AN Apologeticall Relation Of the particular sufferings of the faithfull Mâ—…nisters professours of the Church of Scotland since August 1660. Wherein severall questions usefull for the time are discussed The King 's preroâ—…gative over Parliaments people soberly enquired into The lawfulnes of defensive war cleared The supreme Magistrats power in Church matters examined Mr Stilling fleet 's notion concerning the divine right of formes of Church Government considered The author of thâ—… seasonable case answered other particulars such as the hearing of the Curats appearing before the high commission court c. canvassed Together with the rise reigne ruine of the former 〈◊〉 lats in Scotland Being A brieff account from History of the Government of the Church of Scotland from the beginning of the many troubles which Prelats have created to her first last For satisfaction of strangers incouragement of present 〈◊〉 By a well wisher to the good old cause JER 50 34. Their Redeemer is strong The Lord of hosts is his 〈◊〉 〈◊〉 shall thorówly plead their cause that he may give rest to the land 〈◊〉 quiet the inhabitants of Babylon MIC 7 9 10. I will bear the indignation of the Lord because I have sumed 〈◊〉 him untill he plead my cause execute Iudgement for me â—…e 〈◊〉 bring me fâ—…rth to light I shall behold his righteousnes then sheâ—… that 〈◊〉 mine enemy shall see it shame shall cover her which said unto me 〈◊〉 is the Lord thy God Mine eyes shall behold her now shall she be 〈◊〉 down as the mire of the streets ISA. 51 22 23. Thus saith the Lord thy God that pleadeth the cause of his people Behold I have taken out of thine hand the cup of trembling 〈◊〉 the dregs of the cup of my fury thou shalt no more drink it again But I â—…ll put it into the hand of them who afflict thee which have said to thy soule 〈◊〉 down that we may goe over thou hast laid thy body as the ground 〈◊〉 〈◊〉 â—…reas to them that went over Printed in the Yeer 1665 The Epistle to the READER Christian Reader This is a time wherein little or nothing is heard from the Churches of Christ all the world over but lamentation woeâ—… partly by reason of grievous afflictions sore persecution which is none of the worst conditions partly by reason of woefull and shamefull defection falling from former zeale integrity occasioned either by the temptations which usually attend sharpe tryalls of affliction whereby the weakness of many perversness of heart in moe is discovered Or without any such force of externall temptation from an inward decay of life love wearying of God his wayes the Worst condition that a Church can be in which is now the Epidemicall plague of this age Hence it is that the Lord seemeth to be angry with all ready to reject some of his Churches which to him are as a generation of his wrath Have not his people set up their abominations in the house which is called by his name to pollute it And may it not be feared that the curse shall devoure the earth they that dwell therein shall be made desolate because they have transgressed the lawes changed the ordinances broken the everlasting Covenant There appeareth now hanging over the head of the poor little flock of Christ a black dreadfull cloud threatning no lesse then utter ruine overthrow or at least speaking a loude alarme for awaking the secure sleâ—…ping Bride It is most sad to behold how little the Churches of Christ in every place are affected with this imminent stroke ready to light on all to see some of them quiet at rest singing a requiem to themselves as if though dispensations from the Lord doe speak the contrary to all who will but open their eyes their mountaine stood so strong as never to be moved This deadness deepe security when all things speak an approaching storme as it doth evidence a great Judgement spirituall plague from God upon the Spirits of people so it dothpresage no less then remediless â—…uine if God in the riches of his mercy prevent it not What a dreadfull night of confusion astonishment must be at hand when there is such blackness without And such deadness prodigious security within Are not the enemies of the Church as Gebal Ammen Amalek The Philistines those of â—…yre Assur the Children of Lot who are early late at their master's work devising plotting the ruine destruction of the interest Kingdome of Christ Are they not all combined together acted with the same Spirit of Antichrist for this very end purpose to helpe forward as with one shoulder to raise up his fallen interest heale his wound And are they not setting themselves to thrust King Iesus from his throne to put the crowne from his head the scepter out of his hand so to prey upon devour his little flock that if it were possible they should be no more a nation nor their name remembered any more And are they not about the swallowing up of the protestant interest as in a moment And what is the Church of Christ doing all this while Doth she stir up her selfe to call upon her head husband or to awake the watch man of Isreal who neither slumbereth nor sleepeth Is she upon her watch-tower looking out guarding against the approaching enemy or observing his motions Ah not so She is fast a sleepe while the enemy is within the walls And which is more sad lamentable with her own hands she hath helped to make the breach in the wall at which the enemy hath entered now hath faire advantage given him to accomplish his bloody designe against the protestant cause interest So little hath she gained by her sinfull compliance with the opinions practises of Antichristian men whether through base feare or carnall prudence even the cutting of it off And the bringing of his people back againe unto Babylon Who knoweth but though the Lord's enemies shall at last be troden under as straw for the dunghill he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth his hands to swim bring down their pride together with the spoiles of their hands lay low in the dust bring to the ground even the high fortresse of their wall so make all his enemies know that there is a King in Zion who shall must reigne untill all his foes be made his footstoole the onely wise God who knoweth how to turne every thing to the best may suffer the adversaries to prosper in their device designe so give up many of the people called by his name to the sword of the enemy that others may be alarmed awaked from their sleep put to their prayers even to calling upon God with their whole heart
excellent Voâ—…t ubi suprâ—… Pag. 189. Quaest. 11. 9. That no Church canon or ordinance hath any effect force or validity but what shall be approved confirmed by him or his commissioner for so much doth the fore cited Act import now who but he who hath drunken in the opinions of Erastus Arminians will assent unto this It is true the canons ordinances of a Church judicatory cannot have the strength of a municipall law without the Magistrat's civill sanction But yet they may have the strength of Church Canons whether he approve of them or not as the Acts of the Councell at Ierusal Act 15. of all other Synods Assemblies which the Church had dureing the first three hundered yeers had Otherwise the Church should be in a hard case when the civill Magistrat did refuse his concurrence as hath been oft hinted in a better case under heathens then under Christian Magistrats Therefore this could not be assented unto 10. That all Church Canons are his proper Acts flow natively from him his power for the meeting is but for Counsell advice to him all which they say is without force unlesse he approve it as the Act sayeth so all their Acts Canons are his only not theirs But this could not be granted because 1. what ever he doth as supreme Governour or Magistrat is a civill Act no Church Act so no Church Canon 2. No Church Canon can be made by any but by Church Officers who are impowered by Iesus Christ for that effect but the Magistrat as such is no Church Officer 3. This power is without all warrand of Scripture therefore can not be acknowledged Thus you see what incroachments upon the Privileges of the Church the taking of this oath thus sensed by them carryeth along with it albeit there be some Erastians others who take these for no incroachments but trutâ—…es Yet reformed divines such as famous worthy Voetius Apollonius others have sufficiently manifested them to be grosle errours because the end designed in this undertaking is satisfaction to orthodox reformed sound divines with whose principles the present suffering Church of Scotland doth accord it is accounted sufficient only to mention those things which the taking of this oath as explained by their Acts deeds who tender it would clearly import an assenting unto But to proceed 15. By this oath They should grant that the Church is very imperfect so long as she wanteth a Christian Magistrat for she wanteth a chief Officer And hence it will follow that the Church in the dayes of the Apostles some hundereds of Years thereafter was imperfect as to its Constitution wanting this supreme Governour Otherwise they must say that Nero Caligula the rest of the Roman persecuting Emperours did sufficiently fill up this place And that the Apostles did upon the matter would not have refused plainely to have affirmed that these persecuting heathens were supreme Governours over all persones in all causes Civill Ecclesiastick But none of those can be affirmed with any probality or shew of reason 16. Yea by taking this oath They should grant that the Apostles primitive Church walked not regularly in the matter of governing the Church Because they acted with no such subordination unto the supreme Magistrat who then was they derived no power from him as their supreme Governour in causes Ecclesiastick To say that necessity did put them to this is but a poor defence for then out of necessity the primitive Church did rob the Magistrat of his power or else this power agreeth not to all Magistrats but only to Christian Magistrats it so it cannot be a power or Privilege annexed to the Crown And further it doth not agree to them as Christians nor yet as Magistrats otherwise it should agree to all Christians to all Magistrats which is false therefore i cannot agree to them as Christian Magistrats for as learned renowned Doct. Vâ—…us sayeth Polâ—…t Eccles. Pag. 137. Duo subjecta principia formalia quae non sunt unum auâ—… unâ—…a per se non possunt fundare effectum formalem per se unum sc. ex gr Homo unus si sit Consul Patâ—…r non poteâ—… dici habere potestatem consularem in cives qua Consul-paâ—…er nec potestatem patriam in sâ—…ium quâ Pater-consul 17. By taking of this oath They should yeeld unto the opening of a door unto the utter destruction overthrow of all Church judicatories for by their judgment who tender that oath the King is the fountaine of all Church power who ever executeth any Church power executeth it as his Commissioner he may imploy in this bussinesse whom he pleaseth by the Act for the heigh commission he imployeth civill persones who are no Church Officers in deposeing Ministers in excommunicating so he may imploy such persons alwayes only such for he is at liberty to imploy whom he will so at length he may put aside all Church Officers so lay aside all Church judicatures handle all Church bussinesse in civill courts But what Christian could yeeld to this See Voetius ubi supra Pag. 146 Arg. 11. 18. By this oath they should grant unto the Civill Magistrat power to erect new courts which have no warrand in the word such courts as the Church had not all the dayes of the Apostles nor many centuries of years thereafter for by vertue of his supremacy he erecteth this new court called a Heigh or Grand Commission wherein civill persons meddle with Church matters execute Church censures Church-men meddle with civill matters civill censures But to yeeld to this should be to destroy all Church power to condemne the Apostles for not leaving behinde them the example of such a court the primitive Church for not setting up such a court By Presbyterian principles no judicature must be acknowledged for a court of Christ but that which hath Christs warrand 19. By taking this oath They should yeeld unto the lawfulnesse of appealing from a Church judicature unto the civil Magistrat for it is lawfull to appeal from an inferiour judicature unto a superiour by the tenderers of the oath the supreme Magistrat is a superiour judicature It is lawfull to appeall from the Commissioners unto such as have given them that commission And Ministers in these judicatories are but his Commissioners But sound divines writting against Erastus the Arminiant will justify their refuseing to yeeld to this if they should have yeelded to this they should have condemned the Generall Assemblies that declared such as appealed from a Church judicature unto the King his Councell censurable with the sentence of excommunication And approved of such perverse troublers of the Church as took this corrupt course to keep themselves from censure Moreover there is no example of any such lawfull appellation for Paul's
