let it and let the rest that cannot bee tollerated Somewhat was here spoken by the Lord Chancelor of liuinges rather wanting learned men then learned men liuinges Many in the Vniuersities pining Maisters Batchelors and vpwardes wishing therefore that some might haue single coates before other had dublets here his L. shewed the course that hee had euer taken in bestowing the Kinges Benefices My Lord of London commending his Honourable care that way withall excepted that a dublet was necessary in cold weather the L. Chancelor replied that he did it not for dislike of the libertie of our Church in granting one man 2. benefices but out of his owne priuate purpose and practise groūded vpō the foresaid reason The last motion by my L. of London was that Pulpits might not be made Pasquilles wherein euery humorous or discontented fellow might traduce his superiours Which the King very gratiously accepted exceedingly reprouing that as a lewde custome threatning that if hee should but heare of such a one in a Pulpit hee would make him an example concluding with a sage admonition to the Opponents that euery man shoulde solicite and drawe his friendes to make peace and if anything were amisse in the Church officers not to make the Pulpit the place of personall reproofe but to let his Maiestie heare of it yet by degrees First let Complaint be to the Ordinarie of the place from him to goe to the Archbishoppe from him to the Lordes of his Maiesties Councell and from them if in all these places no remedie is founde to his owne selfe Which Caueat his Maiestie put in for that the Bishop of London had tolde him that if hee left himselfe open to admit of all complaints neither his Maiestie should euer bee quiet nor his vnder Officers regarded seeing that now alreadie no fault can bee censured but presently the Delinquent threatneth a complaint to the King and for an instance he added how a Printer whome hee had taken faulty very lately answered him in that very kinde D. Reyn. commeth now to Subscription which concerneth the fourth generall heade as hee first propounded it namely The Communion booke taking occasion to leape into it here as making the vrging of it to be a great impeachment to a learned Ministery therefore intreated it might not be exacted as heretofore for which many good men were kept out other remoued many disquieted To subscribe according to the statutes of the Realme namely to the Articles of Religion and the Kinges Supremacy they were not vnwilling The reason of their backwardnesse to subscribe otherwise was first the bookes Apocryphall which the Common Praier booke enioyned to bee reade in the Church albeit there are in some of those Chapters appointed manifest errors directly repugnāt to the scriptures the particular instance which hee then inferred was Eccles. 48. 10. where hee charged the author of that booke to haue held the same opinion with the Iewes 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 implyed a denial of the chief Article of our redemption his reason of thus charging the Authour was because that Ecclus. vsed the very wordes of Elias in person which the Prophet Malachy Chap. 4. doth apply to an Elias in resemblance which both an angell Luke 1. 17. and our Sauiour Christ Math. 11. did interprete to be Iohn Baptist. The answere was as the obiection twofold First generall for Apocrypha bookes The Bishop of London shewing first for the antiquitie of them that the most of the obiections made against those bookes were the old Cauils of the Iewes renewed by S. Hierome in his time who was the first that gaue them the name of Apocrypha which opinion vpon Ruffinus his chalenge hee after a sort disclaimed the rather because a generall offence was taken at his speeches in that kinde First for the continuāce of them in the Church out of Kimidoncius and Chemnitius two moderne writers The Bishoppe of Winton remembred the distinction of Saint Ierome Canonici sunt ad informandos mores non ad confirmandam fidem which distinction hee saide must be held for the iustifying of sundry Councels His Maiestie in the ende saide hee would take an euen order betweene both affirming that hee woulde not wish all Canonicall bookes to be read in the Church vnlesse there were one to interprete nor any Apocrypha at all wherein there was any error but for the other which were cleare correspondent to the scriptures he would haue them read for else sayeth his Maiestie why were they printed and therein shewed the vse of the Bookes of Machabees very good to make vp the story of the persecution of the Iewes but not to teach a man either to sacrifice for the dead or to kill himselfe And here his Highnesse arose from his chaire