History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 16 · Part 3 · Chapter 4 (1 of 5)

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 1300-1600 · Century 16 · Part 3 · Chapter 4 (1 of 5)

p. 327CHAP. IV. Of BRITANNE.

1. I Left at the gracious providence of God towards Queen Eliſabet: in God protected Queen Eliſabeth.continuance thereof is here to be remembred, 1. that Pope Pius V. did accurſe her An. 1569. and cauſed the Breve to be affixed on the Bishop of London's palace An. 1570. by John Felton; yet neither did her ſubjects love her the leſs, nor other Princes leave off correſpondence with her: and the worſt effect was; Felton was hanged; and. 2. The Earls of Northhumberland and Weſtmerland hearing of the curſe, and truſting to the promiſes of aid from the Pope and from Spain, raiſed a rebellion in the North: the one was taken and beheaded; and Weſtmerland eſcaped into Flanders, and died in a poor condition. 3. The next year Leonard Dacres began to revive the rebellion in the ſame Shiers, and was ſoon defeated. 4. About the ſame time Iohn Story a Doctor of law, and one Preſtol were apprehended and convinced of treaſon, for giving information unto Duke d'Alva, how he might invade England, and cauſe Irland revolt. 5. John …eſley bishop of Roſs plotted with ſundry Englishes, to intercept the Queen, and ſet Queen Mary at liberty An. 1571. God turned their plots to their dammage. 6. John Duke of Auſtria aiming at that kingdom, ſought Queen Mary in marriage: in the midſt of his projected plots he died ſuddenly An. 1567. 7. Thomas ſtuckly plotted firſt with Pius V. and then with Gregory XV. to conquer Irland unto the Pope's ſon: he was made General, and ſent away with 800. Italians: but God diſpoſed ſo, that Stukly was firſt employd to aid Sebaſtian King of Portugal againſt the Mauritanians, and died there. 8. Nicolas Sanders a prieſt entred into Irland with an Army of Spaniards An 1580. and ioyning with other rebellious Papiſts, made a great inſurrection: they were ſoon quaſshed. 9. The next year numbers of Seminaries and Jeſuits came from Rome, to prepare the ſubiects unto a change, and to take part with forrein powers when they shall come into the Land: for this cauſe greater reſtraint was layd upon Papiſts: of thoſe incendiaries ſome were executed for p. 328treaſon, and many were ſent out of the kingdom. 10. In the year 1583. John Somerwill was taken, when he was going to kill the Queen: he confeſſed, that he was perſvaded to do ſo byreading books written by the Seminaries: he was condemned; and ſtrangled himſelf in New-gate. 11. An. 1585. William Parry having an abſolution from the Pope, vowed to kill her: but God ſtruck him with ſuch terror, that having opportunity he could not do it: his purpoſe was diſcovered, and he received the reward of a traitor. 12. An. 1586. John Ballard a prieſt ſtirred up ſome gentle men to kill Her, when she went abroad to take the air: this was diſcovered before they had opportunity: they confeſſed their plot to bring-in forrein forces: fourteen was executed as tra…tors. 13. William Stafford a young gentle man and one Moody were perſvaded by a forrein Ambaſſador lying in England An 1587 to kill Her: this was diſcovered. 14. An. 1588. Philip King of Spain ſent an hudge navy, which he ſuppoſed [as it was called] invincible: the Lord of land and ſea heard the prayers of both kingdoms England and Scotland, and diſſipated that na…y by ſtormy winds. 15. An. 1593. Lopez a Iew and the Queen's ordinary Phyſician undertook to poiſon her upon promiſe of 50000. crouns from King Philip: but before the hyre came, the traitor was punished. 16. The next year Patrik Cullen an Irish fencer was hired by English fugitives in Flanders, to kill Her: intelligence was given, and he was apprehended. 17. The ſame year other two undertook the …ame fact, as alſo to ſet her Navy on fire with bals of wild-fire, and received the like reward. 18. An. 1598. Edward Squire was ſuborned in Spain by a Ieſuit to poiſon Her, by laying ſtrong poiſon on the pommel of the ſadle, whereon she was wont to ride, that she laying her hand on it, might carry the ſent of it unto her noſe. Squire followed direction, and did the deed on a day, when she was going to ride; and if She had touched the pommel, it had been her death: but Divine providence ſo ruled, that she touched it not: the treaſon was diſcovered and rewarded. 19. The Earle of Tyron came from Spain An 1599. and raiſed the greateſt rebellion in Irland, that was in her time; yet he was overthrown. 20 An. 1600. a plot was layd to remove ſome chief Officers and Counſelors from her: and then the Papiſts thought to find their opportunity: this project was diſcovered and prevented. 20. Henry Garnet Superior of the Seminaries in England, and others had another plot, and ſent Thomas winter into Spain An. 1601. King Philip embraced the motion, and promiſed to help them: but before it came, the Queen ended her dayes in peace. Seing ſo many plots were diſcovered, it may (not improbably) be iudged, that moe were intended: but she was ſo ſafe under the wings of the Almighty, that neither open hoſtility nor privy conſpiracy could annoy her. The remembrance hereof may teach others to truſt in God, as the ſafeſt policy. I return unto Church-affaires. Firſt we may profitably obſerve the cauſe of the difference in the Reformation of the Churches in thoſe two Kingdoms. It is true, both looked unto the Worde as the rule of Reformation, but they varied in the manner of application: for England held, that whatſoever in diſcipline and rites is not contrary unto Gods word should be retained: for in the twentieth article of the Convocation An. 1563. it is ſaid, The Church hath power to decree rites or ceremonies, and authority in matters of faith: and yet it is not lawfull for the Church to ordain any thing that is contrary unto Gods word: neither may it ſo expound one place that it be contrary unto another: wherefore although the Church be a witneſs and keeper of holy Writ, yet as it not p. 329ought not decree any thing againſt the ſame, ſo beſides the ſame ought it not to enforce any thing to be believed for neceſſity of ſalvation. But Scotland applied the Rule more cloſs, in this manner, What ſoever hath not a warrant in the Word, should be abolished; as in the fourtienth article of Confeſſion they ſay, Evill works are not only thoſe that are done expreſly againſt Gods commandement, but thoſe alſo that in matters of religion, and inworshipping of God, have no other aſſurance, but the invention and opinion of man: which God hath ever from the beginning rejected, as by the prophet Iſaiah and by our Maſter Chriſt Jeſus we are taught in theſe words, In vain Do they worship mee, teaching for Doctrines the precepts of men. So without reſpect of men thoſe did cleave unto the Word of God, and did iudge, What ſoever is without the Word, either in doctrine, or religious worship or in Eccleſiaſtical diſcipline, can not be accepted of God as ſervice, when he requires it not. But England upon account, that thoſe who had been enured with Popish doctrine and ſuperſtitions, might be the more eaſily allured to forſake that doctrine, if the rites and diſcipline were retained, and hoping (as is hinted in the former part) that by time a more perfect Reformation might be attained, took this prudential courſe, as it is called; truſting eſpecially that bishops and prieſts might be the more eaſily enduced to joyn with the Reformation. So both in the Confeſſion in King Edwards time, and in the articles of the Convocation An. 1564. (or according to the English Style. 1563.) they allowed liberty unto diſſenting judgements, and made large expreſſions and capacious words, being loath to drive off from the communion any who differing in the branches, meet in the main grounds of religion. Thoſe things that were retained upon ſuch plauſible motives, had a twofold influence, (Such is the nature of humane corruption.) to wit. 1. one ſuperſtition draweth-on another, as a link of a chain; If this may be uſed, why not that▪ 2. what was at firſt retained by way of toleration & condeſcenſion, was afterwards preſſed upon mens conſciences by authority, that men muſt conform in practiſe of rites, and to the opinion of Superiors, or ſuffer punishment. The firſt particular exception was made by the Papiſts againſt the The Head of the Church, and Supream Iudge in al cauſes.title, The Head of the Church, which was given unto King Henry; and The Supream Iudge in cauſes Eceleſiaſtical; which was given unto Queen Eliſabet. They excepted againſt this alwayes: but the firſt that hath written of it, was Harding in his pretended refutation of Englands Confeſſion. Bishop Jewell anſwereth him in his Defence of the Apolog. part. 6. cap. 11. diviſ. 1. ſaying, Concerning the title, The ſupream head of the Church, wee need not ſearch the Scriptures to excuſe it. For 1. We deviſed it not. 2. We uſe it not. 3. our Princes at this time claim it not. Your Fathers firſt enrituled that noble Prince King Henry VIII. with that unuſed and ſtrange Style, as it may wel be thought, the rather to bring him into the talk and ſlander of the world. Howbeit that the Prince is the higheſt Iudge and Governor over all his ſubjects whatſoever, alſwel prieſts as laymen without exception, &c. He inſiſts at length upon this purpoſe; as alſo Doct. Fulk againſt the Rhemiſts Annotations on Matth. 