The grievances given in by the Ministers before the Parliament holden in June 1633. 

Propositions concerning kneeling before the bread in the Sacrament.  
Master WILLIAM COUPERS Letter to the Bishop of Dumblane.  
The Bishop's instruction to Master Gavin Hammiltoun, Bishop of Galloway.  
Mr. George Gladstones letter to the King.  
Master William Struthers letter to the Earl of Airth.    
Printed Anno 1635.   

The grievances given in by the Ministers before the last Parliament in june 1633.  
THE Ministers standing for the preservation of the purity of religion in Doctrine worship, and government, assayed sundry means to have his MAJESTY rightly informed of the estate of our Kirk, but the success was not answerable to their expectation. Yet having the opportunity of his Majest. coming to his native country of Scotland to be crowned, and hold his first Parliament, they advised upon some grievances to be presented to his Majesty and Estates. It was ordained by act of Parliament 1594. that four of every estate should convene twenty days before the beginning of the Parliament, to consider all articles and petitions, which were to be given in, that such things only might be put in form, and presented to the Lords of the articles in time of Parliament, as were reasonable and necessary, and that such, as were impertinent and frivolous, might be rejected. But it was not determined who should make choice of the persons. Yet this was not observed before the last Parliament. But upon the 16 of May 1633. intimation was made by Proclamation, that all such, as purposed to give in any articles or petitions, deliver the same to the Clerk Register betwixt and the first day of june, to be presented by him to such of the estates and counsel, as should be appointed to hear and consider them. The ministers fearing not to be heard otherwise, appointed one of their distressed brethren Master Thomas Hog to present their grievances to him, which he presented and delivered and took instruments thereupon in the hands of a Notair.  

Grievances & petitions concerning the disordered estate of the reform Kirk within this Realm of Scotland, presented upon the 29 day of May 1633. by me Mr. Thomas Hogge Minister of the Evangell, in mine own name, and in name of others of the ministry, likewise grieved, to Sir John Hay Clerk of Register, to be presented by him to such as aught according to the order appointed, consider them, that thereafter they may be presented to his Majesty and Estates, which are to be assembled at the next ensuing Parliament.  
THE opportunity of this solemn meeting of your gracious Majesty and the honourable Estates convened in this high court of Parliament, and the conscience of our duty to God and the reform Kirk within this Realm of Scotland, where we serve by our ministry, constrains us to present in all humility to your Highness and Estates presently assembled those our just grievances and reasonable petitions following:  
1 Albeit vote in Parliament was not absolutely granted to ministers provided to prelacies, but only upon such conditions as his Highness of happy memory, and the general assemblies of the Kirk should agree upon, which is evident by the remit and provision expressed in the act of Parliament holden at Edinburgh in December 1597. And albeit the manner of their election and admission to the office of Commissionarie, and the particular conditions and cautions to be observed by Ministers vote in Parliament in name of the Kirk after long disputation, were agreed upon by his Majesty present in person, and the general assembly and were appointed by them to be insert in the body of the act of Parliament, which was to be made concerning that purpose, Some Ministers notwithstanding have been and are admitted to vote in parliament in name of the Kirk as absolutely, as if the act of Parliament did contain no such reference, and as if his Majesty with the general assembly had not agreed upon the manner of their election and admission to that office, or upon any limitations; whereby the Kirk hath sustained great hurt & prejudice in her liberties and privileges, and specially by their frequent transgressing the first of the conditions although grounded upon the very law of nature and nations. That nothing be proponed by them in parliament, counsel or convention in name of the Kirck without express warrant & direction from the Kirck, under the pain of deposition from their office; Neither shall they keep silence, nor consent in any of the said conventions to any thing that may be prejudicial to the liberty & weal of the Kirck, under the said pain. And the second. That they shall be bound at every general assembly to give account●ment the discharging of their commission since the assembly preceding, and shall submit themselves to their censure, and stand to their determination whatsoever without appellation, and shall seek and obtain ratification of their doings at the said assembly under the pain of infamy and excommunication. Therefore our humble supplication is, that the execution of the acts of Parliament of matters belonging to the Kirk, to which they have voted in name of the Kirk, without any authority or allowance from the general assemblies of the Kirk, be suspended, till the Kirk be heard, and that in time coming ministers have no otherwise vote in parliament, but according to the provision of the act of parliament, and the order of their entry to the office of that commissionarie and limitation foresaid agreed upon, as said is.  
