ordinary worship, it provided that no one 'shall say Mass, nor yet hear Mass, nor be present thereat,' under the pains, for the first fault, of confiscation of goods and bodily punishment, for the second, of banishment, and for the third, of _death_. This has always remained the fundamental positive ordinance among the statutes of the Reformation; though it may be fair to take along with it the first of these three Acts, and especially a positive clause in it which forbids bishops to exercise jurisdiction by Papal authority. No farther establishment of the Church was at the time attempted; and there was indeed no farther legislation till Mary's downfall in 1567. In that year the three Acts of 1560 were anew passed; and they were followed by the formal statement (more or less implied even in the legislation of 1560) that the ministers and people professing Christ according to the Evangel and the Reformed Sacraments and Confession are 'the only true and holy Kirk of Jesus Christ within this realm.' An Act followed by which each king at his coronation was to take an oath to maintain this religion, and also, explicitly, to root out all heretics and enemies 'to the true worship of God that shall be convict by the true Kirk of God.' It seems difficult for statutory religion to go farther: but the solid system and block of intolerance was completed by a group of statutes in 1572, the year of Knox's death. They ordain that Papists and others not joining in the Reformed worship shall after warning be excommunicated by the Church (of which a previous Act, somewhat inconsistently, had declared them not to be at all members); and that 'none shall be reputed as loyal and faithful subjects to our sovereign Lord or his authority, but be punishable as rebels and gain-standers of the same, who shall not give their confession, and make their profession of the said true religion.'