22. and others: I shall add the Anſwer of Thom. Bilſon, ſometime Warden of Winceſter unto the Jeſuits Apolog. Lib. 2. where the Ieſuit or Philander ſaith, You would have our faith and ſalvation ſo to hang on the Princes will and lawes, as if there could be no nearer way to religion, then to believe what our temporal Lord and Maſter liſt. He anſwereth, It is a cunning, when you can not confute your adverſaries, at leaſt to belie them, that you may ſeem at leaſt to ſay p. 330ſomwhat againſt them: indeed your fourth chapter is wholly ſpent in refelling this poſition, which we deteſt as much as you. Philander replieth, You begin to shrink from your former teaching. He anſwereth in name of Theophilus, You will never shrink from your former facing: Did ever any man on our ſide affirm the Princes will to be the rule of faith? have we not earneſtly written, and openly taught that religion muſt not depend on the pleaſure of men? Have not thouſands here in England and elſewhere given our lifes for the witnes and confeſſion of Gods Truth, againſt Princes, Lawes and Popes decrees? In Spain, France and Italy and other places at this day do we not endure all the torments you can deviſe, becauſe we will not believe what temporal Lords and Maſters will? your conſcience knowes, it is ttue, that we ſay: Why do you then charge us with this wicked aſſertion, from which we be farther off, then you? For you hold opinion of Popes, they can not err: we do not of Princes. Why do you Father your fancies upon us? why do you purpoſely pervert the queſtion, heaping abſurdities, and alledging authorities againſt that which we do not defend? Philander, The oath which yee take yourſelves, and exact of others, induces us thus to think of you: for there you make Princes the only ſupream Governors of all perſons in all cauſes aſwell ſpiritual as temporall, utterly renouncing all forrain juriſdictions and Superiority: Upon which word mark what an horrible confuſion followes: If Princes be the only Governors in eccleſiaſticall matters, then in vain did the Holy Ghoſt appoint Paſtors and Bishops to govern the Church; If they be Supream, then are they Superior to Chriſt himſelf, and in effect Chriſts Maſters; If in all things and cauſes ſpiritual, then they may preſcribe unto the Prieſts and Bishops, what to preach, and which way to worship and ſerve God, how and in what form to Miniſter, the Sacraments, and generally how men shall be governed in ſoul. If all forrain juriſdiction be renounced, then Chriſt and his Apoſtles (becauſe they were and are forrainers) have no juriſdiction nor authority over England. Theophilus, VVake you, or dream you? That in matters of no leſs weight, then your duty to God and the Prince, you fall to theſe childish and pelting ſophiſms? VVhat kind of concluding call you this? Princes only bear the ſword to command and punish: Ergo Bishops may not teach and exhort: Princes are not ſubject unto the Pope; Ergo Superiors to Chriſt: They may by their laws eſtablish what Chriſt hath commanded; Ergo they may change both Scripture and Sacraments: No forrainer at this this day hath juriſdiction over this Land; ergo Chriſt and his Apoſtles 1500. years ago might not preach the goſpell. Philand. We make no ſuch reaſons. T…eop. The former propoſitions are the true contents of the oath, we take; the later are the very abſurdities which you infer upon us fortaking the oath.....Philan. Do you not make Princes ſupream Governors of all ſpiritual things? Theoph. you reaſon as if we did: but ourwords, ſince you will reſt upon words, are not ſo. Philan. What are they then? Theoph. We confeſs them to be ſupream governors of their realms and dominions. Philan. And that in all ſpiritual things and cauſes. Philan. Not of all ſpiritual things and cauſes. Philan. What difference between thoſe two ſpeeches? Theoph. Juſt as much as excludes your wrangling: we make them not governors of the things them ſelves but of their ſubiects; which, I truſt, you dar notwithſtand. Philan. I grant, they be Governors of their ſubjects, bur not in eccleſiaſtical things or cauſes.....Theoph. Where we profeſs that her highneſs is the only Governor of this realm, the word p. 331Governor doth ſever the Magiſtrat from the Miniſter, and shewes a manifeſt difference between their offices: for bishops be not Governor of the countries; Princes bee: that is, Bishops bear not the ſword to reward or revenge; Princes do: bishops have no power to command or punish; Princes have. After two leafes he ſaith, We teach, that God in delivering the ſword to Princes, hath given them this direct charge, to provide that aſwell the true Religion be maintained in their realms, as civil juſtice miniſtred; and hath to this end allowed Princes full the power to forbid, prevent and punish in all their ſubjects be they lay men, Clercks and Bishops, not only murders, thefts........And the like breaches of the ſecond table; but alſo ſchiſms, hereſies, idolatries and all other offences, againſt the firſt table pertaining only to the ſervice of God and matters of religion. And page 202. Philander ſaith, I will never confeſs Princes to be ſupream: for he that judgeth on earth in Chriſts ſteed is above them all. Theoph. Now you come to the quick: this very claim was the cauſe, why the word Supream was added to the oath: for that the bishop of Rome takes upon him to command and depoſe Princes, as their lawfull and ſuperior Iudge. To exclude this wicked preſumption, we teach that Princes be ſupream rulers: we mean, ſubject to no ſuperior Iudge, to give a reaſon of their doings, but only to God, &c. Moſt clearly hath Iames Usher Archbishop of Armagh opened this oath in a Speach in the Star-chamber of Irland, when he was bishop of Meath: there he ſaith, Concerning the poſitive part of the oath, we are taught from 1. Pet. 2. 13. 14. to reſpect the King not as the only governor of his dominions ſimply (for we ſee, there be other governors placed under him) but Hoos HUPERECHONTA, that is, (according to the tenure of the oath) as him who is the only ſupreme governor of his realms. Upon which ground we may ſafely build this concluſion, Whatſoever power is incident to the King by vertue of his place, muſt be acknowledged to be in him Suppream, there being nothing ſo contrary to the nature of Soveranity, as to have another ſuperior power, to overrule it. 2. Conſider that for the better eſtablishing of piety and honeſty among men, and the repreſsing of profanneſs and other vices, God hath eſtablished two diſtinct powers upon earth; one of the keies, committed unto the Church, the other of the ſword committed unto the Civil Magiſtrat. That of the keies is ordained to work upon the inner man, having immediat relation to the retaining or remitting of ſins, Johan. 20. verſ. 23. That of the ſword is appointed to work upon the outward man, yeelding protection unto the obedient, and inflicting external punishment upon the rebellious and diſobedient. By the former the ſpiritual officers of the Church are enabled to govern well, to ſpeak, and exhort, and rebuke with all authority, to looſe ſuch as are penitent, to commit others unto the Lords priſon. untill their amendement, or to bind them over unto the judgement of the great day, if they shall perſiſt in their wilfulneſs and obſtinacy. By the other, Princes have an Imperious power aſſigned by God unto them, for the defence of ſuch as do well, and executing wrath upon ſuch as do evill, whether by death, banishment....When Peter, who had the keies committed unto him, made bold to draw the ſword, he was commanded to put it up, as a weapon, that he had no authority to medle with. And on the other ſide when Uzziah the K. would venture …pon the execution of the Prieſts office, it was ſaid unto him, It apperiaines not unto thee, Vzziah, to burn incenſe unto the Lord but unto the prieſts...2. Chr. 26. Let this therefore be our ſecond p. 332concluſion, The power of the ſword, and of the keies are two diſtinct ordinances of God; and that the Prince hath no more authority to enter upon any part of the execution of the prieſts function, then a prieſt hath to intrude upon any part of the office of the Prince. In the third place obſerve, that the power of the Civil ſword (the ſupream mannaging where of belongs unto the King alone) is not to be reſtrained to temporal cauſes only, but by Gods ordinance is to be extended likewayes unto all ſpiritual things and cauſes; That as the ſpiritual rulers do exercize their kind of government in bringing men into obedience, not of the duties of the firſt table only, but alſo of the ſecond; So the Civil Magiſtrat is to uſe his authority alſo in redreſsing the abuſes committed againſt the firſt table, as againſt the ſecond, that is, alſwell in punishing an heretick, an idolater as a thief and traitor; and in providing. by all good means, that ſuch as living under his government, may lead a quiet and peaceable life in godlineſs and honeſty. And howſoever by this mean we make both Prince and Prieſt to be in their ſeverall places Cuſtodes vtriuſque tabulae, yet we do not confound their offices: for albeit the matter, where in their government is exerciſed, may be the ſame, yet the manner of government is different; the one reaching to the outward man only, and the other to the inward; the one binding or looſing the ſoul, and the other laying hold on the body and things belonging thereunto; the one having ſpeciall reference to the judgement of the world to come: and the other reſpecting the preſent: retaining or looſing of ſome of the comforts of life....But here it will be ſaid, The words of the oath being generall, that the King is the only Supream governor of this realm and of all other his Dominions, how can it appeare that the power of the civil ſword only, is meant by that Government, and that the power of the keies is not comprehended therein? I anſwer. 1. that where a Civil Magiſtrat is affirmed to be Governor of his dominions; by common intendment this muſt be underſtood of a Civil Government, and may not be extended to that which is of another kind. 2. where an ambiguity is concieved in any part of an oath, it ought to be taken according to the underſtanding of him, for whoſe ſatiſfaction the oath was miniſtred. But in this caſe it hath been ſufficiently declared by authority, that no other thing is meant: for in the book of articles agreed upon by the bishops and clergy in the convocation holden at London An. 1563. thus we read, Where we attribute to the Queens Majeſty the chief Government (by which title, we underſtand, the mindes of ſome ſlanderous folks to be offended) we giuegive not to our Prince, the miniſtring either of Gods word, or of the ſacraments (the which thing the Iniunctions lately ſet forth by Eliſabet our Queen do alſo moſt plainly teſtify) but that only prerogative, which we ſee to have been given alwayes to all godly Princes in the holy Scriptures by God himſelf, that is, that they should rule all eſtates and degrees committed to their charge by God, whether they be eccleſiaſtical or temporal, and reſtrain with the civil ſword the ſtubborn and ill doers. So far they. If it be here obiected, that the autority of the Convocation is not a ſufficient ground for that which was enacted in Parliament: I anſwer, Theſe articles ſtand confirmed by Royal aſſent of the Prince (for the eſtablishing of whoſe ſupremacy the oath was framed) and alſo by a ſpecial Act of Parliament in the 13. year of Queen Eliſabet ch. 12. Seing therefore the makers of the law have full authority to expound the law; and they have ſufficiently manifeſted, that by Supream Government given unto the Prince, they underſtand that Government only which is exerciſed with the Civil ſword, I couclude, that nothing can be more p. 333plain then this, That without all ſcruple, the Kings Majeſty may be acknowledged in this ſenſe, to be the ſupream Governor of all his dominions and Countries aſwell in all ſpiritual or eccleſiaſtical things as temporall. And ſo I have cleared the firſt main branch of the oath. So far In Vſher. And becauſe this oath was ſo underſtood, excluding all forrain power, I have not found, that any man excep the Papiſts, did object againſt it. And albeit Scotland uſed not this title in formality of words, yet they did ever acknowledge the ſame power in their Soveraigne, as is clear in the Confeſſion of faith, which