Happiness, are conftrained to extol it. Farther, if the effential Part of a Church be enquired into, and what either neceffarily belongeth to the Doctrine of Salvation, or the Decency of Worship, then praise and magnified be GOD, no Church upon Earth can be found, which profeffeth the Faith, and refembleth the Form of the antient Church more then he doth. And now to fumm up our Foreign Evidence, I fhall give you the Mind of the whole Reformed Gallican Church, in the Words of the famous Mr. Moulin, and may very confidently do fo, for none knew it better; he in anfwer to a Papist, upbraiding him (q) with the Difcipline of the Church of England, doth avouch the Dignity and Agreeablenefs of it, telling him, Our Agree ableness is fuch, that it hath been a Refuge to our perfecuted Churches, and confequently the excellenteft Servants of God in our Churches, as Calvin, Beza, Zanchy, &c. have often written Letters full of ReSpect to the Prelates of England.

I think the above Testimonies make my part of the Argument good, putting the fame beyond all Question. I come now to the last Proof I propos'd, and that is to be brought from our own Reformers here in Scotland: If I am not deceived, it was from England they had their Education that way, it was that Candle that lighted them into the Reformation, and accordingly the firft publick Step that was made towards it, was an Ordinance, that the English Liturgy fhould be publickly read in all the Churches of Scotland on Sundays and Holidays.

(q) Buckler of Faith, p. 271.

In

In that unfortunate Battel fought betwixt the English and the Scots, a little before K. James V. his Death, there were taken Prifoners, amongst others, the Earls of Caffils and Glencairne, thofe Hen. VIII. took care fhould be inftructed in the Reformation, (fo far as it was advanced,) and that with a View (James V. being then dead) of a Match betwixt his young Son Prince Edward, and our Infant Queen Mary, and fo far it went, that (being in Love with the Reformation) they got the Earl of Arran, then Governour, to call a Parliament, where the Match was agreed upon, and no doubt had been confummated, if Cardinal Beoton (fearing the Reformation) had not fallen upon Ways to disappoint it. B. Burnet, in his Abridgment of the History of the Reformation, tells us, (r) That Caffils got these Seeds of Knowledge at Lambeth, under Cranmer's Influence, that produced afterwards a great Harveft in Scotland; also that the other Prisoners were inftructed to fuch a Degree, that they came to have very different Thoughts of the Changes that had been made in England, from what the Scotish Clergy had poffeffed them with, &c. Buchanan tells us, () There were at this Time, Seven of the Supream Order, Noblemen, and twenty four of the inferior Quality, confiderable Gentlemen, all inlighten'd in England. Nay, were not Arran's two Chaplains, Rough and Guilliam, who preached then publickly to the Court, Church of England Men? This will appear by what follows:

In the Time of Q Mary of England her Per

(r) P. 279, 280. (1) P. 532.

D

fecution,

fecution, fome of those who fled from thence, took Refuge in Scotland, and there did not only help the Light which began to fhine, but made the Sun to break up more clearly than before; for then came from England into Scotland, (t) William Harlaw, John Willox, and (u) John Knox. That holy Martyr (x) Mr. George Wishart had his Education in Cambridge, and returned to his own Country, An. 1544, to promote the Truth in it; he fuck clofe to the Principles he had fucked in there to the laft. (y) Knox tells us, that at his Death he adminifter'd the Sacrament after a fet Form Mr. John Spotswood, another of our Reformers, was educated in England, under the Care of Archbishop Cranmer, as is to be feen in the Life of Archbishop Spotfwood. All our Reformers had fuch an Opinion of the Do&rine and Worship of the Church of England, that on all Occafions, they chearfully joyned with her. There is not one to be named among ft them, that called her Liturgy Popifh, or thought Communion with her unlawful: Did not all those who fled in Perfecution joyn with her? (z) Friar Alexander Seaton in King James V's Time fled to England, and there died the Duke of Suffolk's Chaplain. Alexander Alefs fled to England, and was there in fuch Efteem with Henry VIII, that he was called the King's Scholar. (a) There you will find him in the Convocation maintaining against Stockely Bishop of London, that there were but two Sacraments. (b) Bifhop Burnet in his History tells us, that he tranf

(t) Spotfwood's Hift. p. 93. (u) Knox's Hift. p. 99. (x) Spotfwood, p. 79. (y) P.67.(z) Spotfwood, p. 65. (a) Spotswood, p. 66. (b) Ad An. 1549.

lated

lated the English Liturgy into Latin for Bucer's Ufe, being imployed in that by Latimer. John Fyfe, and Mr. Dudal, two other Reformers itaid there as long as he. John Mac-Bee was there liberally entertained by Nicolas Saxton, Bishop of Sarum, (c) Sir John Borthwick was acc: fed of Herefy, for maintaining the English Liturgy was Commendable, andought to be used by all Chriftians: Did he think it would raife' the Devil, or was Popery? Friar Thomas Guilliam, of whom mention is already made, was the first publick Preacher of the Reformation in Scotland,

by whofe Sermons John Knox was firft illuminated and converted, after the Regent Arran his first Apoftatifing, fled into England, and there joyned with that Church, (d) as did his other Chaplain, John Rough, who for fome Years preach'd in the Cities of Berwick, Carlife, and Newcastle, and that not in a Corner, but in the publick Churches, and was afterwards provided in a Benefice by the Archbishop of York, where he lived 'till Q. Mary's Perfecution, and then fled into Friesland; but after this returning to London, An. 1557, was apprehended, and queftioned by Bonner, Bifhop of London, if he had preached fince his Return? He anfwer'd, he had preached none, but that in fome Places he had read the Prayers in the Communion Book, fet forth in Edward VI. Time. Which furely he would not have done, if he had thought it the Mafs in English; nay, he had a quite other Thought about it; for being asked his Opinion of it, he told he approved of it, be

70. (*) Petrie, p. 180. (d) Sp, p. 73.

(c) Spotswood, p. 70.

D 2

ing

ing in all Points agreeable to the Word of God: If he had made fuch a Declaration to Mr. M. he had furely condemned him for a Papist; tho' Bonner did not in the leaft take him for that. And now to trouble you no more with the Scots Reformers, thofe advanced being more than fufficient; yet (like those who keep their beft Wine 'till the laft) I fhall end with John Knox, the greatest Authority I can produce in this Cafe; for he alone might fatisfy Mr. M. but I am afraid I put him out of Court with him; however at all Hazards I like to tell the Truth.

(e) In his Admonition to the Profeffors of the Truth in England, he tells us he preached publickly in their Churches in Subordination to their Bifhops, and before K. Edw. VI. In his Admonition to the Commonalty in Scotland, (b) he fays: GOD gave that Reverend Father in GOD, Thomas Cranmer, Strength to cut the Knot of devilish Sophiftry. In his Exhortation to England for their fpeedy receiving Chrift's Gospel, dated Jan. 12, 1559, he calls the Church of England happy, In that GOD, by the Power of his Spirit had deftroyed the Yoak of her Spiritual Captivity, &c. And a little after fays, That the Church of England in K. Edward's Days was a delectable Garden, planted by GOD's own Hand. In his Letter to Q. Eliz. he thanks GOD, (g) That it had pleafed him but of eternal Goodness, to exalt her Head, to the Manifestation of his Glory, and the Extirpation of Idolatry. This is not to fay the Service Book is Idolatry, or Communion with the Church of England is unlawful. I could add a great deal more

(e) P. 52 (f) P. 51. (g) Hist. 224.

to