withdrew himself into his inner chamber a little space in the meane time a great questioning was amōgst the Lords about that place of Eccles. with which as if it had beene their rest and vpshot they beganne afresh at his Maiesties returne Who seeing them so to vrge it and stand vpon it calling for a Bible first shewed the author of that booke who hee was then the cause why hee wrote that booke next analyzed the Chapter it selfe shewing the precedentes and consequentes thereof lastly so exactly and diuinelike vnfolded the summe of that place arguing and demonstrating that whatsoeuer Ben Sirach had saide there of Elias Elias had in his owne person while hee liued 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 sodaine and sound and indeede so admirable an interpretation concluding first with a serious checke to Doctor Reynaldes that it was not good to impose vpon a man that was dead a sense neuer meant by him secondly with a pleasant Apostrophe to the Lordes What trowe yee makes these men so angry with Ecclesiasticus by my soule I thinke hee was a Bishoppe or else they would neuer vse him so But for the generall it was appointed by his Maiestie that Doctor Reyn. should note those chapters in the Apocrypha bookes where those offensiue places were and should bring them vnto the Lord Archshop of Canterburie against VVednesday next and so he was willed to goe on The next scruple against Subscription was that olde Crambe bis posita that in the Common Prayer booke it is twise set downe Iesus saide to his Disciples when as by the text originall it is plaine that he spake to the Pharisies To which it was aunswered that for ought that coulde appeare by the places hee might speake aswell to his Disciples they beeing present as to the Pharisees But his
shewed but that it was an Institution Apostolicall and one of the particular pointes of the Apostles Catechisme set downe and named in expresse wordes Hebr. 6. 2. and so did M. Caluin expound that very place who wished earnestly the restitution thereof in those reformed Churches where it had beene abolished Vpon which place the Bishop of Carlell also insisted and vrged it both grauely and learnedly His Maiestie called for the Bible read the place of the Hebrewes and approued the exposition Something also the Bishop of Durham noted out of the Gospell of S. Mathew for the imposition of handes vppon children The conclusion was for the fuller explanation that wee make it not a Sacrament or a corroboration to a former Sacrament that it should bee considered of by their Lordshippes whether it might not without alteration whereof his Maiestie was still very wary bee intituled 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 vsed in our Church of England reading vnto his Maiestie 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 generall His Highnesse perused them both in the booke it selfe liking and approuing them finding it to be very true which my Lord Archbishop said but the Bishop of London stepping forward added it becōmeth vs to deale plainely with your Maiestie there is also in the Communion booke another more particular and personall forme of Absolution prescribed to be vsed in the order for the Visitation of the sicke this the King required to see and whilest Maister Deane of the Chappell was turning to it the sayd Bishop aledged that not onely the confessions of Augustia Boheme Saxon which he there cited doe retaine and allow it but that Maister Caluin did also approue such a generall kinde of Confession and Absolution as the Church of England vseth and withall did very well like of those which are priuate for so hee termes them The sayd particular Absolution in the Common prayer booke beeing read his Maiestie exceedingly well approued it adding that it was Apostolicall and a very godly ordinance in that it was giuen in the name of Christ to one that desired it and vpon the clearing of his conscience The conclusion was that it should be consulted of by the Bishops whether vnto the Rubrike of the generall Absolution these wordes Remission of sinnes might not be added for explanation sake In the third place the Lord Archbishop proceeded to speake of Priuate Baptisme shewing his Maiestie that the administration of Baptisme by women and Lay-persons was not allowed in the practise of the Church but enquired of by Bishoppes in their Visitations and censured neither doe the wordes in the booke inferre any such meaning whereunto the King excepted vrging and pressing the wordes of the Booke that they could not but intend a permission and suffering of women and priuate persons to baptize Here the Bishoppe of Worcester said that indeed the wordes were doubtfull and might