2  ratifications of acts and constitutions of the Kirk can not be construed to be a benefit or favour to the Kirk, unless the ratifications pass according to the meaning of the Kirk, and the tenor of the said acts and constitutions without omission, addition, or alteration of clauses, articles, or words of importance, and that in the ratification of the act of the assembly holden at Glasgow anno 1610. which past in Parliament holden 1612. under the name of explanation, sundry clauses and articles were omitted, as the subjection of Bishops in all things concerning their life, conversation, office and benefice, to the censure of the general assembly, the censure of Bishops incase the stay the censure of excommunication, the continuing of the exercise of doctrine weeklie, the necessity of the testificat and assistance of the ministry of the bounds for the admission of ministers, and other clauses and articles are added and insert, as the different degrees of Archbishops and Bishops, the power of giving collation of benefices granted to Bishops, the disponing of benefices falling in their hands jure devoluto, the appointing of Moderators in diocesan Synods incase of their absence, and some words of the oath are changed: By all which omissions, additions, and alterations, the Kirk hath sustained, and doth sustain great hurt in her jurisdiction and discipline. Our humble desire therefore is, that the Kirk may be liberat from the prejudice of those omissions, additions and alterations of the act foresaid.  
3 Notwithstanding the general assemblies have been holden from the time of reformation till the year 1603. at least once in the year and oftener pro re nata, provincial Synods twice in the year, weeklie meetings for exercises and presbyteries every week, for matters to be treated in them respective, & their liberties were ratified in parliament anno 1592. and by that as a most powerful mean, blessed be God, peace and purity of religion were maintained: And in the assembly holden at Glasgow 1610. when Commissioners voters in Parliament provided to prelacies were made liable to the censures of the general assembly, It was acknowledged that the necessity of the Kirk craved, that there should be yearly general assemblies, And the Ministry were then assured, that liberty would be granted upon their request, whereby they were induced to condescend so fare to the act then made as they did, which act also beareth in the very entry thereof a request to his Majesty, that general assemblies may be holden in all times coming once in the year, or precislie at a set and certain time, Nevertheless the wont liberty of holding general assemblies is suppressed, the order of the provincial Synods confounded, presbyteries in a great part disordered and neglected, whereby divisions have entered into the Kirk, Ministers are become negligent in their callings, and scandalous in their lives, the godly are heavily grieved, the weak are scandalised, erroneous doctrine is delivered in Kirks and Schools without controlment, the Commissioners voters in parliament lie untried and uncensured, and atheism and popery increase: Our humble desire is therefore, that the acts of parliament made in favours of the assemblies of the Kirk, and specially the act of Parliament holden at Edinburgh in june 1592. be revised and ratified in this present parliament.  
4 Notwithstanding the observation of festival days, private baptism, private communion, episcopal confirmation of children, have been rejected by this our reformed Kirk, since the beginning of the reformation, and it hath been declared by act of parliament in the year 1567. that such only were to be acknowledged members of this reformed Kirk, as did participate of the Sacraments as they were then rightly ministered, which was without kneeling in the act of receiving the sacramental elements of the supper, or immediate dispensing of the same to every communicant by the minister; And that it was statute and ordained in the same parliament that all Kings should give their oath at their coronation to meantaine the religion then professed, and that form of ministration of the sacraments which then was used: Nevertheless pastors and people adhering to their former profession and practice are nicknamed Puritans and threatened, not only without any good warrant, but beside the tenor of the act of perth assembly, which containeth no strict injunction, and contrary to the meaning of the voters, and to the proceed of that assembly, where it was professed that none should be pressed with obedience to that act: Therefore we humbly entreat that by ratification of the acts of parliament made before that assembly and by such ways as shall seem good to your gracious Majesty, & honourable Estates assembled, your Majesty's good people, Pastors & Professors may both be purged from such foul aspersions, and may be freed from all dangers and fears which may occur by occasion of that act of perth.  
5 Albeit it be determined by the general assemblies of this our reformed Kirk, what oaths Ministers should take at the time of their admission or ordination, yet there is a new form of oath devised and urged by the admitters or ordainers, upon intrants to the ministry, together with subscription to certain articles devised by them without direction and warrant from any assembly of the Kirk, yea or act of parliament, whereby the entry to the ministry is shut upon the best qualified, and others less able are obtruded upon the people to their great grief and hazard of their souls: Our humble petition therefore is, that all such oaths and subscriptions urged upon ministers at their entry or transplantation, may be discharged.  
6 Notwithstanding there be constitutions of the church and laws of the country for censuring of ministers before the ordinary judicatours ecclesiastical, yet contrary to that order, ministers are suspended, silenced and deprived, and that for matters merely ecclesiastical before other judicatours, which are not established by the authority or order of the country and church: Therefore our humble petition is, that ministers deserving censure be no otherwise censured, than the order of the church doth prescrive, and that such as are otherwise displaced be suffered to serve in the ministry, as before.  