not fainedly O that they were wise would speedily prevent this deadly blow by repentance by serious considering how they have fallen from their first love have forgotten their first workes O that they would think of returning to the most high with fasting weeping mourning renting their hearts not their garments of turning unto the Lord their God who is gracious mercifull slow to anger of great Kindness repenteth him of the evill However his people are called to minde that word Isa. 26 20 22. Come my people enter thou into thy chamber shut thy doores about thee hide thy self as it were for a little moment untill the indignation be over past for behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity The earth also shall disclose her bloâ—…d shall no more cover her slain In these following sheets there is some account given thee of the sad deplorable condition of the Church of Christ in Scotland It is wonderfull to see how variously Satan doth assault the Churches of God some one way some another That crasty cunning adversary doth suite his baits snares to the severall complexions of people Churches against which he opposeth himselfe Some have the tryall of cruel mockings scourgings others meet with bonds imprisonment and others with triall of some other Kinde Against some Satan doth raise cruel bloody persecutions others he endeavoureth to draw away from their stedfastness zeale by ensnareing allurements a third sort he invadeth with all his troupes forces at once And thus is the lately glorious Church of Scotland tried this day Upon the one hand he raiseth up against her men of corrupt mindes destitute of the truth who make sharpe their tounges like a Serpent under whose lips is the poison of adders These have vented doe vent most bitter slanders reproaches against her the way of reformation which the hand of God wrought in her On the other hand he hath raised within her a most cruel persecution by a popish prelaticall malignant party setting them on with rage against all who desire to keepe themselves unspotted free of the contagions of this evill time forceing some by cruel sore persecution ensnareing others that are more simple deceiving drawing them into their nâ—…t thereby causing many to comply with them in their wicked wayes to run with them unto the same excesse of sin wickednes Yet hithertill for which the name of the Lord is alone to be Magnified the designes devices of these Matchiavellian Ahitophels bloody persecuters have not taken such effect as they either wished or expected It is true many Alas too too many have been carried away with the streame and willingly walked after the commandement to the great dishonour of God amazement of nations about rejoycing of the heart of the ungodly to the great stumbling grief of the truely tender godly in that land so as the defection of that Church may be matter of astonishment to the present after generations Yet it is her mercy that there are not a few in her whom conscience Christian tenderness in their walke hath exposed to sad sufferings who therow grace have resolved to keep their garments cleane to preferre the peace of a good conscience to all the treasures of Egypt holding faith a good conscience of which many make shipwrack in the Lord their master's strength to hold fast their integrity to maintaine their ground though bonds afflictions should abide them The justification defence of such is the intended scope of this following treatise Which how well managed is left to thy discretion to Judge It is like such a worthy noble cause may suffer prejudice through the weakness of him who here doth appeare in its defence wherefore it is wished that some more able pen be engadged in this worke for clearing to the world the present sad case of that Church And vindicating her from aspersions calumnies which her adversaries laboure to fasten upon her To speak in the justification of such a mother would well become the most eminent of her Children It would be so far from being below them a disparagement that they might justly account it their glory to lay out themselves in the out most of their strength parts for the defence of such a cause when so few doe avow openly declare their owning of adherence to it But untill the Lord shall be pleased to stir up set on worke some more able to prompt them with a spirit of zeale courage for such an undertaking thou must rest satisfied with this poor essay for the time Only thou mayest give charity to the author that it was not his intention to wronge in the least so glorious a cause But seeing none else did undertake or appeare in it for any thing known to him He desired in a few words that something though it should prove little better then nothing might be said in for it to make it known how worthy it were the thoughts paines of a more able head hand to deale in Many It is like will be the exceptions taken at this piece moe then can now either be thought upon or obviated such as are most obvious wee shall endeavour to remove by briefly touching answering them Some may think it strange that a piece of this nature intended as appeareth from its straine for satisfaction of Churches abroad cometh not forth in a latine-dresse It is true it was intended at first so moulded drawn up as it might be published to the world in latine for the satisfying of strangers Churches abroad But upon second thoughts When the case of the suffering people in that Church Kingdome was considered It was thought expedient that it should first be published in English That such as had hithertil valiantly resisted to the losse of their meanes liberty might be strengthened confirmed in their resolution And the more encouraged to endure afflictions when they should see that they did suffer for righteousness sake that they were called thereto of God that others might be quickened to fol low their footsteps who had so cheerfully gone before them in the way Having hereby their doubts cleared scruples removed their judgements convinced in the point of duety this was found even necessary at such a time when their temptations did abound their faintings were like to grow when such as were able to give advice in difficult cases to encourage the weak were thrust away So the consulting of their present necessity did hasten it forth in this dresse Besides that many both in England Ireland may receive information edification hereby of which they should have been deprived if it had been published in latine Afterward if it be thought
were sworne to maintaine according to their place power their lives lands possessions liberties as scottish men as Christians into the hands of their implacable enemies Were these valient worthies now living who are gone off the stage with honour credite heating seeing what they might now heare see how would they stand astonished at this degenerated generation that so easily quite with that which they did lose their blood lives to purchase obtaine Yea to see or heare the self same persons who but twelue or Sixteen years ago were jeoparding their lives with them for the same cause either condemning that practice or carrying themselves so indifferently now as if these matters appeared but tâ—…islles not worth the contending for Whosoever they be who now seem to be ashamed of that cause of themselves in contributeing their help for the promoveing of the same It may be thought that it was not conscience that moved them thereunto but some other ends otherwayes their judgements would not so soon alter seing there is no other argument now seen but the winde changed from south to North which dispensation useth not to worke much upon consciences what ever it may do upon other principles If the former generations had been of such a cowardish disposition how had Scotland been delivered If they had walked upon no other principles but such as would have changed when the storme did beginne to blow upon their faces where had the land been ere now And if there be no other spirits in Scotland this day where may it be imagined shall that Church be found ere long 7. Thou mayest hereby be more enabled to disput against prelacy then possibly thou was having now seen how what way it was brought in into the Church formerly how it is ushered in to day And when it is established by force over the Churches belly how it proveth the bane of all Church order piety edification And this is a strong argument to prevaile with such as have the root of the matter in them enough to make them question such a way as no way of Christ's To say that the abuse of the power by such as are in possession of it will not plead much against the power it self will be of â—…o fore in this case where the jus of the power cannot pretend heigher then to be humanum And if its admirers should alledge that it is founded upon a jus divinum These necessary consequences as so many propria quarto medo will sufficiently ground an improbation Scotland never saw prelates without such a long traine of hellish consequences discovering to any judicious eye their rise to be from below And if the prelats now in place had thought it of their concernment they might have cut off that long taile but it seemeth if they had done so they would have lost somewhat that they thought essentiall to themselves therefore as if they had thought all the abuse whereof their predecessours were guilty was their too much lenity forbearing to persecute the godly banish piety They have made the poor Church feel that their little finger is heavier then the loynes of their forefathers And so the argument of the vulgar is confirmed with a witnesse become more unanswerable then ever 8. Thou mayest likewise have arguments put into thy mouth whereby to defend thine own practices in standing to thy former principles stope the mouth of thine adversaries before thou was willing to suffer for Christ his interest though thou could not disput much for him his truth that was a great evidence of love And now thou mayest get some help in disputing for the truth by the arguments set down in the following sheets And the few arguments which thou will finde there may bring others to thy minde thus thou mayest be helped to meet thine adversary without fear 9. But if these adversaries be of such a disposition as to take advantage of thy speaking or argueing for truth to bring thee into trouble therefore in prudence thou will think it best to keep silence Thou mavest here by be confirmed in thine own minde of the unlawfulnesse of such courses as the current of the times would draw thee unto as it doth others how unjustly thou art persecuted for refuseing to comply with such sinfull wayes And further because it is like the malice of Satan his instruments will not rest here but they will still be deviseing new wayes to lay snares for the consciences of such as walk uprightly by what is said to the particulars handled in the following sheets thou mayest be helped to judge of new emergent questions which thou mayest be exercised with afterward so to know how thou oughtest to carry thy self in reference to these new tryals 10. Thou mayest have some ground of hope That the Lord's end in suffering this sudden sad Change to continue so long is but to juâ—…ge more fully his Church from the much drosse corruption which otherwayes in all probability had never been purged away It is possible that these by-past yeers of prosperity her most afflicted condition being a prosperous state when compared with her present condition have done the Church of Scoâ—…l more harm by reason of corruption within then many yeers of sad adversity shall do The former prelats had a time before they came to their height all those many yeers wherein hâ—…y were on the riseing hand after they came to the possession of their full power the Lord was trying purging his Church And at length when his time came who waiteth that he may be gracious loseth not a fit opportunity of doing good to his Church people he brought the Church of Scotland out of the furnace laid her stones with faire colours her foundations with Saphites So that the yeers 1638 1639 were as glorious years as any which she hath seen since And these prelats though they have made great haste in their rise yet must have some time to do that work in which the Lord is imploying them as his lixes one day discovereth more now then a yeer formerly could have done One prelat blessed be the Lord who is master of work doth more then many purging committees could do Why then should we weary We know not what the Lord is about to do but when we consider what were his dispensations in former times unto that Church we may now hope that he will bring the Church of Scotland out of the furnace as faire beautifull as ever if not more So that these who saw the foundation of the old temple laid An. 1638. c. Shall not have cause to weep when they see her foundations laid of new the Lord reviveing the stones out of the rubbish which are burnt If his people were humbled did not stand in the way of their own mercies who can tell what
