A
LETTER
OF
A
FRENCH
PROTESTANT
TO
A
SCOTISHMAN
OF
THE
COVENANT
.
SIR
,
AS
there
hath
been
for
many
ages
a
great
relation
between
France
and
Scotland
for
matters
of
State
,
the
like
hath
been
in
matters
of
Religion
betweene
the
Protestant
Churches
of
both
the
Kingdomes
ever
since
the
reformation
:
But
I
wish
that
our
example
be
not
mistaken
,
and
abused
to
our
disparagement
,
and
your
mine
,
and
the
perpetuall
disgrace
of
Christian
Religion
.
For
whereas
in
one
of
your
Petitions
to
his
Majestie
you
are
confident
,
Alledged
in
the
large
Declaration
of
his
Majestie
,
pag.
417.
that
your
neighbour-Churches
will
approve
all
your
proceedings
;
your
neighbour-Churches
of
France
have
solemnly
disapproved
all
your
proceedings
,
and
herein
given
good
satisfaction
to
his
Majestie
:
For
it
was
ever
farre
from
our
wishes
,
that
your
conformitie
with
the
reformed
Churches
of
France
should
be
mis-applied
as
a
pretence
of
your
expulsing
of
your
Bishops
,
much
lesse
a
president
for
you
to
take
armes
against
your
gracious
Soveraigne
.
Wherefore
I
will
endeavour
to
remove
that
false
colour
set
upon
the
violent
counsels
of
the
Covenant
,
and
shew
to
the
world
,
that
for
your
differences
with
Episcopall
authoritie
,
which
are
now
broken
into
a
quarrell
,
you
had
neither
president
nor
incouragement
from
us
.
And
since
it
pleaseth
his
Majestie
in
the
beginning
of
his
Royal
Declaration
,
to
make
this
one
of
his
two
ends
,
to
manifest
his
justice
and
piety
to
the
reformed
Churches
abroad
;
these
reformed
Churches
are
bound
in
dutie
of
thankfulnesse
to
shew
how
they
rest
satisfied
of
his
Majesties
justice
and
pietie
.
For
my
part
,
although
I
am
happily
engrafted
into
the
body
of
the
Church
of
England
,
I
may
be
admitted
in
this
case
to
speake
as
a
Frenchman
borne
,
that
knoweth
the
tenets
of
that
Church
better
then
strangers
,
that
would
abuse
the
example
of
the
French
to
their
owne
ends
:
And
I
am
assured
in
my
conscience
,
that
when
I
was
adopted
by
the
Church
of
England
,
I
was
not
removed
into
another
Gospel
.
This
also
I
may
affirme
of
mine
owne
knowledge
,
that
the
French
Divines
and
other
godly
men
that
travell
into
England
,
returne
home
with
great
satisfaction
,
seeing
the
soundnesse
of
doctrine
and
decencie
of
order
so
well
matched
together
;
and
joyne
their
hearty
praises
with
the
Te
Deum
and
Magnificat
of
our
Quires
;
praising
God
chiefly
,
because
they
see
the
puritie
of
the
Gospel
,
and
the
Royall
Authority
linked
together
with
a
most
neere
interest
in
their
mutuall
conservation
.
The
conformitie
which
you
claime
with
the
French
is
triple
;
with
their
doctrine
,
with
their
discipline
,
and
(
in
the
present
quarrell
)
with
their
actions
:
And
the
French
will
heartily
embrace
a
Christian
conformity
with
you
,
so
farre
as
you
shall
not
draw
their
necessitie
into
counsell
,
nor
their
faults
into
example
.
As
for
the
conformitie
in
doctrine
,
blessed
be
God
that
among
all
the
reformed
Churches
of
Europe
there
is
neither
deformity
nor
difformity
in
that
point
:
All
the
reformed
Churches
professe
the
same
holy
faith
with
you
;
and
of
that
faith
the
Kings
Majestie
is
Defender
,
of
which
he
hath
lately
published
many
solemne
protestations
,
to
the
great
satisfaction
of
all
good
Christians
,
both
within
and
without
the
Kingdome
.
Here
let
all
that
love
Gods
glorie
and
the
union
of
his
Church
upon
earth
,
Blessed
be
the
Lord
God
of
our
fathers
,
who
hath
put
such
a
thing
as
this
in
the
Kings
heart
:
The
Lord
prolong
the
Kings
life
,
O
prepare
mercy
and
truth
that
may
preserve
him
.
It
were
superfluous
to
prove
the
consent
of
all
reformed
Churches
with
the
Church
of
England
in
points
of
doctrine
:
None
of
them
but
will
say
as
much
to
the
English
Prelates
,
as
Beza
to
Bishop
Grindall
,
[
*
](A20966-e10390-b)
*
Beza
epist
.
8.
ad
Grindal
.
Episcopum
Londmensem
.
Gallicas
&
vestras
Ecclesias
in
omnibus
fidei
capitibus
consentire
arbitramur
.
Wee
hold
that
the
French
Churches
agree
with
yours
in
all
points
of
faith
.
He
that
set
forth
all
the
Confessions
of
the
Reformed
Churches
in
one
volume
,
hath
not
lost
his
praise
for
concealing
his
name
.
Never
was
a
more
precious
harmonie
;
none
more
like
a
heaven
upon
earth
:
such
an
evident
consent
needeth
rather
praises
to
God
then
proofes
.
As
for
points
of
Discipline
,
the
difference
of
some
Churches
from
that
of
England
(
if
charity
were
on
both
sides
)
ought
to
set
forth
the
consent
in
points
of
faith
with
more
reverence
and
admiration
:
As
Irenaeus
writing
to
Victor
,
about
the
different
Fasting
of
the
Eastern
and
Western
Churches
,
The
difference
of
Fasting
(
saith
he
)
confirmeth
the
union
in
faith
:
For
that
in
such
a
difference
of
climats
,
nations
,
manners
,
and
policies
,
there
should
be
such
an
union
in
faith
,
It
is
the
Lords
doing
,
and
it
is
marvellous
in
our
eyes
.
A
main
point
of
difference
pretended
by
the
Covenanters
,
is
the
superioritie
of
Bishops
,
(
for
I
will
not
search
into
your
other
aimes
)
which
you
affirme
to
be
Antichristian
,
and
contrarie
to
the
Word
of
God
;
wherein
I
see
not
how
you
can
claime
conformitie
with
the
French
Churches
.
The
French
indeed
have
no
Bishops
,
but
they
never
put
downe
Bishops
,
nor
induced
others
to
put
downe
Bishops
:
And
you
know
,
that
our
Saviour
puts
a
difference
between
breaking
of
commandements
,
teaching
men
so
:
Now
to
have
Bishops
is
a
commandement
,
and
none
of
the
least
;
for
it
is
an
Apostolicall
order
:
Suppose
then
that
the
French
breake
it
,
yet
they
doe
not
teach
men
so
;
And
I
will
endeavour
to
shew
you
that
they
teach
men
otherwise
;
and
that
it
is
necessitie
,
not
choice
,
that
keepeth
them
from
Episcopall
order
.
But
the
Scots
break
that
commandement
,
and
teach
men
so
;
and
represent
the
Antichrist
in
no
other
habit
then
a
Rochet
and
a
Miter
.
That
the
French
Divines
doe
not
teach
men
so
,
and
allow
not
the
abolishing
of
Bishops
,
it
may
easily
bee
justified
:
For
in
the
matter
of
Geneva
,
there
was
more
Politicall
then
Theologicall
reasons
for
refusing
their
Bishop
:
The
Bishop
of
Geneva
was
also
their
Prince
,
who
had
such
power
there
,
as
the
Duke
in
Venice
,
and
was
rather
Governour
then
Soveraigne
:
For
the
people
had
that
right
to
elect
foure
Syndics
,
These
you
have
in
a
book
,
called
Le
Citadin
Genevois
.
and
give
them
full
power
;
It
is
the
22.
Article
of
their
authenticall
Charter
:
And
without
the
counsell
,
consent
,
and
expresse
will
of
those
Syndics
,
and
of
the
Citizens
,
none
was
to
be
absolved
or
condemned
in
the
Citie
.
It
is
the
14.
Article
of
their
Charter
:
Before
any
Bishop
was
admitted
,
hee
swore
to
observe
and
maintaine
these
liberties
,
and
so
did
the
last
Bishop
,
Ann.
1523.
Who
afterwards
being
found
to
treat
with
the
Duke
of
Savoy
,
to
deliver
the
Citie
into
his
hands
,
a
great
uproare
arose
in
the
Citie
,
which
the
Bishop
fearing
,
fled
by
night
;
and
when
,
after
many
invitations
,
hee
would
not
returne
,
the
people
shut
the
doore
after
him
;
not
for
any
difference
of
Religion
,
but
of
State
:
Yet
the
people
being
thus
alienated
from
their
Bishop
,
was
more
susceptible
of
that
change
of
Religion
which
hapned
presently
after
,
by
the
comming
of
Farell
and
Viret
.
In
the
mean
while
the
Duke
of
Savoy
,
being
now
strengthned
with
the
Bishops
right
,
began
to
annoy
them
.