The Presenter attended in Edinburg to compear, if need were before such, as were to convene to consider the articles and petitions, which were given in to the Clerk Register. But there was no appearance of any such convention. The Ministers therefore directed the brother above named to present the supplication following to his Majesty, which he did upon the fifteen day of junie in the Castle of Dalkeith, the same day that he was to make his entry in Edinburgh.  
This happy occasion with strong desires long waited for by your Majesty's most humble and loving subjects the Pastors and Professors of the reformed religion within this your Majesty's Kingdom of Scotland. The great fame, which hath often filled our ears, of your Majesty's most pious and princely inclination to religion and righteousness, whence this Kirk and Kingdom from their singular interest in your Majesty's birth & baptism, have reason to look at this time for a comfortable influence: the body of this Kingdom in heart joining with us, and only waiting for the least word from your Majesty's mouth: The conscience which we have and which we trust is manifest to all men that we are seeking neither riches nor honours to ourselves, but that the sum and substance of our desires is to procure the advancement of the Kingdom of jesus Christ, and to see your Majesty's flourishing estate, in your Kingdoms: All these and each of them move us to entreat in all humility your gracious Majesty to be favourable to our petitions, which we have delivered to the Clerk of Register to be presented to your Majesty and Estates at the approaching Parliament, that they may be considered and receive a gracious answer.  
The King read the petition at length. Yet there was no more heard of our grievances either among the Lords of the articles, or in open Parliament, where nothing cometh in voting, but that which first must pass the Lords of the articles, and usually what passeth through their hands is concluded by the whole Estates in public. Not only were our grievances suppressed, but also all former acts concerning the Kirk, were ratified. Howbeit it was well known that sundry former acts had wrought great disturbance in our Kirk. An act also in particular concerning the common habits of Kirkmen, (not of surplice or other like superstitious vestures, as many mistake) was ratified and made a point of the royal prerogative. Small hope had we of any better event considering the dependence either of Noblemen upon the King's favour for the recovery of their brocken estates, or of some other men for preferment, or the fear of others to lose it, all knowing very well the Kings bend and inclination.  
For the better clearing of the equity of our grievances, I will set down these few observations:  
Great opposition was made by many worthy men of the ministry to Ministers vote in Parliament, convention, or counsel, and not without reason. When it was carried by plurality of procured voces in a general assembly holden at Dundie anno 1597. against which and the two former assemblies M. john Davidson protested, the nixt care of the sincerer sort was to have the Commissioner voter in Parliament tied to a certain form of admission, and to some cautions, that he degener not into a Roman or Anglican Bishop.  
He was to be recommended to his Majesty, by the general assembly, and to be admitted by the Synod as it then stood in integrity. The first two cautions ye have heard in the grievances. By the third, the commissioner voter in Parliament was bound not to prejudge the provision of other Kirks planted or to be planted. By the fourth he was bound not to delapidar or dispone any part of his benefice without the advice and consent of his Majesty and the general assembly, and to interdite himself to that effect. By the fifth, He was bound to attend faithfully upon his own particular congregation, where he shall be minister, in all the points of a pastor, and hereanent to be subject to the trial and censure of his own presbytery and provincial assembly, as any other minister that beareth not commission. By the sixth caution, In the administration of discipline, collation of benefices, visitation, and all other points of ecclesiastical government, he shall neither usurp nor acclaime to himself any power or jurisdiction, farther than any of the rest of his brethren, under the pain of deprivation. By the seventh, That in presbyteries, provincial and general assemblies, he shall behave himself in all things, and be subject to their censure, as any of the brethren of the presbytery. By the eight, At his admission to the office of commissionarie, th●se and all other points necessary he shall swear and subscrive to fulfil under the penalties foresaid, otherwise not to be admitted. By the ninth, In case he be deposed by the general assembly, synod, or presbytery from his office of the ministry, he shall lose his vote in Parliament ipso facto, and his benefice shall vaike.  
Such as plotted the course of Episcopacy and aspired to prelacies were constrained for the present to condescend to these cautions, but were not minded to stand to one jot of them longer than they saw occasions to break lose. Because they were made countable by these cautions to the general assemblies, they procured first a prorogation of the diets of the assemblies by the King's authority, and at last the bereaving of the Kirk of all liberty to indict any assemblies, that so they might be freed from making any count at all. After they had gathered strength and power to overrule assemblies of their own devising, and after that some of the Ministry were banished, others confined, a third sort drawn up to court, they procured a convention at Linlithgow anno 1606. of Noblemen and Ministers nominat by them and recommended by the King to the presbyteries to be sent to that meeting. The name of a general assembly was concealed in the King's missives. But soon after presbyteries were charged with letters of horning to accept the constant moderators chosen by that meeting, such as were styled vulgarly Bishops in respect of their benefices to be moderators of the presbyteries where they made residence. Synods likewise were urged to accept these Bishops for constant moderators, howbeit no such thing was concluded at that meeting but their act falsified.  
