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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A01039 An ansvvere to M. I. Forbes of Corse, his peaceable warning Calderwood, David, 1575-1650. 1638 (1638) STC 11143; ESTC S102458 22,575 36

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onely this much M. Knox within a yeere after hee was exyled out of England after the death of King Edward in his admonition directed to England ranketh kneel●ng among the superstious orders which prophane Christs true Religion In a letter directed from Deep anno 1559 to Mistresse Lock● hee calleth the crosse in baptisme kneeling at the Lords table Diobolte all inventions In the first book of discipline hee and the rest of his fellowes contrivers of the booke forbid celebration of the Communion at Easter for the avoyding of the superstition of the time The observation of Christmasse cireumcision epiphanie they judge ought to bee utterly abolished that the obstinate maintainers and teachers of such abominations as are there reckoned in the first head of which observation of dayes is one ought not to escape the punishment of the civill Magistrate In the Parliamen● holden in the yeere 1567 it was declared that whosoever refused to participat of the Sacraments as they were then publickly ministred in this reformed Kirk were not true members of this Kirk An act was likewise made corcerning the Kings oath to bee given at his Coronation to maintaine the due administration of the Sacraments then received which was ratified in the Parliaments following anno 1581 and 1582. Againe in the yeere 1572. it was ordained by act o● Parliament that such as did not communicate and partake of the Sacraments as they were then truely ministred if they continue obstinate shal be reputed infamous unable to stand in judgement c. The right administration of the Sacraments is set down in the first book of discipline and the booke of common order prefixed to the Psalmes in me●ter whereunto Ministers were referred by acts of the generall assemblies holden in the yeares 1562 and 1564. In the generall assembly holden at Edinburgh anno 1566 the lattet confession of Helvetia was approved but with speciall exception against the same five dayes which are now urged upon us In the assembly holden anno 1575. complaints were made against Ministers and readers because they assembled the people to prayer and preaching upon certaine festivall dayes An article was formed to be presented to the Regent craving that all dayes heeretofore keeped holy in time of Papistrie beside the Lords day bee abolished and a civill punishment bee inflicted upon the observers In the assembly holden in Aprile anno 1577 it was ordained that the visitor with the advice of the synod shall admonish Ministers and readers that read preach or minister the communion at Christmasse or Easter or such superstitious times to desist under the paine of deprivation King Iames in the assembly holden anno 1590 praised God that our Kirke was sincerer that Geneva it selfe because they observed Christmasse and Easter without warrant which our Kirk did not In the booke of common order before the Psalmes it is said that the Sacramenes are no● ordaind of God to be used in private orners as charmers and sorcerers use to doe but left to the Congregation and necessarly annexed to Gods Word and seales of the same In the Assembly holden at Edinburgh in October 1581 it was ordained that the Sacraments be not ministred in private houses but solemnely according to the good order hitherto observed under the paine of deposition from the function of the Ministerie It is cleare then that the five articles are contrare to the doctrine and practise of the Kirke of Scotland and therefore abjured in the Confession of faith It followeth then that wee have made two breaches upon the Confession and Covenant for maintaining the same for which the LORD hath threatned us with moe novations and alteration of the whole frame of our Religion Had we not need then to renew our Covenant and promise to repare our breaches so farre as lyeth in us As for antiquite and other reformed Kirkes their judgement corcerning the five articles the writer of these late printed bookes whom you taxe either alledge their authoritie against the same articles or cleare their meaning or answere with respect No well reformed Kirk hath received kneeling or bishoping Some observe holy dayes but would be ridde of them We may safely have fellowship with such Churches if wee communicate not with their corruptions As for the agreement betwixt the oath and Covenant about these things with the 21 article in the Confessien extant in the acts of Parliament wee can find no disagreement The first booke of discipline in the head of the policie of the Kirk distinguisheth betwixt thinges necessarie to bee observed in everie Kirk and things variable to bee ordered by everie particulare Congregation There everie particular Kirk is allowed to have a particular policie of their owne without prejudice of the common and gene●all as whether to conveene this or that daye of the weeke to the Sermon or how many dayes For the whic● and many like there can bee no generall order set downe That booke of discipline was penned by the same persons who drew up the Confession They meant never that the five articles or the like superstitious rites and ceremonies were variable as appeareth by that which I have alreadie alledged M. Knox who had a chiefe hand in that Confession maintained after his first Sermon in publicke in a convention of gray and black Friers at S. Andrewes that the Kirke had no power to devise significant ceremonies But these are properly called ceremonies not politick constitutions for order and decencie And the other Confession which you call the negative condemnes signes brought into the Kirk without or against the the word of God Significant ceremonies beeing condemned the crosse and the surplice or other superstitious apparell cannot bee received You taxe the royall Mandat if you alledge opposition betwixt the old Confession and the other which you call the negative but wee call the generall with a rejection of Popish errours as an appendicle Before I come this length I perceive your reasons for not authorizing or subscribing this Confession at this time have not beene applauded unto by his Majestie and the Lords of secreet Counsell What will you doe now will you stay your subscription till his Majestie subscribe or will you joyne with the Covenanters or will you subscribe with reservation howsoever if you will The case is altered You were unwilling before but now I will not for the reasons containd in the Protestation made at the crosse of Edinburgh the 22 of September where-unto I adhere To the fourth Chapter IN your former chapter you seemed onely to except at our interpretations But now you seeme to offend at the matter For you saye that in so farre as the matter of an oath is unlawfull or unlawfull pl●asing or displeasing to GOD it ought to bee kept or broken which is uncontroverted but not to the purpose unlesse you would insinuate that there is some bad matter in the Confession And so should it never have beene sworne to or subscribed from the first houre