While
they
were
thus
tottering
,
both
in
Religion
and
State
,
Calvin
came
,
who
having
got
great
authority
in
the
Citie
,
took
in
hand
the
settling
of
that
fluctuation
;
A
matter
of
great
difficulty
:
For
to
receive
their
Bishop
,
they
durst
not
,
fearing
to
indanger
their
Religion
&
their
Liberties
,
and
fall
into
the
hands
of
their
perpetuall
enemie
the
Duke
of
Savoy
:
To
make
another
Bishop
they
would
not
,
and
could
not
,
their
old
Bishop
being
alive
:
Wherefore
they
chose
to
be
without
a
Bishop
,
and
rule
the
Citie
by
the
Syndics
,
being
perswaded
that
their
Charter
gave
them
no
lesse
power
:
But
whether
they
had
any
Charter
to
rule
the
Church
with
a
mingled
Consistorie
of
Clergie
and
Laitie
,
without
any
Bishop
,
ipsi
viderint
,
let
them
defend
their
own
right
:
My
end
is
onely
to
shew
,
that
in
that
change
of
Discipline
,
Necessity
bare
more
sway
then
Counsell
,
and
Policie
then
Divinitie
.
Howsoever
,
their
actions
must
not
be
imputed
to
the
French
Churches
,
Geneva
being
a
body
apart
,
and
having
interests
of
their
own
peculiar
to
themselves
.
But
the
French
Churches
never
unbishopped
any
Prelate
:
and
of
them
also
it
may
be
said
,
that
it
was
Necessitie
,
not
any
Theologicall
decision
,
that
made
them
frame
a
Church
without
Bishops
.
For
Calvin
,
who
had
the
greatest
hand
in
their
Discipline
,
was
more
enclined
to
the
Episcopacie
.
In
his
Confession
made
in
the
name
of
the
Churches
of
France
,
and
presented
to
the
Emperour
,
Anno
1562.
hee
professeth
it
:
Wee
would
not
abolish
(
saith
hee
)
the
authoritie
of
the
Church
,
Calvin
.
opuscul
.
in
confess
.
Eccles
Gallic
.
Ecclesiae
authoritatem
vel
Pastorum
,
aut
Super
intendentium
,
quibus
Ecclesiae
regendae
provincia
mandata
est
,
sublatam
nolumus
:
Fatemur
ergo
Episcopos
,
sive
Pastores
reverenter
audiendos
,
quatenus
pro
suae
functionis
ratione
verbum
Dei
docent
.
that
is
of
Pastours
and
Superintendents
,
that
have
the
government
of
the
Church
committed
unto
them
:
Wee
confesse
then
,
that
Bishops
or
Pastours
must
be
reverently
heard
,
as
farre
as
they
teach
the
Word
of
God
according
to
their
function
.
Here
is
for
you
a
publike
Declaration
of
the
French
Churches
,
that
they
disallow
not
the
authoritie
of
Bishops
;
and
if
they
had
power
,
would
not
take
them
away
.
In
that
Confession
of
faith
presented
to
Francis
the
first
of
France
,
I
see
nothing
contrarie
to
the
English
Discipline
,
if
it
bee
candidly
interpreted
:
For
the
30th
.
Article
,
that
all
true
Pastors
have
equall
power
under
their
Universall
Bishop
Jesus
Christ
,
is
confessed
also
by
the
Church
of
England
:
for
the
power
which
Bishops
and
Priests
have
under
their
Universall
Bishop
Jesus
Christ
,
is
equall
,
as
they
are
Priests
.
A
preheminence
and
authoritie
indeed
they
have
,
as
Bishops
,
and
that
by
Apostolicall
,
and
therefore
Divine
institution
.
But
the
power
which
Christ
in
the
Evangelists
immediately
giveth
to
Pastours
,
concerneth
only
the
preaching
of
the
Word
,
and
administring
of
the
Sacraments
,
and
the
power
of
binding
and
loosing
in
foro
interiori
;
Herein
they
are
all
equall
,
and
all
Vicars
of
Christ
:
No
Bishop
in
England
,
but
,
in
this
sense
,
will
subscribe
willingly
to
this
Canon
of
the
Councell
of
Carthage
,
[
*
](A20966-e10880-b)
*
Conc.
Carthag
.
Can.
8.
Ut
sublimior
quidem
sedeat
,
sed
tamen
se
collegam
Presbyterorum
agnoscat
.
That
the
Bishop
sits
in
a
higher
degree
,
but
yet
acknowledges
himselfe
colleague
to
the
Priests
.
But
although
the
Bishop
in
his
consecration
receive
no
new
binding
and
loosing
power
in
foro
interiori
,
besides
that
which
he
received
when
hee
was
made
a
Priest
;
yet
it
is
of
Apostolicall
right
,
that
great
part
of
that
power
diffused
in
the
collective
bodie
of
the
Clergie
,
should
bee
confined
to
the
Bishop
;
lest
the
keyes
of
the
Church
,
being
in
too
many
hands
,
should
clash
one
against
another
,
and
there
should
be
playing
at
fast
and
loose
.
And
Calvin
agreeth
to
it
,
I
never
thought
it
usefull
(
saith
hee
)
to
commit
the
power
of
excommunication
to
every
Pastor
;
For
it
is
an
odious
thing
,
and
an
example
not
to
bee
approved
,
and
which
would
soone
slip
into
tyrannie
;
and
the
Apostles
have
delivered
another
custome
.
It
is
true
,
that
Calvin
in
that
Epistle
will
not
have
Lizetus
to
meddle
alone
with
Ecclesiasticall
censures
;
and
he
is
in
the
right
,
since
Lizetus
was
no
Bishop
:
But
hee
declareth
plainly
,
that
the
office
of
censures
must
be
limited
to
certaine
men
,
not
promiscuously
used
by
every
Clergy-man
of
his
owne
head
:
Else
there
would
bee
soone
as
many
petty
spirituall
Tyrants
,
as
there
are
peevish
Ministers
in
the
severall
Parishes
.
Had
it
been
in
the
power
of
every
Priest
to
receive
accusations
,
and
pronounce
excommunications
,
Saint
Paul
would
not
have
limited
to
Timothies
knowledge
the
receiving
of
accusations
,
nor
made
him
alone
Judge
of
the
Priests
.
Calvin
indeed
aimed
at
no
such
matter
,
as
the
generall
pulling
downe
of
Bishops
:
Hee
acknowledgeth
,
that
in
the
Primitive
Church
the
[
a
](A20966-e11070-b)
a
Calvin
.
lib.
2.
Instit.
cap.
4.
Art.
2.
Presbyteri
ex
suo
numero
in
singulis
civitatibus
unum
eligebant
,
cuispecialiter
dabant
titulum
Episcopi
;
ne
ex
aequalitate
,
ut
fieri
solet
,
dissidia
nascerentur
.
Priests
out
of
their
number
would
chuse
one
in
every
Citie
,
to
whom
they
gave
the
title
of
Bishop
;
lest
that
equality
,
as
it
is
ordinary
,
should
breed
contentions
.
And
in
his
Epistle
to
the
King
of
[
*
](A20966-e11130-b)
*
Calvin
.
Epist.
ad
regem
Pol.
pag.
140.
&
141.
Editionis
Genevensis
,
an
.
1576.
Poland
,
about
the
reformation
of
that
Kingdome
;
he
sets
downe
to
the
King
the
order
of
the
Primitive
Church
for
a
patterne
,
where
there
were
Patriarchs
,
and
Primats
,
and
subordinate
Bishops
,
to
tye
the
whole
bodie
together
with
the
bond
of
concord
:
And
adviseth
the
King
to
establish
Bishops
in
every
Province
,
and
over
them
an
Archbishop
and
Primate
of
that
great
Kingdome
.
And
if
the
[
b
](A20966-e11200-b)
b
Calvin
.
instit
.
lib
4
cap.
12.
Art.
6.
Sanè
si
veri
essent
Episcopi
,
aliquid
eis
hac
in
parte
authoritatis
tribuerem
;
non
quantum
sibi
postulant
,
sed
quantum
ad
Politiam
Ecclesiae
ritè
ordinandam
requiritur
.
Popish
Bishops
were
true
Bishops
,
hee
would
allow
them
some
authoritie
;
not
as
much
as
they
challenge
,
but
as
much
as
[
hee
thinkes
]
would
serve
for
the
right
ordering
of
Church
government
.
That
hee
would
not
allow
them
as
much
power
as
they
claime
,
no
man
can
wonder
at
it
,
that
knoweth
the
exemptions
which
they
claime
from
Royall
authority
,
and
their
incroachments
upon
the
civill
power
,
and
their
pretended
independencie
from
any
but
the
Pope
,
whereby
they
make
regnum
in
regno
,
another
kingdome
in
every
kingdome
.
But
although
I
would
not
clip
their
wings
so
short
as
Calvin
would
have
;
yet
I
wish
for
your
owne
good
,
that
the
Churches
of
Scotland
would
yeeld
to
Bishops
as
much
power
as
Calvin
doth
,
even
the
power
of
censures
,
and
of
presenting
and
ordaining
Priests
:
[
c
](A20966-e11300-b)
c
Calvin
.
tractat
.
de
necessitate
reformandae
Ecclesiae
.
Potestatem
nominandi
&
ordinandi
retincant
,
justum
illud
&
serium
doctrinae
&
vitae
examen
restituant
,
quod
sanè
multis
saeculis
obsolevit
.
Let
Bishops
retaine
the
power
of
naming
and
ordaining
[
Priests
;
]
Let
them
restore
that
just
and
serious
examination
of
doctrine
and
life
which
is
growne
out
of
use
many
ages
agone
.
It
is
not
then
the
use
,
but
the
abuse
of
Bishops
,
that
Calvin
and
the
Reformed
Churches
of
France
reject
.