bee pressed to that meaning but yet it seemed by the contrarie practise of our Church censuring women in this case that the compilers of the Booke did not so intend them and yet propounded them ambiguously because otherwise perhaps the Booke would not haue then passed in the Parliament and for this coniecture as I remember he cited the testimony of my Lord Archbishoppe of Yorke whereunto the Bishop of London replyed that those learned and reuerend men who framed the Booke of Common Prayer entended not by ambiguous termes to deceiue any but did indeede by those wordes entend a permission of priuate persons to baptize in case of necessitie whereof their letters were witnesses some partes whereof hee then read and withall declared that the same was agreeable to the practise of the auncient Church vrging to that purpose both Actes 2. where 3000. were baptized in one day which for the Apostles alone to doe was impossible at least improbable and besides the Apostles there were then no Bishoppes or Priestes And also thee authoritie of Tertullian and Saint Ambrose in the fourth to the Ephesians plaine in that point laying also open the absurdities and impieties of their opinion who thinke there is no necessitie of Baptisme which word Necessitie he so pressed not as if God without Baptisme could not saue the child but the case put that the state of the Infant dying vnbaptized being vncertaine and to God only known but if it dye baptized there is an euident assurance that it is saued who is hee that hauing any Religion in him would not speedily by any meanes procure his Child to be baptized and rather ground his action vpon Christs promise then his omission thereof vppon Gods secret iudgement His Maiestie replied first to that place of the Actes that it was an Acte extraordinary neither is it sound reasoning from thinges done before a Church bee setled and grounded vnto those which are to be performed in a Church stablished and flourishing That hee also maintained the necessitie of Baptisme and alwayes thought that the place of Saint Iohn Nisi quis renatus fuerit ex aqua c. was ment of the Sacrament of Baptisme and that hee had so defenced it against some Ministers in Scotland and it may seeme strange to you my Lords saith his Maiestie that I who now think you in England giue too much to Baptism did 14. moneths ago in Scotland argue with my Diuines there for ascribing too litle 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 baptize the child though priuately should refuse to come I think you shall be damned But this necessitie of Baptisme his Maiestie so expounded that it was necessarie to be had where it might be lawfully had id est ministred by lawfull Ministers by whom alone by no priuate person hee thought it might not in any case be administred and yet vtterly disliked all rebaptization although either women or Laikes had baptized Heere the Bishop of VVinchester spake very learnedly and earnestly in that point affirming that the denying of priuate persons in cases of necessitie to baptize were to crosse all antiquitie seeing that it had bene the ancient and common practize of the Church When Ministers at such times could not be got and that it was also a rule agreed vpon among Diuines that the Minister is not of the Essence of the Sacrament His Maiestie answered though hee be not of the Essence of the Sacrament yet is he of the Essence of the right and lawfull ministrie of the Sacrament taking for his ground the commission of Christ to his Disciples Mat. 28. 20. Go preach and baptize The issue was a consultation whether into the
Rubrike of Priuate Baptisme which leaues it indifferently to all Laikes or Clergie the wordes Curate or lawfull Minister might not bee inserted which was not so much stuck at by the Bishops And so his Maiestie 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 secoÌ„dly whether in place of it another Coercion equiualent thereunto might not bee inuented and thought of A thing very easily yeelded vnto of all sides because it hath beene long and often desired but could not be obtained from her Maiestie who resolued to be still Semper eadem and to alter nothing which she had once setled And thus the VVednesday succeeding beeing appointed for the exhibiting of their determinations in these points and the Munday next immediately following this present day for the Opponents to bring in their Complaintes wee were dismissed after three houres and more spent which were soone gone so admirably both for vnderstanding speech and iudgment did his Maiestie handle all those points sending vs away not with coÌ„tentment only but astonishment and which is pittifull you will say with shame to vs all