was preſented unto the Parliament An. 1567. where in Article 24. it is ſaid, We confeſs and acknowledge, that ſuch perſons as are placed in authority are to be beloved, honored, feared and holden in moſt reverent eſtimation, becauſe they are the Lieutenents of God, in whoſe ſeats God himſelf doth ſit and judge; yea, even the Judges and Princes themſelves, to whom by God is given the ſword, to the praiſe and defence of good men, and to revenge and punish all malefactors. Moreover to Kings, Princes, Rulers and Magiſtrats, we affirm that chiefly and moſt principally the conſervation and purgation of religion appertaineth, ſo that not only they are appointed for Civil policy, but alſo for mainteinance of true religion, and ſuppreſſing of idolatry and ſuperſtition whatſoever; As in David, Joſaphat, Ezechias, Joſias and others highly commended for their zeal in that caſe, may be eſpied. And therefore we confeſs and avow, that ſuch as reſiſt the Supream power, doing that thing which appertaines to his charge, do reſiſt Gods ordinance; and therefore can not be guiltleſs, &c. Next it is remarkable, that howbeit the Miſſal The Servicebook was not preſſed.was abolished, and the Service-book was authorized in England, yet the the Miniſters were not aſtricted unto the full proſecution of it from the beginning: the one might not be uſed, and the other might be uſed; yet they were not tiedunto it: for many were for that Principle of Scotland, whereof mention is made before, and would have put away all ceremonies that had no warrant from the word of God, and they did forſake them. Neither did Mathew Parker Archbishop of Canterburry preſſ any of his diocie to uſe thoſe rites; It is true, he required them to uſe the Service book, as we find, he required John Fox to ſubſcribe: the old man produced the new Teſtament in Greek, and ſaid, To this I will ſubſcribe. But when the ſubſcription of the Canons was required, he refuſed, and ſaid, I have nothing in the Church, but a prebend at Salisbury, and much good may it do you if you, will take it from mee. So he was diſmiſſed, and continued in his Miniſtry till the day of his death. And Ed. Grindal ſucceeding in that See, was ſo far from preſſing any unto Conformity (as it was then called) that he incurred the Queen diſpleaſure for his connivence; yea he not only connived, but he was a favourer of the Not-conformiſts, and when they began to uſe prophecying (which in Scotland is called The. Exerciſe) he reſorted with them, and commended them, as appeares by that his Letter, which he (being under reſtraint) wrote and ſent unto the Queen in the year 1580. of which I have tranſcribed a part from Thom. Fuller's Church-Hiſtor. Lib. 9. he beginneth thus; With moſt humble A Letter of Grindai in defence of many Miniſters and of Prophecying.remembrance of bounden duty unto your Majeſty, It may pleaſe the ſame to be advertiſed, that the ſpeeches which it pleaſed you to deliver unto mee, when I laſt attended on your Highneſs, concerning the number of preachers and the utter ſnbuerſion of all learned Exerciſes and conferences amongſt the Miniſters of the Church, allowed by the bishops and Ordinaries, have exceedingly diſmayd and diſconforted mee, not ſo much for p. 334that, the ſaid ſpeeches ſounded very hardly againſt my own perſon, being but one particular man, and not ſo much to be accounted of; but moſt of all for that the ſame might tend to the publick harm of Gods Church, whereof your Majeſty by office ought to be Nutricia, and alſo the heavy burden of your conſcience before God, if they should be put to execution.......I thought it my duty by writing to declare ſome part of my mind unto your Highneſs, beſeeching the ſame with patience to read over this........If I should uſe diſſembling ſilence, I should very ill requite ſo many your Majeſties, and ſo great benefits: for in ſo doing both you might fall into perrill towards God, and I my ſelf into endleſs damnation......I beſeech your Majeſty thus to think of mee, that I do not conceive any ill opinion of you, although I can not aſſent unto thoſe two Articles then expounded. I do with all the reſt of your good ſubjects acknowledge, that we have received by your government, many and moſt excellent benefits, as amongſt others, freedom of conſcience, ſuppreſſion of Idolatry......I am alſo perſuaded, that ever in thoſe matters, which you ſeem to urge, your meaning and zeal is for the beſt: the like hath hapned to many the beſt Princes that ever were; yet have not refuſed afterwards to be better informed......David hath not evill meaning, when he commanded to number the people......Yet ſaith the Scripture, his own heart ſtroke him, and God by the Prophet reprehended him........And ſo to come to the preſent caſe,.....Surely I can not maruell enough, how this ſtrange opinion should once enter into your minde, that it should be good for the Church to have few preachers. Alas, Madam, is the Scripture more plain in any thing, then that the Goſpel of Chriſt should be plentifully preached; and that plenty of laborers should be ſent into the Lords harveſt? which being great and large, ſtands in need not of a few, but of many workmen. There was appointed to Solomons material temple artificers and laborers, beſids 3000. overſeers: and shall we think, that a few preachers may ſuffice to the building of the ſpiritual temple of Chriſt......I beſeech your Majeſty to note one thing neceſſary; If the Holy Ghoſt preſcribeth expreſſly, that preachers should be placed oppidatim, how can it well be thought, that three or four preachers may ſuffice for a shire?......Some there be, that are miſlikers of the godly Reformation in Religion once eſtablished, wishing indeed that there were no preachers at all, and ſo by depriving of Miniſters, impugne Religion, Non aperto Marte, ſed in cuniculis, much like the Bishops in your Fathers time, who would have had the English tranſlation of the Bible called-in, as evill tranſlated, and the new tranſlation to be committed unto them, which they never intended to perform. A number there is, and that exceeding great, altogether worldly-minded......And becauſe the preaching of Gods Word (which to all Chriſtians conſcience is ſweet and delectable) to them, having Cauterizatas conſcientias, is bitter and grievous.....they wish that there were no preachers at all: but they dare not directly condem the office of preaching ſo expreſly commanded by Gods Word (for that were open blaſphemy) they turn themſelves altogether, and with the ſame meaning as others do, againſt the perſons of them that are admitted to preach. But God forbid, Madam, that you should open your ears unto any of theſe wicked perſuaſions. Cum defecerit Propheta, diſſipabitur Populus, ſaith Salomon, Prov. 27. Where it is thought, that the reading of godly Homilies ſet forth by publick authority may ſuffice, the reading of theſe hath it's commodities, but it is nothing comparable to the p. 335office of preaching......Theſe were deviſed by godly Bishops in your The uſe of the Book of Homiliesbrothers dayes, only to ſupply neceſſite, by want of preachers, and are by the ſtatute, not to be preferred, but to give place to Sermons, whereſoever they may be had, and were never thought in themſelves to contain alone ſufficient inſtruction for the Church of England: For it was found then (as it is now) that this Church had been by appropriations, not without ſacriledge, ſpoiled of the livings, which at the firſt were appointed to the office of preaching or teaching, which appropriations were firſt annexed to Abayes, and after came to the crown, and now are diſpoſed to privat mens poſſeſſions, without hope to reduce the ſame to the original inſtitution.....Concerning the ſecond point, which is of the learned exerciſes and conferences amongſt the Miniſters of the Church, I have The exerciſe of Miniſters.conſulted with diverſe of my brethren the Bishops, who think of the ſame as I do, a thing profitable to the Church: And therefore expedient to be continued; and I truſt, your Majeſty will think the like, when you shall be informed of the matter and order thereof, what authority it hath of the Scriptures, what commodity it bringeth with it, and what diſcommodities will follow, if it be clean taken away. The authors of this exerciſe are the Bishops of the Dioceſs, where it is uſed, who by the law of God, and by the canons and conſtitutions of the Church now in force have authority to appoint exerciſe to their inferior Miniſters for encreaſe of learning and knowledge of the Scriptures, as to them ſeemes expedient: for that pertaines ad diſciplinam Clericalem. So after he hath ſpoken of the matter and order of that Exerciſe, and the ground of it from. 1. Sam. 10. and 1. Cor. 14. he addeth, This gift of interpreting the Scriptures in S. Pauls time was given to many by a ſpecial miracle without ſtudy......but now miracles ceaſing, men muſt attain to the Hebrew, Greek and Latin tongues......by travel and ſtudy, God gives the increaſe: So muſt men attain by the like means to the gifts of expounding and interpreting the Scriptures, and amongſt other helps nothing is ſo neceſſary as theſe above named exerciſes and conferences amongſt the Miniſters of the Church; which in effect are all one with the exerciſes of Students in Divinity in the Univerſities, ſaving, that the firſt is done in a tongue underſtanded, to the more edifying of the unlearned hearers. Howſoever report hath been to your Majeſty concerning theſe exerciſes, yet I and others of York, whoſe names are noted as followes, 1. Cantuarienſis, 2. London, 3. Winch, 4. Bathon, 5. Lichfield, 6. Gloceſter, 7. Lincoln, 8. Cheſter, 9. Exon, 10. Meneven. aliàs Davids, as they have teſtified unto mee by their Letters, have found by experience, that theſe profits and commodities following have enſued of them; 1. The Miniſters of the Church are more skilfull, and more ready in the Scriptures, and more Apt to teach their flocks. 2. It withdrawes them from idleneſs, wandring, gaming, &c. 3. Some afore ſuſpected in doctrine, are brought to the knowledge of the truth. 4. Ignorant Miniſters are driven to ſtudy, if not for conſcience, yet for shame and fear of diſcipline. 5. The opinion of lay men touching the ableneſs of the Clergy is hereby removed. 6. Nothing by experience beats down Popery more then that. 7. Miniſters, as ſome of my brethren do confeſs, grow to ſuch knowledge by means of thoſe exerciſes, that where a fore were not able Miniſters, not three, now are thretty able and meet to preach at Pauls croſs, and 40 or 50 beſids able to inſtruct their own Cures; ſo as it is found by experience the beſt means to increaſe knowledge in the ſimple, and to continue it in the learned: Only backward men in religion, and contemners p. 336of learning in the countries abroad do fret againſt it: which in truth doth the more commend it. The diſſolution of it would b…eed triumph in the Adverſary, and great ſorow and grief unto the favorers of Religion, contrary to the Counſel of Ezek. 13. 