This moderation did not satisfy their ambitious humour, nor was it well accepted by presbyteries or the Synods. In the year 1610. they were armed with the power of the high commission, of which they were not capable, and without consent of the Estates, contrairy to an act of Parliament Anno 1584. to silence & deprive, fine and incarcerat Ministers, to command them to excommunicate such as in their judgement deserved that censure, and to fine and imprison other whatsoever subjects. After that they become thus great and terrible, and now able to extort any thing from servile ministers, they procured an assembly to be holden at Glasgow soon after like that other at Linlithgow, but that there was more gold dealt among mercenary ministers at this assembly.  
Soon after three of their number went to court to be consecrat Bishops, returned & consecrated the rest of their fellows, no such thing being concluded at that meeting as the office of a Diocesan Bishop, Anglican or Roman, that is, to be the proper Pastor of all the congregations within the Diocie, the power of ordination residing in him, and of jurisdiction flowing from him. The presbyteries and Synods were only tied to these who were called Bishops in respect of their benefices in the points, and in the manner expressed & upon trust that they should be liable to the censure of ordinary and set general assemblies. But they were not content with sundry articles of that act, howbeit the assembly was overruled by themselves, and they consented, to the end that the Ministers there convened might be induted to yield so fare as they did. Therefore when the act was ratified anno 1612. they consented in Parliament to additions, alterations, and omissions, of sundry clauses, as no doubt they had devised themselves before. In the year 1617. they consented in Parliament to the election of Bishops by Deans and Chapters, which was inhibited by the acts of the assembly holden 1578. and condemned in the second book of policy as popish. It was likewise fare different from the form of election and admission agreed upon with their own consents in the general assemblies. What was proponed in Parliament for their advancement was granted by the Estates, and consented to be themselves as no doubt they had devised. So they were their own carvers.  
In end they brought in popish ceremonies to vex the Ministers and Professors, and to give them some other subject to work upon, then to meddle with themselves, and their usurped authority.  
Because they are conscious to themselves of the nullity of their assemblies, and fear to want the concurrence of Synods and presbyteries they draw Ministers & Professors before their court of high commission. But if this court were not fortified and assisted by the Lords of secret counsel by whom it was first authorised, their power in the high commission would be little regarded. Our bondage then resolves upon the counsel.  
Whatsoever be, the usurpation of the Prelates, the Ministry and Professors are not to be excused. First for acknowledging or not opponing to their assemblies. For the safety of religion dependeth not upon assemblies of whatsomeever kind, but upon the liberty of free and right constitute assemblies. As in the commonweal he were not to be thought a faithful patriot, who would not stand as much for the liberty of a Parliament as his own possessions, because the safety of all other liberties standeth in the preservation of main liberty. Nixt, because they continue in subjection, notwithstanding we have not the liberty of ordinary and set assemblies to censure them according to the cautions and acts agreed unto by themselves. thirdly, because they give farther obedience, then is required by the acts of their own assemblies, as if they had an absolute power to direct and enjoin as pleaseth them. But the first is the fountain of all our mischief.  
I have here subjoined certain propositions concerning adoration before the bread in the Sacrament without the knowledge of the Author, who is known to be learned and judicious.  
1. Besides that manifest and gross kind of idolatry, whereby divine or religious worship is given unto the creature in stead of God, there is another more secret and subtle sort, which rendereth not divine worship unto the creature as it is considered in itself, but as it carrieth a certain relation and respect unto God, who is to be worshipped for himself, and therefore is commonly called Relative worship. The reformed Kirks convince the Papists of manifold. Idolatry of this kind, and howsoever the Papists gather together many figtree leaves to hide their nakedness, yet there is nothing more certain, then that both the Gentiles and jews pleased themselves in this sort of worship, as may appear from Roman. 1. 20. and 23. Deut. 4. 12. and 15. and many other places.  