the times as to condemne their own former proceedings to intertaine strange unbeseeming thoughts of the wonderfull works of the righthand of the most High wrought among them so become ashamed of their cause durst not adventure to speake in their own justification Therefor being consident of the good acceptance which this undertaking shall meet with from compassionate Christianly affected churches people about persuaded that God whose interest Cause this is will in his own good time arise plead the same vindicate his work from all the aspersions calumnies of men by a reviving therof in the middest of the years a best irring of himself for the carying on of the same untill the copstone be put on therby give such ane unanswerable Apologie as shall be sufficient to stop the mouths of all adversaries to confirme his followers comfort the saddened hearts of his sufferers This present piece of worke was the more chearfully undertaken to the end beside what use the present suffering members of that church might make hereof for their own satisfaction incouragement strengthening in the Lord that such of the nighbour churches about whose ears have been filled with the slanderous reports to the vexing of their souls raised by the adversaries of that church caryed on by all the art of hell to the strengthening confirming of their ill cause may be undeceived rightly informed touching the truestate of affaires in that church And to this end it will be sufficient in the first place to give a short clear Historicall relation of the troubles which the former Prelats which were in that church did creat unto her both in their rising when they did come unto their hieght of the wonderfull maner of the Lords bringing them down casting them out of that land church with shame disgrace And then to give some vieu of the present state of that church by mentioning some particulars which are the grounds of the present sufferings of the people of God there clearing the equity justice of their cause who have choysed affliction rathen then sin when by this means it shall be seen from what an exellent desirable state that church is now fallen as in a moment into what a condition of wo lamentation she is now plunged all who are Christianly affected with the afflictions of Joseph may be moved to compassionat her case to sympathize with her if they can do no more be stirred up to minde that bleeding swooning almost expiring church of Scotland at the throne of grace SECTION I. Shewing how the church of Scotland was long governed without Prelats after what maner they did arise to their height there without the Churches consent IT is not unknown that according to the testimonie of Origen Tertullian the Scots did embrace the faith amongst the first probablie as Buchan sheweth they received it from some of Iohn's disciples who fled by reason of the persecution caused by that bloudy Domitian so that about the year 203. which was the 4 year of King Donald the first Christian Religion was publickly professed the King himself his Queen diverse of the Nobles being solemnely baptized after which he purposed to root out Heathenisme out of the Kingdome but was hindered by wars with the emperour Severus There after about the year 277 King Cratilinth intended a Reformation but was much hindered by the heathenish Priests called Druides from their sacrificing in groves under oaks as some suppose who by their subtyle insinuations power had much influence upon the people yet the Lord did seconde the intentions of this good King sent several worthy men both ministers privat Christians from the South parts of Britan where the Nynth Tenth Persecution under Aurelius Disclesian did rage these for their single retired life were called Culdees quasicultores Dei more probably then because of their living in Cels and this work continowed till about the year 360 then did meet with a great interruption by reason of civill wars wherby the land was wasted all thâ—… Scots banished untill about the year 420 when Fergus the second came into Scotland whose son Ewen sent for the exiled Culdees gave them great encouragement they did set themselves to their worke And this continowed untill about the year 452 when Palladius being sent into Britaine by Pope Celestin came into Scotland who by his subtile insinuationâ—… did gaine so much upon the simple people as that in a short time he moved them to consent unto a change of the governement of the church into Prelacy himself became the Arch prelate But befor this Palladius came Scotland never saw a Prelate if our ancient Historiographers be to be beleeved such as Balcus in his Historie of the Britons c. cent 14. cap 6. saying Ante palladium Scoti c. befor Palladius came the Scots had their Bishops ministers by the ministry of the word of God chosen by the suffrage of the people after the custome of those of Asia but those things did not please the Romanes Beda in his History of England Lib. 1. who sayeth Palladiuâ—… ad Scotos c. i. e. Palladius was sent unto the Scots who beleeved in Christ by Celestin the Pope of Rome as their first Bishop Prosper in his Chron ad An. 436 saying Ad Scotos c. i e. unto the Scots then beleeving in Christ Palladius is ordained by Pope Celestin sent thither the first Bishop Iohn Fordon in his Scottish Chronic. lib. 3. c. 8. saying Ante Palladis adventum c. i. e befor the coming of Palladius the Scots had for teachers of the faith ministers of the Sacraments presbiters onely or Monks following the customes of the primitive church Iohannes Major speaking of the same Palladius who sayeth per sacerdotes monaches c. i. e. the Scots were instructed in the Christian faith by Priests Monks without any Bishop and Buchanan who sayeth nam ad id usque tempus c. i. e. to that very time speaking of Palladius coming into Scotland changing the governement the churches were ruled by monks without Bishops It is true Spotiswood in his late History would make the world beleeve that in the dayes of the Culdees there was no governement in the Church of Scotland but Prelaticall because Boetius sayeth that those priests or Culdees were wont for their better governement to elect some out of their number by common suffrage to be chief principall among them without whose knowledge consent nothing was done in any mater of importance that the person so elected was called Scotorum Episcopus farther as if his bare dissenting from Buchan would be enongh to blast the reputation weaken the credite of that Renowned Historian he sayeth p. 7. of his History what warrant he i. e. Buchan
had to write so I know not except he did build upon that which Iohannes Major sayeth But from the instruction of the Scots in the faith to conclude that the Church after it was gathered had no other for me of governement will not stand with reason for be it as they speak that by the travelle of some pions monks the Scots were first converted unto Christ it cannot be said that the Church was ruled by monks seing long after those times it was not permitted to monks to medle with the maters of the Church nor were they reckoned among the Clergy thus he To which it is easily answered 1. That the sole word of a late Historian of an Excommunicated forsworne Prelate speaking in his own cause will have lesse weight with every rationall man then the Testimony of so many famous eminent Historyographers known through the world 2. All the Prelat's logick will not conclude from these words of Boetius that there was Episcopall governement among the Culdees if Boetius himself may be heard whom all are bound to beleeve better then this Prelate who reasoneth according to his skill for he lib. 7. c. 28. sayeth erat Palladius primus omnium c. i. e. Palladius was the first of all who did bear holy Magistracy among the Scots being made Bishop by the great Pope thus he affirmeth clearly that Palladius was the first who had Episcopall Power or exercised a Magistraticall domineering power in Church maters 3. Could Buchanan a man many stages beyond the Arch-prelate know no reason or ground for what he said but what this Archprelat could perceave who had no will to open his Eyes 4. As this Archprelat doeth wrong his own credite as an Historian when without warrant he contradicteth so many famous Historians so doeth he discover much weakness in reasoning for to say that the monks did not governe the Church befor Palladius landed in Scotland because after Palladius came they were putt out of all accompt got not liberty to do so is such a ridiculous consequence as can hardly be paralleled as if one should reason now say the Church of Scotland was not governed by Ministers befor the year 1661. becaus after Bishops got all the power into their hands the Ministers had no power of governement in the Church Much more might be said here against the reasoning of this late Historian were it sitt to insist upon every such frivolous argument of his So then from these forocited Historians from Baronius in his Annal it appeareth that the Church of Scotland was severall hundereths of years without a domineering Prelate after this time that this Palladius came she was still in a decaying condition through the increase of popery which at length did overspread the whole land in which Romish darkness she did ly untill about the year 1494. About which time the Lord began to visite that poor Church with his salvation to cause some light of the Gospel to break up in severall places of the land but no sooner did the light appear but as soon did those Antichristian Prelats vassals of the Pope begin to rage to raise persecution against the young professors of the truth followers of the lamb so with fire faggot they sought to destroy all who prosessed the true Religion untill about the year 1550. when notwithstanding of all this rage cruelty of the Beast his followers the knowledge of the trueth did spread through the land a farther worke of Reformation began to he caryed on by worthies whom the Lord raised up such as famous Mr Knox others who were singularly owned of God in that work Though Mr Spotiswood according to his usuall maner of mistaking the works of God of venting his enmity to piety purity is pleased in the 60. page of his history to say that this Reformation was violent disorderly And albert at that time the Queen was endevouring by all means possible to keep up the Idolatry of Rome to suppresse the Reformed Religion so powerfully did the Lord in his goodness assist these worthves that in the year 1560. there was a large Confession of Faith drawn up at the command of the Parlament which did conveen that year in which Confession all the Popish errours were renounced after it was exhibited to the Parliament there read when it was read the Prelats who were there present had not one word to speak against it which when the Earle of Marshall did perceave he said Seing the Bishops who by their learning can for the zeal they should have to the truth would gain say if they knew any things repugnant say nothing against the said Confession I cannot but thinke that it is the very truth of God Thus this Confession was openly avowed professed by this Parliament as is clear by the act 6. parl 1. King Ja. 6. Au. 1567. act 86. par 6. An. 1579. where these words are found in both acts and decerns declairs that all sundry who either gainesayeth the word of the Evangell receaved approved as the heads of the Confession of faith professed in parliament of befor in the year of God 1560. At this Parliament there are severall acts made against popery as against the Masse against the Popes authority jurisdiction for such as were for the Reformation or the Congregation as they were then called did supplicate that they would condemne the Antichristian doctrine would restore the Discipline of the ancient Church discharge the popes jurisdiction accordingly as was said there is an act made ordaining that the Bishop of Rome called the Pope have no jurisdiction nor authority within the Realme in any time coming and that no Bishop or other prelate of the Realme use any jurisdiction in time coming by the said Bishop of Romes authority under the pain c. which was afterwards ratified by severall acts in the dayes of King James And thus by act of Parliament the Reformed Religion is established the church governement by Prelats is virtually discharged because Prelats then had no power but what they had from Rome when the current is cut off at the head it must needs cease in the streams But this will be the more clear if we consider how the Reformers were dealing for the establishment of Discipline together with the Doctrine knowing that the doctrine would not be long keeped pure if the Popish discipline governement were still retained upon this the great council giveth a charge dated April 29 1560. requiring commanding them in the name of the Eternall God as they would answer in his presence to committ to writing in a book deliver their judgements touching the Reformation of Religion which heretofore in this Realme as in others hath been utterly corrupted According unto which charge the first Booke of Discipline as it was called in which book the governement
enjoy the place power of a Superintendent least the power place might be abused at length degenerate unto the old power of Prelats but even in those bounds where such lived did appoint others to Superintend as Mr Pont in Galloway They would not divide the bounds of those Superintendents according to the Prelats Dioceses but after another manner They devided the land into ten parts having respect to the edification advantage of the poor people These Superintendents were chosen by the consent of the whole bounds which they were to visite They were not consecrated but onely sett apart to that worke by preaching prayer as is to be seen in the order prefixed to the old Psalme-books They were tryed examined by the Ministers of these bounds They had other Ministers conjunct with them when they ordained any Nather had they sole power of Excommunication for Reformed Churches had power by the Book of Discipline to excommunicate the contumacious the tractate of Excommunication prefixed to some old Psalme-books sheweth that they might do it without the advyce of the Superintendent They were subject to the censure of the Ministers Elders of the Province who might depose them in some cases Their maine worke was preaching for they were to preach at the least thrice every week They had their own particular flocks beside with which they stayed always save when they were visiting the bounds committed untâ—… them They might not try any Minister their alone but weâ—… commanded to have the neerest reformed Church othâ—… learned men conjunct by an act of the fourth Nationall Assembly An. 1562. They might not transport a Minister without the consent of the Synod as is elear by act fourth of the fâ—… Nationall Assemblie 1562. They might not discusse any important question their alone as is clear by act first of the ninth Nationall Synod An. 1564. All were at liberty to appeal from them to the Nationall Synod as is clear by act fifth Assembly sixth They were to be subject to the Assembly as is clear by thâ—… fourth Assembly an 1562. They never did Moderate in Generall Assemblies unlesse they had been chosen by votes Who