devout and fervent prayer to God, that as he hath made your Majesty the cornerstone in joining your two kingdoms, so you may be also as a corner-stone to unite and knit together these differences in the Church of God: To whose heavenly grace and never erring direction I commend your Majesty's sacred person and all your doings.

6.

What the King thought of these suggestions we are not directly informed, but, judging from his subsequent proceedings, I gather that he generally approved, and was for his own part disposed to act in the spirit of them. He began by treating the questions at issue as matters deserving grave consideration; showed himself ready to allow any alterations which could be proved to be requisite and fit; and with that view invited the leaders of the party which desired alteration to appear and state their case for themselves. If he had stopped there, playing the part of listener only, and reserving the expression of his own opinion for after-consideration, I suppose he could not have done better. His error-a characteristic error, and springing out of what was best in him, considered as a man-was in allowing himself to be drawn personally into disputation. Even if the case of his opponents had been one which admitted of a refutation conclusive and unanswerable in itself, it would have been better not to urge it. The old proverb tells us to "let losers have their words," and upon the same principle the authority which can overrule in action should not be too solicitous to defeat in argument. But in this case there was no hope of convincing the opponents that they were wrong, and the attempt was sure to invite opposition and aggravate disappointment. And yet to let an answerable argument pass unanswered was a piece of forbearance to which the scholar-King was not equal; and in comparing the second day of the Hampton Court conference with the first, the consequences are traceable very distinctly. On the first day, when he was taking order with his councillors what changes should be made, and had only his own Bishops to dispute with, he seems to have gone altogether in the direction which Bacon advised, and to have been disposed to go a good way. Before he had got through the second, when he was engaged in argument with the dissentient doctors, he had committed himself to a position which Bacon would certainly not have approved. "This (said he, in answer to a question how far the Church had authority to prescribe ceremonies) is like Mr. John Black, a beardless boy, who told me, the last conference in Scotland, that he should hold conformity with his Majesty

in matters of doctrine; but every man, for ceremonies, was to be left to his own liberty. But I will have none of that, I will have one doctrine, one discipline, one religion, in substance and ceremony. Never speak more on that point-how far you are bound to obey." Now Ceremonies, in themselves indifferent, were precisely what the dissentient party most strained at; and such declarations as this, though intended to procure quiet, did in fact warn them that they must either abandon what they took for points of conscience or seek for relief elsewhere, and thereby undid the tranquillizing effect of the concessions which the King was willing to make, and which were not inconsiderable. What they were it may be convenient to set down here. For they have a manifest and direct relation to the preceding paper, and this was the last occasion on which Bacon went out of his way to interpose in the quarrel; being ever after (in conformity with the profession with which he sets out) against all attempts to unsettle these questions, when they had once been by the legitimate authority "determined and ordered."

The resolution to have a conference for the consideration and settlement of them was taken in the summer or early autumn of 1603, and was announced by proclamation on the 24th of October, on occasion of postponing the meeting (originally fixed for the 1st of November) till after Christmas. It took place on Saturday, the 14th of January, 1603-4. On the 18th, Dr. Montague, who had been present, wrote a short and apparently a very fair account of it in a letter to his mother.2

"The King assembling only the Lords of his Council and the Bishops, myself had the favour to be present by the King his command. The company met, and himself sate in his chair. He made a very admirable speech, of an hour long at least,

...

"His M. propounded six points unto them. Three in the Common Prayer Book, two for the Bishops' jurisdiction, and one for the Kingdom of Ireland.

"In the Prayer-book he named the General Absolution, the Confirmation of Children, and the Private Baptism by Women. These three were long disputed between the King and the Bishops. In the conclusion, the King was well satisfied in the two former, so that the manner might be changed, and some things cleared. For the Private Baptism, it held three hours at least; the King alone disputing with the Bishops, so wisely, wittily, and learnedly, with that pretty patience, as I think never man living heard the like. In the end he wan this of them, That it should only be administered by ministers, yet in private houses, if occasion required; and that whosoever else should baptize should be under punish

ment.

1 Fuller.

2 Winw. Mem. ii. 13.

"For the Commissaries' Courts and the Censures of Excommunication and Suspension, they shall be mended, and the amendment is referred to the Lord Chancellor and the Lord Chief Justice. But for their common and ordinary excommunication for trifles, it shall be utterly abolished. The fifth point was about the sole jurisdiction of Bishops; so he gained that of them, that the Bishops, in ordination, suspension, and degradation, and such like, they shall ever have some grave men to be assistants with them in all censures.

"For Ireland, the conclusion was (the King making a most lamentable description of the state thereof), that it should be reduced to civility, planted with schools and ministers, as many as could be gotten.

"These things done, he propounded matters whereabout he hoped there would be no controversy; as to have a learned ministry, and maintenance for them as far as might be. And for Pluralities and Non-residences, to be taken away, or at least made so few as possibly might be."

This was the result of the first day's conference; which was between the King and the Bishops; the other party not being yet admitted and from this it would appear that the King had either anticipated or adopted most of the suggestions contained in Bacon's memorial, and was prepared to urge upon the Bishops the adoption of the principal changes which he recommended.

"On Monday the King called the other party by themselves: made likewise an excellent oration unto them, and then went to the matter; nobody being present but the Lords of the Council, and Dr. Reynolds, Dr. Sparke, Dr. Field, Dr. King, Mr. Chadderton, and Mr. Knewstubbs, all the Deans that were appointed, and myself.