18. Cor juſti non est contriſtandum. Although ſome have abuſed this good and neceſſary exerciſe, there is no reaſon, that the malice of a few should prejudice all: abuſes may be reformed, and that which is good may remain: Neither is there any juſt cauſe of offences to be taken, if diverſe men make diverſe ſenſes of one ſentence of Scripture, ſo that all the ſenſes be good and agreable to the analogy and proportion of faith: for otherwiſe we muſt condemn all the antient Fathers, and diverſe of the Church, who moſt commonly expound one and the ſame text of Scripture diverſely, and yet all to the good of the Church....Becauſe I am well aſſured.....that theſe exerciſes for the interpretation of the Scriptures, and for exhortation and confort, are profitable.........I am inforced with all humility, and yet plainly to profeſs, that I can not with ſafe conſcience, and without the offence of the Majeſty of God, give my aſſent to the ſuppreſſing of theſe exerciſes, much leſs can I ſend out any Injunction for the utter and univerſal ſubverſion of the ſame. I ſay with Paul, I have no power to deſtroy, but only to edify; and I can do nothing againſt the truth, but with the truth. If it be your Majeſties pleaſure or for any other cauſe to remove me, I conſider with myſelf, Quod horrendum eſt incidere in manus Dei viventis, and alſo, Quod qui facit contra conſcientiam [Divinis in rebus] aedificat ad gehennam......Beare with me Madam, I beſeech you, if I chuſe rather to offend your earthly Majeſty, then to offend the heavenly Majeſty of God......I will draw to an end, moſt 1B. Grindals petitions.humbly praying that you will conſider theſe short petitions; I. that you would referr all theſe eccleſiaſticall matters unto the Bishops and Divines of the Church of your realm, according to the exemple of all Chriſtian Emperours and Princes of all ages: for indeed they are to be judged as an Antient writes, in Eccleſia ſeu Synodo, non in Palatio. When your Majeſty hath queſtions of the laws of your realm, you do not decide them in your Court or palace, but ſend them to your Judges to be determined.........Ambroſe to Theodoſius uſed theſe words, Si de cauſ…s pecuniariis Comites tuos conſulis, quanto magis in cauſa Religionis Sacerdotes Domini aequum eſt conſulas......My ſecond petition is that when you deal in matters of faith 2and religion, or matters that touch the Church of Chriſt, which is the Spouſe bought with ſo dear a price, you would not pronounce ſo reſolutely and peremptorily, quaſi ex authoritat…, as you may do in civil and external matters; but alwayes remember that in Gods cauſe, the will of God, and not the will of any creature is to take place. It is the Antichriſtian voice, Sic volo, ſic jubeo, ſ…et pro ratione voluntas. In Gods matters, all Princes ought to bow their Scepters to the Son of God, and to ask counſell at his mouth, what they ought to do. David exhorts all Kings and rulers to ſerve God with fear and trembling. Remember, Madam, that you are a mortal creature: look not only (as was ſaid to Theodoſius) upon the people and princely array, wherewith you are apparelled, but conſider alſo, what it is that is covered there with..........Muſt you not one day appear ante terrendum tribunal Crucifixi, ut recipias ibi prout geſſeris in corpore, ſive bonum, ſive malum. And although you are a mighty Prince, yet remember......As the Pſalmiſt ſaith, 76. Terribilis eſt is qui aufert Spiritum principum, terribilis ſuper omnes Reges terrae. Wherefore I beſeech you, Madam, in viſceribus Chriſti, when you deal in theſe p. 337religious cauſes, ſet the Majeſty of God before your eies, laying aſide all earthly Majeſty, determin with yourſelf to obey his voice, and with all humility ſay unto him, Non mea, ſed tua voluntas fiat. God hath bleſſed you with great felicity now many years: beware, you do not impute it to your deſerts or policy, but give God the glory......Take heed, you never think of declining from God, leſt it be verified of you, which is written of Joash, Cum corroboratus eſſet, elevatum eſt cor ejus in interitum ſuum, & neglexit Deum. He concludes, truſting better of her, and praying for her. What could be written (ſaith Fuller) with more ſpirit and leſs animoſity? More humility, and leſs dejection? I ſee, a lambe in his own, can be a Lion in God, and his Churches cauſe. Say not that Orbitas & ſenectus only encouraged Grindall in this his writing, whoſe neceſſary boldneſs did ariſe, partly from his confidence in the goodneſs of the cauſe for which, partly from the gratiouſnes of the Queen to whom he made his adreſs. But alas! all in vain: Leiceſter had ſo filled her eares with complaints againſt him, there was no room to receive this petition. But to return to the former purpoſe, we ſee from this Letter, that the form of Exerciſe was allowed by ten Bishops; and the hiſtory shewes, that the Miniſters who uſed that exerciſe were not conformiſts unto the rites. But NB. VVhit gift's ſeverity i… oppoſed.ſome Bishops of that age were ſo zealous of their authority, and jealous of the prophecyings, that diligent Miniſters muſt needs conform, or then the flocks shall want teaching; and the Queen muſt bear the blam of all. More of theſe trouble followers: here I add, that …. Whitgift ſucceeding to Grindal, was the firſt Reformed Bishop, that was Counſelor of State, and moſt vehement in preſſing conformity, yet not without many checks and lets. For not only did the Counſell ſent Letters unto that Archbishop, willing him to relent of his ſeverity, but (as the ſame author writes) in the Parliament A…. 1587. the Houſe of Commons preſented unto the Houſe of Lords a petition complaining that many parishes were deſtitute of preachers; and craving [amongſt other things] that no oath nor ſubſcription might be tendered to any at their enterance into the Miniſtery, but ſuch as is expreſſly preſcribed by the ſtatutes of the realm, excep the oath againſt corrupt entring; That they may not be troubled for omiſſion of ſome rites or portions preſcribed in the book of Common prayer; That ſuch as had been ſuſpended or deprived for no other offence, but only for not ſubſcribing, might be reſtored; and that the Bishops would forbear their excommunication, exofficio mero, of godly and learned preachers not detected for open offence of life or apparent error in doctrine, &c. And the Lords rancountred the Bishops ſo hardly, eſpecially againſt plurality of Benefices; that matters flying ſo high, the Archbishop conceived it the ſafeſt way to apply himſelf by petition unto the Queen in this manner; The wofull and diſtreſſed eſtate, whereinto we are like to fall forceth us with grief of heart in moſt humble manner to crave your Majeſties ſoveraign protection: For the pretence being made of the maintenance and increaſe of learned miniſtry, when it is throughly weighed, decrieth learning, ſpoileth their livings, takes away the ſet form of prayer in the Church, and it is the means to bring in confuſion and barbariſme. How dangerous innovations are in a ſetled Eſtate, whoſoever hath judgement perceiveth. Set dangers apart, yet ſuch great inconveniences may enſue as will make an eſtate lamentable and miſerable. Our nighbours miſeries may make us fearfull, but that we know, who ruleth the ſame. All the Churches in Europe can not compare with England in the number of learned Miniſters. Theſe benefits of your Majeſties moſt p. 338ſacred and carefull government with hearty joy we feel, and humbly acknowledge: ſenſeleſs are they that repine at it. The reſpect hereof made the Prophet to ſay, Dij eſtis; All the faithfull and diſcreet clergy ſay, O Deacertè. Nothing is impoſſible with God. Requeſts without grounded reaſons are lightly to be rejected. We therefore not as Directors, but as humble Remembrancers beſeech your Highneſs favourable beholding of our eſtate preſent; and what it will be in time to come, if the Bill againſt pluralities should take any place, &c. With this petition was annexed a catalogue of pretended inconveniences. So that in effect no thing was enacted in relation to this matter, but at the diſſolution of the Parliament the Bishops were more …evere then before, as followes: But mark the different ſpirits and Genius of theſe two Archbishops, Grindal and Whitgift, appearing in their Letters, that were directed unto one and the ſame perſon. This is that Do. Whitgift, who bandied and rebandied with Thomas Carthwright, The Supplication or Admonition unto the Parliament in the year 1571. (whereof hereafter) and in defence of Epiſcopacy and al the other enormities made uſe of that invincible cannon, The Royall power and pleaſure. And for his arguing thus, it was the Royall power and pleaſure to make him Archbishop of Canterburry, even when Grindal was alive: but ſuch was his modeſty, that he would not accept it, untill the old man under reſtraint was dead. Obſerve then, Some Miniſters will be ambitious and ſuperſtitious, and impute all the diſorders of the Church unto Royall power and pleaſure. Pauſe a little, and we will heare another ſong. When men are obſtupefied with this Meduſa's head, the Prelats will chant; Epiſcopacy is De Jure Divino, and, No Bishop, no King: and authority may be enchanted to believe it. And then the old common tune may be heard again, Ego & Rex meus; as Wolſey Archbishop of York ſang in former times; or the tune of Canterburry, You may not meddle with churchmen, how ever they live, or whatſoever they do; as Thomas Becket ſaid to King Henry II. or the tune of Whincheſter, I ſummon you to appear and anſwer in our Synode; as Bishop Henry of Bloys ſaid unto his Brother King Steven. Who deſireth to know thoſe more particularly, may find them and more in the Antipathy of English Lordly prelacie both to Regal Monarchy and Civill unity written by William Prynne, Part. 1. & 2. Ann. 1641. Neither will they reſt here, but they will averr, If no Bishop, then no Presbyter, and no Sacrament, and conſequently no Church. And ſo both King and Church are eſtablished upon Epiſcopacy. What loyal heart, or who fearing God will not oppoſe ſuch birds in the shell? What remaines, but to ſay plainly, Epiſcopacy is the Rock, on which State & Church are built? Certainly a ground-ſtone, that beares ſo vaſt a burden (as the ſecurity, or rather the Beeing of both State and Church) muſt have a faſt and ſure foundation. But where shall we find that foundation? Not in the Scripture, unleſs we admit Popish miſs-interpretations. And if theſe be admitted, we may not ſtay there, but foreward another ſtep: and that is known, to wit, The Pope is the Rock. Pope Gregory I. did not ſuſpect what miſchief was to follow upon his Maſſe: nor did Hazael know what he was himſelf to do: but let every man look to the tendency of ſuch Tenets.