notwithstanding of the royall mandat or authorizing of it by the generall assembly If you assume or apply you should bee corrected before you bee confuted first cast out and then answered by such as shall bee appointed You exhort us not to judge hardly or uncharitablie one of another nor breake the bond of peace and Christian brotherhood for diversitie of opinions among us for rites and ceremonies Then you would have us to suffer the people to bee withdrawne by seducers from the simplicitie of the Gospell and to admit Episcopacie which you seeme heere to ranke among rites and ceremonies How can peace stand among men when the glorie of God is not kept safe sayeth Bernard epist. 126. Quomodo stabit pax hominum coram Deo cum Deo si Deo apud homines non potest tuta esse sua gloria FINIS To fill vp this last sheet I have heere subjoyned some Acts and constitutions of our Kirke for the sitting of ruling Elders in the generall Assemblyes Provineiall synods and Presbyeeries or as they are called in the book of Policie the Common Elderships IN the first booke of Discipline the office and power of Elders are described where wee have these words If hee that is the Minister bee worthie of admonition they that is the Elders must admonish him or correction they must correct him and if hee bee worthie of deposition they with consent of the Kirk and Superintendent maye depose him so that his cryme deserve so If they might do so with the Superintendent they may doe as much with Ministers in a Presbyterie which is come in the rowme of Superintendents In the assembly holden in December anno 1562 it was ordained that the Superintendent give sufficient advertisement to the particular Kirks of the time and place appointed for the synodall convention that the Minister with an Elder may repare to the place appointed Power was granted to Superintendents in their synodall conventions to translate Ministers from one Kirk to another with consent of the most part of the Elders and Ministers In the assembly holden in Iune anno 1563 it was ordaind that everie Superintendent cause warne the Shyres towns and parish Kirks within his jurisdiction to send their commissioners to the generall Assembly In the assembly holden anno 1568 in Iulie when order was set downe to bee followed in choosing Commissioners with power to vote in the generall Assembly it was ordainde that Ministers and Commissioners of shyres shal be chosen at the Synodall convention of the diocie with consent of the rest of the Ministers and Gentlemen that shall conveene at the said synodall convention In the generall assembly holden in Februar 1609 we find registrated that the Superintendent of Angus Merns Coomm●ssioner at that time for the shiresdomes of Aberdeene Bamse had deprived the Principall Subprincipall and some Regents in Aberdeene with advice and consent of the Ministers Elders and Commissioners present which is alledged before in the first Chapter In the book of policie or second booke of discipline agreed upon anno 1578 we have these conclusions In the end of the sixth chapter There that is the Elders principall office is to hold assemblies with the Pastors and Doctors who are also of their number for establishing of good order and execution of discipline In the 7 chapter It is meete that some of the Elders bee chosen out of everie particular Congregation to concurre with the rest of their Brethren in the common Assembly that is the Presbyterie and to take up the delations of offences within their owne Kirks and bring them to this assembly This wee gather out of the practise of the primitive Kirk where Elders or colledges of Seniors were constitute in Cities and famous places The Power of election of these who beare ecclesiasticall charges pertaineth to this kinde of assembly within their owne bounds beeing well erected and constitute of many Pastours and Elders of sufficient abilitie By the like reason their deposition also pertaineth to this kind of Assembly as of them that teach erronious and corrupt doctrine that bee of slanderous life and after admonition desist not that bee given to schisme or rebellion against the Kirk manifest blasphemie symonie c. Provinciall assemblyes wee call lawfull conventions of the Pastors Doctors and other Elders of a province gathered for the common affaires of the Kirkes thereof The Nationall assembly which is generall to us is a lawful convention of the whole Kirkes of the realme or nation wher it is used or gathered for the common affaires of the Kirke maye bee called the generall Eldership of the whole Kirkes within the Realme In the leter sent by King Iames to Noblemen and Gentlemen anno 1581 for furtherance of the erection of presbyteries wee have these words It is thought impossible to attaine to any formall order likely to have continuance to the posteritie over our whole realme while the ancient bounds of the diocies bee dissolved where the Parishes are thick together and small be united and where they be ever great and of larger boundes be divided and thereafter presbyteries or Elderships constitute for a dozen of parishes or thereabouts some more some fewer as the commoditie of the countrie lyeth wher the ministrie and Elders in these boundes conveening maye commodiously exerce discipline and take order in the affaires of the Kirke so far as shall be appointed before the cognition bee brought to the synodall assembly In the assembly holden at Sainct Andrewes in Aprile 1582 in answere to some concerning Elders wee have this answere Concerning such Elders as verse not in the word their resort to the Presbyterie shall bee no farther urged strictly than the weightinesse occasion upō intimation and advertisement made by the Pastors and Doctors shall require at which time they shall give their concurrence yet such as may commodiously resort are to bee exhorted to bee present at all times The Presbyterie or eldership of Edinburgh was erected upon the penult of May 1581. consisting of fifteen or sixtene Ministers of the Kirks adjacent within foure or five myles and some Barons and Gentlemen elders out of everie Kirk for that effect So the right of ruling Elders in presbyteries was put in practice at the first erection and constitution of Presbyteries and none were constitute without them This forme and order was a great eye-fore to M. Patrick Adamsone pretended Bishop of Saint Andrewes as the Reader maye see in his Declaration set foorth under the Kings name but falsely in these turbulent times anno 1584 and 1585. Where●unto an answere was made by such as were men of chiefe note in our Kirk I insert here onely the answere following so far as concernes this point As to the eight intention it is accursed and proceedeth from the verie instinct of Satan manifesting hims●lfe without cloak colour For there is damned first the name of Presbyterie next the office bearers in the Presbyterie and thirdly