2. As in the grosser kind of idolatry it matters not, as touching the point of idolatry itself, whither the object of adoration, and that which we worship with divine honour, be the invention of our own head, or the creature of God, as the Sun, Moon, or Stars, or made by our hands as an Image, or some thing ordained of God, And finally whither it be a thing consecrated or not for the adoration of the bread in the Sacrament is idolatry, no less than the adoration of the Sun in the firmament, or the adoration of an image the work of man's hands. For their error is more tolerable who worship for God a statue of gold or silver, or an image of any other matter, as the Gentiles worshipped their Gods, or a red cloth lifted up upon a spear, which is reported of the Lappians, or living creatures as some time the Egyptians nor theirs who worship a piece bread. Coster. Enchir. C. 12. In like manner, in the other sort of worship which is relative, it is all one matter touching the point of idolatry, whither the secondary or subordinat object of our adoration, and that which participats of the worship of God, be a thing natural, as the Sun or the Moon, or a thing artificial, as an image, or some thing ordained of God, but for an other end, as the Brazen Serpent, or a thing consecrated of God, but not to be worshipped, as the Sacramental bread, for although there be a very wide difference amongst those things in respect of will-worship, And because nothing can be a mean of the worship of God, but that which is ordained of God, and the Sacrament is a mean of God's worship, an image is not a mean, yet in the point of idolatry there can be no difference at all, because no creature of what somever kind can so much as take of the worship of God without the guiltiness of idolatry.  
3. We fall into two evils, when we adore before an image, one is, when we make the image a mean or middle of the worship of God without a warrant from God, whence it is that adoration before an image is will-worship, and although it had no other evil in it but this one, it behoveth to be (by interpretation as they use to speak or by consequent) idolatry, for whosoever appointeth of his own head a new manner or mean of divine worship, by consequence also appointeth an other God, which he thinks delighteth in that form of worship. The other evil is that adoration before an image is properly and formable idolatry, because thereby religious worship is rendered unto another then unto God, and in some measure and degree the image is made partaker of the worship of God, which is cleared at large by the divines of the reformed Kirks. Now in our adoration before the bread we are free of the former of the two evils, because the Sacrament is a mean of worship authorized by God, but we cannot possibly be free of the other evil, because the adoration before the bread, and before an image are altogether a like in respect of the participation of divine worship. They who are enemies to images (saith Vasquez in his 2 book of adorat. disp. 8. c. 13.) and use images only for history and remembrance, do not bow their knees nor prostrate themselves before them: for so they should adore them, with an external sign of worship. He who is religiously prostrate before the cross (sayeth the Bishop op Spalleto book 7. page 293) he must have the cross for the object of adoration. Although images were means of worship ordained of God, such as the Sacrament is, yet were it not lawful to adore before them. And the arguments whereby our divines prove the worship of images to be idolatry, aim not at this point to show that images are not lawful means of worship, for that were nothing else but to prove that worship before images were will-worship, but they labour for this, that the Papists while they adore before images they give that unto the creature, which is proper unto God, & the Papists in this question use not this defence, that images are lawful means of worship, but that the worship of images is relative, and resolveth upon the patterns whose images they are.  
4. That we may have a further insight in this truth, we must learn, as in other parts of divine worship, so in our adoration before the bread, to distinguish betwixt that which is internal in the mind, and that which is external in the senses and gestures of the body or (as the schoolmen speak) betwixt the spirit of adoration, which they make the inward affection of subjecting ourselves to that which we adore, And the external mark or sign of adoration, which they also call the material part of adoration, for suppose it were true that the whole thoughts and affections of the soul were taken up, and exercised about the thing signified in the Sacrament, and that nothing were intended but to render the whole worship unto God, yet the very nature of the Sacrament (which is well called the visible word) of necessity doth require that our eyes and therefore our gestures, the bowing of our knees, and that whole material part of adoration be directed toward the elements in the act of receiving, in so fare that although the elements were nothing else to the mind but only signs to bring us to the right remembrance of the thing signified, it cannot be eshewed, but they must be the object of the outward adoration of the body, which is directed toward them, and therefore adoration before the bread, must needs be the adoration of the bread, even as the adoratien before the image, the adoration of the image, while the image to his mind, that adoreth, is nothing else but a sign, bringing the pattern to his remembrance.  
5. Since there be two kinds of divine worship, one immediate, as for example, Prayer, Thanksgiving, the religious hearing of the voice of God speaking to us immediately: The other mediate, as the ordinary hearing of the word, and receiving of the sacrament. It is both lawful and suitable to use the gesture of adoration in Prayer, in thanksgiving, and when we hear the immediate voice of God, because no visible middle cometh in betwixt God and us that can be the object of our adoration, But in the ordinary hearing of the word at the mouth of the Preacher, and in the act of receiving the Sacrament, it is neither suitable, nor lawful to adore; for that were to adore in a mediate worship, or to adore mediately, which both by force of truth, and confession of both sides must be Idolatry.  
