III. ical scriptures. In the which scriptures are contained all BOOK things necessary to salvation; by the which also, all errors and heresies may sufficiently be reproved and convicted; and all doctrine and articles, necessary to salvation, established. I do also most firmly believe and confess all the articles contained in the three Creeds; the Nicene Creed, Athanasius Creed, and our common Creed, called the Apostles Creed; for these do briefly contain the principal articles of our faith, which are at large set forth in the holy scriptures. III. I do acknowledg also that church to be the spouse of Christ, wherein the word of God is truly taught, the sacraments orderly ministred, according to Christ's institution, and the authority of the keys duly used. And that every such particular church hath authority to institute, to change, clean to put away ceremonies, and other ecclesiastical rites, as they be superfluous, or be abused; and to constitute other, making more to seemliness, to order, or edification. IV. Moreover, I confess, that it is not lawful for any man to take upon him any office or ministry, either ecclesiastical or secular, but such only as are lawfully thereunto called by their high authorities, according to the ordinances of this realm. V. Furthermore, I do acknowledg the queen's majesty's prerogative and superiority of government of all estates, and in all causes, as well ecclesiastical as temporal, within this realm, and other her dominions and countries, to be agreeable to God's word, and of right to appertain to her highness, in such sort as is in the late act of parliament expressed, and sithence by her majesty's Injunctions declared and expounded. VI. Moreover, touching the bishop of Rome, I do acknowledg and confess, that by the scriptures, and word of God, he hath no more authority than other bishops have in their II. PART provinces and diocesses: and therefore the power which he now challengeth, that is, to be the supream head of the universal church of Christ, and so to be above all emperors, kings, and princes, is an usurped power, contrary to the scriptures and word of God, and contrary to the example of the primitive church; and therefore is, for most just causes, taken away and abolished in this realm. VII. Furthermore, I do grant and confess, that the Book of Common-Prayer, and Administration of the holy Sacraments, set forth by the authority of parliament, is agreeable to the scriptures, and that it is catholick, apostolick, and most for the advancing of God's glory, and the edifying of God's people; both for that it is in a tongue that may be understanded of the people, and also for the doctrine and form of administration contained in the same. VIII. And although, in the administration of baptism, there is neither exorcism, oil, salt, spittle, or hallowing of the water now used; and for that they were of late years abused, and esteemed necessary. Where they pertain not to the substance and necessity of the sacrament, they be reasonably abolished, and yet the sacrament full and perfectly ministred, to all intents and purposes, agreeable to the institution of our Saviour Christ. IX. Moreover, I do not only acknowledg, that private masses were never used amongst the fathers of the primitive church; I mean, publick ministration, and receiving of the sacrament by the priest alone, without a just number of communicants, according to Christ's saying, Take ye, and eat ye, &c. But also that the doctrine that maintaineth the mass to be a propitiatory sacrifice for the quick and the dead, and a mean to deliver souls out of purgatory, is neither agreeable to Christ's ordinance, nor grounded upon doctrine apostolick. But contrary wise, most ungodly and most injurious to the precious redemption of our Saviour Christ, and his only-sufficient sacrifice offered once for ever, upon the altar of the cross. X. III. I am of that mind also, that the holy communion, or sa- BOOK crament, of the body and blood of Christ, for the due obedience to Christ's institution, and to express the virtue of the same, ought to be ministred unto the people under both kinds. And that it is avouched by certain fathers of the church, to be a plain sacrilege to rob them of the mystical cup, for whom Christ hath shed his most precious blood, seeing he himself hath said, Drink ye all of this. Considering also, that in the time of the ancient doctors of the church, as Cyprian, Hierom, Augustine, Gelasius, and others, six hundred years after Christ, and more, both the parts of the sacrament were ministred to the people. Last of all. As I do utterly disallow the extolling of images, reliques, and feigned miracles; and also all kind of expressing God invisible, in the form of an old man, or the Holy Ghost in form of a dove; and all other vain worshipping of God, devised by man's fantasy; besides, or contrary to the scriptures; as wandring on pilgrimages, setting up of candles, praying upon beads, and such-like superstition; which kind of works have no promise of reward in scripture, but contrary-wise, threatnings and maledictions: so I do exhort all men to the obedience of God's law, and to the works of faith, as charity, mercy, pity, alms, devout and fervent prayer, with the affection of the heart, and not with the mouth only; godly abstinence and fasting, chastity, obedience to the rulers and superior powers, with such-like works, and godliness of life commanded by God in his word; which, as St. Paul saith, hath promises both of this life, and of the life to come; and are works only acceptable in God's sight. These things, above-rehearsed, though they be appointed by common order, yet do I, without all compulsion, with freedom of mind and conscience, from the bottom of my heart, and upon most sure persuasion, acknowledg to be true and agreeable to God's word. And therefore I exhort you all, of whom I have cure, heartily and obediently to II. PART embrace and receive the same; that we all joining together in unity of spirit, faith, and charity, may also at length be joined together in the kingdom of God, and that through the merits and death of our Saviour Jesus Christ. To whom, with the Father, and the Holy Ghost, be all glory and empire, now and for ever. Amen. Imprinted at London, in Paul's Church-yard, by Richard Cum privilegio regiæ majestatis. * Number 12. Sir Walter Mildmay's opinion, concerning the keeping of the The question to be considered on, is, Whether it be less pe- In which question, these things are to be considered. On the one side, what dangers are like to follow if she be retained here; and thereupon, if so avoiding of them, it shall be thought good to return her, then what cautions and provisions are necessary to be had. On the other side, are to be weighed the dangers like to follow if she be returned home; and thereupon, if for eschewing of them, it shall be thought good to retain her here, then what cautions and provisions are in that case necessary. Dangers in retaining the queen of Scots. Her unquiet and aspiring mind, never ceasing to practise with the queen's subjects. Her late practice of marriage between the duke of Norfolk and her, without the queen's knowledg. The faction of the papists, and other ambitious folks, being ready and fit instruments for her to work upon. The commiseration that ever followeth such as be in misery, though their deserts be never so great. Her III. cunning and sugred entertainment of all men that come to BOOK her, whereby she gets both credit and intelligence. Her practice with the French and Spanish ambassadors, being more near to her in England, than if she were in Scotland; and their continual sollicitation of the queen for her delivery, the denial whereof may breed war. The danger in her escaping out of guard, whereof it is like enough she will give the attempt. So as remaining here, she hath time and opportunity to practise and nourish factions, by which she may work confederacy, and thereof may follow sedition and tumult, which may bring peril to the queen's majesty and the state. Finally, it is said, that the queen's majesty, of her own disposition, hath no mind to retain her, but is much unquieted therewith, which is a thing greatly to be weighed. Cautions if she be returned. To deliver her into the hands of the regent, and the lords now governing in Scotland, to be safely kept. That she meddle not with the state, nor make any alteration in the government, or in religion. That by sufficient hostages it may be provided, that neither any violence be used to her person, nor that she be suffered to govern again, but live privately, with such honourable entertainment as is meet for the king of Scots mother. That the league offensive and defensive, between France and Scotland, be never renewed. That a new and perpetual league be made between England and Scotland, whereby the queen's majesty may shew an open maintenance and allowance of the king's authority and estate, and of the present government, so as the Scots may wholly depend on her. That the regent, and the lords of Scotland, do make no composition with the Scots queen, neither suffer her to marry, without consent of the queen's majesty. That the faults whereof she hath been accused, and her declining and delaying to answer that accusation, may be published to the world, the better to discourage her factious party, both here and in Scotland. Dangers in returning her. The manner how to deliver her home, with the queen's |