And
were
it
in
their
power
,
they
would
not
put
downe
Bishops
:
They
onely
crave
the
reformation
of
Religion
,
and
are
ready
to
submit
themselves
to
Episcopall
power
.
Zanchius
above
all
the
Outlandish
Writers
is
expresse
upon
that
point
;
who
indeed
is
no
Frenchman
,
but
of
the
like
Discipline
:
This
is
his
Protestation
,
That
before
God
,
and
in
his
conscience
,
Hier.
Zanch.
Thesib
.
de
vera
reformandarum
Ecclesiarum
ratione
.
Testor
me
coram
Deo
in
mea
conscientia
non
alio
habere
loco
quàm
Schismaticorum
illos
omnes
qui
in
parte
reformationis
Ecclesiarum
ponunt
nullos
habere
Episcopos
,
qui
authoritatis
gradu
supra
fuos
compresbyteros
emineant
,
ubi
liquidò
possunt
haberi
.
Praeterea
cum
D.
Calvino
,
nullo
non
anathemate
dignos
censeo
,
quotquot
illi
Hierarchiae
quae
se
Domino
Jesu
submittit
,
subjici
nolunt
.
he
holds
them
all
for
no
better
then
Schismatickes
,
that
set
this
downe
as
a
part
of
reformation
of
the
Churches
,
to
have
no
Bishops
,
that
have
any
eminence
of
degree
and
authoritie
above
their
true
fellow-Priests
,
where
they
may
well
be
had
.
And
besides
,
that
he
holds
with
[
*
](A20966-e11410-b)
*
That
place
cited
out
of
Calvin
,
is
in
his
Treatise
de
necessitate
reformandae
Ecclesiae
.
Calvin
,
that
they
are
all
worthy
of
any
execration
,
that
will
not
submit
themselves
unto
that
Hierarchie
that
submitteth
it selfe
unto
the
Lord
Jesus
Christ
.
Here
is
a
coard
with
two
strings
,
the
authority
of
two
worthy
men
together
.
The
same
Zanchius
saith
a
little
before
,
Hee
that
will
receive
and
follow
the
use
and
the
opinion
of
the
universall
Church
,
in
all
times
and
places
unto
this
age
for
a
certaine
interpreter
of
Gods
word
;
will
easily
understand
,
that
the
severall
degrees
of
Priests
and
Bishops
in
the
Ecclesiasticall
government
,
are
,
and
ever
were
according
to
Gods
word
;
and
therefore
where
they
stand
still
,
they
must
not
bee
abolished
:
And
where
the
contrarietie
of
times
hath
abolished
,
or
not
suffered
them
,
they
must
bee
set
up
againe
.
This
was
also
the
tenet
of
Martin
Bucer
,
who
assisted
the
reverend
Bishops
of
England
in
the
reformation
.
And
although
he
lived
in
a
Church
where
Ministers
were
equall
,
hee
delivereth
himselfe
plainly
:
[
a
](A20966-e11520-b)
a
Bucer
.
tract
.
de
reformanda
Ecclesia
,
qui
invenitur
tom.
11.
constitut.
Imperial
.
Annitendum
itaque
ut
ea
omnino
procurationis
Ecclesiasticae
ratio
&
ordinatio
,
quam
Canones
Episcopis
&
Metropolitanis
praescribunt
,
restituatur
&
servetur
.
We
must
endeavour
,
that
all
the
manner
and
distribution
of
Ecclesiasticall
government
,
which
the
Canons
prescribe
unto
Bishops
and
Metropolitans
,
bee
restored
and
maintained
.
Beza
himselfe
,
who
preferred
equalitie
before
superioritie
in
the
Church
,
yet
hath
declared
his
dislike
of
those
that
resisted
Episcopall
power
where
it
was
established
:
For
in
an
Epistle
of
his
to
some
brethren
of
England
,
that
would
bee
ruled
by
him
rather
then
their
Bishops
at
home
,
hee
[
b
](A20966-e11590-b)
b
Beza
Epist
.
12.
ad
quosdam
Anglicarum
Ecclesiarum
fratres
.
Hortamur
,
ut
omni
animorum
exacerbatione
depositâ
,
salvâ
manente
doctrinae
ipsius
veritate
,
&
sanâ
conscientiâ
,
alii
alios
patienter
ferant
,
Regiae
Majestati
clementissimae
,
&
omnibus
Praesulibus
suis
ex
animo
obsequantur
.
exhorteth
them
,
that
leaving
all
bitternesse
,
as
long
as
the
truth
of
the
doctrine
,
and
puritie
of
conscience
was
safe
,
they
would
beare
one
another
with
patience
,
and
obey
the
Queenes
most
gracious
Majestie
,
and
all
their
Prelates
with
a
free
heart
.
And
writing
to
Bishop
Grindall
,
hee
commends
his
[
c
](A20966-e11660-b)
c
Idem
Epist
.
23.
ad
Episcop.
Grindal
.
Quòd
tu
igitur
quorundam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pertulisti
,
Reverendissime
vir
,
in
eo
sanè
insigne
patientiae
&
lenitatis
Christianae
specimen
edidisti
,
quo
majore
posthac
poenâ
digni
erunt
,
qui
porro
authoritatem
tuam
aspernabuntur
.
Christian
lenitie
and
patience
,
for
bearing
with
the
selfe-conceited
pride
of
some
,
and
saith
,
that
they
shall
deserve
a
greater
punishment
that
will
reject
againe
his
authoritie
.
I
confesse
this
was
much
from
Beza
,
who
was
none
of
the
best
friends
to
the
Episcopall
degree
;
but
yet
his
desire
of
concord
in
the
Church
,
and
obedience
to
publike
order
,
was
greater
then
his
aversion
from
Bishops
:
And
I
wish
that
many
among
you
were
no
worse
disposed
.
The
latter
Divines
among
the
French
are
very
expresse
upon
this
point
:
My
Reverend
Father
Doctor
Du
Moulin
in
his
[
*
](A20966-e11760-b)
*
Peter
Du
Moulin
in
his
Buckler
of
the
faith
,
upon
the
30.
Article
of
the
French
Confession
,
Sect.
124.
Buckler
of
the
Faith
,
is
altogether
for
Episcopacie
,
and
proveth
the
Antiquitie
of
it
,
and
that
it
begun
a
yeere
after
our
Saviours
death
:
And
sheweth
how
the
Apostles
were
the
founders
of
that
order
,
sending
the
Reader
to
the
32
Chapt.
of
the
booke
of
Prescriptions
by
Tertullian
,
where
hee
reckoneth
the
Apostolicall
Churches
,
whose
Bishops
were
established
by
the
Apostles
.
And
whereas
it
is
alledged
against
the
Episcopall
degree
,
that
there
was
in
the
Primitive
Church
two
Bishops
in
one
Towne
;
hee
tells
you
,
that
in
all
the
Antiquitie
it
is
hard
to
find
three
or
foure
examples
of
two
Bishops
in
one
Towne
:
for
the
generall
custome
was
against
it
,
as
Theodoret
,
Chrysostome
,
and
Hierome
upon
the
first
to
the
Philippians
witnesse
,
and
Saint
Austin
in
his
110th
.
Epistle
.
There
also
hee
complaineth
,
as
farre
as
hee
may
,
of
the
disorders
that
follow
equalitie
,
relating
and
allowing
the
just
objections
of
the
English
Clergie
in
these
words
:
They
say
,
AND
THAT
WITH
GOOD
REASON
,
that
no
societie
,
no
family
,
no
common-wealth
,
can
prosper
without
some
degrees
of
superioritie
;
and
that
it
is
so
among
the
Angels
,
and
in
the
government
of
the
universall
World
;
That
God
established
degrees
of
superioritie
in
his
Church
under
the
Old
Testament
:
They
say
,
that
to
place
a
man
of
little
capacitie
,
and
newly
received
into
the
Ministerie
in
like
degree
with
an
ancient
Minister
of
the
Church
,
whom
God
hath
endowed
with
more
gifts
,
and
which
hath
served
a
long
time
in
the
Ministerie
with
commendation
,
is
the
way
to
nourish
pride
in
the
younger
,
and
to
dishonour
those
whom
God
hath
honoured
,
and
to
induce
confusion
:
As
also
,
that
thereby
the
holy
Ministery
is
become
contemptible
;
and
that
the
superioritie
of
the
Bishops
of
England
hath
been
approved
by
the
most
worthy
Pastours
of
our
Churches
.
How
can
one
say
more
,
living
under
a
different
Discipline
?
Any
man
may
perceive
,
that
hee
speaketh
feelingly
,
as
one
that
had
an
especiall
knowledge
and
experience
of
the
inconveniences
of
his
Discipline
:
And
that
hee
thinkes
more
yet
then
he
saith
.
In
the
conclusion
,
hee
craveth
a
favourable
construction
of
all
that
the
Reformed
Divines
of
those
Churches
write
against
Bishops
:
If
sometimes
(
saith
he
)
we
speake
against
the
authoritie
of
Bishops
,
we
condemne
not
Episcopall
order
in
it selfe
,
but
speak
onely
of
the
corruption
which
the
Church
of
Rome
hath
brought
into
the
Episcopacie
,
making
it
a
temporall
principalitie
depending
upon
the
Papall
throne
.
As
hee
teacheth
that
true
doctrine
in
his
bookes
,
hee
traineth
his
Scholars
in
the
same
:
This
Thesis
was
lately
defended
by
him
in
the
Academy
of
Sedan
,
where
hee
is
Doctor
of
the
Chaire
:
[
*
](A20966-e12000-b)
*
Petrus
Molinaeus
,
Thesib
.
de
notis
Ecclesiae
,
part
.