can be so foolish then as to beleeve Mr. Spotiswood saying in his Hâ—…story pag. 258. that the power of Superintendents was Episcopall for they did elect ordaine Ministers they did praeside in Synodâ—… and direct all Church censures nather was any excommunication pronunced without their warrant seing the publick acts of the Nationall Assemblies are of more credite then this prelate who knew as litle what it was to be a faithfull Historian as he knew what it was to be an accurate Logician Beside that An. 1562 at the Nationall Assembly there were some Ministers chosen to assist the five Superintendents for no moe could be gotten setled for want of maintenance had equall power with them were commanded to give accompt of their diligence unto every Nationall Synod there to lay down their office And Mr. Spotiswood hath not the face to say that these Commissioners had Episcopall power yet their power was equall with the power of Superintendents When thus the Church had shaken off so far as lay in her power the yoke of Prelacy she beginneth to exerce that power which Christ had given to her that same year 1560. there is a Nationall Assemblie keeped which did make severall Canons concerning the ordering the affairs of the church and yearly there after once or oftener prore nata according to by vertue of her intrinsick power she did keep her Courts notwithstanding that in the meane time the Queen the court were but smal friends to the Protestant cause Anno 1564 the Nationall Assemblie did send some Commissioners to the Queen to desire among other things that â—…o Bishoprick c. having more Churches then one annexed there unto should be disponed in time coming to any one man but that the Churches thereof being dissolved should be provided to severall persons so as every man having charge may serve at his own Church according to his vocation Anno 1566 at the eleventh Nationall Assembly the second Helvetian Consession of Faith was presented approven in all points except in the particular concerning festivall dayes by which Confession prelacy is accompted ane humane devyce no ordinance of Christ. But Satan envying the faire beginnings of this Infant Church stirred up some of the Statesmen against her who having possession of Church rents Prelats Benefices fearing to lose the same did therefor devyse a way for establishing themselves in the possession of those Church rents by getting in some Tulchan Bishops as they were called who might have the name of the whole Benefice but rest contented with a small part to themselves leaving the rest in the hands of these Nobles and accordingly the Earle of Morton stirred up the Earle of Marr then Viceroy to convocate an Assembly at Leith by the means of the Superintendent of Angus who when they did meet Jan. 12. 1571 did nominate six of their number to meet with six appoynted by the councill these twelve did condiscend to severall things tending to the setting up of Prelats And according to these resolutions the Earle of Morton getteth one Mr. Douglas made Bishop of Saintandrews Mr. Boyd of Glasgow Mr. Paton of Dunkel Mr. Grahame of Dumblaine This was a very sad stroke but God did not leave that poor church in that case for within two moneths thereafter A national Assembly did meet who finding that these resolutions gave such offence did appoint some of their number to examine the same but the acts of this Assembly were there after taken out of the Registers And in August 1572. at the Nationall Assembly there was a Protestation made against these inuovations 〈◊〉 that whatever condescension should be yeelded unto should be onely for the Interim till a more perfect order might be obtained So at the Assembly in Aug. 1573. it was decreed that Bishops should have no more power then the superintendents had Mr Paton of Dunkell is accused for taking more Mr Gordon of Galloway is condemned And in the nixt Assembly it is concluded that every Bishop should be subject to the Assembly should conferr no Benefice without the advyce of three Ministers Spotiswood the false Historian thought that because of his silence the world should never have gotten notice of this which these Assemblies did of purpose to heme in the power of these prelats whom the Court was setting up with such violence at such a time when they could do no more At length the day breaketh up clearer about the year 1575. the Lord stirreth up his servants putteth spirit courage in them so that in the Assembly it was debated whether these new Bishops Superintendents Commissioners were a honour or a burden to the Church Mr Iohn Dury protested that they should do nothing in prejudice of
what he many other brethren had to object against their office Mr Iames Laâ—…son did seconde this moved the debate touching the lawfulness of the office it self Mr Andro Melvin affirmed that none ought to be officebearers in the Church whose titles were not found in the Book of God and for the title of Bishop albeit the same was found in scripture yet was it not to be taken in the sense that the common sort did conceive there being no superiority allowed by Christ amongst Ministers he being the onely Lord of his Church and all the same servants in the same degree having the like power These beginnings the Lord was pleased so to seconde with his blessing that when it was moved by the Regent whether they would Stand unto the Policie aggreed upon at Leith or setle some other forme of governement It was resolved that a constant forme of Church policy should be sett down for this â—…ffect they nominate twenty of their number to meet at severall times places for the drawing the Modell thereof And accordingly after some pains the second Book of Discipline is finished Anno 1577. at the Generall Assembly Sess. 13. approven in all points except that touching Deacons which was referred to farther debate but Anno 1578. that head with the rest was approven by the unanimous consent of all though Spotiswood will not let the world know so much When this Second Book of discipline is thus appoven by the Nationall Assembly after prayer fasting they appoint some of their number to exhibite it to his Maj. to the end he might add his approbation thereunto Unto whom the King being then about 13. years of age did promise that he would be a proctor unto the Church caused some of his Counsellours conferr with those Ministers upon that business the heads of which conference were once insert in the Registers of the Assembly but Anno 1584. when the Court had power of the Registers those leaves were taken a way seen no more as shall be cleared hereafter and again Anno 1579. the King wrote unto the Nationall Assembly desiring a farther consultation upon the heads on which his Commissioners and their delegats did not accord the last year to the end that when all the particulars are fully aggreed upon they might be approven in the ensueing Parliament in the mean time the Assemblies are going on prohibiting any moe bishops to be chosen ordaining such as were chosen to submit themselves to the determination of the Generall Assembly under the paine of Excommunication accordingly some then all of them afterward did submit So Anno 1580. they ordained that all who were called bishops should dimit simpliciter because that office had no warrand in the word they ordained Provinciall Synods to call before them such bishops as lived in their bounds ordaine them to give obedience to this act His Majesties Commissioners who were present at this Assembly of Dundy did concurr with this Assembly in appointing some of their number to consult about the Modell of the Presbiteries In this same yeer in the moneth of March for as yet the new year did not begin untill the 25. of march is the Nationall Covenant solemnely taken by the King his Councill Court afterwards by the inhabitants of the Kingdome in which covenant prelacy under the name of Romish Hierarchy was abjured as shall be cleared in due time the Doctrine Discipline of the Church was sworne to be defended Anno 1581. in Aprile at Glasgow the Generall Assembly did insert the book of Discipline in their Registers did show how the act touching Bishops made at Dundee Anno 1580. did condemne the estate of Bishops as they were then in Scotland Unto this Assembly his Maj Commissioner William 〈◊〉 of Caprintoun presented the Confession of faith subscribed by the King his houshold as also a plot of the presbiteries to be erected mentioning their meeting places appoynting the severall parishes which should belong to such such presbiteries with a letter to the Noblemen Gentlemen of the countrey for their concurrence for the erection of presbiteries dissolution of Prelacies in his Maj name he promised that his Maj would set forward the policy until it were established by Parliament thus presbyteries began to be erected throughout the Kingdom This was a sweet sun-shine but it was followed with a very sad showre for when Amate Stuart of Aubignee afterward Duke of Lennox obtaineth by the death of the Earle of Mortoun who was executed the banishment of the Earle of Angus the superiority of Glasgow other things to secure the same to him his posterity he aggreeth with Mr. Robert Montgomery Minister at Sterlin to accept of the bishoprick to dispone to him all which belonged to that bishoprick for the yearly payment of one thousand pound Scots some horse-corne poultry which when the Church heareth he is summoned before the Assembly at St. Andrews commanded to leave the bishoprick under the paine of Excommunication the Presbitery of Sterlin is appointed to take notice of his cariage in doctrine discipline for they had found him guilty in 14 or 15 points but he went on notwithstanding the presbitery had suspended him from the exercise of the Ministry he procured an order unto the presbytery of Glasgow to receive him as their Bishop under the paine of banishment with a company of armed souldiers entred the Church pulled Mr. David Weems out of the pulpit being summoned to compear befor the Synod of Lothian the King causeth summond all the Synod to compear before him at Sterlin the 12 of Aprile Mr. Pont some others compeared in name of the rest protested that albeit they had compeared to testify their obedience to his Mat. yet they did not acknowledge him or his council judges in that mater which was an Ecclesiastick cause that nothing done at that time should prejudge the liberties of the Church But the Council rejected the protestation discharged them to proceed any further And shortely thereafter when the Generall Assembly is examining his processe the King sendeth a letter to them discharging them to proceed any further when they went on notwithstanding they are charged by a Messenger of armes to desist under the paine of Rebellion but they thinking it better to obey God then man ordained Mr. Montgomerie to compeer befor them the next day who compeered not onely a Proctor in his name appealed unto the King The Assembly did reject the appellation proceed to examine the libell given in against him finding him guilty of many hainous crimes they ordaine him to be deposed excommunicated but ere the sentence be pronounced they appoint some of their number to aquaint his Maj. with their whole procedure And ere long Mr. Montgomery submitteth passeth from his appellation acknowledgeth his faults
professeth repentance with such solemne obtestations as affected the whole Assembly Upon this the sentence is delayed the presbitery of Glasgow is appointed to advertise the provinciall Synod of Lothian who were ordained to excommunicate him in case he relapsed And as they feared so he returned to his vomit with violence intended to enter the pulpit when the presbitery according to the appointment of the Generall Assembly were beginning a processe against him the Laird of Minto provost of the Town presented a warrant from his Maj. to stay the processe when they were going on he pulleth forth Mr. Iohn Howeson minister at Cambuslang Moderator imprisoned him in the Tolbooth But for all this Mr. Montgomery is excommunicated by Mr. Iohn Davidson the same was intimated in all the Churches The council declareth the sentence null against this the Ministers of Edenburgh give open testimonies in their preaching for this cause they are commanded to remove out of the Town within the space of twenty fowre houres At this time there was an Assembly sitting at Edenburgh who send some of their number with a supplication to his Majesty wherein they shew That indeed he was the Head of the Commonwealth but onely a member of the Church as a châ—…f member he should have the chief care thereof but now it was not so thâ—…r decrees are resâ—…inded they are forced by his servants Ministers are drawâ—…e out of pulpits that he was playing the pope usurping both the swords and when they come present it unto the Council the Earle of Arran cryeth out if there were any that durst subscribe the same where upon Mr. Andro Melvin answereth we dare taking a penne out of the clerks hand sayeth to his brethren who were commissionated with him comeforward so he they did subscribe the same This storme is not yet blowne over for the next year 1583. Mr. Andro Melvin is summoned before the Council for saying in his preaching That ministers should presente to princes the example of their predecessours as Daniel did the exemple of Nebuchadnâ—…zar to Belteshar But now if any should hold forth what evill King James the third got by a company of flatterers it would be presently said that he had gone from his text must be accused of treasone But when he compeareth he declineth their judgement affâ—…ming that what was spoken in pulpit ought first to be tried by the presbytery that they could not in primâ instantià medle therewith But they proceed though they could get nothing