that a King brought vp among Puritans not the learnedst men in the world and schooled by them swaying a kingdome full of busines and troubles naturally giuen to much exercise and repast should in points of Diuinity shew himselfe as expedite and perfect as the greatest Schollers and most industrious Students there present might not outstrip him But this one thing I may not omit that his Maiestie should professe howsoeuer he liued among Puritans and was kept for the most part as a Ward vnder them yet since hee was of the age of his Sonne 10. years old he euer disliked their opinions as the Sauiour of the world said Though he liued among them he was not of them Finis Primae diei THE SECOND DAYES Conference ON Munday Ianuary 16. betweene 11. and 12. of the Clocke were the foure Plaintiffes called into the Priuie Chamber the two Bishoppes of London and VVinchester being there before and after them all the Deanes Doctors present which had bin summoned Patr. Galloway somtimes Minister of Perth in Scotland admitted also to be there The Kings maiestie entering the Chamber preseÌ„tly tooke his Chaire placed as the day before the noble young Prince sitting by vppon a stoole where making a short but a pitthy and sweet speech to the same purpose which the first day hee made vz. of the end of the Conference meeâ—e to bee had he said by euerie King at his first entrance to the Crowne not to innouate the gouernment presently established which by long experience hee had found accompanied with so singular blessinges of God 45 yeares as that no Church vpon the face of the earth more florished then this of England But first to settle an vniform order through the whole church Secondly to plant vnity for the suppressing of Papistes and enemies to Religion Thirdly to amend abuse as naturall to bodies Politike and to corrupt man as the shadow to the bodie which once being entred hold on as a wheele his motioÌ„ once set going And because many grieuous complaints had bene made to him since his first entrance into the land hee thought it best to send for some whom his Maiestie vnderstoode to be the most graue learned and modest of the aggreeued sort whome being there present he was now readie to heare at large what they could obiect or say so willed them to beginne whereupon they 4. kneeling downe D. Reynalds the Foreman after a short Preamble gratulatorie and signifying his Maiesties Summons by vertue whereof they then and there appeared reduced all matters disliked or questioned to these 4. heades 1. That the Doctrine of the Church might be preserued in puritie according to Gods word 2. That good Pastors might be planted in all Churches to preach the same 3. That the Church gouernment might be sincerely ministred according to Gods word 4. That the Booke of Common Prayer might be fitted to more increase of pietie For the first he moued his Maiestie that the Booke of Articles of Religion concluded 1562. might bee explaned in places obscure and enlarged where some thinges were defectiue For example whereas Art 16. the wordes are these After we haue receiued the holy Ghost we may depart from Grace Notwithstanding the meaning be sound yet he desired that because they may seeme to be coÌ„trary to the doctrine of Gods Predestination election in the 17. Article both those wordes might be explaned with this or the like addition yet neither totally nor finally and also that the nine assertions Orthodoxall as he termed them concluded vpon at Lambeth might be inserted into that Booke of Articles Secondly where it is said in the 23. Article that it is not lawfull for any man to take vpon him the office of Preaching or administring the Sacraments in the congregation before hee bee lawfully called D. Rey. tooke exception to these wordes In the Congregation as implying a lawfulnes for any man whosoeuer out of the Congregation to preach and administer the Sacraments though he had no lawfull calling thereunto Thirdly in the 25. Article these words touching Confirmation growne partly of the corrupt following the Apostles beeing opposite to those in the Collect of Confirmation in the Communion Booke vpon whome after the exaÌ„ple of the Apostles argue saith he a contrarietie each to other the first confessing Confirmation to be a depraued imitation of the Apostles the second grounding it vpon their example Act. 8. 