2.
Thes.
33.
Episcopos
Angliae
post
conversionem
ad
fidem
,
&
ejuratum
Papismum
,
asserimus
fuisse
fideles
Dei
servos
,
nec
debuisse
dese●ere
munus
vel
titulum
Episcopi
.
Wee
affirme
that
the
Bishops
of
England
,
after
their
conversion
and
abjuration
of
Popery
,
were
Gods
faithfull
servants
,
and
that
they
ought
not
to
forsake
the
office
or
title
of
Bishop
.
In
his
Bible
full
of
marginall
notes
written
with
his
owne
hand
,
hee
expoundeth
this
Text
,
Titus
1.5
.
Therefore
I
left
thee
in
Greece
,
that
thou
shouldest
set
in
order
the
things
that
are
wanting
,
and
ordaine
Elders
in
every
Citie
as
I
have
appointed
thee
:
This
is
his
comment
upon
it
,
[
a
](A20966-e12070-b)
a
Oportuit
Tito
datam
aliquam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
caeteros
symmystas
,
&
jus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ut
&
quod
Timotheo
dicitur
,
Ne
recipe
accusationem
contra
Presbyterum
,
dare
videtur
Timotheo
tribunal
supra
Ministros
.
Adde
&
illud
de
Angelo
Ephesi
:
Nec
si
superioritas
esset
res
mala
,
Apostolis
data
esset
potestas
in
caeteros
.
This
imports
that
some
prebeminence
was
given
to
Titus
above
his
other
colleagues
,
and
the
right
of
conferring
orders
:
As
also
that
which
is
said
to
Timothy
,
Receive
no
accusation
against
a
Presbyter
,
seemeth
to
give
unto
Timothy
a
tribunall
over
other
Ministers
.
The
like
is
implyed
in
that
Text
of
the
Angell
of
the
Church
of
Ephesus
[
Revel.
2.1
.
where
there
is
but
one
Angell
mentioned
,
though
there
were
many
Priests
in
the
Citie
:
]
And
if
superioritie
were
an
evill
thing
,
God
would
not
have
given
power
to
the
Apostles
over
the
rest
of
the
Clergie
.
These
are
his
private
and
serious
thoughts
upon
that
point
,
wherein
hee
sought
no
mans
satisfaction
but
his
owne
.
This
is
also
the
drift
of
learned
Chamier
in
his
Booke
of
the
Papall
Monarchie
:
For
hee
runneth
not
to
extremes
,
as
you
doe
;
As
though
,
because
there
must
bee
no
Universall
Bishop
,
there
must
bee
no
Diocesan
:
All
his
discourse
comes
to
this
,
[
c
](A20966-e12180-b)
c
Chamier
de
Papali
Monarchia
,
lib.
3.
cap.
14.
Art.
11.
In
Ecclesiis
etiamsi
singulos
assignari
Episcopos
consultiùs
existimetur
,
tamen
omnibus
unum
imponendum
nulla
ratio
evincit
.
That
although
it
is
thought
more
convenient
to
assigne
Bishops
unto
the
severall
Churches
,
yet
it
can
bee
proved
with
no
reason
,
that
there
must
bee
one
set
over
all
;
leaving
that
ground
for
granted
,
that
it
is
more
convenient
to
assigne
Bishops
unto
the
severall
Churches
.
It
is
true
,
he
saith
,
Aristocracie
the
government
of
Bishops
,
which
Aristocracie
was
not
taken
away
,
when
Metropolitanes
were
brought
in
that
used
the
Bishops
subject
unto
them
as
Colleagues
.
He
cannot
more
evidently
condemne
the
Democracie
of
his
Church
,
than
by
saying
that
the
government
of
the
Church
is
Aristocraticall
;
and
the
Bishops
of
England
take
not
so
much
upon
themselves
,
as
he
ascribeth
unto
the
first
Bishops
.
[
*
](A20966-e12330-b)
*
Ibid.
C.
5.
Art.
6
Constat
igitur
ne
tum
quidem
cum
hie
Episcoporum
à
Presbyteris
distinctorum
ordo
sive
gradus
est
constitutus
,
Episcopos
fuisse
tanquam
Monarchas
qui
potestatem
haberent
in
Clerū
,
sed
Principes
Electos
qui
rebus
deliberandis
praeessent
sicut
necesse
est
in
omni
Aristocratia
.
It
is
certaine
(
saith
he
)
that
even
when
the
order
or
degree
of
Bishops
distinct
from
that
of
Priests
was
established
,
the
Bishops
were
not
like
Monarchs
,
having
power
over
the
Clergie
,
but
ELECTED
PRINCES
,
set
over
the
deliberation
and
administration
of
businesses
,
as
it
is
necessary
in
all
Aristocracies
.
If
you
object
,
since
your
countreymen
are
so
good
friends
unto
Episcopacie
,
What
is
the
reason
that
their
practice
is
quite
contrary
?
Why
have
they
no
Bishops
?
Why
is
parity
of
Ministers
commanded
in
their
Discipline
?
Si
licet
,
et
placidirationem
admittitis
,
edam
.
I
hope
to
shew
to
them
that
have
some
charity
and
equity
,
that
the
French
have
such
reasons
for
it
,
which
the
Church
of
Scotland
cannot
borrow
from
them
.
I.
The
Protestants
of
France
were
forced
,
after
a
sort
,
to
dislike
Bishops
,
by
the
cruell
usage
which
they
received
from
them
;
they
will
say
with
the
Authour
of
the
Apologie
of
the
Confession
of
Auspurg
,
Apolog.
Confes
.
August
.
Art
.
14.
Nos
summâ
voluntate
cupimus
conservare
politiam
Ecclesiasticam
,
&
gradus
in
Ecclesia
factos
:
Sed
Episcopi
Sacerdotes
nostros
aut
cogunt
hoc
doctrinae
genus
quod
confessi
sumus
abjicere
ac
damnare
,
aut
novâ
&
inaud
itâ
crudelitate
miser
os
&
innocentes
occidunt
:
Hae
causae
impediunt
quò
minùs
agnoscant
hos
Episcopos
nostri
Sacerdotes
.
Wee
desire
with
all
our
heart
to
preserve
the
Ecclesiasticall
Policie
,
and
the
degrees
established
in
the
Church
:
But
the
Bishops
either
constraine
our
Priests
to
renounce
and
condemne
the
Doctrine
of
our
Confession
,
or
kill
the
poore
innocent
men
with
new
and
unheard
of
cruelty
:
These
are
the
causes
why
our
Priests
will
not
acknowledge
those
Bishops
.
And
the
reformed
Churches
may
say
of
some
of
the
Popish
Bishops
,
what
S.
Bernard
was
saying
of
those
of
his
time
,
[
*
](A20966-e12480-b)
*
Bern.
in
Regist.
Epist.
ad
Maur.
lib.
4.
Epist.
32.
Heu
,
heu
Domine
Deus
,
Ipsi
sunt
in
persecutione
tua
primi
,
qui
videntur
in
Ecclesm
primatum
diligere
.
Alas
,
alas
Lord
God
,
they
are
the
formost
in
persecuting
of
thee
,
that
seeme
to
love
primacie
in
thy
Church
.
It
is
the
lesse
wonder
then
,
if
after
the
fearefull
executions
at
Cabrieres
and
Merindol
by
the
instigation
of
some
Popish
Bishops
,
they
were
afraid
of
their
very
name
.
II.
It
is
most
considerable
,
that
the
reformation
began
in
France
among
the
people
,
but
in
England
it
began
in
the
Court
.
The
French
reformers
were
Priests
,
but
the
English
reformers
,
under
the
King
,
were
Bishops
;
and
the
French
Priests
could
not
prevaile
with
their
Bishops
,
as
the
King
and
Bishops
of
England
over
their
Clergie
;
For
the
higher
spheres
are
not
carried
by
the
inferiour
,
but
the
inferiour
by
the
superiour
:
It
was
much
that
the
French
Priests
could
get
some
retrogradation
by
their
owne
course
,
against
the
rapidity
of
the
higher
sphere
.
The
reformation
began
among
the
people
and
inferiour
Clergie
,
and
there
it
stayed
;
Therefore
the
Discipline
is
popular
,
and
it
was
not
easie
for
them
that
were
opposed
by
Bishops
to
make
Bishops
.
In
England
the
sacred
oyntment
of
the
Gospell
was
powred
upon
the
head
,
and
thence
it
fell
about
upon
all
the
limbs
,
and
to
the
hemmes
of
the
garment
;
In
France
,
it
was
powred
upon
some
limbs
onely
;
whence
because
it
could
not
mount
to
the
Head
,
the
Discipline
also
wants
a
Head
:
Neither
could
that
holy
dew
spread
so
well
,
because
it
descended
not
from
the
hils
.
Certainly
the
Discipline
of
France
deserveth
rather
compassion
,
than
invectives
.
And
,
to
speake
properly
,
they
refuse
not
Bishops
,
but
they
want
Bishops
.
If
you
say
,
that
the
reformation
in
Scotland
began
also
among
the
people
;
You
know
that
the
worke
was
never
perfected
,
till
your
late
great
King
put
the
last
hand
to
it
,
by
reforming
and
restoring
Bishops
:
Which
if
you
will
not
acknowledge
for
a
perfecting
,
I
am
sure
the
French
(
with
whom
you
claim
conformity
)
would
in
the
like
case
.
III.