proven for his declining he is commanded to the Castle of Edenburgh then to Blackness but being advertised of his danger by his friends he retireth unto Berwick Annâ—… 1584. the storme groweth to a height for in May there is a parliament suddainly conveened which dischargeth all Church judicatories giveth the King power over all causes civil and ecclesiastick dischargeth all declining of the King his Council in any mater civil or ecclesiastick under the paine of treason also all Ministers to meddle in sermons with the affairs of his Highness his Estate see act 129 130 131 134. of the 8. parl of King James sixt when Mr David Lindsay Minister at Leith was sent by his brâ—…thren to intreatâ—…the King to paâ—…e no act in prejudice of the Church he is committed to Blackness there detained prisoner 47. weeks And Mrs Andro Polwart Patrick Galloway Iames Carmichel are denounced rebels are forced to flee into England So are the Ministers of Edinburgh forced to retire leaving an Apology behinde them But for all this when the acts of this Parliament were publishing Mr Robert Pont protested taking Instruments that the Church should not be obliged to yeeld obedience thereunto being denounced rebell he fleth into England Now is Mr Montgomery established Bishop of Glasgow one Mr Adamson as naughty vicious as any is setled in St Andrews no sooner get they up their head but as soon they execute their tyranny rage against the rest of the Ministry compelling them to promise obedience to them as their ordinaries under the paine of banishment confinement imprisonement deposition sequestration of their stipends Whereupon many in this day of trial did faint subscribe thinking it a sufficient salvo to adde according to the Word of God but afterward mourned for it Now none durst pray for the Ministers who had fled under the paine of treason so dark a day was this But neer the end of the next year there is a change as Court the Ministers returne a Parliament is called at Lithgow but nothing is done in favours oâ—… the Church At length 1586. the King was desirous to have some setling in the Church appointeth a Conference in February at Halyâ—…od house where some articles were drawne up referred to the General Assembly As 1. That the Bishop should have a care of one flock 2. That some Ministers should be added to him without whose counsell he should do nothing 3. His doctrine should be examined by the meeting 4. His power should be of Order not of Jurisdiction 5. Beside his own Church he might have the inspection of moe when the Assembly meeteth in May they could not assent to all these articles yet at length seeing they could not have all which they desired they accorde to this that both Bishops and Commissioners should be subject to the triall of the Generall Assembly that where they did reside they should moderate provinciall Synods Presbyteries in the meane time the order of the Presbyteries was sett down they proceed to examine the processe of Mr Adamson who had declined the provincial Synod of St Andrews he submitteth And the next year Anno 1587. Mr Montgomery resigned his place so was absolved from the sentence of Excommunication by the Assembly When the Parliament doth conveen this year Anno 1587. there are some Prelats who would sit there in name of the Church but when the Church perceived this Mrs David Lindsay Robert Pont were sent to desire that they might be removed as having no authority from the Church the most of them no function in it at all The prelats finding themselves now in a staggering condition thought it was their best to ingratiate themselves in his Majesties favour thereby secure themselves in their places therefore condiscended unto the Act of Annexation of all the Temporalites of benefices unto the Crown which was a dilapidating of the Church rents It is true Spotiswood putteth another face upon this busines in his History but the man could change with the times speake another thing in his English History then he durst speak in his Latine refutation for there he sayeth In summâ Ecclesiasticorum persidià proximis Comitâ—…is Anno 1587. transacta decreto ordinum actibus intervenientibus insinuata Nam Episcopi durissima quaeque à fratrâ—…bus
objections how he cleareth it from Act. 7 51. Hos. 2 1. Dan. 3. 6. Act. 4. 5. 6. Hos. 4. 15. Iud. v. 23. About this same time there is another minister banished indictâ causà for while he was going towards Irland upon some particular occasion he was brought back By the command of the committee of Estates committed to prisone untill the meeting of Parliament then receiveth summones of treason to which when he had desired some time to answere he is sent back to prisone when he expecteth to be called upon to give in his defences he was sentenced with banishment out of his Maj. dominions And which is more to be wondered at Neither these two ministers nor any other who were afterward banished as shall be showne could ever to this day get an extract of their sentence which no judicature in the world could ever have refuised in equity justice yea because the power of the Parliament Councell of Scotland could reach no furder then their own bounds so could banish none any further then out of Scotland they devise another way draw up a bonde where in the subscriber bindeth himself under the paine of death to remove out of all his Maj. dominions betwixt such a day not to returne without license under the paine of death this bond they caused the banished ministers subcribe before witnesses which they were all necessitated to do to save themselves from worse Judge reader if this was not both cruell unreasonable SECTION VII Concerning their sufferings who refuised to observe the Anniversary Day AMong other Acts of the first Session of Parliament there is one for a solemne anniversary thankesgiving wherein they statute ordaine That in all time coming the twenty ninth day of May which was the day of â—…his Maj. birth restauration to his government be set a pairt as a holy Day unto the Lord that in all the Churches of the Kingdome it be imployed in publick prayers preaching thankesgiving praises to God for so transcendent mercies that all trade merchandise work handy-labour other ordinary imployments be forborne the remaineing part of the day spent in such lawful divertishments as are suiteable to so solemne an occasion Unto which Act many of the ministry did give obedience out of fear But others could not in conscience yeeld thereunto not only because it is not in the power of any under heaven to appoint anniversary holy Dayes the Creator alone having reserved that power into his own hand to consecrate any portion of time he pleaseth make it holy So as holy duties must attend it as holy duties acts of worship attend the Sabboth-day the only holy Day which is now warranted by the Word of God It is true the Church may when God by his providence is calling to mourning to fasting or to thankesgiving set some time a pairt for these duties of praying or rejoiceing but then the time doth attend the dutyes called for the duties doe not attend the time as they do the Lord's Day But also because of the grounds reasons of the solemnizeing of that Day which are contained in the narrative of the act unto which no man who had not made shipewrak of faith of a good conscience could consent as every one may see who will but ponder the Act a part whereof to give but a taste of the whole followeth The â—…states of Parliament of the Kingdome of Scotland taking to their câ—…sideration the sad condition slaverie bondage this ancient Kingdome hath groaned under durcing these twenty three years troubles in which under the specious pretences of reformation a publick rebellion hath bâ—…en by the treachery of some mispersuasion of others violently carryed on against sacred authority to the ruine destruction so far as was possible of Religion the Kings Maj. his Royal Government the laâ—…es liberties property of the people all the publick private interests of the Kingdome So that Religion it self hath been prostitute for the warrand of all these treasonable invasions made upon the Royall Authority And disloyal limitations put upon the alleagiance of the subjects c. By which what followeth it may be obvious to all who read consider the said Act. That none could so much as preach on that day or give any countenance to such a work unlesse they would condemne all which had been done for twenty three yeers space in carrying on of the work of Reformation as being the height of treachery rebellion designedly purposely carryed on under the specious pretexts of Reformation And what faithfull Minister durst adventure on that to condemne King Parliaments Church State themselves too as treatours rebells unworthy to live any longer Can any expect that Ministers before they be convinced of a fault should be so rash unadvised as to goe to pulpites with ropes about their necks declare before all that they had been so long possibly all their dayes as to some young men living a life of rebellion against the lawfull Magistrat carrying on a course of â—…rebellion to the ruine of Religion King Kingdome And can it be expected in reason that such as refused to countenance that day should be condemned by any who shall but seriously consider what are the consequences of such a complyance Neither let any say that it was out of disrespect to his Maj. that any Minister did refuise to countenance the work of that day For all of them did willingly keep a day of solemne thankesgiving at his coming home And Presbyteries Synods did chearfully appoynt dayes for that effect That which the famous learned Voetius observeth concerning such dayes in his Polit. Pag. ult viz. That it may come to passe that the time when such an anniversary day should be keeped may be a time when God calleth for fasting mourning then such may look for that woe Isa. 22 12 13. As rojoyce when they should mourne is considerable whether it was a fit season then to rejoyce or not let the Reader judge when he considereth that upon the Monday before that anniversary day the famous Marquis of Argile was executed upon the Saterday thereafter Faithfull Mr Guthry was put to death And that also which he sayeth against Ministers keeping a sinfull fast Pag. 993. Holdeth good here for Ministers were clear that this was against the common cause of God And therefore many who could not satisfy themselves with some fine distinctions evasions to reconcile themselves unto the publick lawes resolved with the primitive Christians to hazard their reputation of loyalty as Stillingslcet sheweth in his Origines Sacra Pag. 321. rather then to countenance such impiety SECTION VIII The grounds why Ministers did resuise to goe to the Prelats Courts cleared A Little after his Maj. returne he was pleased to write unto the Presbytery of
Edinburgh who were to communicat it unto the rest of Presbyteries of the Kingdom a gracious letter as it was called wherin he promised to owne to countenance the government of the Church as it was established by law wherby many took him to meane Presbyterian government But others feared a designe to overturne Presbyterian government to introduce Prelacy as afterward it came to passe when the Parliament did rescinde all acts statutes made in favours of Presbyterian government did devolve the power of setling the government of the Church upon his Maj. they did by their Act. 16. allow the present administration by Sessions Presbyteries Synods for a time But at length Mr IamesSharpe a man who had formerly been intrusted by severall of the Ministry confided in as one who would prove most faithfull unto the Presbyterian interest but now had betrayed his most intimat brethren laid down a course for overturning his mother Church therby declared that he was a most unnaturall childe of that Church other three Ministers with him went up to London wâ—… first being made ordained Deacons after that Presbyters they are consecrated Bishops upon the day of 1661. with all there is a proclamation from his Maj. of the date at Whitehall the 6 of September Anno 1661. declareing His Royall pleasure to be for restoreing of the government the Church by Archbishops Bishops as it was exercised in the year 1637. that he had nominated presented persones to the severall Bishopricks of the Kingdome of Scotland of whom some have been lately consecrated invested with the same dignities Church power authority which was formely competent to the Archbishops and Bishops in the Reignes of his Royall grand Father and Father of blessed memory and that the allowance of Presbyteriall government is now of itself void and expired as being only for a time c. And so the jurisdiction and exercise of Church government should be ordered in there spective Synods Presbyteries and Sessions by the appointment authority of the Archbishops and Bishops according to their privilege practice In obedience to which proclamation The Privy Councell Ian. 9. 