11. The Nationall aſſembly of Scotland conveens at Edinburgh Juny 25 The aſſembly VII.An. 1564. By voices John Willock is continued Moderator. Many Noble men were in the town, but very few came the firſt day; wherefore many ſaid, they wondered, why it was ſo. Lundy (of that ilk) ſaid, I wonder not p. 339at their abſence, but rather, that at the laſt aſſembly they drew themſelves apart, and drew away ſome Miniſters, and would had them to conclude things, that was never propounded to the publick aſſembly, which is prejudiciall to the liberty of the Church: therefore my judgement is, that they be informed of this offenſe, which many have conceived of their former acting; and that they be humbly required, that if they be Brethren, they would aſſiſt their brethren with their preſence and Counſell, for wee had never greater need: Or if they be minded to fall back from us, it were better, wee knew it now than afterwards. All the aſſembly agreed, and gave commiſſion to certain brethren, to ſignify the mind of the aſſembly unto the Lords: which was done the ſame day. The next day came the Duke, Earles Argyle, Murray, Morton, Gleincairn, Marshall, the Officers of State, But they drew themſelves apart, as before, and ſent M. Geo. Hay Miniſter of the Court, to require the Superintendents and ſome other Miniſters, to come and confer with them. The Aſſembly anſwereth, They are now conveened, to deliberate on the common affaires of the Church, and they could not ſpare ſuch men, whoſe judgement is neceſſary, nor was is it expedient…, that others should ſit without them, as it were idle; and therefore (as they have told them before) if they acknowledge themſelves members of the Church, they should joyn with others, and propound in publick, what they thought good, and shall have the aſſiſtance of all: but to ſend a part, more hurte and ſcandall might ariſe, than profit or confort unto the Church, ſeing it is to be feared, that all will not be content with the reaſonings and concluſions of a few. They gave this anſwer, becauſe the Courtiers had endeavoured to draw ſome Miniſters into their faction, and to have ſuſtained their opinions & arguments. When the Lords perceived, that they could not prevail by that means, they return and purge themſelves, that they never meant to divide themſelves from the Church, but only becauſe they had certain Heads or articles, wherein they crave ſome conference, yet ſo, that no concluſion shall be taken, nor vote required, till the propoſitions and reaſonings were heard and conſidered by the whole Body. Upon that condition three Superintendents and four Miniſters were directed unto them: and becauſe their queſtions did eſpecially concern John Knox, they called for him: and they had long debates upon theſe points: 1. That ſubjects have delivered an innocent from the hands of their King, and therein had not offended God. 2. Subjects have refuſed to ſmite innocents, when the King had commanded; and in ſo doing denied not juſt obedience. 3. Subjects ſtricking an innocent at the command of their King, are murtherers before God. 4. God hath not only of a ſubject made a King, but had armed ſubjects againſt their King, and commanded them, to take vengeance upon him according to His Law. 5. Gods people have execute Gods law, againſt their King, having no more regarde unto him in that behalfe, than if the had been a ſubject. They could not agree in theſe points, nor was any of them propounded in publike. In Seſſ. 3. Commiſſioners were appointed to preſent unto the Lords of the Secret Counſell, the articles following, and report anſwer unto the preſent Aſſembly; and if need shall bee, to reaſon with the Lords upon theſe articles: 1. That according to the Acts of Parliament before her Majeſties return, as alſo conform to her Majeſties promiſe after her arrivall, Chriſts true Religion be de novo approved, ratified and eſtablished throughout all the realm; and that all idolatry, eſpecially the Maſſe, be abolished over all, ſo that no other face of religion be permitted; And for p. 340the ſame effect, that the Miniſters be provided by a ſure appointment, where they shall receive their livings, alſwell for the time by paſt as for the time to come, and not to live as beggars, as preſently they live. 2. To deſire and with all humility to require, that tranſgreſſors of the ordinances alſwell in time paſt as henceforth, may be punished according to theſe lawes, eſpecially the contemners of the lawes, in Aberdien, Cars of Gourie, and other places as shall be ſpecified. When the Noble men heard theſe articles, they ſaid, they thought it not convenient, to propound them in that manner, but rather they would collect them into two heads, thus, Firſt they would declare unto her Majeſty the good mindes and obedience of them there aſſembled; and as for religion, ſeing it concerneth the ſaid Lords moſt eſpecially being members of the Church, they would deale with her Majeſty that the ſame may be obſerved according to the Order eſtablished at her Highneſs arrivall; And they ſay, they doubt not, but they shall obtain ſo gracious anſwer from her Majeſty, as may ſatisfy the aſſembly; And concerning the ſuſtentation of the Miniſters, they will likewiſe deale for it, and they hope, that they shall be reaſonably ſatisfied. Thereafter the ſame Lords declare, how they were not only accepted by her Majeſty in good part, but that shee had accorded to the performance of the petitions; and they promiſe in her Majeſties name unto the aſſembly the accomplishment: For [ſaid they] if they were not perſuaded in their hearts, that her Majeſty meant ſinceerly, they would not have been meſſingers of her anſwer. On the other ſide all the aſſembly thank God and her Majeſty, that their reaſonable petitions were ſo graciouſly anſwered; and they deſire the ſame Lords reciprocally, to promiſe unto her Majeſty in their behalfe all dutifull obedience, love and ſubmiſſion, which can be expected by any Chriſtian Prince, of moſt faithfull and humble ſubjects; Promiſing alſo, that, if any of their number shall happen to forget the duty of a good ſubject, in offending againſt her Majeſties lawes, they all shall concurr ingenuouſly to the punition of the offender according to the quality of the treſpaſſe, and as they shall be required. Item concerning the juriſdiction of the Church, the aſſembly nameth four Superintendents, Elleven Miniſters, and four Gentle men, to conveen the morn, and conferr on the cauſes and juriſdiction pertaining unto the Church, and report their opinions. Item it is concluded, that a Miniſter being once placed, may not leave that congregation without the knowledge of the flock, and conſent of the Superintendent or wholl Church, and his cauſe be conſidered, whither lawfull or not. Item it is decerned, that Pa. Cowſton shall not leave his congregation nor go out of the country, even albeit he petitioneth it for a time, to augment his knowledge. Item whereas the Commiſſioner of Murray had complained on Wi. Sutherland parſon of Moy, that he had committed fornication, and when he was charged to marry the woman, he had deſpitefully torn the Commiſſioners letters; whereupon he was charged, to compear before this aſſembly and hath not come; the Aſſemblie deprives him of all eccleſiaſticall function, and ordaines the Commiſſioner, to proceed, with cenſures againſt him for his contempt. On Decemb. 13. was a Parliam. at Edinb. But (ſaith the Hiſt. of Refor.) the Queen would not cauſe proclame the Parliament, untill she had deſired the Earle of Murray (by whoſe means chiefly the Earle of Lennox came into Scotland, and was then to be reſtored) that there shall no word be ſpoken in the Parliament, or at leaſt nothing concluded concerning Religion. But he anſwered, He could not promiſe it. Some articles were then preſented by the Commiſſioners of the Church, p. 341eſpecially for abolishing the Maſſe, and punishment of vice: but nothing was granted, excep, that it was ſtatute, a hat ſcandalous livers shall be punished firſt by priſon, and then publickly shewed unto the people with ignominy. But this was not put in execution. The Nationall aſſembly The VIII. Nationall Aſſembly.conveenes at Edinburgh Decemb. 25. Jo. Erskin Superintendent is choſen Moderator. It is ordained, that the publick affairs shall firſt in order be treated; and then particulars shal be propounded in writ; and if any perſons cauſe requires haſty reſolution, it shall be diſpatched in this aſſembly; or els it shall be referred unto the Superintendent of the bounds and certain Miniſters, to examine it, and put their judgement in writ, which shall be reported unto the next aſſemblie. 2. The aſſemblie cauſeth propounde unto the Lords of Secret Counſell, the articles following and humbly require their H. H. to ſolicite the Queens Majeſty for anſwer; 1. To ſignifie that the tranſgreſſors of the proclamations, (that have been againſt the ſayers and hearers of Maſſe, and the abuſers of the ſacraments) are ſo common, that it may be greatly feared, that judgements shall shortly follow unleſs remedy be provided in time. 2. To require the paiment of Miniſters ſtipends. 3. That Superintedents may be placed in ſuch parts, where none are. 4. That theſe be punished, who do shut the church-doors againſt the preachers coming to preach the word. 5. humbly to require of her Majeſty what the Church can expect of Benefices vaking or that shall vake. 6. By what means Miniſters shall come to the poſſeſſion of Manſes & glebs, whither they be ſet in fue or not. 7. That the Act, concerning the reparing of churches, be put into execution. III. Becauſe there is a common report, that many ignorants and of leud converſation, are admitted to be Miniſters and exhorters and Readers, the Superintendents of Anguiſe, Lothian and the Weſt, were ordained to viſite certain bounds alloted now unto them, and John Knox is to viſite the Churches of Fife and Perth: and others to viſite other parts, with power to trie, ſuſpend, depoſe, as they shall finde cauſe. IV. Unto a ſupplication of Paull Meffan containing ſundrie particulars, it is anſwered, that the aſſemblie is ready to accept him, if he shall preſent himſelfe before them, shewing ſignes of unfained repentance, and be willing to obey, as the Church shall appoint unto him: But to delete his proceſſe, the Church can no way condeſcend: nor think they, that petition to proceed from the Holy Ghoſt, ſeeing David was not ashamed to write his own offenſe, for glorifying God: And to admitt him into the Miniſtry within the realm, it is judged no way tollerable, untill the memory of his crime be more deeply buried, and ſome Church make requeſt for him: And it is ſignified unto him, that the Church is grievouſly offended, that he being excommunicat in Scotland, hath taken upon him a Miniſtry in England. I omitt the cenſures of Superintendents and Commiſſioners of viſiting, becauſe it was ordinary. Here alſo is mention of exhorters: theſe were men not furnished with ſufficient gifts for the Miniſtry, and becauſe of the ſcarcety of Miniſters, were permitted not only to read in a Church, but to exercize alſo their talent in exhorting the people: and if they did increaſe in gifts, were admitted into the Miniſtry.