Besides
,
the
reformed
Churches
of
France
,
want
means
to
maintain
Bishops
,
and
with
much
adoe
maintaine
poore
Lectures
.
For
although
the
Episcopall
power
be
spirituall
;
yet
without
temporall
means
,
it
cannot
keep
either
power
or
respect
,
and
not
so
much
as
subsistance
:
Whence
they
gather
,
that
it
is
better
to
want
Bishops
,
than
to
expose
Episcopacie
to
the
scorne
of
adversaries
.
IV.
Also
it
would
provoke
envie
and
jealousie
,
if
there
were
two
Bishops
in
one
Dioecesse
,
and
would
but
draw
oppression
upon
the
weaker
side
.
V.
And
if
a
generall
conversion
happened
,
(
which
God
in
his
mercy
bring
to
passe
)
two
Bishops
should
meet
in
one
See
,
and
neither
would
yeeld
to
his
fellow
:
A
consideration
which
would
ever
keepe
the
erroneous
Bishop
from
his
conversion
.
VI.
The
reformed
Church
of
France
living
under
the
crosse
,
and
expecting
the
generall
conversion
,
is
better
without
Bishops
;
for
it
is
a
body
prepared
for
obedience
,
whensoever
the
Popish
Bishops
shall
reforme
the
Church
,
and
themselves
.
And
once
they
were
brought
to
that
tryall
,
as
you
may
read
in
an
Epistle
of
Peter
Martyr
to
Beza
.
The
Bishop
of
Troyes
(
who
was
borne
Prince
of
Melfe
)
having
abjured
Popery
,
began
to
preach
the
pure
Word
of
God
in
his
Cathedrall
Church
;
and
sent
for
the
Elders
of
the
reformed
Church
,
to
know
whether
they
would
confirme
and
acknowledge
him
for
their
Bishop
:
Which
they
all
with
one
consent
did
,
and
submitted
themselves
unto
his
authority
.
There
is
none
,
I
dare
say
,
of
all
the
Churches
of
France
,
but
would
doe
as
much
in
the
like
case
.
None
but
would
obey
Bishops
,
if
Bishops
would
reforme
and
obey
God
.
Till
God
extend
so
much
mercy
upon
that
Kingdome
,
the
poore
Churches
will
stay
for
the
leisure
of
the
Bishops
,
and
keepe
themselves
in
an
estate
fit
for
obedience
.
VII
.
Neither
would
their
King
suffer
them
to
chuse
Bishops
of
their
own
,
if
they
would
attempt
it
.
For
since
their
Synods
provoke
jealousie
,
a
Bishops
Court
would
provoke
more
jealousie
;
and
authority
continued
in
one
man
would
be
more
obnoxious
to
envie
and
obloquie
,
then
consultations
of
amultitude
,
intermitted
from
Synod
to
Synod
,
and
under
severall
Presidents
,
et
ad
tempus
.
Had
our
gracious
King
Charles
and
his
Counsell
the
same
necessitie
to
tolerate
the
Papists
,
as
Henry
the
IV.
of
France
had
to
reward
the
Protestants
,
that
were
a
strong
body
,
and
by
whom
he
had
beene
promoted
to
the
Crown
;
yet
I
think
not
that
his
Majestie
would
suffer
them
to
have
Bishops
,
or
admit
of
any
jurisdiction
,
but
immediately
depending
upon
him
.
The
reformed
Churches
of
France
have
no
jurisdiction
,
and
looke
for
none
;
and
if
your
Presbyteries
of
Scotland
would
containe
themselves
in
the
same
modestie
,
the
Covenant
would
go
down
,
and
the
King
should
be
obeyed
.
Of
all
these
reasons
there
is
none
that
can
serve
your
turne
;
wherefore
our
want
of
Bishops
cannot
be
a
president
for
your
putting
down
of
Bishops
.
Since
you
live
under
no
crosse
,
and
have
such
a
gracious
Defender
of
the
faith
for
your
Soveraigne
,
and
both
the
Kingdoms
of
this
Island
professe
the
same
holy
Doctrine
;
to
frame
another
Ecclesiasticall
Discipline
besides
that
which
his
Majestie
alloweth
,
and
the
Church
hath
kept
for
many
ages
,
it
is
framing
two
livers
in
a
body
that
hath
but
one
head
and
one
heart
;
For
of
this
Island
,
the
King
is
the
head
,
and
Religion
is
the
heart
;
both
the
which
would
have
but
one
Discipline
,
as
it
were
one
liver
to
disperse
blood
and
spirit
into
the
severall
parts
of
the
whole
body
,
with
one
and
the
same
Oeconomie
eyere
where
.
Certainly
if
France
had
but
one
heart
for
Religion
,
I
am
perswaded
they
would
never
sticke
for
a
different
Oeconomie
of
Discipline
.
And
the
truth
is
,
neither
you
nor
they
have
a
setled
Discipline
,
and
therefore
both
need
lesse
to
stand
upon
it
.
This
is
the
last
Article
of
the
French
Discipline
;
These
things
which
are
here
contained
concerning
the
Discipline
,
are
not
so
decreed
,
but
that
if
the
benefit
of
the
Church
do
require
it
,
they
may
be
altered
.
Neither
doe
the
French
busie
their
heads
about
points
of
Discipline
;
else
it
would
be
seene
in
their
writings
.
But
wheresoever
they
like
the
Doctrine
,
they
embrace
the
Discipline
.
In
the
yeare
1615.
my
reverend
Father
was
sent
for
by
King
Iames
of
glorious
and
blessed
memory
;
some
discontented
brethren
in
London
seeing
him
highly
favoured
by
his
Majesty
,
came
to
him
with
a
bill
of
grievances
to
be
represented
to
the
King
;
which
my
Father
having
perused
,
returned
it
unto
them
againe
,
saying
,
That
their
exceptions
were
frivolous
.
For
Ceremonies
,
and
other
points
of
Discipline
,
I
doe
not
finde
you
conformable
with
the
French
:
Whether
you
celebrate
the
holy
Communion
with
such
reverence
as
they
do
in
France
,
let
your
owne
consciences
answer
.
You
know
there
are
two
gestures
of
praying
practised
from
the
beginning
in
the
Church
,
kneeling
,
and
standing
:
The
English
pray
kneeling
at
the
Communion
,
the
French
standing
.
For
they
sit
not
at
the
Table
,
like
the
Dutch
(
wherein
the
French
Church
of
London
,
consisting
most
of
Wallons
,
followeth
the
Dutch
)
but
walke
to
the
holy
Table
,
and
there
with
a
reverent
congey
receive
the
Sacrament
,
which
the
people
taketh
not
in
the
dish
,
as
it
is
with
the
Dutch
,
but
the
Minister
delivereth
it
to
every
Communicant
.
When
I
received
in
my
countrey
,
the
Minister
used
these
words
:
It
is
the
body
of
the
Lord
Iesus
Christ
which
suffered
for
your
sinnes
.
It
is
the
blood
of
the
Lord
Iesus
Christ
which
was
shed
for
your
sinnes
;
And
it
is
an
expresse
Article
of
their
Discipline
,
That
the
due
reverence
belonging
to
the
holy
Communion
,
be
carefully
maintained
.
The
distribution
of
the
Cup
by
a
Lay-Deacon
is
worne
out
of
use
among
them
:
and
whereas
it
was
brought
in
,
in
the
beginning
,
and
in
time
of
persecution
,
it
was
afterwards
removed
,
And
whereas
at
the
first
(
as
in
all
beginnings
of
reformation
)
every
one
taught
his
neighbour
;
the
office
of
those
Deacons
is
not
to
preach
the
Word
of
God
,
nor
to
administer
the
Sacraments
.
As
for
the
power
of
their
Lay-Elders
,
it
is
little
more
than
the
office
of
Churchwardens
in
England
:
Their
office
is
to
look
to
the
disorders
of
the
flocke
,
and
give
account
of
it
to
the
Consistory
,
as
Church-wardens
put
in
their
Presentments
in
the
Spirituall
Court
;
A
voice
they
have
in
the
Censures
,
but
the
determination
and
pronouncing
of
the
Censure
belongs
to
the
Minister
.
They
,
and
the
people
together
,
may
admit
or
refuse
a
Minister
chosen
by
the
Synod
,
(
if
the
King
give
way
to
it
;
)
And
so
it
must
needs
be
,
where
there
is
neither
Bishop
,
nor
Living
,
nor
right
of
Patronage
.
Chamier
Tom.
2.
Lib.
5.
c.
2.
Nos
certe
praeter
electorum
Ministrorum
approbationem
vel
reprobationem
,
nullas
esse
partes
plebis
censomus
in
Ecclesiastico
regimine
.
We
hold
indeed
(
saith
Chamier
)
that
besides
approving
or
refusing
the
Ministers
chosen
,
the
Laity
hath
nothing
to
doe
in
the
government
of
the
Church
.
This
is
all
the
power
of
the
Laity
.
No
mention
there
of
ruling
Elders
,
that
have
alwayes
the
casting
voice
,
of
his
Majesties
large
Declaration
.
of
which
his
Majesty
saith
very
truly
,
That
it
is
a
course
unheard
of
in
any
Church
,
and
in
any
age
.
The
notable
difference
betweene
the
French
Elders
and
the
Scottish
,
In
the
Yeare
1631.
was
justified
,
not
long
since
,
by
one
M.