1662. did make publick intimation thereof discharge all ecclesiasticall meetings in Synods presbyteries sessions untill they be authorized ordered by the Archbishops Bishops upon their entry unto the government of their respective seas which is to be done speedily Wherupon at the time of the meeting of the provinciall Synods noblemen others were sent to raise them by force But therafter when these foure returne from London consecrat the rest there were acts made in the second session of Parliament viz. Anno 1662. redintegrating them to the exercise of their episcopall function to all their privileges dignities jurisdictions possessions due formerly belonging thereunto as also there is an act ordaincing all ministers to repaire unto the diocesian assembly concur in all the acts of Church discipline as they should be therunto required by the Archbishops or Bishop of the diocese under the paine of being suspended from their office benifice till the next diocesian meeting for the first fault if they amended not to be deprived the Church to be declared vacand But notwithstanding of this act all such ministers as resolved to keep a good conscience did forbear to goe unto these meetings or unto the other meetings which they call exercises in which meetings the prelate such as he named did not only preside but ruled as they pleased Not only because the privileges of the judicatories were encroached upon wronged by the Prelate presideing at his own hand without the consent of the rest contrary to the constant practice of that Church because a constituent member of these judicatures viz the ruleing elder was excluded contrare to the principles of presbyterian government the practice of that Church from the begining the practice of all other reformed churches of the primitive Church contrary to the judgment of many eminent divines both there and abroad who have clearly made it to appear out of the scriptures that Christ hath instituted such officers and these should have more weight then those three mentioned by the author of the Seasonable case pag. 11. as of another judgment But also because these meetings now differ from the meetings judicatories which the Church had before not only in name they being now called doâ—…sian meetings not Synods Presbiteries but also in thing The former judicatories are razed overturned these new meetings are erected upon a new Basis the Kings power perogative to setle what forme of Church government he thinketh best they are now authorized ordered by the prelates so they are pieces partes of the prelaticall government therefore they are distinct from what they were before So that no minister that made conscience of his covenant vow for presbyterian goverment against prelaticall could with peace freedome keep or countenance these meetings It is replyed by the prelates procurator the new casuist in his pamphlet called the seasonable case etc. pag. 12. That the meetings now before are of the same constitution nothing altered nor any more holding of Bishops now when the Kings Maj. hath taken off the restraint which for a time he putt on then if he had not at all restrained them But this is no satisfactory answere his meet deny all will not availe much with indifferent men of understanding for the difference is clear because 1. formerly Church judicatories had power within themselves to nominat appoynt their own moderator now it is not so 2. Formerly Church judicatories Church power did flow from the Lord Iesus Christ immediatly as being the only head of his Church now they flow from another fountaine viz the King as the fountaine of all Church power therefore is the goverment called his majesties governement ecclesiasticall in the Act of councell Iuly 10. 1663. the prelats in the discharge of their office are said to do service to his Maj. in the Church in the act of councell Ian. 9. 1662. 3. Formerly Church judicatories did meddle with every scandal now they must meddle with no more then the prelat pleaseth 4. Formerly presbyters had power to voyce to determine by their decisive suffrage now they are but the prelates counsellours of whose counsell advice he maketh what use he thinketh fitt 5. Formerly there was none in those judicatories who had a negative voyce now the Bishop hath it the rest are but cyphres 6. Formerly in these judicatories ther were ruleing elders but now that constituent member is not admitted which particular alone will sufficiently evidence that the face frame of the judicature is altered And since it is so any man of understanding may easily perceive such a difference as maketh those meetings now to depend upon
now presbyterian government is quite overturned all presbyterian assemblies are discharged under the highest paine after prelats are advanced never till then there cometh forth a new order for new meetings upon new principles meetings otherwise constituted then formerly in a word such meetings as did but serve to approve of confirme prelats in their place power therefore all were commanded by the Estate to concur with the prelats in their meetings under a penalty So that it is but a meer falshood to say that the meetings then now are of the same constitution nothing altered for then they were hedges standing in the prelats way though much weakened by reason of the civill power opposeing but now they are props to support strengthen the hands of the prelats as being wholly ruled guided by them By what is said it is hoped that tender Christians will see that there was no small ground of scrupleing at these meeting that they will be loth rashly to condemne such as feared to transgresse in the least resolved rather to suffer then to sin seing it is now beyond controversie that their concurring in those meetings had been upon the matter a consenting unto an approving of prelaticall government upon which account alone the faithfull servants of Christ did refuise to concurre SECTION IX The reasons why Ministers refuised to seek presentations collations cleared defended THus the Lord was pleased to keep his servants out of this snare which the prelats had caused plet for their consciences but there are others stronger following The Parl. in their second session An. 1662 made an act ordaineing all Ministers who had entered to the cure of any parish within brugh or land in or since the year of God 1649. to have no right unto nor uplist the rents of their respective benefices modified stipends manse or gleib for this instant year 1662. nor for any year following unlesse they should obtaine a presentation from the lawful patroâ—… and have collation from the Bishop of the dioecy where he liveth before the 20 of Sepr next for understanding of this It would be considered That before the year 1649. the Church was groaning under that sore oppression of laick patrons having power to presente Ministers unto benefices and then the Parliament was pleased to discharge all presentations of Kirks patronages whether belonging to the King or to any laick patron upon good weighty grounds as the narrative of their 39 act March 9. 1649. sheweth in these words The Estates of parliament being sensible of the great obligation that lyeth upon them by the nationall Covenant by the solemne league covenant by many deliverances mercies from God by the late solemne engadgment unto ties To preserve the doctrine and maintaine and vindicate the liberties of the Kirk of Scotland and to advance the work of reformation therein to the utmost of their power considering that patronages and presentations of Kirks is an evill and bondage under which the Lords people and Ministers of this land have long groaned and that it hath no warrand in God's word but is founded only on the commonlaw and is a custome popish and brought into the Kirk in time of ignorance and superstition and that the same is contrary to the second book of discipline in which upon solide and good ground it is reckoned among abuses that are desired to be reformed and unto severall acts of the generall assembly and that it is prejudiciall to the liberty of the people and planting of Kirks and unto the free calling and entering of Ministers unto their charge And after this Ministers entered by the call of the people of whom they were to have charge Now this Parliament will have this piece of reformation undone the Church brought back unto her old state of bondage so will have Ministers to seek for these presentations thereafter to go to the Bishop for his license approbation to officiat exerce the Ministeriall function But the faithfull zealous servants of Christ had not freedome nor liberty to do either of these therefore resolved to suffer rather then to sin They had not freedome to go to seek a presentation for these reasons 1. Because they saw no warrand for such a way of entering into the Ministery allowed of Christ or his apostles nor practised many hundereds of years thereafter and therefore toapprove of such a way had been a sin 2. The Church had been long groaning under that oppression bondage was desireous to be rid thereof at the very beginning but could never obtaine it untill An 1649 Now if they had obeyed this act submitted unto this oppression they had consented unto the spoileing of the Church of her privileges and had condemned that worthy renowned Parliament who were graciously moved of God to take off this Yoke off her necke 3. They should in so far have consented unto the defection now carryed on for this was a piece thereof The restoreing of the Church unto her rights privileges was a part of the work of reformation yea no small part thereof when this privilege is taken away the work of reformation is in so far overturned therefore such as would have sought presentations should have made defection themselves have consented unto approved of the Parliament in carrying on the worke of defection in so far 4. By the 36 act of the first Session of this Parliament It is ordained that the person to be presented shall in presence of the patron or his atturney and of the sheriffe of the shire Stewart of the Stewartry or heretable baily or commissar of the bounds of it be in the countrey and of the Magistrats of the brughs within the brugh before the granting and their accepting of the presentation Take and subscribe the oath of alleagiance otherwise his presentation is null and void of it self Now as shall be showne hereafter no man could with a saife conscience take that oath as it was tendred by this Parliament 5. They should have thereby condemned the manner of Elections by the people consequently themselves as being hitherto intruders because entering into the Ministery without a lawfull call viz without the presentation of the patron But it will be objected That all the ministers of Scotland who entered before the year 1649. should by this meanes be condemned as intruders entering without a lawfull call Ans Though patronages cannot but be condemned as sinfull tending to ruine the Church to defraude her of much advantage beside the spoiling robeing her of her privileges liberties which are purchased to her by the blood of Christ because the patron who sometime may be a prophane person a persecuter either hath not understanding to discerne the spirits or will not make choise of the best most able minister Yet such as entered that way before the
year 1649. cannot altogether be condemned partly because then the evill of it was not so fully seen perceived partly because that evill had not been reformed there was no other way of entry practised oâ—… practicable by law so though they might groan under that burden yet they could noâ—… get it helped so their fault was lesse then the fault of such would be who have now seen this evill reformed have seen or at least might have seen the evill of it have been called orderly duely conforme to the way of Election set down in the new testament for imitation how great should the guilt of such be if they should now againe lick up that voâ—…ite submit unto that yoke More may be said for the justifying of those who submit unto a yoke under which they were borne from which neither they nor their forefathers were delivered then of those who have been delivered yet consent againe to goe under the yoke thereby do betray the precious interests of Christ's Church with the rown hands wreeth that yoke about the neck of the Church under which she had been groaning many a year before It will be objected againe That they have already the consent of the people being called by them before so the Churches liberties are preserved their entry is valid enough Ans. It is true they have had the call of the people but that will not make their complyance with this course of defection the lesse sinfull but rather the more for by their taking presentations now they do upon the matter declare that they were not duely called before and so they condemne the way of entry by election as not lawfull say that the way of entry by presentations from patrons is the only lawfull way for the patrons presentation is not cumulative unto but privative destructive of the peoples liberty of free election because where patrons do presente the peoples suffrages are never asked where people have power to elect patrons have no place to present so that the one destroyeth the other therefore if any who have been called by the people freely chosen should now take presentations it would import that in their judgment they were never duely called till now this were to annull their former election which they had from the people Next which was to them of greater moment they could not with freedome of conscience goe to the prelate seek collation for these reasoneâ—… 1. Because there is no warâ—…and in all the word of God for any such thing no command for it no precedent or example of it Christian Ministers must walke by the â—…ule of the word now the scripture sheweth no difference betwixt a call a mission but both are one Rom. 1 1. Luk. 6 13. Act. 15 25. their ministry being a work 1 Thes. 5 12 13. 1 Tim. 5 17. 1 Cor. 3 6 7 8 9 10. 2 Câ—…r 6 1. they called workmen Mat. 9 37 38. stewards 1 Cor. 4 1. Wachmen Ezek. 3 2. Isa. 52 8. Shepâ—…erds Ephes. 4 11. Oversâ—…ers the like 〈◊〉 1 5 7. Act. 20 28. Heb. 13 17. Act. 15 22. their very câ—…ll conferreth the power layeth an expresse obligation on them to performe the work otherwise by their call ordination they should only receive a disposition for the work See much more to this purpose in Voetij desperata causa papatus against jansen the papist lib. 2. Sect. 2. Cap. 17. 