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1604.] millenary petition, so called because it was expected it would have a thousand signatures, but in reality it had only about eight hundred, they demanded a conference, in which to settle the form and doctrines of the church. This, of all things, delighted James. It was the very arena in which to display his theological knowledge; he gladly consented to it, and appointed it to take place early in January, 1604. On the 14th of that month the first assembly took place: and the bishops, who were first admitted to the royal presence alone, were so alarmed at the prospect of a conference which had been demanded by dissenters, that they threw themselves on their knees, and earnestly entreated the king not to alter the constitution of the church, nor to give the puritans the triumph in the coming debate, lest the popish recusants should rejoice over and declare them justly punished for their repulsion and persecution of them. Then James condescended to lift the weight of fear from their hearts, for he meant to give the puritans a sound flagellation: the truth could no longer be disguised. He avowed to them that he was a sincere convert to the church of England, and thanked God who had brought him to the promised land, to a country where religion was purely professed, and where he sate among grave, reverend, and learned men; not as before, elsewhere, a king without state, without honour, and without order, and braved to his face by beardless boys under the garb of ministers."

The delight of the bishops and dignitaries may be imagined at this gracious confession, who were nearly twenty in number, whilst the number of the reformers summoned was only four—namely, Doctors Reynolds and Sparkes, divinity professors of Oxford, and Doctors Knewtubs and Chatterton, of Cambridge. James something cooled the raptures of the churchmen, by adding that he knew all things were not perfect, and that, as there required, in his opinion, some modifications of the ritual and the ecclesiastical courts, he had called them together in the first instance, in order that they might settle what concessions should be made to the puritans. It was necessary to show some compliance; and after the day's discussion it was agreed that some explanatory words should be added in the book of common prayer to the forms of general absolution and of confirmation; that the chancellor and the chief justice should reform the practice of the commissary court; that excommunication should only be inflicted for particularly serious offences; that the bishops should neither confer ordinations nor pronounce censures, without the assistance and concurrence of other eminent divines; that baptism should not be administered by women or by laymen.

These points being determined, on the 16th the four puritan divines were admitted, and desired to state their demands. These were, first, a general revision of the book of common prayer, and the withdrawal of excommunication, baptism by women, the use of the ring in marriage, bowing at the name of Jesus, confirmation, the wearing of the cap and surplice, the reading of the apocrypha; that pluralities and non-residence should cease, the obligation to subscribe the thirty-nine articles be abrogated, as well as the commendatories held by bishops. The matter being cut and dried to their hands, the bishops defended such parts of the church service and practices as the king had agreed should remain, and the prelates of London and Winchester argued in their behalf long and vehemently. As the puritan doctors were not thus to be satisfied, and had by much the best of the argument, James himself took up the debate, and conducted it in that royal style which admits of no contradiction. He was now in his true element: theological discussion was his pride and glory, and he believed himself capable of silencing all Christendom. Dr. Reynolds, however, who was the chief speaker, undaunted by his crowned opponent, insisted boldly on various points; but when he came to the demand for the disuse of the apocrypha in the church service James could bear it no longer. He called for a Bible, read a chapter out of Ecclesiasticus, and expounded it according to his own views; then turning to the lords of his council, he said, "What trow ye makes these men so angry with Ecclesiasticus? By my soul, I think Ecclesiasticus was a bishop, or they would never use him so." The bishops and courtiers applauded the royal wit. James continued to hold forth on all sorts of topics—baptism, confirmation, absolution, which he declared to be apostolical, and a very good ordinance—and assured the anti-episcopal divines that in his opinion, if there were no bishops, there would soon be no king.

When he had tired himself out with talking, Dr. Reynolds again ventured to open his mouth, and inquired how ordinances of the church agreed with Christian liberty. This was touching James closely: it brought back to his memory the harangues on the same liberty which he had heard from his clergy in Scotland. He declared that he would not argue that point, but answer as kings were wont to do in parliament, Le roy's'aviscra. Without pretending to treat the matter as one of conviction, he treated it as one of authority. He exclaimed, "I will have none of that: I will have one doctrine and one discipline, one religion in substance and in ceremony." He was resolved to be as absolute over every man's conscience and understanding as Henry VIII. had been. "If that is what you be at, then I tell you that a Scottish presbytery agreeth with monarchy as well as God with the devil. Then shall Jack and Tom and Dick meet, and at their pleasure 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, marry, but we will have it thus;' and therefore, here I must once more reiterate my former speech, and say, Le roy's'avisera."

It was in vain that Dr. Reynolds, who was reputed one of the most able divines and logicians of the age, attempted to state his views and opinions. The king constantly interrupted him and scoffed at him, treating him in the most insolently overbearing manner, and when he paused, asked him, "Well, doctor, have you anything more to say?" Reynolds, perceiving it useless, replied, "No, please your majesty;" on which James told these brow-beaten divines, that had they disputed no better in college, and he had been moderator, he would have had them all fetched up and flogged for dunces; that if that was all they had to say for themselves, he would make them conform, or hurry them out of the kingdom, or worse. With this scandalous treatment they were dismissed till the 18th, when the conference met again. The greater part of the day was consumed by the king, the council, and prelates in inquiring into the abuses of the high commission court, and devising means for checking them. At a late hour the dissenting delegates were again admitted, not to continue the discussion, but to hear the fixed decision of the king. On hearing it they prayed that a certain time might be allowed before the