Adam
Stewart
,
a
Scottishman
,
heretofore
Reader
of
Philosophie
in
Sedan
,
who
,
finding
there
the
Consistory
ruled
(
as
it
ought
to
be
)
by
the
Clergie
of
the
place
,
kept
a
great
coyle
to
raise
the
power
of
the
Lay-Eldership
,
which
had
no
such
ambition
,
and
grew
so
violent
in
his
course
,
that
after
a
long
forbearance
,
and
moderation
of
the
Ministers
,
they
were
forced
to
excommunicate
him
,
and
crave
the
Princes
helpe
,
who
banished
him
out
of
his
dominions
.
Being
put
out
of
Sedan
,
he
went
to
Paris
,
where
he
offered
to
stirre
the
same
matter
,
but
he
had
no
better
successe
there
.
Neither
shall
ye
finde
among
the
Protestants
of
France
,
that
aversion
from
the
Spirituall
Courts
which
is
among
you
.
For
although
they
have
more
reason
to
hate
the
Spirituall
Courts
of
Popery
,
by
whom
they
have
suffered
much
;
yet
the
Canons
of
their
Discipline
allow
them
to
resort
to
the
Spirituall
Courts
,
to
sue
for
their
right
,
And
which
is
more
,
Protestants
are
allowed
to
exercise
jurisdictions
and
procurations
under
the
Clergie
of
Rome
,
Ibid.
Art
.
10.
if
so
be
they
do
not
concerne
that
which
they
call
spirituality
.
Also
to
be
farmers
of
Tithes
,
As
for
Holy-dayes
,
they
observe
reverently
the
dayes
of
Christmas
,
Easter
,
Ascension
,
and
Pentecost
.
And
where
they
have
Sermons
upon
Week
dayes
(
as
at
Charenton
by
Paris
upon
Thursdayes
)
they
will
change
the
day
,
when
there
is
a
Holy-day
of
some
note
in
the
weeke
.
This
is
Calvins
counsell
upon
that
point
;
I
would
have
you
constant
in
refusing
Holy-dayes
;
yet
so
,
Calvini
Epistola
ad
Montbelgardenses
.
In
festis
non
recipiendis
cuperem
vos
esse
constantiores
,
sic
tamen
ut
non
litigetis
de
quibuslibet
,
sed
de
iis
tantum
,
quae
nec
in
aedificanonem
quicquam
factura
sunt
,
&
superstitionem
prima
ipsa
facie
prae
se
ferunt
.
—
Nam
in
papatu
magna
celebritate
Conceptionem
&
Ascensionem
Virginis
coluerunt
.
that
you
picke
not
a
quarrell
with
every
Holy-day
,
but
with
those
onely
that
are
not
at
all
for
edification
,
and
beare
a
stamp
of
superstition
in
the
front
;
And
he
giveth
them
for
example
,
the
feasts
of
the
Conception
and
Ascension
of
the
blessed
Virgin
,
which
are
also
refused
by
the
English
Church
.
But
generally
of
all
Holy-dayes
;
the
French
Discipline
commandeth
,
No
scandall
shall
bee
committed
,
by
working
on
dayes
appointed
to
rest
,
according
to
the
Kings
Edict
;
And
it
were
to
bee
wished
,
that
the
Scots
were
no
more
refractarie
to
their
good
King
,
the
pious
Defender
of
their
Faith
,
than
the
French
Protestants
are
to
their
Soveraigne
,
though
of
contrary
religion
,
even
in
those
points
of
Ecclesiasticall
Discipline
.
How
they
stand
affected
in
all
points
of
Ceremonies
and
outward
Order
,
you
may
see
by
their
Confession
presented
to
the
Emperour
,
and
the
Princes
of
Germanie
.
Wee
acknowledge
,
that
both
all
Churches
,
Confess
.
Eccles.
Gallicar
.
inter
Opuscula
Calvini
.
Fatemur
tum
omnes
tum
singulas
Ecclesias
hoc
jus
habere
,
ut
leges
et
statuts
sibi
condāt
ad
politiam
communem
inter
suos
const
ituendam
,
cum
omnia
in
domo
Dei
ritè
&
ordine
fieri
oporteat
.
Ejusmodi
porto
statutis
obedientiam
deferendam
esse
,
modò
ne
conscientias
astringant
,
neque
superstitio
illis
adhibeatur
:
Qui
hoc
detrectent
cerebrosi
&
pervicaces
apud
nos
habentur
.
and
every
Church
,
have
that
right
to
make
Lawes
and
Statutes
for
themselves
;
to
establish
a
publike
Order
among
their
own
people
,
since
all
things
must
be
done
in
the
House
of
God
decently
and
with
order
;
and
that
obedience
must
bee
yeelded
to
such
statutes
,
so
they
doe
not
binde
the
consciences
,
and
no
superstition
be
mingled
with
them
:
Those
that
will
doe
against
this
,
we
hold
them
peevish
and
stubborne
people
.
You
have
heard
Beza
before
perswading
the
English
brethren
to
obedience
unto
their
Prelates
.
In
the
same
Epistle
hee
tells
them
,
That
the
Surplice
is
of
no
such
importance
,
that
the
Ministers
should
leave
their
function
,
Blza
ad
quesdam
Anglicar
.
Ecclesiarum
fratres
.
Non
videntur
ista
tanti
momenti
,
ut
propterea
vel
Pastoribus
deserendum
potius
sit
Ministerium
,
quam
ut
vestes
illas
assumant
;
vel
gregibus
omittendum
publicurn
pabulum
,
potius
quam
ita
vestitos
Pastores
audiant
.
Jbid.
De
geniculatione
in
Coena
,
De
cantu
Ecclesiae
,
Crucis
consignatione
,
Puerorum
baptizandotum
interrogatione
,
non
est
magnopere
laborandum
.
rather
than
weare
that
garment
;
and
the
people
should
leave
the
publike
food
[
of
Gods
Word
]
rather
than
heare
the
Pastors
that
weare
it
;
Likewise
for
kneeling
at
the
Communion
,
Church-musicke
,
the
Crosse
in
Baptisme
,
and
asking
questions
to
children
in
Baptisme
,
He
thus
delivereth
his
opinion
,
De
his
non
est
magnopere
laborandum
;
One
should
not
trouble
himselfe
much
about
such
things
.
And
Calvin
praiseth
Hooper
for
opposing
himselfe
manfully
against
the
Extreme
Vnction
;
but
blameth
him
for
being
too
obstinate
against
the
Cope
and
Surplice
.
The
French
Protestants
keepe
their
zeale
of
religion
for
higher
matters
,
Calvinus
Bullingero
pag.
98.
Edit
onis
Genevensis
,
an
1576
than
a
Surplice
or
a
Crosse
in
Baptisme
;
and
wonder
much
,
that
for
such
small
things
,
you
would
parallell
them
with
Antichrist
,
that
maintaine
the
same
holy
Faith
with
you
.
But
if
those
ceremonies
be
a
yoke
upon
your
consciences
,
the
yoke
is
removed
;
and
his
Majesty
is
graciously
pleased
not
to
urge
them
upon
you
;
which
would
never
have
bin
granted
,
if
the
King
and
his
Councell
had
thought
them
to
be
in
their
nature
necessary
,
and
binding
the
conscience
.
And
though
Episcopall
order
(
which
the
King
will
have
you
to
receive
)
were
a
yoke
upon
your
consciences
;
Thinke
on
the
other
side
,
that
rebelling
against
your
Soveraign
,
is
a
staine
upon
your
consciences
;
And
you
are
no
good
Divines
,
if
you
choose
rather
a
foule
staine
then
a
light
yoke
.
Neither
doe
you
consider
,
that
you
may
suffer
a
wrong
in
your
Christian
liberty
,
without
wronging
your
conscience
;
as
Beza
saith
very
worthily
,
Many
things
may
,
yea
,
and
must
be
borne
with
,
which
are
not
rightly
injoyned
;
For
spirituall
libertie
lieth
not
in
the
outward
act
,
but
in
the
intention
and
beliefe
.
If
a
thing
wicked
in
it selfe
be
injoyned
unto
us
,
it
must
neither
be
obeyed
in
the
act
,
nor
assented
unto
in
the
understanding
and
the
will
;
But
if
the
thing
be
indifferent
in
it selfe
,
and
yet
seeme
in
the
judgement
inconvenient
,
we
may
and
must
do
it
,
and
neither
wrong
our
libertie
,
nor
our
conscience
;
for
in
such
cases
our
actions
are
limited
,
though
our
consciences
be
free
,
and
the
superiour
power
may
binde
us
in
foro
exteriori
,
and
leave
us
free
in
foro
interiori
,
wherein
Christian
libertie
lieth
.
Spirituall
libertie
,
Calvin
Instit.
l.
4
c.
20.
Art.
1.
Spiritualis
libertas
cum
politica
servitute
optime
stare
potest
.
and
politicall
bondage
,
will
stand
very
well
together
,
saith
Calvin
.
And
let
not
the
consequence
trouble
you
;
As
long
as
the
thing
commanded
is
lawfull
in
it selfe
,
we
are
not
answerable
of
the
consequence
that
may
follow
,
but
they
that
command
it
;
and
we
that
move
in
the
inferiour
orbe
of
obedience
,
must
quietly
follow
the
motions
of
the
higher
spheare
of
authoritie
:
To
pull
against
it
inconsiderately
,
under
pretence
of
Gods
service
,
is
dashing
the
second
Table
against
the
first
,
and
breaking
both
;
That
man
abuseth
Christian
libertie
,
Beza
Epist.
24.
ad
peregrinarum
Ecclesiarum
in
Anglia
fratres
.
