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ment. And as for the king of France, she did not doubt his Abp. Cant. coming in as a party, and that he would likewise engage the

house of Lorrain in the same stipulation."

She desired a speedy answer might be returned, and that her confinement might be somewhat enlarged for a farther discovery of the queen's friendship.

Queen Elizabeth seemed extremely pleased with these terms, and, it was thought, was not averse from releasing her royal prisoner, though a great many new dangers were suggested to

fright her from this humanity. However, the accommodation The accom- went on, but when it was almost finished, the Presbyterian

Scots appeared violently against it, and perplexed the matter. the clamour. The refugee ministers made a hideous clamour in some of the ministers, pulpits in London. They cried out, that if the queen of Scots &c.

were set at liberty, her majesty of England's reign would be short: that if queen Mary were allowed to govern jointly with her son, both kingdoms were ruined : and that there would be an end of the true religion in Britain, if Popery were indulged that princess, though only in her private family. Neither was the queen the only subject of their satire : they treated the young king with such extremity of language, that upon the Scotch ambassador's complaint, the bishop of London was commanded to silence all the Scotch about the city: and the same order was sent to the rest of the bishops. However, they carried on their designs another way, and endeavoured to

scatter their sentiments amongst the English. Some of these July 1584. Scotch preachers went to the Act in Oxford, where Gellybrand

and his brethren entertained them with great friendship and
regard. And here a very remarkable question was put by the
Scotch preachers, and some English of the same complexion :
it was concerning the proceeding of the minister in his duty
without the magistrate's assistance, or waiting for his appro-
bation. The question seems to have been resolved for the
independence of the Church. For this was the opinion of the
Presbyterians, both Scotch and English. And if this doctrine
had been granted, made inoffensive to the state, and not run
out to an “evangelium armatum," all had been well. But that
these men moved in a wider compass, and had some dangerous
enterprise in hand, may partly be collected from Gellybrand's
letter to Field ; his words are these :
“I have already entered into the matters whereof you write,


A combina





and dealt with three or four several colleges, concerning those ELIZAamong whom they live. I find that men are very dangerous in this point; generally favouring reformation, but when it cometh tion prac

tised amongst to the particular point, some have not yet considered of these the Disthings, for which others in the Church are so much troubled : others are afraid to testify any thing with their hands, lest it breed danger before the time. And after: many favour the cause of reformation, but they are not ministers, but young students, of whom there is good hope, if it be not cut off by violent dealing before the time. As I hear by you, so I mean to go

forwards, where there is any hope, and to learn the num- Bancroft's ber, and to certify you thereof."


Positions, At the meeting of the parliament this winter, the Dissenters lib. 3. p. 74. held a national synod at London, pursuant to their former Their naresolution and synodical discipline. That this was matter of at London. fact, appears by three letters. The first from eleven Essex Jan. 26, ministers to Field, in which they desire to be certified, whether the brethren“ meant to be exercised in prayer and fasting, and upon what day?" The second was from nine of those ministers Feb. 2, 1584. to Field and Clerk, where they write thus: “We have elected two godly and faithful brethren, M. Wright and M. Gifford, to join with in that business.” The third from Gellybrand to Nov. 29, Field ; in which he owns himself guilty of a great omission in these words : “ Touching my departure from that holy assembly without leave, &c. I crave pardon both of you and them, Idem. &c., and thus commending this holy cause to the Lord himself, your godly council and the president thereof, I take my leave.

And that this party was not without friends in the house of Commons, appears by several bills, and other transactions in parliament.

The houses met November the 23d. And on the 14th of A. D. 1584. December three petitions in favour of the Dissenters were laid of Discipline before the house by sir Thomas Lucy, sir Edward Dymmock, read in the and Mr. Gates. What matter they contained the reader will house of be informed in a larger address by and by. The same day Dr. but rejected. Turner, a member of the Commons, put the house in mind of a bill and book which he had formerly laid before them. It was 593. drawn, he said, by certain godly and learned ministers, and tended, as he conceived, to the glory of God, her majesty's preservation, and the public benefit ; and therefore prayed it might be read.


The Book


book 3.

p. 96.

Sermon at St. Paul's

WHIT- Now the book which Turner moved might pass the house,
Abp. Cant. was “A Book of the Form of Common Prayers,” &c. and

contained the sum of the Dissenters' discipline. Their petition
in behalf of it was this: “ May it therefore please your '

majesty, &c. that it may be enacted, &c. that the book hereunto annexed, &c. entitled A Book of the Form of Common Prayers, Administration of Sacraments,' &c. and every thing therein contained, may be from henceforth authorised, put in

use, and practised throughout all your majesty's dominions." Bancrofts From hence it appears these addressers, at least, saw the Positions, necessity of a stated form for Divine service, and did not

think it fit to leave every minister to his extemporary effusions. But they did not keep firm to this resolution: for the general rule in their rubric is, that the minister shall either pray by the form there prescribed, or else as the Spirit of God shall

move his heart, governing his devotion with respect to time Bancroft's and occasion.