III. February following, the Queen was in Fife, and the Papiſts waxing more bold, went to Maſſe, and uttered words of blaſphemie: Which was delated to the Lords of Counſell; As alſo ſome Popish Bishops & Prieſts did brag, that they would ſay Maſſe at Eaſter. The Earle of Murray lamented this unto the Queen, and shew what inconveniences shall follow, if this be permitted. After sharp reaſoning p. 342it was promiſed, that the like shall not be done again: and for the ſame purpoſe order was ſent to ſuch places, as were delated, eſpecially to the b. b. of Sant Andrews and Aberdeen, that they should not ſay any Maſſe. At that time, the Queen was upon a purpoſe of mariage (as in two years ſpace she was twice married) and thogh she never changed her mind to love religion, yet (upon many changes of her paſſions in that ſpace of time) she gave more way unto the petitions of the Church; thereby to gain the affections of the ſubjects: And though there were frequent alterations in the countrie, ſomtrmes one partie prevailing in Court, and ſomtimes another, ſo that it came to lifting armes; nevertheleſs the Church-men did ſtill keep their aſſemblies. Juny 25. An. 1565. conveen the Superintendents, The IX. Aſſembly.Miniſters and Commiſſioners of Shyres &. burghs. John willock is choſen Moderator. 1. The Aſſembly humbly requires the Nobility here preſent, to ſolicite the Queen, for execution of the lawes & Acts lately made againſt the violators of the ſabboth, adulterers and fornicators; And ordeines every Superintendent to ſupplicat for Cemmiſſions unto the Judges within their ſeverall bounds, giving them charge and power to execute punishment againſt the committers of theſe crimes. 2. Others were ſent unto the Queen, to humbly ſupplicate (as in former aſſemblies) for abolishing the Maſſe, for eſtablishing the true religion......and to complain that ſome vaking Benefices have lately been beſtowed by her Maj. on Noble men and Barons, as a Benefice in Carrick was given to the Laird of Skeldrom; And to ſupplicate that none be permitted to have office in ſchools Colledges nor Univerſities, nor privatly or publickly to teach the youths, but ſuch as shall be tryed by the Superintendents and Viſitors of Churches, to be ſound in the faith, and able to teach; Alſo for ſuſtentation of the poore, that all lands, which in former times were doted unto hoſpitalls, be reſtored to the ſame uſe; and that all lands, annuall rents and other emoluments pertaining any way to the friers of whatſoever order and annualrents, altarages, obites belonging then to prieſts, be applied to the ſuſtentation of the poor and of ſchools in the towns or other places, where theſe things are to be payd; And that ſuch horrible crimes now abounding in the realm without any correction, as idolatry, blaſphemy, manifeſt breaking of the ſabboth-day, witchcraft and inchantments, adultery, inceſt, maintaining of bordels, murder, reiff, and other deteſtable crimes may be ſeverely punished, and Judges be appointed in every Province for execution there of; and that by Act of Pa, liament; Laſtly that ſome order be deviſed and eſtablished for eaſe of the poore laborers of the ground concerning their tyths, which are oppreſſed by the Leaſers of the tyths. 3. Some gentle men in Kile crave that Miniſters be ſent unto them, and they will provide them ſufficiently, as the Aſſembly shall ordain them. 4. It is ordained that children shall not contract marriage without conſent of their parents or in caſe of the parents unreaſonably denying conſent, they shall make ſuite unto the Church, to concurre with them in their lawfull proceedings. 5. Whereas ſome Beneficed men in time of Papiſtry were permitted to keep their Benefice, and now being converted, take upon them the miniſtry in another congregation: it is concluded generally, that none should have two benefices or livings. 6. It is ordained, that Io. Knox shall receive the anſwers from the Commiſſioners, which are now ſent unto the Queen, and he shall ſend theſe anſwers unto the Superintendents; as alſo he shall advertiſe the faithfull of things neceſſa…y that shall happen before the next aſſembly: which now is appointed to conveen Septemb. 25. at Edinburgh. p. 343The four Gentle men and one Burgher, that were appointed by the Aſſembly, to preſent thir petitions unto the Queen, went to Sainiohnſtoun, and delivered them. The next day the Queen went to Dunkell, and they follow: when they had audience, they humbly crave her anſwer. She ſaid, Her Counſell was not there, but she intends to be in Edinburgh within eight days, and then they shall have an anſwer. When theſe Commiſſioners had waited five dayes after the Queen came to Edinburgh, the matter was propoſed in Councell, and at laſt it was anſwered by the Secretary, The Queen's Majeſties command is, that the matter shall be reaſoned in her preſence, which for the gravity there of can not be now concluded, albeit her Majeſties hath now heard more here of, than ever before: but with in eight dayes a great part of the Nobility is to be here, and then they shall have a finall anſwer. Auguſt 21. they receive this anſwer in writ: To the firſt, deſiring the Maſſe to be abolished in the head & members, with punishment againſt the controveeners: and the profeſſed Religion to be eſtablished by Act of Parliament, It is anſwered for her Majeſtes part, That her Highneſs is no way yet perſvaded in that religion, nor yet that any impiety is in the Maſſe: and therefore believes, that her loving ſubjects wi…l not preſſe her, to receive any religion againſt her conſcience, which shall be unto her a continuall trouble by remorſe of conſcience, and there with a perpetuall unquietnes. And to deale plainly with her ſubjects, her Ma. neither will nor may leave the religion, wherein she hath been brought up, and believes the ſame to be well grounded: Knowing, that beſids the grudge of conſcience, that she shall receive upon the change of religion, that she shall loſe the friendship of the K. of France, the married Allya of this realm, and of other great Princes her friends and confederats, who take it ill, and of whom she may look for their great ſupport in all her neceſſities, and having no aſſured conſideration that may countervail the ſame, she will beloath to put in hazard all her friends at one inſtant; prayinig all her loving ſubjects, ſeing they have had experience of her goodnes, that she hath not in timepaſt, nor intends hereafter to preſſe the conſcience of any, but that they may worship God in ſuch ſort, as they are perſuaded in their conſcience to be beſt, that they alſo will not preſſe her conſcience. As for eſtablishing religion in the Body of the realm, they themſelves know, as appeares by their Articles that the ſame can not be done by conſent of her Majeſty only, but requires neceſſarily the conſent of the States in Parliament: and therefore ſo ſoon as the Parliament holds, theſe things, which the States agree upon among themſelves, her Majeſty shall conſent unto: and in the mean time shall make ſure, that none be troubled for uſing Religion according to conſcience: So that none shall have cauſe to doubt that for religions ſake mens lifes and heritages shall be in any hazard. To the ſecond article, it is anſwered, that her Ma. thinks it no way reaſonable, that she should defraud herſelfe of ſo great a part of the patrimony of the Crown, as to put the patronage of Benefices forth of her hands: for her neceſſity in bearing her Port & common charges, will require the retention thereof, and that in a good part, in her own hands; Nevertheleſs her Majeſty is well pleaſed, that conſideration being had of her own neceſſi…y, and what may be ſufficient for the reaſonable ſuſtentation of the Miniſtry, a ſpeciall aſſignation be made to them in places moſt commodious: With which her Majeſty shall not medle, but ſuffer it come to them. To the third article, it's anſwered, that her Majeſty shall do therein, as shall be agreed by the States in Parliament. To the fourth, Her Majeſties liberality to the poore p. 344shall always be ſo far extended, as can be reaſonably required at her hands. To the fifth and ſixth articles, her Majeſty referreth the taking order therein, unto the States aſſembled in Parliament. The Nationall aſſembly conveenes The IX. Aſſembly.in Edinburgh Septemb. 25. Jo. Erskin is choſen Moderator. The anſwers of the Queen weregiven unto the Aſſembly and ordained to be regiſtred And they return this anſwer: Firſt where her Majeſty ſayth, that she is not perſuaded in religion, nor that she underſtands any impiety in the Maſſe......It is no ſmall grieff to the Chriſtian hearts of her godly ſubjects, conſidering that the Trumpet of Chriſts evangell hath blown ſo long in this Countrie, and his mercy ſo plainly offered in the ſame; that her Maj. remaines yet unperſuaded of the truth of this our religion: for our religion is nothing els, but the ſame Religion, which Jeſus Chriſt hath in the laſt dayes reveeled from the boſom of his Father, where of he made his Apoſtls Meſſingers, and which they have preached & eſtablished among his faithfull, untill his coming again: and this differeth from the impiety of the Turks, the blaſpheny of the Jewes, and the vain ſuperſtition of the Papiſts, in this, that only our Religion hath God the Father, his only Sone Jeſus Chriſt our Lord, and the Holy Ghoſt, ſpeaking in his Prophets & Apoſtls, for the Authours thereof; and their doctrine & promiſe for the ground of it: The which no other religion upon the earth can juſtly alledge or plainly proove: yea whatſoever aſſurance Papiſts have for their religion, the ſame have the Turks for maintaining their Alcoran, and the Jewes far greater for the defence of their ceremonies, whither it be antiquity of time, conſent of people, authority of promiſes, great number or multitude conſenting together, or any other the like cloakes, that they can pretend: And therefore as wee are dolorous, that her Majeſty in this our religion is not perſuaded, ſo moſt humbly wee require in the name of the Eternall God, that her Highneſs would embrace the means, whereby she may be perſuaded of the truth, which preſently wee offer unto her Grace, alſweell by preaching his word (which is the chief means appointed by God to perſvade all his choſen children the infallible truth) as by publick diſputation againſt the adverſaries of this our religion, and the deceivers of her Majeſty whenſoever it shall be thought expedient unto her Grace. As for the impiety of the Maſſe, wee are bold to affirm that in that idoll is great impiety from the beginning to the end: it is nothing els but a maſs of impiety; the author or Father thereof is but man; the action itſelf, the opinion thereof, the hearets and gazers upon it, do avow ſacriledge, pronounce blaſphemy, and commit moſt abominable idolatry, as wee have ever offered, and now offer ourſelves to prove moſt manifeſtly. And where her Majeſty eſteems, that the change of religion shall diſſolve the confederacy and alliance that she hath with the King of France and other Princes; aſſuredly Chriſts true religion is the undoubted bond to knit up perfect and ſure confederacy & friendship with Him, who is King of all Kings, and hath the hearts of all Princes in his hand: which should be more precious unto her Majeſty than the confoederacy of all the Princes of the earth, and without which neither confoederacy, love nor kindeneſs can endure. Concerning her Majeſties anſwer unto the ſecond article, where she thinks it not reaſonable to defraude herfelve of the patronage of Benefices, and that She is minded to retain a good part of the Benefices in her hand, for ſupport..........Our mind is not that her Majeſty, or any other patron should be defrauded of their juſt patronages, but wee mean, whenſoever her Majeſty or any other patron do preſent p. 345any perſon unto a Benefice, that the perſon preſented should be tryed & examined by the judgement of learned men of the Church, ſuch as are for the preſent the Superintendents; and as the preſentation unto the Benefice appertaines to the Patron, ſo the Collation by law and reaſon belongs unto the Church; and the Church should not be defrauded of the Collation, no more than the Patrons of their preſentation: for otherwiſe if it bee lawfull to the Patrons, to preſent whom they pleaſe without tryall or examination, what can abide in the Church of God, but meer ignorance? As for retention of a good part of the Benefices, this point abhorreth ſo far from good conſcience of Gods law, as from the publick order of all common lawes, that wee are loath to open up the ground of the matter by many words: but wee moſt reverently wish, that her Majeſty would conſider the matter with herſelfe and her wiſe Counfell, that howbeit the patronage of Benefices may appertain unto herſelfe, yet the retention thereof in her own hands, undiſponed to qualified perſons, is both ungodly and contrary to all publick order, and brings finall confuſion to the ſouls of poor people, who upon thoſe means should be inſtructed in their ſalvation. And where her Majeſty concludes, that she is content, a ſufficient & reaſonable ſuſtentation of miniſters be provided by aſſignations to them, conſideration being had of her neceſſity; as wee are altogether deſirous, that her Grace's neceſſity be conſidered, ſo our duty craves that we should notify to her Majeſty the true order that should be obſerved to her in this behalf; which is, The tiths are properly to be reputed the patrimony of the Church, out of which, before all things, they that travell in the Miniſtry and the poor indigent members of Chriſts body should be ſuſtained, the churches repaired and the youth broughtup in good letters: which things being done, then other reaſonable neceſſity might be ſupported, as her Majeſty & godly Counſell can think expedient. And wee can not but thank her Majeſty moſt reverently for her liberall offer of her aſſignation to be made unto the Miniſters: which as yet is ſo generally conceived, that without more ſpeciall condeſcending upon the particulars, no execution can follow: and therefore wee moſt humbly crave of her Majeſty that theſe articles may be reformed.....Beſeeching God, that as they are reaſonable & godly, ſo her Majeſties heart and the States preſently conveened may be inclined and perſuaded, to the performance thereof. The next Seſſion of that aſſembly was adiournied untill December 25. At that time was on the one hand ſo great jovialty about the Queens marriage with King Henry, and on the other ſo great ſtur among the Nobility, becauſe the marriage and title of King was given without adviſe of the Parliament; that in ſuch buſineſs nothing could be done. When the aſſembly conveen in December, another ſupplication was ſent by the Lord Lindſay and another Elder, unto the Queen and the Counſell, complaining, that ſome had put violent hands on Miniſters, and petitioning that they may live without moleſtation of wicked men. 2. Perſons revolting from the profeſſion of the goſpell by offering their children to be baptiſed by prieſts, or themſelves receiving the Sacrament of the altar; if they repent not after admonition, should bee excommunicated. 