19. as if the Bishop in Confirming of Children did by imposing his handes as the Apostles in those places giue the visible graces of the holy ghost therfore he desired that both the contradiction might be considered and this ground of Confirmation examined Thus farre Doctor Reyn. went on without any interruption but here as hee was proceeding the Bishoppe of London much moued to heare these men who some of them the Euening before and the same morning had made semblance of ioyning with the Bishops and that they sought for nothing but vnitie now strike to ouerthrowe if they could all at once cut him off and kneeling downe most humbly desired his Maiestie first That the auncieÌ„t Canon might be remeÌ„bred 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 Booke and yet had lately exhibited a Petition to his Maiestie against it they might be remoued and not heard according to the Decree of a verie auncient Councell prouiding that no man should be admitted to speake against that whereunto he bad formerly subscribed Thirdly he put D. Reynoldes and his Associates in minde how much they were bound to his Maiesties exceeding great clemencie in that they were permitted contrary
one M. Iohn Black who the last Conference his Maiestie had with the Ministers in Scotland in December 1602. tolde him that hee woulde holde conformitie with his Maiesties ordinances for matters of doctrine but for matters of Ceremonie they were to bee left in Christian Libertie vnto euery man as hee receiued more and more light from the illumination of Gods spirit euen till they goe mad quoth the King with their owne light but I will none of that I will haue one Doctrine and one discipline one Religion in substance and in ceremonie and therefore I charge you neuer speake more to that point how farre 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 obiected the example of the Brasen Serpent demolished stampt to powder by Ezechias because the people abused it to Idolatry wishing that in like sort the Crosse should bee abandoned because in the time of Popery it had beene superstitiously abused Whereunto the Kings Maiesty answered diuerse waies First quoth hee though I bee sufficiently perswaded of the Crosse in Baptisme and the commendable vse thereof in the Church so long yet if there were nothing else to moue mee this verie argument were an inducement to mee 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 plainely imply that is was well vsed before Popery I will tell you I haue liued among this sorte of men speaking to the Lords and Bishops euer since I was tenne yeares olde but I may say of my selfe as Christ did of himselfe Though I liued amongst them yet since I had abilitye to iudge I was neuer of them neither did any thing make mee more to condemne and detest their courses then that they did so peremptorily disallow of all thinges which at all had beene vsed in Popery For my part I knowe not how to answere the obiection of the Papistes when they charge vs with nouelties but truely to tel them that their abuses are newe but the thinges which they abused wee retaine in their primitiue vse and forsake onely the nouell corruption By this argument wee might renounce the Trinity and all that is holie because it was abused in Poperie and speaking to Doctor Reyn. merily they vsed to weare hose shooes in Popery therefore you shall now go barefoote Secondly quoth his Maiestie what resemblance is there betweene the Brasen Serpent a materiall visible thing and the signe of the Crosse made in the ayre Thirdly I am giuen to vnderstande by the Bishops and I finde it true that the Papistes themselues did neuer ascribe any power or spirituall grace to the Signe of the Crosse in baptisme Fourthly you see that the materiall Crosses which in time of Popery were made for men to fall downe before them as they passed by them to worship them as the Idolatrous Iewes did the Brasen Serpent are demolished as you desire The next thing which was obiected was the wearing of the Surplis a kinde of garment which the Priestes of Isis vsed to weare Surely saith his Maiestie till of late I did not thinke that it had bene borrowed from the Heathen because it is commonly termed aragge of Poperie in scorne but were it so yet neither did wee now border vpon Heathenish nations neither are any of them conuersant with vs or commorant among vs who thereby might take occasion to bee strengthened or confirmed in Paganisme for then there were iust cause to suppresse the wearing of it but seeing it appeared out of antiquitie that in the celebration of diuine seruice a different habite appertained to the ministerie and principally of white Linnen hee sawe no reason but that in this Church as it had beene for comelinesse and for order sake it might be still continued This being his constant resolute opinion that no Church ought further to separate it selfe from the Church of Rome either in Doctrine or Ceremony then shee had departed from her selfe when shee was in her florishing and best estate and from Christ her Lord