2. By this meanes they should have condemned themselves as not being lawfull ministers before or at least not such ministers as might lawfully exerce the office of a minister 3. They should in effect have annulled the ordination which they had by the imposition of the hands of the presbytery because by their deed they should have said that not withstanding of that ordination they had no power to exercise the office thus 4. They should have mocked this ordinance of Iesuâ—… Christ of solemne setting apart one for the work of the ministry by saying in effect that it is but a meer blinde for notwithstanding that one be solemnely ordained by the presbytery according to the primitive paterne yet the persone ordained must have his recourse unto another in a superiour order for liberty to put in exercise what he hath gotten in potentia or in Actu signato the like whereof cannot be showne in all the scriptures where read we that ever any who was ordained by a presbytery might not exerce the office without a new license from some other to what end serveth ordination if it be not for seting of one apart for the work That office or power is a cyphre altogether uselesse which cannot be exercised is not like an office or power granted by Iesus Christ. 5. By this meanes they should fully acknowlege the power authority of prelates over presbyters so subscribe unto their jurisdiction acknowledge them to be lawfull officers of Christ's house upon that account submit unto them which were poynt blancke coâ—…ary to their vow Covenant It is objected against this by the author of the seasonable case pag. 15. That thereverend persones instructed by law to call for that promise from ministers do not search into mens apprehensions concerning the grounds of their power all they seek of them is obedience to them in things lawfull and honest as being presently in power being by law ordinary overseers of the ministry in their duties and chief ordainers of them who enter into the ministery Ans. There is enough here to deterre any from this bussinesse for 1. There is no warrand in the word to owne them as chief ordainers there are no chief inferiour ordainers mentioned in the word this then must be a fiction a humane invention which no minister must acknowledge for all must goe to the law to the testimony 2. nor is there any such power known to appertain to any man to be an overseer of the ministry It is true the spirit of the prophets is subject to the prophets but there is no warrand for a Bishop over Bishops or for such an officer as is to oversee the ministers No officers must be owned in Christ's house but such as are of Christ's own appoyntment 3. And any other law cannot be owned in those matters Though the law of the land should give to any such a power subjects are not for that obliged to acknowledge approve of them as such The municipall lawes of a land will not warrand any new office or officer in Christ's house It appertaineth alone to Christ as King head of his owne house Church to institute his officers And it is a fearfull incroaching upon the privileges of the crowne of Christ for any state or potentate to take upon them to appoynt such offices officers as Christ hath not appoynted Therefore whether those persones reverend or irreverend all
of any change in the Apostle Paul's time for the author mentioneth here his Epistle to Timothy which was writen near to the end of his dayes 3. Though there had been some change alteration even in the Apostles dayes as to the manner of going about the work of preaching and baptizing these are all the particulars which the author mentioneth some order setled thereanent which had not been setled before what will this speak to the matter of Government which is the only thing now under debate will it follow that because there was a setled order condescended on in preaching and baptizeing which at sirst was not followed therefore the Apostles in some Churches erected presbyterian Government and in others Episcopall By what Medium will this consequence be proved 4. But how how shall it beleeved that things were better setled afterward then they were in the Apostles dayes or that the practice of after ages is as obligatory as the practice of the Apostles It is but a dream then to think that the Apostles did not observe any setled forme in Governing Churches but only Acted according to the principles of humane prudence according to the necessities occasions of the severall Churches which they had planted for neither this author nor any other which he hath cited to this effect doth prove it And though they should all say it we were not bound to beleeve them seing the law the testimony showeth the contrary as may be seen in the writings of such as plead for Presbyterian Governement where they shew that the Church of Ierusalem Ephesus others were Governed by the common consent of Presbyters that the manner of the governement of all Gospell Churches mentioned in the new Testament was uniforme But he hath another thing to say against the practice of the Apostles viz. That we cannot have that certainety of Apostolicall practice which is necessary to constitute a divine right This notion he prosecuteth at great length Chap. 6. as a ground thereunto he Prefixeth § 4. That the Apostles in the forming of Churches did observe the customes of the jewish synagogue And thereupon proceedeth to cleare both what the Governement of the jewish synagogues was how the forme set up in the Christian Church did correspond thereunto all which concerneth the bussinesse in hand litle or nothing there fore may be passed seing it is not very materiall to consider whether or not jewish synagogues were so Governed whether or not the Apostles did follow that copy for that which is now sought for is such a Government as was practised by the Apostles instituted as the forme of Church Government which was to continue such a Governement as had the stamp of divine authority or of a divine institution But now no jewish Governement as such could have this but only such a Governement as these by their practice did institute who were thereunto appoynted of God extraordinarily called qualified And moreover if the jewish Synagogues were Governed uniformly if the Apostles did set up a Governement in the Gospell Churches in a way correspondent there unto It will inevitably follow that the Apostles did take an uniforme way in setling the Governement of all the Churches this crosseth what he said of late confirmeth what was Answered But leaving this The proposition now under consideration is a question of fact the certanety of which is doubted of as he allaidgeth viz what course the Apostles took in Governing Churches or after what manner did they setle a Governement among them The uncertanety of this matter of fact he thinketh to evince by three arguments The last of which viz the defectivenesse ambiguity partiality repugnancy of the records of the succeeding ages which should informâ—… 〈◊〉 what Apostolicall practice was which he prosecuteh largely satisfactorily From § 16. to § 19. may be passed as concerning the bussinesse in hand nothing as to Presbyteriaus for if they be not able to prove the practice of the Apostles out of the sacred write they dispaire as much as he can do of proving the same from humane records that for the same reasons which he there giveth But as for the other two reasons or grounds they must be examined The first then is this The equivalency of the names the doubtfulnesse of their signification by which this forme should be determined now there is a fourefold equivalency of names Bishop Presbyter 1. That both should signifie a Presbyter as Theodor in 1. Tim. 3. 1. 2. That both should signifie a Bishop 3. That both should signifie promiscuously some time a Bishop and sometime a Presbyter and. 4. That the name Bishop alwayes imports a singular Bishop but the name Presbyter doth promiscuously signifie both equivocall words can never of themselves determine what sensethey are to be taken in all that can be inferred from the promiscuous sense of the words is that they may be understood only in this sense but it must be proved that they can be understood in no other sense before any one particular forme of Governement as necessary can be inferred from the use of them Ans. 1. This is a ready way to cast all scripture as unable to determine any controversy for if adversaries may be beleeved all these passages which are made use of against them do carry another sense must be otherwise interpreted so all scripture must goe under the name of equivocall sentences must be laid aside 2. Presbyterians do not lay the stresse of their bussinesse upon the name They have other things whereby to prove their poynt then either the one name or the other And so this doth not concerne them much 3. The question betuixt Presbyterians their adversaries is this whether there be such an officer as a prelat having superiority of jurisdiction over Presbyters people sole power of ordination instituted by Christ or not not whether these two words signifie one thing or another for it is granted by all the Episcopall party except one who in his Annot on act 11. sayeth that there is no evidence whereby these inferiour presbyters may appear to have been brought in the Church so early That there were presbyters ordained in the Apostles dayes and all the question is concerning bishops as distinct from presbyters whether or not they were ordained Presbyterian divines do demonstrat that even in those places where the name Bishop is no such officer can be understood As to that which some fathers say who writting some centuries of yeers after the Apostles dayes speaking of the state of the Church in the Apostles dayes after the forme manner in their times concerning the promiscuous use of the two names it doth no way wrong the cause in hand untill it be proved that there was indeed such an officer in rerum natura this is not yet done 4. Whatever these names may signifie is not
Govern it outwardly by his lawes inwardly by his spirit but shall we say that therefore any one forme of Governement is necessarie which is neither contained in his lawes nor dictated by his spirit Ans. No not at all for the Government which Presbyterians do account necessary is both contained in his lawes dictated by his spirit as is showne they reject all other formes only because they are not contained in his lawes nor dictated by his spirit He replyeth 2. That if this correspondency hold the Church of Christ must be equally bound to all circumstances of worship Ans. The Christian liberty wherewith Christ hath made us free should not be abridged in the least nor should this correspondency be pressed so exactly straitly as to make it bleed and yet there is no necessity to grant that in nothing the correspondency will hold It is true as to the circumstances of actions much is left to Christian liberty now so under the law in severall things much was left to the liberty of the jews But to say that the modell of Governement should come in among circumstances is to speak without any proof or sure ground especially when the Change of the modell will be the bringing in of a new officer which himself will not grant to be a thing left to Christian liberty He replyeth 3. That there is such a disparity betuixt the Gospell jewish state as will weaken the argument Ans. Of these disparities he nameth foure The first whereof is the same with that which went before viz. our Christian freedome from ceremonies the like But will it hence follow that Christians now must be at liberty to choose what forme of Governement they will popish prelaticall Erastian independent morellian or Presbyterian Must they be at liberty to choise what officers they will Or must they be left at liberty to cut out their work to them It is good to stand fast in the liberty where with Christ hath made us free but it is not good to turn that liberty unto licentiousnesse to extend it beyond the due bounds Mr Silling fleet would do well to have a care of the first day sabbath â—…st he let the morality of that passe with the morality of Church governement in specie for his grounds will lead him sorth equally against both The second difference is this That the Government of the tribe of Levi was agreeable to the rest of the tribes therefore of the argument hold Christ must prescribe a civil Government Ans. whether the Goverâ—…ent of the tribe of 〈◊〉 was 〈◊〉 or not is not very materiall for this is certaine Moses was faithfull in the house of God ordering all things according to the will of God So must Christ be in his own house Church ordering all things there according to God's minde It is not the Government of the state but the Government of Christ's house which is looked after But. 2. Had the Church under the law no Government Where was their priests their Levites then where was their Sanhedrin lesser greater Sure this was distinct from the Government of other tribes Yea even from the Government of the tribe of Levi as it was a part of the state And as a Church they had other officers then the state had His third difference is That the jewes were a whole intire people when one set forme of Government was prescribed them but the Church of Christ was but in forming in the dayes of Christ the Apostles therefore one could not serve it then now when whole nations are converted A pastor deacons might serve a a city when converts are few but cannot when increased to many congregations Ans. This will plead for a necessity of multiplying officers of the same kinde conforme to the multitude of beleevers but will not evince a necessity of having new officers It will plead for the enlargeing of the same Species of Government but not for the bringing in of a new Species though the garment cut out for one in his infancy will not serve him when growne in