6. It is therefore unlawful to adore before the bread, or to kneel in the very act of receiving the Sacrament, not only by reason of the danger of bread worship, wherein the bread is adored in stead of Christ by the ignorant multitude, neither is it only unlawful, because it is idolatry to adore before the bread for reverence and due regard of the Sacrament, which can not be avoided by them who adore according to the meaning of the article of perth assembly; But it is also unlawful, because adoration before the bread, even in the very nature of the action itself, is idolatry, neither is it possible for any man to make his adoration before the bread not to be Idolatry, except he will take away the element that is the Sacrament itself from the Sacrament, which is impossible.  
7. And therefore they are to be commended, who fare from all idolatry, and from all peril and appearance of idolatry do sit or use an ordinary table gesture in the supper of the Lord: Since neither the Euangelifls nor the Apostle Paul have written so much as one word, which may give the least suspicion, or ground of conjecture, that Christ and his Apostles did change their ordinary, and common form of sitting at table: Since it is certain from the whole frame of the institution that the supper of the Lord was an holy feast or banquet, and since by so doing the whole institution of Christ, which is very many ways defaced by kneeling, is keeped safe & sound. It is not fare from blasphemy (sayeth Paraeus) to say, that the Kirk hath with greater wisdom made any change in the Eucharist, for what were that but to say, that the Kirk is wiser than Christ himself, as if he had not known well enough, what was able to procure greatest reverence to the Sacrament, or what should carry with it the least peril, which is a Blasphemy worthy of the followers of Antichrist.   

Master William Cowper minister at Perth his letter, written before he was Bishop of Galloway, to Mr. George Grahame Bishop of Dumblane, Anno 1606.  
BRother, I have received your commendations from B. which were needles, if you had keeped your wont heart. As for me, I never hated you, your course wherein ye are entered I never loved. Although the fruit ye enjoy be sweet, yet the end shall prove it never grew on the tree of life. Doing in a work of conscience with doubting turneth light in darkness, whereupon followeth induration. Whereof it followeth that many in our Kirk without feeling are coursers against their brethren, that have done more good in the Kirk for edification of others then ever themselves did, having neither eyes to see, nor hearts to feel how dangerous their estate is, who can not rise but with the falling of many who in God have entered this ministry, closing the fountain that God hath opened. One of your own told me, long ere the last Ministers went to England, that they were written for to reason, but the end proved prison, and no appearance of returning to some of them. These are the first fruits of your preferment. Here ye stand, and therefore I can not stand with you, except it be to witness to God in mine heart against you, that ye have gone wrong. Ye hope in this course to do good, but it is hard for you to work miracles. At least ye will hold of evil: But how shall ye draw in a yoke with them that are drawing on evil daily. Ye will not go beyond the caveats of the general assembly. But the answers given to the commissioners of the Kirk at the last Parliament by the Chancellar (we enter not Bishops according to an act of the assembly, but according to that which they were an hundreth years since) detexit fraudem. I heard it given, and so did the chief of themselves, A. B. C. ye scar at them whom ye were blithe to see, ye like not the light ye loved, ye count these preachings unpleasant, wherein ye were wont to rejoice. These may tell you ye have fallen. Consider yourself, where ye was, where ye are now, & quantulum illud sit propter quod nos reliquisti. Thus loving yourself, and not your way, I end.   

Master Gavin Hamilton Bishop of Galloway was sent up to Court by the rest of the Bishops, after the convention of the Estates, which was holden about the end of januarie 1609. I have here set down the instructions or memorial recommended to him by the rest of the Bishops, written by M. john Spotsewood then pretendit Bishop of Glasgow and subscrived by him in name of the rest.  

Memorials to be proponed to his most excellent Majesty.  
1. YOu shall relate the proceed of the late convention, and what affection some that were present keithed therein, that his Majesty may be for seen with men's disposition, for the better choice of those to whom the affairs shall be concredited.  
2. You shall remember the care we have had of reclaiming the Marquis of huntley, and the Earl of Arrall from their errors, and the small profit we have seen thereof, and insist for his Majesty's favour to the petition of our Letter.  
3. Anent the Ministers that are confined, your L. shall excuse the requeest made by us in some of their favours, showing how it proceeded, & further declare that of late they have taken course to give in supplications to the counsel for their enlarging to a certain time, for doing their particular business at session & otherways in the country, & that some of them have purchased licence by the votes of the counsel, albeit we opponed. Therefore beseek his Majest. to remember the counsel, that the confining of these Ministers, was for faults done by them to his H. self, & that they should be acknowledged and confessed to his Majesty and his H. pleasure understood therein before the grant of any favour, otherwise they shall undo all that hath been hitherto followed for the peace of the Kirk.  