head And heere againe he asked what more they had to say D. Reyn. tooke exceptions at those wordes in the Common Prayer Booke of Matrimonie VVith my bodie I thee worship His Maiestie looking vpon the place I was made beleeue saith hee that the Phrase did import no lesse then Diuine worship and adoration but by examination I finde that it is an vsuall English terme as a Gentleman of Worshippe c. and the sense agreeable to Scriptures giuing honour to the wife c. But turning to Doctor Reyn. with smiling saith his Maiestie Many a man speakes of Robin Hood who neuer shot in his bowe if you had a good wife your selfe you would thinke all the honour and Worshippe you could doe her were well bestowed The Deane of Sarum mentioned the Ring in marriage which Doctor Reyn approued and the King confessed that hee was married withall and added that hee thought they woulde proue to bee scarse well maried who are not maried with a Ring He likewise spake of the Churching of women by the name of Purification which being read out of the Booke his Maiestie very well allowed it and pleasantly saide that women were loath enough of themselues to come to Church and therefore he would haue this or any other occasion to drawe them thither And this was the substance and summe of that third generall point At which pause it growing toward night his Maiestie asked againe if they had any more to say if they had because it was late they should haue another day but Doctor Reyn. told him they had but one pointe more which was the last generall heade but it pleased his Maiestie first to aske what they could say to the Cornerd Cap they all approued it well then saith his Maiestie turning himselfe to the Bishops you may now safely weare your Caps but I shall tell you if you should walke in one streete in Scotland with such a Cap on your head if I were not with you you shoulde bee stoned to death with your Cap. In the fourth generall heade touching Discipline D. Reyn. first tooke exception to the committing of Ecclesiasticall censures vnto Lay-Chancelors his reason was that in the Statute made in King Henrie his time for their authoritie that way was abrogated in Queene Maries time and not reuiued in the late Queenes daies and abridged by Bishops themselues 1571. ordering that the said LayChācelors should not excommunicate in matters of correction and Anno 1584. and 1589 not in matters of Instance but to bee done only by them who had power of the Keyes His Maiestie answered that hee had already conferred with his Bishoppes about that point and that such order should be taken therein as was conuenient willing him in the meane time to goe to some other matter if hee had
any Then hee desireth that according to certaine Prouincial Constitutions they of the Clergy might haue meetinges once euery three weekes first in Rurall Deanries and therein to haue Prophecying according as the Reuerend Father Archbishoppe Grindal and other Bishops desired of her late Maiestie 2. that such things as could not be resolued vpon there might bee referred to the Archdeacons Uisitation and so 3. from thence to the Episcopall Synode where the Bishoppe with his Presbyteri should determine all such pointes as before could not be decided At which speech his Maiestie was somewhat stirred yet which is admirable in him without passion or shewe thereof thinking that they aymed at a Scottish Presbytery which saith hee as well agreeth with a Monarchy as God and the Diuell Then Iack and Tom and Will and Dick shall meete and at their pleasures censure me and my Councell and all our proceedings Then VVill shall stand vp and say it must bee thus then Dick shall reply and say nay mary but wee will haue it thus And therefore here I must once reiterate my former speech Le Roy s'auisera Stay I pray you for one seauen yeares before you demaunde that of mee and if then you finde mee purseye and fat and my winde pipes stuffed I will perhaps hearken to you for let that gouernment bee once vp I am sure I shall bee kept in breath then shall wee all of vs haue worke enough both our hands full But Doctor Reyn. til you finde that I grow lazy let that alone And here because D. Reyn. had twise before obtruded the Kings Supremacie 1. In the Article concerning the Pope 2. in the point of Subscription his Maiestie at those times saide nothing but now growing to an end he saide I shall speake of one matter more yet somewhat out of order but it skilleth not Doctor Rein. quoth the K. you haue often spoken for my Supremacie and it is well but knowe you any here or any elsewhere who like of the present Gouernement Ecclesiasticall that finde fault or dislike my Supremacie D. Rein. saide no why then saith his