3. No Miniſter should confirm the marriage of another parishon, without a ſufficient teſtmoniall of the Miniſter of their own parishon that their bans have been proclamed, and no impediment objected, Under the pain of deprivation from his Miniſtry, and other punishment, as the Church shall enjoyn. 4. The Superintendent of Fife gives a complaint againſt the Miniſter of Creill for going-on in proclaming the bans of ſome perſons, notwithſtanding p. 346woman's claim: The aſſemblie referres this complaint unto the another Rector of the Univerſity, and a Regent, to heare the Superintendent's complaint, or of any other, and gives them power to give ſentence according to Gods word, and uſe the cenſures of the Church againſt the diſobeiers. 5. No Miniſter may with ſafe conſcience leave his flock and place appointed for his ordinarie reſidence, whatſoever patrociny or overſight hath been by corruption of times, or negligence of rulers. 6. In the queſtion Whither known murderers, convict adulterers and committers of ſuch crimes, may upon the notoriety of their fault be excommunicated for declaration, that the Church abhorreth ſuch impiety, the Church may & should purge herſelfe of all ſuch crimes, Providing that the offender be lawfully called and convicted, either by confeſſion or witneſſes. And the order to call them for the ſlander (Civill punishment wee remitt to the Civill Magiſtrate) is; whenſoever ſuch fearfull crimes are committed, if it be in the countrie [or land ward] the Miniſter, exhorter or Reader of the parishon, or if ther be none, the Miniſter next adiacent, should shew the fact unto the Superintendent, who without delay shall direct his ſummons, charging the ſlanderd perſons to compear before him. But if it be done in a town, where order is eſtablished, the church-Seſſion thereof shall call the offenders: where if they compear, and alledge juſt defence, or shew themſelves penitent vnfainedly, then may the Superintendent, or Reformed Church without the Superintendent, diſpenſe ſomwhat of the rigor of the cenſure, Secluding the offender only from participation of the Sacrament, untill further tryall of his repentance; And that both their diligence and ſentence shall be publickly declared in the churches, where the offenſe is known; But if the offender be ſtubborn, as if he compear not, or shew himſelfe litle moved for his offence, then should the Superintendent with the advice of the next reformed Church, decern him or them to be ſecluded from all participation of communion with the faithfull members of Jeſus Chriſt, and to be given to Sathan for deſtruction of the flesh, whoſe flaves (by impiety committed, and manifeſt inpenitence) they declare themſelves to bee; And their ſentence shall be published in all places, where the offenſe is known. 7. Whither baptiſm being adminiſtred by a Papiſtprieſt or in the papiſticall manner, should be iterated? When ſuch children come to years of underſtanding, they should be inſtructed in the doctrine of ſaluation: the corruption of Papiſtry muſt be declared unto them: which they muſt publickly renounce, before they be admitted unto the Lords table: If this they do, the externall ſign needeth not to be iterated, ſeing no Papiſt baptizeth without water and the form of words, which are the principall externalls: wee ourſelves were baptized by Papiſts, whoſe corruptions and abuſes now wee damn, cleaving only to the ſimple ordinance of J. Chriſt and the verity of the H. Ghoſt which makes baptiſme to work in us the proper effects thereof, without iteration of the externall ſign. And if ſuch children come never to the knowledge of the true doctrine, they are to be left unto the judgement of God. In theſe acts wee may ſee Superintendents had not the power of B^s. 2. Where they ſpeak of a Reform. Church, it is to be underſtood of a Church, wherein is a Church-counſell conſtituted of Miniſter, Elders and Deacons, ſeing at that time many Churches were not ſo well formed. After this Aſſembly the Superintendents of Lothian and Fife, and two Miniſters went in name of the Aſſembly unto the King & Queen, shewing that in all their Supplications the Church had moſt earneſtly deſired, that all idolatry and ſuperſtition, eſpecially the Maſſe, p. 347should be quite rooted out of the realm; And their anſwer was, that they know no impediment in the Maſſe; therefore the Aſſembly deſireth, that it may pleaſe their Highneſſes, to hear diſputation, to the end, that theſe who pretend to preach in the Chappell Royall, the Truth being tryed by diſputation, may be known to be deceivers; providing, that they ſubmitt themſelves to the word of God, written in the Scriptures. And next they did lament the miſerable eſtate of poor Miniſters. To this it was anſwered by the Queen, That shee was alwayes minded, that Miniſters ſtipends should be payd, and whatſoever fault was therein, came by ſome of their own ſort: But hereafter by advice of the Counſell ſuch order shall be taken, that none shall have cauſe to complain. As for the firſt, shee could not jeopard her Religion upon ſuch as are here now: for she knew well enough, that the Proteſtants are more learned. Upon the 28. day of January following, was an Act of Counſell proclamed in name of the King & Queen, Ordaining that in time coming all ſmall Benefices, Parſonages, Vicarages and others extending in yearly rentall to the ſum of 300. pound or within, as they shall happen to vaike, shall be always diſponed to ſuch perſons, as the Superintendents and aſſembly after due examination shall find qualified; And if any bishoprick or other prelacy, as hath the patronage of ſuch Benefices, shall happen to va…k, as alſo of all that are preſently vaking, they shall retain in their hands the diſpoſition of ſuch ſmall Benefices to the effect abovewritten; And if any of them shall be ignorantly diſponed otherwiſe, by this ſame, that diſpoſi…ion is declared null, that the keepers of the Seals should not admit them, but repute them as privie writings purchaſed in defraud; As alſo they give and grant unto all burghs and every one of them within themſelves, all the annualls of altarages, chaplanries and obites for entertainment of their Miniſters; and the …uperplus thereof, if any shall by to bee, diſtribute unto the poore and hoſpitalls within the burgh, as the almes of Miniſter and elders thereof.1566. The XI. Aſſembly.

IV. In Marth An. 1566. aroſe more ſtrife twixt the King and Queen, for killing David Rizio her Secretary; and Juny 19. she was deliver of a ſone. Juny 25. the Nationall aſſembly conveenes in Edinburg: by plurality of voices, J. Erskine is continued Moderator. A ſupplication was ſent unto the Lords of Counſell and Seſſion, that no excommunicate perſon have proceſs before them, untill they be reconciled unto the Church, eſpecially when excommunication is notorious, and objected againſt them. II. Paul Meffan came, and openly with great expreſſion of grieff for his adultery, craves to be abſolved from the ſentence of excommunication▪ he is conforted, and ordained to declare his repentance in ſome churches; and the next aſſembly shall decerne. III. In reſpect of the dangers where The later Confeſsion of Helvetia is approved.with this Church is aſſaulted by mighty enemies, the Aſſembly ordaines a publick faſt in all the Churches. Some mo particulares were handled. The Churches of Helvetia, Geneva and other Reformed Churches in France and Germany ſent unto the Church of Scotland the ſum or Confeſſion of faith, deſiring to know, if wee agree in uniformity of Doctrin. Wherefore the Superintendents together with many other moſt qualified Miniſters, conveen in September at Santandrews, and having read the Letters and Confeſſion, ſent anſwer, that wee agree in all points with theſe Churches and differ in nothing from them, except that wee aſſent not in keeping feſtival days, ſeing the Sabbothday only is keeped in Scotland. Decemb. 17. Prince James was baptized in Sterlin: in time of the ſolemnity, the Queen ſubſcribe a writing for mantenance of the Miniſters, by aſſignation of a part p. 348of the thirds of Benefices. The Nationall aſſembly conveened Decemb. 25. at Edinburgh: John Erskin is continued Moderator. 1. The aſſignation The XII. Aſſembly.granted by the Queen, is delivered by Alexander (called Bishop of of Galloway, and at that time Lord of the privy Counſell) The anſwer of the aſſembly is, They having juſt title to crave their bodily ſuſtentation at the hands of the people, which heare the doctrine of ſalvation from them, they are content with what it will pleaſe them to give for their ſuſtentation, thogh it were but bread and water, nor will refuſe nor deſiſt from their vocation; but to take from others againſt their will, whom they ſerve not, they judge it not their duty, nor reaſonable: And the aſſembly proteſts, that the acceptation of that aſſignation shall not prejudge the liberty of the Church, to ſuit the patrimony thereof in time and place convenient. Then it was demanded, Whither the tiths appertaine properly unto the Church, and should only be employd to the ſuſtentation of the Miniſters, of the poore, mantaining of ſchools, repairing of churches and other godly uſes at the diſcretion of the Church? Anſwered, affirmativè without contradiction. Then it was demanded, Whither Miniſters may with ſafe conſcience keep ſilence, when the patrimony of the Church is moſt unjuſtly taken up, and waſted on vain things, by theſe that have no office in the Church, and in the mean time the miniſtry failing for neceſſity, the poor perishing for hunger, and churches falling to the ground? Anſwered, they should not be ſilent, but earneſtly admonish every man of his duty. Thirdly, Whither the Church men may require all poſſeſſors to pay tiths unto the Church only, and inhibite all others to intromet therewith? Anſwered, After due admonitions uſed, and no obedience following, they should uſe the cenſure of the Church. 2. Albeit the Church wanted not their own troubls, yet they were not unmindfull of the affliction of Jacob elſwhere, and eſpecially their afflicted Brethren in England, as witneſſeth this Letter ſent by this Aſſembly with Jo. Knox; The Superintendents with other Miniſters and Commiſſioners of the Churches of God in the Kingdom of Scotland, unto their brethren the Bishops & Paſtors of Gods Church, who have renounced the Roman Antichriſt and do profeſſe with them the Lord Jeſus Chriſt in ſyncerity deſire the perpetuall increaſe of the Holy Spirit. By word and writ it is come to our knowledge, Reverend Paſtors, that diverſe of our deare Brethren (of whom ſome are the beſt learned within that realm) are deprived from eccleſiaſticall function, and forbidden to preach, and ſo are hindred by you, to promote the kingdom of Jeſus Chriſt, becauſe their conſcience will not ſuffer them, to take upon them, at command of authority, ſuch garments as idolaters in time of blindenſs have vſed in their idolatry, which bruit can not but be dolorous unto our hearts, mindefull of that ſentence of the Apoſtle, If yee bite and devour one another, take heed leſt yee be conſumed one of another. Wee intend not at this time to enter into the ground of that queſtion, which, wee hear, is agitated with greater vehemency by either partie, than well lyketh us, to be accounted among things, tha are ſimply indefferent. But in the bowells of Chriſt Jeſus wee crave, that Chriſtian charity may prevail in you, wee ſay the Paſtors and leaders of Chriſt's flock in that realm, that yee do not to others, what yee would not have others do unto you: yee can not be ignorant, how tender a thing the conſcience of men is: all that have knowledge, are not alike perſuaded: your conſcience reclaimes not at the wearing of ſuch garments: but many thouſands both godly & learned are otherwiſe perſuaded, whoſe conſciences are continually ſtrucken with theſe ſentences, What hath Chriſt p. 349to do with Belial? what fellowship hathlight with darknes? If Surplice, cornercape and tippet have been badges of idolaters in the very act of idolatry, what hath the preacher of Chriſtian liberty, and the rebuker of all ſuperſtition to do with theſe dregs of that Romish