4. Touching the erections, it is our humble desire to his Majesty that the Noblemen, in whose favours the same have been past, may take order for the provision of their Kirks, according to the conditions made in Parliament, or then discharge their erections: which seems best to be done by an act of this ensuing session of Parliament, for which his Majesties warrant would be had. And some such like course would be taken for the prelacies erected, which have passed also the constant plat, that the presentation of Ministers to the modified stipends at the vacantie of the Church should be in his Majesty's hand, whereunto though his Majesty's express commandment was given of before, no heed was taken by such as had the charge of affairs.  
5. Since this matter of the commissariats importeth so much to the reformation of our Church government, as this being restored in a little time, the rest may be supplied which will be wanting, it shall be good to remember it by a serious letter to my Lord of Dumbar, that we may know in due time what is to be expected. And since our greatest hindrance is found to be in the session, of whom the most part are ever in heart opposite unto us, and forbear not to keith it when they have occasion, you shall humbly entreat his Majesty to remember our suit for the kirkmens' place, according to the first institution, and that it may take at this time some beginning, since the place vacant was even from the beginning in the hands of the spiritual side with some one kirkman or other till now, which might it be obtained, as were most easy by his Majesty's direction and commandment, there should be seen a sudden change of many humours in that estate, and the commonwealth would find the profit thereof.  
6. Anent our conference with the ministry, your L. will declare the time that is appointed, and reasons of the continuation of the same.  
7. Because in the time of Parliament chiefly, it should be expedient to have the Bishops to teach in the pulpits of Edinburgh, his Majesty would be pleased to commend this to my Lord of Dumbar by a particular letter, and to require also the Ministers of Edinburgh to desire their help at that time, if it were for no other end, but to testify their unity and consent of minds to the Estates.  
8. Because the Kirk of Leith lieth destitute in a sort through the Bishop of Rosse his age, and the imprisonment of Mr. john Murrey, and that the said M. john is no ways minded, as appeareth, to give his Majesty satisfaction, neither were it meet, in respect of his carriage, that he should return to that ministry, and to insist in his deprivation with the Commissioners might perhaps breed us a new difficulty, if his Majesty shall be pleased, we do hold it most convenient for the errand, that the said M. john be convened before the counsel by his Majesty's command, and by them charged to weighed in the town of Newabbey, and some miles about, having liberty to teach that people, among whom he shall find some other subject to work upon then the state of Bishops. And for the provision of Leith, that his Majesty would be pleased to command the presbytery of Edinburgh, in regard of the Bishop of Rosse his age, and the said M. john's transportation by his H. appointment, to have care that the said Kirk of Leith be planted with all convenient diligence by M. David Lindsey sometimes Minister at Sant Andrewis, for whom both the people is earnest, and we may have sufficient assurance to his Majesty's service. And incase the said presbytery prove wilful, that another letter to the same effect may be sent to the Commissioners of the general assembly, who may take order to see that matter ended, if such shall be his Majesty's pleasure, and this would be done with all diligence convenient.  
We cannot but remember also the misorder keeped in the country, that once was happily repressed, wearing of guns and pistols, and humbly beseech his Maj. that some new course may be established for searching of such persons, and delating of them to the counsel, that they may be punished, and the Thesaurer may have commandment to make choice in every country of certain that shall be thought fittest to search, who shall be known only to his L. self, and satisfy them for their pains, to the end this insolence may be restrained. Particularly it would be forbidden in the granting of commissions, that this liberty be not permitted, for this is one of the causes of their so open dealing, as said is.  
These particulars, your L. would have care to propone to his Majest. at some fit time, and see the answers thereof dispatched accordingly.  
Glasgow by the warrant and at the desire of the rest of my Lords the Bishops.    

Master George Glaidstones sent this letter following to the King in August 1612. whereby the reader may perceive what were their plots and preparations before the Parliament following in October where the act of Glasgow was ratified, or rather altered.  
Most gracious Sovereign.  