Maiestie I will tell you a tale After that the Religion restored by King Edwarde the sixt was soone ouerthrowne by the succession of Queene Marie here in England wee in Scotland felt the effect of it Whereupon Mas. Knoxe writes to the Queene Regent of whome without flattery I may say that she was a vertuous and moderate Lady telling her that she was Supreme head of the Church and charged her as shee would aunswere it before Gods Tribunall to take care of Christ his Euangil and of suppressing the Popish Prelates who vvithstoode the same But how long trovv yee did this continue euen so long till by her authority the popish Bishops were repressed hee himselfe and his adherents vvere brought in and well setled and by these meanes made strong enough to vndertake the matters of Reformation thēselues Then loe they began to make small account of her Supremacy nor vvould longer rest vpon her authoritie but tooke the cause into their ovvne hand according to that more light wherewith they were illuminated made a further reformation of Religion How they vsed that poore Lady my mother is not vnknowne and vvith griefe I may remember it vvho because shee had not beene otherwise instructed did desire only a priuate Chappell vvherein to serue God after her manner with some few selected persons but her Supremacy was not sufficient to obtaine it at their hands And howe they dealt with me in my Minoritie you all know it was not done secretly thogh I would I cannot conceale it I will apply it thus And then putting his hand to his hat his Maiestie saide my Lordes the Bishops I may thanke you that these men doe thus pleade for my Supremacie They thinke they cannot make their party good against you but by appealing vnto it as if you or some that adhere vnto you were not well affected towardes it But if once you were out and they in place I knowe what would become of my Supremacie No Bishop no King as before I sayd Neither doe I thus speake at randon without ground for I haue obserued since my comming into England that some Preachers before me can be content to pray for Iames King of England Scotland Fraunce and Ireland defendor of the faith but as for Supreme Gouernour in all causes and ouerall persons as well Ecclesiasticall as Ciuill they passe that ouer with silence what out they haue beene of I after learned After this asking them if they had any more to obiect and D. Reyn. aunswering Noe his Maiestie appointed the next Wednesday for both parties to meete before him and rising from his Chaire as hee was going to his inner Chamber If this bee all quoth he that they haue to say I shall make thē conforme themselues or I will harrie them out of the land or else do worse And this was the Summe of the second dayes Conference which raised such an admiration in the Lordes in respect of the King his singular readinesse and exact knowledge that one of them sayde hee was fully perswaded his Maiestie spake by the instinct of the spirite of God My L. Cecill acknowledged that very much we are bound to God who had giuen vs a King of an vnderstanding heart My Lord Chancelor passing out of the Priuy-Chamber said vnto the Deane of Chester standing by the dore I haue often hearde and read that Rex est mixta persona cum sacerdote but I neuer saw the truth thereof till this day Surely whosoeuer heard his Maiesty might iustly thinke that title did more properly fitte him which Eunapius gaue to that famous Rhetoritian in saying that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Liuing Library and a walking Study Finis secundae diei THE THIRD DAYES Conference VPon Wednesday Ianuary 18. all the Bishops afore named attended at the Court and the Deanes who were all called into the Priuie Chamber and who so else my Lord Archbishop appointed for such was his Maiesties pleasure whereuppon the Knightes and Doctors of the Arches viz. Sir Daniel Dunne Sir Thomas Crompton Sir Richard Swale Sir Iohn Bennet and D. Drury entred As soone as the King was set the Lord Archbishoppe presented vnto him a note of those points which his Maiesty had referred to their consideration vpon the first day and the alteration or rather explanation of them in our Liturgie 1. Absolution or Remission of sinnes in the Rubrike of Absolution 2. In priuate Baptisme the lawfull Minister present 3. Examination with Confirmation of Children 4. Iesus sayd to them twise to bee put into the Dominicall Gospels in stead of Iesus sayd to his Disciples His Maiestie here taking the Common Prayer Booke and turning to Priuate Baptisme willed that where the wordes were in the Rubrike the second Paragraph They Baptize not Children Novv it should be thus read They cause not Children to be baptized and