beaſt? yea, who should not fear, either to take in his hands or forehead the print and marke of that odious beaſt? Our brethren that of conſcience refuſe that unprofitable apparel, do neither condem nor moleſt you, that uſe ſuch vaine triffls: If yee shall do the like to them, wee doubt not, but yee shall pleaſe God, and confort the hearts of many who are wounded by the extremities uſed againſt theſe godly & welbeloved brethren Colour of rhetorick or humane perſuaſion wee will uſe none, but charitably wee deſire you, to call that ſentence of Peter to minde, Feed the flock of God which is committed to your charge, caring for it, not by conſtraint but willingly; not as if yee were Lords over Gods heritage, but that yee may be exempls unto the flock. And moreover wee deſire you to meditate on that ſaying of the Apoſtle, Give no offence neither to the Jewes nor Greeks, nor to the Church of God. In what condition of time yee and wee both travell in the promoting of Chriſts Kingdom, wee ſuppoſe, yee are not ignorant: and therefore wee are the more bold to exhort you, to walk more circumſpectly, than for ſuch vanities to trouble the godly. For all things, that may ſeem law…ull, edifie not. If the commandement of Authority urge the conſcience of you and our brethren more than they can beare, wee unfainedly crave of you, that yee remember, yee are called The light of the world and the ſalt of the earth. All civill authority hath not the light of God shining always before their eies in their ſtatuts and commandements, but their affections favour too much of the earth and of worldly wisdom: and therefore wee think, yee should boldly oppoſe yourſelves not only unto all that power, that will or dar extoll the ſelfe againſt God but alſo againſt all ſuch as dar burden the conſciences of the faithfull further than God hath burdened them by his own word. But here in wee hope, yee will excuſe our freedom in that wee have entred further in reaſoning, than wee intended and promiſed in the beginning: therefore wee briefly return to our former ſupplication, which is, that our brethren, who among you refuſe the Romish rags, may find of you the Prelates ſuch favor, as our Head & Maſter commandeth every one of his members to shew one to another: this wee expect to receive of your courteſie, not only becauſe yee fear to offend Gods Majeſty in troubling your brethren for ſuch triffles, but alſo becauſe yee will not refuſe the humble requeſt of us, your brethren and follow-preachers, in whom albeit appear no worldly pomp, yet wee ſuppoſe, that yee will not ſo far deſpiſe us but that yee will eſteem us to be of the number of them, that fight againſt the Romane Antichriſt, and travell that the Kingdom of Chriſt Jeſus may be univerſally advanced. The dayes are evill; iniquity aboundes; Chriſtian charity (alas) waxeth cold: therefore wee should the more diligently watch: the hour is uncertain, when the Lord Jeſus shall appeare, before whom yee muſt give account of your adminiſtration; In concluſion, once again wee crave favors to our brethren: which being granted, yee in the Lord may command us things of double more importance. The Lord Jeſus rule your hearts in true feare unto the end, and give unto you and us victory over that conjured enemy of all true relgion, ouer that Roman Antichriſt, whoſe wounded head Sathan by all means ſtrives to cure again: but to deſtruction shall hee and all his members go, by the power of our Lord Jeſus: to whoſe mighty protection wee commit you. From Edinburg out of the generall aſſembly p. 350and third Seſſion thereof Decemb. 17. 1566. by your loving brethren and fellow preachers in Chriſt Jeſus. 3. The ſame day this Supplication was A ſupplication ac gainſt Epiſcop all juriſdiction.ordained to be penned, and then ſent unto the Lords of the Secret Counſell The Generall aſſembly of the Church....Unto the Nobility of this realm, which profeſſe the Lord Jeſus with them, and have renounced the Roman Antichriſt; wish conſtancy in the Spirit of righteous judgement. Seeing Sathan by all our negligences, Right Honorable, hath ſo far prevailed within this realm of late dayes, that wee ſtand in extream danger, not only to loſe our temporall poſſeſſions, but to be alſo deprived of the glorious Evangell of Jeſus Chriſt, and ſo our poſterity to be left in damnable darknes; wee can not longer contain ourſelves, nor keep ſilence, leſt in ſo doing wee might be accuſed, as guilty of the blood of ſuch, who shall perish for lack of admonition, as the prophet threatneth. Wee therefore in the fear of our God, and with grieff and anguish of heart complain unto your Honors; (yea wee muſt complain unto God, and all his obedient creatures) that that coniured enemy of Jeſus Chriſt and cruell murderer of our dear brethren, moſt falſly ſtyled Archbishop of Santandrews, is reponed and reſtored to his former tyranny: for not only are his former iurisdictions (as they are termed) of the wholl bishoprick of Santandrews granted unto him, but alſo the execution of judgement, confirmation of teſtaments, and donation of his Benefices, as more amply in his Signature is expreſt. If this be not to …ure the head of that venemous Beaſt, which once within this realm by the potent hand of God, was ſo banished and broken down, that by tyranny it could not hurt the faithfull, judge yee. His antient …uriſdiction was that he with certain his colleagues collaterall, might have damned of hereſy upon probation as pleaſed him; and then to take all that were ſuſpect of hereſy (what they have judged hereſy heretofore, yee can not be ignorant) and whither they remain in their former malice, their facts & travells declare openly. The danger may be feared, ſay yee: but what remedy? It is eaſy, and at hand, richt Honorable, if yee will not betray the cauſe of God, and leave your brethren, which never will be more ſubject to that uſurped tyranny, than they will unto the devill himſelfe. Our Queen (by lyke) is not well informed: She ought not, nor iuſtly may break the lawes of this realm; and conſequently she may not ſet up againſt us without our conſents that Roman Antichriſt again: for in a lawfull and moſt free Parliament that ever was in this realm, was that odious beaſt deprived of all jurisdiction, office and authority within this realm: Her Majeſty at her firſt arrivall and by diverſe her proclamations afterwards hath expreſſly forbidden all other form and face of religion, than that which she found published at her arrivall: therefore she may not bring us the greateſt part of the ſubjects of this realm back again to bondage, till that als real a Parliament, as juſtly damned that Antichriſt and his uſurped tyranny, have given deciſion betwixt us and him. If heer of and of other things, which no leſs concern yourſelves than us, yee will plainly admonish our Soveraigne, and without tumult crave juſtice only, the tyrants dar not more be ſeen in lawfull judgement than the Owles in the day light. Weigh this matter, as it is, and ye shall finde it more weighty, than to many it appeares, Further at this preſent wee complain not, but humbly crave of your Honors a reaſonable anſwer, what yee will do if ſuch tyrants & devouring wolves begin to invade the flock of Jeſus Chriſt within this realm, under whatſoever title that bee: for wee boldly profeſſe that wee will never acknowledge other Paſtors to our ſouls, nor Judges to our cauſes. And if for denyall thereof, wee either ſuffer p. 351in body or goods, wee doubt not but we have one Judge to punish them, that uniuſtly trouble us, but alſo an Advocate and ſtrong champion in heaven to recompence them, who for his names ſake ſuffer perſecution, whoſe holy Spirit rule your hearts unto the end. your L. L. anſwer yet again wee crave &c. 4. Queſtions were proponed. I a marryed man went to the wars in Denmark: four years thereafter his wife joyneth herſelf in whoordom to another man; and now theſe two deſire to be marryed, becauſe they have atteſtation of two inſuſpect witneſſes, which teſtify that they heard the firſt mans Captain declare, that he was ſlain in Denmark on ſuch a day of Aprile laſt; Whither may theſe parties be married? In reſpect they are guilty of adultery, and ſo had ſinned before they knew of the mans death, they should not be marryed. II. A. man being forewarned, that he should not marry his uncl's wife, was marryed in the Chapell-Royall; What order should now be taken with them? Their names should be delated unto the Migiſtrate, that they may be punished as inceſtuous. III. Severall perſons are divorced for adultery, and the offending parties ſeek marriage. Anſ. All Miniſters should be admonished, that they marrie none ſuch, under pain of deprivation. 5. It is ordained, that every Superintendent shall cauſe ſummon all bishops, abbots or whatſoever Benefi…d perſons (being of the Church) who receive tiths, and feed not a flock as their charge; and where no Superintendent is, that the neareſt Superintendent shall ſend his letter to the Miniſter next adiacent, To ſummon ſuch perſons to compear at the next generall aſſembly, to hear and know the ordinance of the Church in that caſe. By the firſt particular of this aſſembly, and the Supplication, it appears, that the Queen would yeeld ſomewhat to Proteſtants and Papiſts for her own ends: and The hiſtory of Reformat. shewes that the arch b. went to Edinburg in January following, having the company of 100. horſemen or more, intending to take poſſeſſion, according to his late gift: but when three or four of the Counſell went to him, and told him, if he attempt to do it, trouble may ariſe; he was perſuaded to deſiſt. Next from that Letter unto the Bishops of England, it appeares what ſturre was there at that time: as alſo the ſame year 5. cal. Jul. Beza wrote his eight epiſtle unto the Bishop of London: Againſt the reinducing of Popish & abolished rites.it is long, but I shall only touch ſome paſſages of it. I think [ſaith he] that men should not deſert their churches for ſuch veſtures: but firſt I do judge, that many things in themſelves indifferent, are to be reckoned among ſuperſtitions, or certainly among theſe things, that tend to ſuperſtition, becauſe of the opinion of worship, which can not be eſchued. Next it is to obſerved, that ſome things may be ſuffered for the infirm, Not a, Theſe rites had bin left offwhich when they are once removed, should not be reſtored at all, becauſe thus were not to trke away weakneſs, but rather to increaſe it, when it is in ſome meaſure taken away; and as it were to recall it, when it is away: and therefore I marvell not, that ſome are more nice to reſtore things, than they were before theſe were removed. And further it is a vainthing, to pretend infirmity in that Kingdom, where the Goſpell had been preached and received ſo many years, and confirmed with the blood of ſo many excellent Martyres: for if the Apoſtle did juſtly rebuke the Galatians, that when they had begun in the Spirit, they would return to the flesh; how much tather might that be ſaid of you Englishes, if when yee have begun in the Spirit, yee would fall back, not as they unto flesh, that is, the rites of Moſes, whereof God was the Author, but unto [nugas & quiſquilias] the trifles of humane traditions, which God forbids. And this p. 352I will not ſay, that if theſe do ſin, which chuſe to leave their churches, rather than ſuffer ſuch things to be thruſt upon them againſt their conſciences; theſe are far more guilty before God and his Angels, who will have flocks deprived of their Paſtors, and the foundation of horrible diſſipation laid in the Churches being deprived of their Paſtors, rather than ſee miniſters (otherwiſe blameleſs) cloathed in this habite rather than that, and hungrie sheep shall have no food, if they will not take it with geniculation or bowing of knees, Beza ſpeakes there, [as alſo in his twelth epiſtle] more largely, and of other particulares: but all ſuch writing was in vain: for ſome bishops continued in their wilfulneſs, as appeares by an epiſtle of Zanchius written from Heidlberg Septemb. 10, 1571. (at the order of that religious Prince Palatine, as he writes) unto Queen Eliſabeth, where he ſaith, To bring back theſe rotten raggs and other rubbish of the Popish Church at this time into the Church, what is it els, but to give a fair occaſion unto the Papiſts, to harden themſelves and their followers in their ſuperſtitions? and truly as it were to push them thereunto? let us then hearken what the Prophet ſaid unto Joſaphat aiding A chab, Dar thou help the wicked, and love them which hate the Lord? therefore wrath from the Lord shall be upon thee. And what other is this, but to call back the weak from the ſtudie of pure religion, and privily bid them return into Egypt? for infirm perſons are eaſily brought back into impiety; ſeing naturally wee are inclined unto ſuperſtition, &c.