AS it hath pleased your Maj. to direct me, and my Lord your Majesty's Secretary for advising anent our affairs to be handled in this approaching parliament, so happily did I find him, and my Lord of Glasgow both in this town, and convened them both immediately after mine arriving, and with good advisement we have made choice of these things which are most necessary, and have omitted these articles which may seem to carry envy or suspicion, or which your Majesty by your royal authority might not perform by yourself. But we all hold fast this conclusion, that it is most necessary and convenient, both for your Majesty's service, and weill of the Church, that the Day viz. the 12. of October shall hold precisely, to the which the parliament was proclaimed upon the 24. of this instant. I will assure your Majest. that the very evil will, which is carried to my Lord Chancellor by the nobility and people, is like to make us great store of friendship, for they know him to be our professed enemy, and he dissembled it not. I thank God, that it pleased your M. to make choice of my Lord Secretary to be our Formalist, and adviser of our acts. For we find him wise, fast & secret We shall not be idle in the mean time to prepare such, as have vote to incline the right way. All men do follow us and hunt for our favour, upon report of your Majesty's good acceptance of me and the Bishop of Cathnes, and sending for my Lord of Glasgow, and the procurement of this Parliament without advice of the Chancellar. And if your Majesty will continue these shining beams, and shows of your Majesty's favour, doubtless the purpose that seems most difficile, will be facilitat to your Majesty's great honour and our credit, which, if it were greater than it is, your Majesty could receive no interest. For besides that no estate may say, that they are your Majesty's creatures as we may say, so there is none whose standing is so slippery, when your Majesty shall frown as we. For at your Majesty's nod we must either stand or fall. But we refer the more ample declaration of these purposes and other points of your Majesty's service, to the sufficencie of my Lord of Glasgow, and my good Lord Secretary, the fourteenth Bishop of this Kingdom. But my Lord of Glasgow and I am contending, to which of the two Provinces he shall appertain. Your Majesty who is our great Archbishop must decide it. Thus after my most humble and hearty thanks for your Majesty's good acceptance, and gracious dispatch lately which hath filled the ears of all this Kingdom, I beseech God to heap upon your Majesty the plenty of all spiritual and temporal blessings for ever, I rest  
Edinburgh the last of August 1612. Yours Majesty's mosthumble subject and Servitor S. Andrewis.   

Master William Struther one of the Ministers of Edinburgh, and a Conformitane, howbeit he was content to accept a fat Bishopric, yet was content in end to forgo the lean ceremonies to live in the greater ease and peace, as this letter following directed to the Earl of Airth, to be presented to his Majesty, testifieth.  
My very good Lord,  
I Visit your L. with this letter, and that for the end which I spoke mcore largely in conference, ever for the peace of this poor Kirk, which rend so greevouslie for ceremonies. There is also some surmises of farther novations of organs, Liturgies and such like, which greatly augments the grief of people, but the wiser sort assure themselves of his Majesty's royal wisdom and moderation, that his Majesty would impose no new thing, if his Majesty were timouslie informed of these, and the like reasons.  
1. Because King james of happy memory made the Marquis of Hamilton promise in his Majesty's name to all the Estates of this Land solemnly in face of Parliament, that this Church should not be urged with any more novations than these five articles, that then were presented to the Parliament, upon which promise the Parliament rested, and gave way the more cheerfully that these articles should pass in act of Parliament.  
2. Nixt, because the motion, that is said to be made to his Majesty of these novations, is made by and beside the knowledge and conscience of the church of this land, who are heavily displeased for that motion, and more because it is alleged to have been in their name, who knows nothing thereof but by report.  
3. Because our church lies already groaning under two wounds, the first of the erection of Bishops, the other of kneeling. But if a third be insticted, there is no appearance but of a dissipation of this church. In the first people were only anlookers' on Bishop's state. The second touched them more in celebration of the holy sacrament, but yet lest arbitrary to them, But this third will be greater, because in the whole body of public worship they shall be forced to suffer novelties.  
4. Because the Bishops are already publici odii victimae and borne down with contempt, and that vexation is intolerable, when they depose any brother for not conformity, they scarcely can find an expectant to fill the empty place, and that because they become so odious to the flock, that they can do no good in their ministry. But if any farther novation be brought in, the Bishops will find ten for one to be deposed, and that of those who have already given obedience to the five articles, who will rather choose to forsake their places, then to enter in a new fire of combustion.  
5. Lastly, because it is observed by such as are judicious, that the former shismes have shaken the hearts of the people in religion, and hath produced odium vatinianum among brethren, poprie is increased in the land, and if any farther come in, it will be seen, that universally people will be made susceptible of any religion, and turn Atheists in gross.  
Your L. knows I am not one of these who stand out against order, but do suffer for mine obedience, and therefore the more boldly I suggest these reasons unto your L. I dwell in the most eminent part of this land, and so have occasion te see more what is the fruit of a shisme. I profess an unspeakable grief to see any thing done that may trouble the peace of a church, and divide the hearts of a good people from a good king. Our fire is so great already, that it hath more need of water to quench it, than oil to augment it.  
Edinburgh the 28 of januar. 1630.