Consequitur
eum
abuti
Christianae
libert
t
is
beneficro
,
qui
vel
suis
Magistratibus
,
vel
praepositis
suis
sponte
non
paret
in
Domino
,
nec
conscientiam
fratrum
aedificare
studet
.
or
rather
is
yet
sold
under
sinne
,
that
will
not
with
a
free
will
obey
in
the
Lord
his
Magistates
or
Superiours
,
and
seeketh
not
to
edifie
the
consciences
of
his
brethren
,
saith
Beza
.
But
though
it
were
a
thing
granted
,
that
the
orders
imposed
upon
you
by
his
Majestie
,
are
not
indifferent
,
but
ungodly
and
Antichristian
:
Are
you
therefore
allowed
to
defend
Religion
with
rebellion
?
Will
ye
call
the
Divell
to
the
helpe
of
God
?
Sure
it
is
a
prodigious
kinde
of
Christian
libertie
,
for
a
subject
to
draw
his
sword
against
his
Soveraigne
.
You
that
stand
so
much
upon
the
point
of
conscience
,
Ought
ye
not
to
be
subject
for
consciences
sake
?
Peter
,
For
it
is
better
if
the
will
of
God
be
so
that
ye
suffer
for
well
doing
,
then
for
evill
doing
.
If
the
Soveraigne
come
to
kill
the
subject
for
his
religion
,
The
subject
must
yeeld
him
his
throate
,
not
charge
his
Pike
against
him
.
Calvin
lived
in
the
time
of
the
hottest
persecutions
,
and
had
credit
enough
to
have
made
the
people
to
take
armes
to
defend
the
libertie
of
their
consciences
;
But
this
is
his
doctrine
;
If
we
be
persecuted
for
godlinesse
by
an
impious
and
sacrilegious
Prince
,
Let
us
first
of
all
remember
our
sins
which
no
doubt
are
corrected
by
God
with
such
scourges
;
Calvin
.
Instit.
l.
4.
c.
20.
art.
29.
Si
ab
impio
&
sacrilego
Principe
vexamur
ob
pietatem
,
subeat
primum
delictorum
nostrorum
recordatio
,
quae
talibus
haud
dub●e
Domini
flagellis
castigantur
;
Inde
humilitas
impatientiam
nostram
fraenabit
;
Succurrat
deinde
haec
cogitatio
,
non
nostrum
esse
hu
jusmodi
malis
mederi
;
hoc
tantum
esse
reliquum
,
ut
Domini
opem
imploremus
,
cujus
in
manu
sunt
regum
corda
&
regnorum
inclinationes
.
This
will
bridle
our
impatience
with
humilitie
;
Then
let
this
thought
come
into
our
minds
,
That
it
is
not
our
part
to
mend
such
evils
;
And
this
only
remaineth
unto
us
,
even
to
call
upon
Gods
helpe
,
in
whose
hand
are
the
hearts
of
Kings
,
and
the
inclinations
of
Kingdomes
.
And
whereas
in
the
same
Chapter
,
he
teacheth
,
that
in
case
the
King
command
any
thing
contrary
to
Gods
command
,
we
must
obey
God
rather
then
men
;
he
will
not
have
Christians
to
fight
for
righteousnesse
,
but
to
suffer
for
righteousnesse
:
Ibid.
art.
vlt.
Hac
nos
cogitatione
consolemur
,
illam
tum
nos
praestare
quam
Deus
exigit
obedientiam
,
dum
quidvis
perpetimur
potius
quam
a
pietate
deflectamus
.
Let
this
thought
comfort
us
,
saith
he
,
that
we
yeeld
(
unto
the
King
)
that
obedience
which
God
requireth
,
when
we
suffer
any
thing
,
rather
than
turne
aside
from
Godlinesse
.
And
how
the
good
man
was
averse
from
taking
armes
against
a
Soveraigne
,
under
pretence
of
religion
;
he
sheweth
it
in
his
Epistle
to
Francis
the
first
of
France
,
If
any
(
saith
he
)
under
colour
of
the
Gospell
trouble
your
state
,
Calvin
.
Epist.
ad
Franciscum
1.
Regem
,
quae
este
ante
Institutiones
.
Quod
si
qui
sub
praetextu
Evangelii
tumultuantur
(
quales
hactenus
in
regno
tuo
fuisse
non
compertum
est
)
sunt
leges
&
legum
poenae
,
quibus
pro
meritis
graviter
exerceantur
;
Modò
ne
interim
Evangelium
Dei
ob
scelestorum
hominum
nequitiam
male
audiat
.
(
and
hitherto
there
hath
beene
none
such
in
your
Kingdome
)
there
are
lawes
and
penall
statutes
,
to
represse
them
severally
,
according
to
their
deserts
;
so
that
in
the
meane
while
the
Gospell
of
God
be
not
defamed
for
the
malice
of
wicked
men
.
And
after
many
just
complaints
to
the
King
for
the
fearefull
executions
used
against
his
partie
,
We
indeed
like
sheepe
kept
for
theslaughter
,
may
be
brought
to
any
extremity
;
yet
still
we
will
possesse
our
soules
in
patience
,
and
looke
for
the
mightie
hand
of
God
,
which
certainly
will
assist
us
in
due
time
.
These
are
the
armes
,
the
forces
,
and
the
munitions
,
which
the
Church
of
that
time
opposed
to
their
Soveraigne
,
in
time
of
persecution
.
And
not
to
loade
this
Epistle
with
testimonies
of
the
late
French
Writers
;
The
Churches
of
France
have
lately
declared
to
his
Majesties
Ambassador
there
,
their
utter
dislike
of
the
insurrection
of
Scotland
,
under
pretence
of
a
Covenant
with
Christ
.
But
I
see
an
objection
comming
,
which
(
as
farre
as
I
can
ghesse
)
hath
prevailed
with
many
,
to
draw
them
to
the
present
insurrection
:
That
let
the
French
Churches
give
never
so
good
counsell
of
obedience
,
yet
their
actions
give
to
the
Scots
a
president
to
take
armes
for
the
defence
of
their
religion
.
And
this
is
likely
that
which
made
the
Covenanters
say
in
one
of
their
Petitions
to
his
Majesty
,
of
his
Majesties
large
Declaration
.
that
the
neighbour
Churches
would
approve
all
their
proceedings
.
I
might
answer
,
that
the
case
is
not
alike
;
the
two
Courts
of
Great
Britaine
and
France
being
so
different
in
Religion
,
and
the
Scots
not
being
prest
to
alter
their
Religion
,
as
the
French
were
for
a
long
time
:
But
because
there
can
be
no
just
cause
to
take
armes
against
a
lawfull
Soveraigne
,
two
things
may
be
said
to
that
objection
.
First
,
that
to
take
counsell
of
a
friend
,
you
must
take
him
when
he
is
in
cold
blood
,
not
when
he
is
drawing
his
sword
.
Looke
to
the
opinions
and
behaviour
of
their
Divines
,
not
to
the
actions
of
some
rash
heads
.
Next
,
if
you
look
how
they
have
done
,
you
must
look
also
how
they
have
sped
,
and
you
shall
have
little
encouragement
to
follow
their
example
.
But
not
to
wrong
my
Countreymen
;
If
you
read
their
History
from
the
yeare
1560.
when
the
civill
warres
begun
,
you
shall
finde
,
that
most
part
of
the
time
their
warres
had
such
and
so
important
occasisions
,
as
your
party
cannot
bring
for
the
present
disorders
.
Henry
the
II.
of
France
died
about
the
yeare
1560.
leaving
foure
sonnes
under
age
,
the
eldest
whereof
,
Francis
the
II.
raigned
little
above
one
yeare
,
and
his
brother
Charles
the
IX
.
was
some
ten
yeares
old
when
he
began
to
raigne
.
During
the
minority
of
these
Kings
,
the
Queene
mother
,
by
the
assistance
of
the
house
of
Guise
,
excluded
the
Princes
of
the
blood
from
the
protection
of
the
Kings
person
and
kingdome
,
which
was
their
right
.
The
Princes
being
Protestants
,
and
finding
a
discontented
party
,
who
,
for
the
space
of
wellnigh
forty
yeares
,
had
suffered
a
most
fierce
persecution
,
easily
drew
to
their
side
all
the
Protestants
of
France
;
and
so
twisted
their
interests
with
the
interest
of
Religion
,
that
they
never
made
a
peace
for
themselves
alone
,
but
for
the
whole
party
:
By
which
severall
peaces
they
got
Edicts
in
their
favour
,
and
places
of
defence
,
and
grew
a
considerable
party
.
King
Charles
the
IX
.
being
come
to
age
,
and
finding
a
troubled
State
,
sought
to
quench
with
blood
the
fire
kindled
in
his
kingdome
;
and
by
a
treacherous
match
of
his
sister
with
the
young
King
of
Navarre
,
got
the
Heads
of
the
Protestants
to
Paris
,
and
there
slew
them
.
This
was
the
famous
feast
of
S.
Bartholomew
1572.
upon
which
,
and
some
moneths
after
,
there
was
above
fourescore
thousand
of
the
Protestant
party
killed
in
cold
blood
throughout
all
the
kingdome
.
This
usage
,
though
it
cannot
justifie
the
Protestants
for
taking
armes
afterwards
for
their
defence
,
yet
it
taketh
away
great
part
of
the
reproach
;
it
being
no
wonder
,
if
those
that
have
suffered
more
than
nature
can
beare
,
will
doe
more
than
duty
can
justifie
.