"They propounded four points: The first, for purity of doctrine. Secondly, for means to maintain it, as good ministers, etc. Thirdly, the Courts of Bishops, Chancellors, and Commissaries. Fourthly, the Common-Prayer book.

"For doctrine, it was easily agreed unto by all. For ministers also: for jurisdiction likewise.

For the book of Common-prayer, and subscriptions to it, there was much stir about all the ceremonies and every point in it. The King pleaded hard to have good proof against the Ceremonies; and if they had either the word of God against them, or good authority, he would remove them but if they had no word of God against them, but all authority for them, being already in the Church, he would never take them away: For he came not to disturb the State, nor to make innovations, but to confirm whatever he found lawfully established; and to amend and correct what was corrupted by time. They argued this point very long. The Bishops of Winchester and London, who of all the Bishops were present, laboured this point hard, and divers of the Deans; but at length the King undertook them himself, and examined them by the Word and by the Fathers. There was not any of them that they could prove to be

VOL. III.

K

against the Word, but all of them confirmed by the Fathers, and that long before Popery. So that, for the Ceremonies, I suppose nothing will be altered. And truly the Doctors argued but weakly against them: so that all wondered they had no more to say against them. So that all that day was spent in Ceremonies: and I think, themselves being judges, they were answered fully in everything. At last it was concluded that day that there should be an uniform translation set out by the King of all the Bible, and one catechizing over all the realm, and nothing of the Apocrypha to be read that is in any sort repugnant to the Scripture; but to be still read; yet as Apocrypha, and not as Scripture; and for any point of the articles of Religion that is doubtful, to be cleared. This was the second day's work."

:

It was a day of great honour and triumph for the King at the time and in some respects of very good service for the point of purity of doctrine was not in fact so easily settled as Dr. Montague's report seems to imply there being a strong attempt to get inserted into the book of articles "the nine orthodoxal assertions concluded on at Lambeth :" an attempt which the King resisted with spirit and firmness, to the great benefit of liberty and promotion of peace in the Church. And yet it was this day's work that did the mischief, not the less. The Doctors no doubt found plenty of answers to the King's arguments as soon as they got home, and plenty of audiences to appreciate them. But they now knew that there was no hope of prevailing in those points with the King; if they were to prevail at all it must be against him. And though it be true, as Fuller remarks, that "thenceforward many cripples in conformity were cured of their former halting therein; and such who knew not their own till they knew the King's mind in this matter, for the future quietly digested the Ceremonies of the Church," it was far otherwise with those who had learned to regard these points of ceremony as emblems and flags of that faith, which except every one do keep whole and undefiled, without doubt he shall perish everlastingly.

"The third day, which was Wednesday, the King assembled all the Bishops (the Lords of the Council only being present), and took order how to have these things executed, which he had concluded; that it might not be (as the King said) as smoke out of a tunnel, but substantially done to remain for ever. So they were debated to whom they might most fitly be referred, and by them made fit to be hereafter enacted by Parliament so all the Bishops and all the Council have their parts given them. This being done, the Ministers were called in, Dr. Reynolds and the rest, and acquainted with what the King had concluded on. They were all exceedingly well satisfied, but only moved one thing: That those ministers who were grave men and obedient unto the laws, and long had been

exempted from the use of ceremonies, might not upon the sudden be obliged unto them, but have some time given them to resolve themselves in using or not using them. The King answered, his end being peace, his meaning was not that any man should be cruel in imposing those matters, but by time and moderation win all men unto them: Those they found peaceable, to give some connivency to such, and to use their brethren, as he had used them, with meekness and gentleness, and do all things to the edification of God and his Church. So they ended these matters till the Parliament, and then these matters shall be enacted.

"A Note of such things as shall be reformed.

"1. The Absolution shall be called the Absolution or General Confession of Sins.

"2. The Confirmation shall be called the Confirmation or further examination of the children's faith.

"3. The Private Baptism (now by laymen or women used) shall be called the Private Baptism by the Ministers and Curates only, and all those questions in that Baptism, that institute it to be done by women,

taken away.

"4. The Apocrypha, that hath any repugnancy to the canonical Scriptures, to be laid aside; and other places chosen, which either are explanations of Scripture, or serve best for good life and manners.

"5. The Jurisdiction of Bishops shall be somewhat limited, and to have either the Dean and Chapter, or some grave ministers assistant unto them, in ordination, suspension, degrading, etc.

"6. The Excommunication, as it is now used, shall be taken away both in name and nature, and a writ out of Chancery shall be framed to punish the contumacies.

"7. The Kingdom of Ireland, the borders of Scotland, and all Wales, to be planted with schools and preachers, as soon as may be.

"8. As many learned Ministers, and maintenance for them, to be provided in such places in England where there is want, as can be.

"9. As few double beneficed men and pluralities as may be; and those that have double benefices to maintain Preachers, and to have their livings as near as may be the one to the other.

"10. One uniform translation to be made, and only used in all the Churches of England.

"11. One Catechism only to be made and used in all places.

"12. The Articles of Religion to be explained and enlarged, and no man to teach or read against any of them.

"13. A care to be had to observe who doth not receive the Communion once in a year. The Ministers to certify to the Bishops, the Bishops to the Archbishops, the Archbishops to the King.

14. A care had to inhibit Popish books from coming over; and if they come over, to be delivered into those men's hands that may give them out only to persons fit to have them.

15. The High Commission to be reformed, and to be reduced to