To return : against this motion in the house for the “ Discross, p. 55. senters' Form of Common Prayer,” sir Francis Knolles, trea

surer of the household, delivered himself in few words : He was seconded by sir Christopher Hatton, vice-chamberlain : this gentleman dilated upon the subject, and argued with so much force, that the house came to a resolve against reading either the bill or the book. As to the book, it was the Presbyterian scheme for discipline already mentioned.

This month, at the instance of some of the council, the two archbishops and the bishop of Winchester received some ministers' objections against conformity, and returned them a sufficient solution. However, the earl of Leicester, being willing to afford the Dissenters the utmost advantage, and it may be

imagining the cause had not been fully argued, desired the A conference archbishop the controversy might be farther debated at Lambetween some beth. Whitgift agreed: the Dissenters employed their best and the songs managers, and the conference lasted four hours. And now the

earl of Leicester and the minister of state declared themselves surprised at the issue of the dispute: that they did not expect such clear principles, and such force of persuasion, on the archbishop's side, nor such trifling exceptions, and so weak an opposition from the other party. And thus, seeming fully satisfied with Whitgift's arguing, they promised to acquaint the queen how matters passed : and, over and above, endea




voured to persuade the Dissenters to conformity: but they did ELIZAnot hold long under this disposition.

Archbishop On the 25th of February, sir Francis Knolles, treasurer of

Whitgift's the household, made a report of the Lords' answer to the Com-Life, by Sir mons' petition in favour of the Nonconformists. It is digested Paul. under sixteen articles. The title stands thus :

The humble

Petition of the Commons of the lower House of Parliament, to be offered to the consideration of the right honourable the Lords spiritual and temporal of the higher House.

I. The first article mentions, that whereas it was enacted The Comin the 13th of the present reign, that none should be made a the Lords

mons petition minister unless he was able to give an account of his faith in in furour of Latin to the ordinary, pursuant to certain articles passed in senters. a synod held in the year 1562, or unless the person to be ordained had a special talent for preaching: they desire their lordships to consider, whether provision should not be made, that those persons who have been since ordained upon lower qualifications, should be suspended, unless they are able to stand the test of the statute.

II. The second article is in a manner coincident with the first, and may be omitted.

III. The third article sets forth, that the form of ordination of priests, confirmed by act of parliament, directs, that those who are taken into the ministry should be put in mind that they are pastors and watchmen, God's stewards and messengers; they desire therefore their lordships would consider for some good expedient, that none may be admitted to the ministry, but such as are sufficiently furnished for so high and solemn a function.

IV. Since it is appointed in the ordinal, that the bishops, with the priests then present, shall lay their hands upon every person ordained, without mentioning the number of priests required to be present: and since, by a statute made in the reign of king Henry VIII., every bishop is obliged to have 21 Hen. 8. six chaplains at giving orders; the Commons therefore desire cap. 13. it may be considered, whether it is not convenient to make a provision, that no bishop shall ordain any minister of the word and sacraments, without the assistance of six ministers at least; and that none may be pitched on for such an assistance excepting such as have a fair character for life, learning, and

WHIT- residence: that they testify their joining with the bishop in Abp. Cant. this ceremony, by subscribing some instrument for that

purpose. And, lastly, that the ordination be publicly performed, and not in any private house or chapel.

V. The fifth article petitions, that none may be ordained for the future, except those who have either a benefice with cure of souls, or the offer of being entertained as a preacher in some parish, or a graduate, fellow, or scholar, of some university.

VI. That none be instituted, collated, or admitted to a curacy, without competent notice given to the parish where they are to officiate; that the people may have time to inquire into the regularity of the person : and, in case they find any blemishes and failings, they may discover it to the ordinary.

VII. That no oaths may be required of the clergy, either at ordination, institution, &c. excepting such as are expressly enjoined by the statutes of the realm, and an oath against simony.

VIII. They desire no minister may be prosecuted either in the ecclesiastical or temporal courts, for any small omissions, either in ceremonies or reading the Common Prayer.

IX. That ministers for the future may not be called before officials and commissaries, to answer complaints touching doctrine and conformity; but that such may be examined by the archbishops and bishops, that the cause may be tried, and the censure managed with as little prejudice to the credit of the person complained of, as may be.

X. That the bishops would restore such godly and learned preachers as have been suspended or deprived, for no other

crime but their refusal to subscribe such articles as have been 594. lately put to them; or, if this favour may not be allowed, they

may have the liberty at least of preaching in other places to which they are invited.

XI. That the bishops would please not to examine godly and learned preachers upon the oath ex officio ; nor press them to answer questions to accuse themselves, but proceed only upon articles of information: and that her majesty's commissioners for causes ecclesiastical may be required to manage in this method, and not to cite any minister out of his diocese, unless for some remarkable misbehaviour at the instance of the ordinary.

XII. That the exercises of prophesying may be allowed within every archdeaconry, upon regulations set by the ordinary.

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