Charles
the
IX
.
being
dead
two
yeares
after
the
Massacre
,
Henry
the
III.
succeeded
,
who
being
of
a
milder
temper
than
his
brother
,
the
Protestants
enjoyed
some
quiet
for
a
while
;
which
his
Popish
subjects
disliking
,
(
or
rather
,
his
mother
,
whose
ordinary
course
was
,
to
keep
her
authority
by
publike
divisions
)
the
League
began
presently
for
the
extirpation
of
the
Protestant
party
,
without
the
Kings
consent
;
yet
the
King
,
being
a
timorous
man
,
was
drawne
to
it
perforce
,
in
the
end
;
In
the
meane
while
,
the
King
of
Navarre
and
the
rest
of
the
Protestants
stood
upon
their
defence
;
I
will
not
determine
whether
they
ought
to
have
yeelded
their
throats
to
the
slaughter
,
the
persecution
being
not
raised
against
them
by
their
Soveraigne
,
but
by
a
Covenant
of
his
subjects
with
the
Pope
and
the
King
of
Spaine
,
before
the
King
had
given
way
to
it
;
But
the
King
himselfe
soone
justified
their
armes
;
for
perceiving
that
the
League
was
a
yoke
upon
his
owne
necke
,
which
devested
him
of
his
right
,
and
brought
into
the
kingdome
another
authority
than
his
own
;
he
renounced
the
League
,
and
called
the
King
of
Navarre
,
and
the
Protestants
to
his
aid
,
who
did
him
faithfull
service
with
great
alacrity
and
valour
;
till
the
King
being
dead
in
the
yeare
1589.
the
right
of
the
Crowne
fell
to
the
Head
of
their
party
,
the
King
of
Navarre
,
whom
by
Gods
blessing
,
and
their
valour
,
they
raised
to
the
Throne
,
and
helped
him
not
onely
with
their
sword
,
but
maintained
him
with
their
purses
,
and
did
him
such
services
as
could
not
be
repaid
.
King
Henry
the
IV.
having
removed
from
the
League
all
pretences
of
bearing
armes
against
him
as
an
Hugonot
,
by
forsaking
the
reformed
Religion
,
to
our
infinite
griefe
and
losse
;
And
seeing
his
Protestant
party
justly
discontented
,
granted
them
liberty
of
Religion
,
and
a
lease
for
yeares
of
certaine
places
of
safety
,
which
(
as
the
French
Protestants
expound
it
)
would
have
been
to
no
purpose
,
had
it
not
been
to
defend
themselves
by
way
of
armes
when
they
should
be
vexed
.
So
they
did
afterwards
,
when
King
Lewis
now
reigning
redemanded
those
places
,
and
would
continue
the
lease
no
longer
.
Till
the
reigne
of
King
Lewis
the
armes
of
the
Protestants
were
either
justifiable
,
or
excusable
,
But
their
wars
in
his
time
were
neither
;
and
they
prospered
accordingly
.
Their
first
and
greatest
fault
was
in
the
yeares
1615.
and
1616.
when
they
joyned
with
the
Prince
of
Conde
to
crosse
the
Kings
match
with
Spaine
;
yet
by
the
perswasions
of
my
reverend
Father
,
living
then
in
Paris
,
all
the
Churches
on
this
side
Loire
,
that
is
,
one
halfe
of
France
,
kept
themselves
in
the
Kings
obedience
;
for
which
the
Queene
Regent
gave
him
thanks
.
But
the
injuriestuck
so
deep
in
the
Kings
stomack
,
that
five
yeares
after
he
would
have
all
his
places
from
the
Protestants
:
who
when
they
stood
stifly
for
the
keeping
of
those
places
in
the
[
*
](A20966-e14420-b)
*
The
assembly
of
Rochell
was
a
politicall
assembly
,
such
as
the
Protestants
were
allowed
then
to
keepe
.
Assembly
of
Rochell
,
my
Father
being
at
the
same
time
President
of
the
Nationall
Synod
at
Alaix
,
stood
for
obedience
with
much
eagernesse
,
and
after
the
dissolution
of
the
Synod
,
In
one
point
I
am
afraid
that
you
shall
be
like
us
,
if
you
go
on
in
your
course
.
For
whereas
most
of
the
Kings
subjects
in
Scotland
are
misled
,
and
would
gladly
obey
his
Majesty
,
if
their
Landlords
and
leaders
would
give
them
leave
:
It
is
to
be
feared
,
that
the
Kings
artillery
shall
make
little
distinction
between
good
hearts
and
false
hearts
.
I
beseech
you
,
since
you
claime
conformity
with
the
French
,
compare
your
case
with
theirs
.
The
French
Protestants
had
to
do
with
a
King
of
contrary
religion
;
They
were
incensed
by
many
wrongs
and
oppressions
;
They
were
in
danger
(
in
al
likelyhood
)
to
lose
with
their
townes
and
forts
,
their
liberty
,
their
religion
,
and
their
life
;
The
priveledges
which
they
enjoyed
,
were
rewards
of
their
long
services
.
By
the
Charter
of
Rochell
,
when
they
yeelded
to
Lewis
the
XI
.
it
was
granted
to
them
,
that
they
should
bee
no
longer
the
Kings
subjects
,
then
the
King
should
maintaine
their
immunittes
;
And
yet
these
true
reasons
and
just
feares
,
could
not
justifie
their
defensive
armes
against
their
Soveraigne
,
but
they
were
condemned
by
the
best
of
their
owne
,
and
of
their
neighbours
;
and
God
shewed
his
dislike
,
by
the
ill
successe
he
gave
them
.
What
approbation
then
of
all
good
men
,
what
blessing
of
God
may
the
Covenanters
hope
for
,
by
standing
in
armes
against
their
good
King
,
a
Prince
in
piety
and
clemency
without
parallell
,
who
never
provoked
them
by
any
ill
usage
,
but
rather
favoured
them
above
their
fellow
subjects
?
It
may
doe
you
good
to
observe
,
that
the
violent
Counsellors
of
war
in
the
assembly
of
Rochell
,
soone
after
betrayed
their
party
,
and
sold
their
places
:
Others
turned
Papists
and
were
rewarded
for
it
;
which
sheweth
,
that
they
were
wonne
before
to
thrust
their
party
into
a
precipice
,
whence
there
was
no
way
to
get
out
.
But
the
great
Counsellour
of
peace
,
my
Reverend
Father
,
at
that
very
time
was
forced
to
flie
for
his
life
out
of
the
Kingdome
,
and
leave
his
meanes
behinde
him
,
being
maligned
because
by
the
respect
of
his
presence
,
and
his
powerfull
perswasions
,
he
kept
the
people
in
the
Kings
obedience
,
which
was
the
greatest
crossing
of
the
designes
of
our
adversaries
,
who
being
fully
bent
upon
our
undoing
,
wanted
but
a
pretence
.
I
feare
also
that
when
God
revealeth
the
secrets
of
the
hearts
,
Some
fierce
Covenanters
shall
be
found
Iefuites
,
whose
purpose
was
to
make
the
King
lose
one
way
or
other
,
that
supremacie
which
the
Pope
challengeth
,
and
howsoever
,
to
get
profit
by
our
harmes
.
I
would
desire
you
also
to
learne
by
our
faults
and
misfortunes
,
that
in
a
Covenant
against
a
lawful
and
undoubted
Soveraign
,
there
must
needs
be
in
the
end
a
great
deale
of
disunion
.
Our
Deputies
in
the
Assembly
of
Rochell
,
sent
their
orders
over
all
the
kingdome
,
but
they
were
not
followed
:
And
when
the
King
appeared
with
an
armie
,
many
turned
to
his
side
,
and
weakned
their
owne
party
.
Likewise
when
his
Majestie
shall
come
to
you
to
make
himselfe
obeyed
,
either
with
the
terrour
or
the
smart
of
his
Royall
sword
,
be
sure
that
you
shall
see
the
same
disunion
among
you
;
Neither
shall
your
Covenant
beable
to
keepe
all
together
;
But
the
presence
of
their
naturall
Prince
,
and
his
anger
armed
with
strength
,
will
strike
a
greater
awe
in
the
hearts
of
his
subjects
,
than
any
order
of
your
tables
.
It
is
with
Politicke
bodies
as
with
quick-silver
,
which
is
easily
stirred
and
divided
;
But
divide
it
never
so
much
,
all
the
severall
parts
will
of
themselves
meet
in
their
center
againe
;
for
it
must
be
a
very
great
violence
that
will
quench
nature
,
and
when
you
have
done
all
,
the
King
will
be
King
.
God
give
you
all
grace
to
learne
wisedome
by
the
faults
of
your
neighbours
;
And
to
the
Churches
of
France
so
much
blessednesse
,
that
for
a
full
agreement
in
all
points
with
their
King
and
his
Clergie
,
there
be
nothing
wanting
on
their
parts
but
to
receive
Bishops
.
If
you
dissent
from
me
in
these
points
of
Discipline
and
Obedience
,
you
must
beare
with
me
,
for
this
tincture
,
I
have
kept
from
the
education
which
I
received
at
home
.
But
I
hope
you
will
receive
this
advice
of
mine
,
with
the
same
minde
as
it
is
given
,
that
is
with
charity
and
a
sincere
desire
to
see
God
glorified
,
and
the
Church
at
peace
,
and
the
King
obeyed
.
Which
is
the
subject
of
the
daily
prayers
of
Your
friend
and
servant
in
Christ
,
Peter
Du-Moulin
the
sonne
.
Chester
.
March
1.
1639.
11.
1640.