years yet a garment of the same kinde of cloath will serve 2. It is strange that when the Church was small she behoved to be ruled by a company of presbyters but now when she is grown large one Bishop will suffice One would think that if the Government had been episcopall then it should be presbyterian now for the larger the Church is she requireth the moe Governours 3. There is mention made of the Churches of Iudea Galatia Asia Syria Cylicia so of many large countreyes territories converted unto the faith and why might there not such a modell of Government be fallen upon in those large countreyes as would suite whole Kingdomes 4. It is sufficiently known that Presbyterian Governement will suite all Churches be they lesser be they larger were there but one congregation of beleevers in a countrey Presbyterian Governement will sit that litle Church againe were there great Kingdomes nations converted the same Government would suite them most certainly attaine the end for which it was appoynted 5. If the forme of Church Governm which Moses did appoynt did suite the jews both when they were in the wildernesse walkeing as an army when they were setled in the land of Canaan in a formall compleat Kingdome where their number was multiplied when they were under Various sorts of civil Government sometimes under Iudges sometimes under Kings shall Christ be lesse faithfull not appoynt such a Gospell Government as will suite a greater Church as well as a lesser suite the Church under whatsoever kinde of civil Government she may be His fourth difference is almost the same with the second for it is this The jewes lived under one civil Government but Christians under diverse formes then as Church Government at the first was formed according to the civil Government so should it be now Ans. That the jewish Church Government was of the same kinde with the civill Governement is not yet proved it cannot be yeeld ed without probation 2. The parallel betwixt Christ Moses lyeth not in this that both did follow one immediat copy but in this that both did institute a Government according to God's will such a government as he would have set up in the Church to continue in the Church so long as that polity should stand that is to say as Moses did appoynt a government which should unalterably endure so long as the temple the typicall dark dispensation should stand so Christ should appoynt a forme which should unalterably endure so long as the new dispensation should last that is untill the end of the world for Christians look for no other change 3 One the same forme of Church Government will suite all Churches now in all time coming under what soever kinde of civil Government they be as hath
a privilege of the crown to the hazard of life all shall any Christian accounte such things as are reall privileges of the crown of Christ frivolous And not worth the hazarding of any thing for The asserting of Christ to be head King of his Kingdom which is distinct from all other Kingdoms upon earth that he alone hath power to rule this his Kingdom with his own lawes by his own officers And that none may rob him of his crowne scepter or of any part or pendicle thereof seem to be no small matters Who will condemne the generation of the righteous who like valiant souldiours have stood for the defence of their master's prerogatives would not give their consent unto the spoiling of his crown no not in the least even when condemned to death therefore banished out of the land of their nativity The words of famous Mr Welsch in his letter to the Lady fleeming from his prison at Blacknesse Ian. 1606. Are worthy to be noticed keeped on record What am I sayeth he that he should first have called me then constituted me a minister of glad things of the Gospell of salvation these fiftine yeers already and now last of all to be a sufferer for his cause and Kingdom to witnesse that good confession that Iesus Christ is the King of saints that his Church is a most free Kingdom yea as free as any Kingdome under heaven not only to convocate hold and keep her meetings conventions and assemblies But also to judge of all her affaires in all her meetings and conventions among his members and subjects These two poynts 1. That Christ is tho head of his Church 2. That she is free in her governement from all other jurisdiction except Christ's are the speciall cause of our imprisonment being now convict as traitors for maintaining thereof We have been waiting with joyfulnesse to give the last testimonie of our blood in confirmation thereof If it would please our God to be so favourable as to honoure us with that dignity Obj. 10. Howbeit the matter as set forth by you seem considerable yet as comprehended in the oath it seemeth very inconsiderable Were these things expresly affirmed there were some colour of reason for refuseing to acknowledge the same but seing they are only your inferences groundlesse feares there is lesse reason to refuse the oath Ans. It is no new thing for sufferers to be blamed as faulty This is certaine every one may see it that the temptation is stronger for taking then for refuseing of the oath there being much more outward worldly advantage to be had by taking then by refuseing of it and therefore such should be Christianly sympathized with seing the matter they stand upon is not tâ—…ial the bussinesse they contend for is concerning the due bounds marches of the Kingdome of Christ concerning the just extent of the privileges of his crown if they be mistaken it is in this they are mistaken They desire not to rob the civil Mag. of his due but when they apprehend that there is an in croachment made by him upon the privileges of Christ as King head of his Church no tender Christian will blame them for standing upon their ground to be willing for the interest of their Lord master to lose their liberties yea their lives too But. 2. It is sufficiently manifested already that neither these inferences nor their feares were groundlesse so that it were superfluous to adde any more here for cleareing of the same Obj. 11. But the Parliament or Councell would give liberty to persones to explaine themselves to expresse what their meaning of the oath was in what sense they would take it Why was not this favour accepted might they not have taken it in their owne sense seing no doubt that would have been a saife sense Ans. 1. Some indeed reporte that this favour courtesy was conferred on them in private and therefore they had no scruple to take the oath but all had not this in their offer 2. Others as wise judicious would have looked upon such an offer as no savour or courtesie at all indeed it deserveth not the name of a favour to give liberty to any to mock God others themselves Such a liberty could be nothing else but a snare to the conscience For by words to put a glosse upon a written or printed oath which in strick construction it will not bear then sweare it subscribe to it is to mock the most high who will not be mocked To subscribe an oath in terminis as it is offered set down in write or print after it is mentally or verbally glossed is to stumble the truely godly to harden the wicked in the age present to mock posterity who shall see the oath in terminis subscribed but neither see nor hear of the glosse which as a salvo was cast in yea it is to deceive themselves by intangleing themselves into the bonde of a sinfull oath with faire speaches plausible apprehensions or rather dreames But. 3. Why would they not suffer such as they required to take the oath to set down their sense in plaine tearmes before their subscription And why would they not rest satisfied with that which the Six or Seven forementioned ministers did Sure if it had been tendered upon any other account then as a snare to the conscience this would have been granted but it is true the taking of the oath after that manner would not have served their purpose so well as now it will when subscribed as set down in terminis liâ—…ra scripta manet dolus versatur in generalibus 4. Who ever would have fuller satisfaction to this objection let him consult Doct Sanders de jur prom oblig prael 6. § 10. whose words shall be here translated set downe atlength because so full satisfactory dico sayeth he speaking to the same case c. i. e. I say that it may be suspected that there is some deceit â—…rking therefore every pious prudent man should refuse such an oath offered under such termes 1. Because in the oath it self truth is required but a proposition having an indefinit and ambiguous sense before there be a distinction used for clearing is no true proposition yea it is not a proposition at all for a proposition as children know by it's dâ—…ition should signifie either truth or falshood without ambiguity 2. Because of him who tendereth the oath for the proper end of an oath is that he in whose favours it is taken should have some certainty of that whereof he doubted before but there can no certanty be had out of words which have no certaine sense 3. Because of him who sweareth who if he take such an oath on these termes either stumbleth his neighbour or else spreadeth a net for his own feet For to what else should such
in all ages who through persecution being thrust from one place went preached the gospell in another both in the time of the first ten persecutions through occasion of which the Gospell was spread far thorow the world at severall times since The honest servants of Christ in Queen Mary her dayes went abroad preaching the Gospell So did the zealous servants of Christ in Scotland when banished or compelled to flee preach in England â—…rance Holland without any new ordination or any thing like it 7. There is some necessitie lying upon them to preach as occasion offereth that they may not stumble the poor ignorent people who upon their silence are ready to think that the civil Magistrat hath power to depose Ministers formally And therefore if there were no more but this it were enough to provoke them to preach that the world might see that they put a difference betwixt the power of the Magistrat the power of the Church And that when they submit unto the Magistrat keeping within the compasse of his calling exerciseing that power which formally agreeth to him though he should mistake as to the application They will not submit any further to the wronging of the privileges of the Church And so will let the world see that they are still Ministers of the Gospell though banished from their particular flocks 8. Their silence in such a case would be stumbling unto others who look upon it as an evidence of fainting fear in them who dar not open their mouth nor appear for Christ speak to the edification encouragement of sufferers least it offend the Magistrat And when such are so faint-hearted how doth it discourage others strongly prevaile with some to goe over the belly of their own light conscience yea moreover it hardeneth the wicked in their evil courses encourageth them to persecute more more when they see such fainting discouragment among the followers of Christ. So then when these particulars are considered It will be found that such Ministers do but their duty that they would come short in their duty if they did not so preach the Gospell If it be Objected here That to preach in such a disorderly way would be a breaking of the established order of the Church viz. a preaching within such a Bishops dioecy without his license so it would be a course not approved by the God of order It is Answered 1. That ceremonies or matters of mere order must be passed by in times of necessitie such as this is 2. Such an established order as tendeth to the ruine of religion is but iniquity established by law for that is not an order of God's appoyntment which is destructive to the maine bussinesse viz. the edification of souls therefore such an order which is to destruction not to edification is not to be regairded 3. Where is there any warrand for such an order or appoyntment in all the Gospell Did the Apostles ever aske liberty from the corrupt Clergy among the Iewes to preach Christ in such or such a place Where is there any warrant for such as are Ministers called of God ordaâ—…ned to suspend the exercise of that function till they have the license good will of a prelate This is that popish leaven which the former English Prelats had from Rome preaching the Gospell is immediatly commanded to all who are Ministers there is not the least syllabe for their going to a Bishop who is nothing else but a creature of man to seek license And certanely none can think that these Ministers might have gone to the prelat to obtaine liberty seing that would have been a cleare acknowledging of them their power contrare to their vow covenant So then it was better to take the way of the Apostles c to obey God rather then men to preach at God's command when man forbiddeth as well as to preach truth when man commandeth the contrary seing he hath no power from God for that effect more in the one case then in the other 2. It may be possibly further objected That how ever they remaine Ministers so may preach as they have a call yet to seek corners hideing places to preach in to separated congregations cannot be allowed in a constitute Church Ans. If they be Ministers of the gospell they may lawfully preach the gospell where God in his providence giveth them a call to preach 2. Since they cannot have liberty to preach the gospel in publick they may must do it in private when the necessity of the people calleth for it Christ his Apostles did not alwayes get the publick places to preach in but were content of privat roomes Many a time did Christ preach by the sides of mountaines by the sea side in such by-wayes And so did the Apostles Paul could get no better at Ephesus then the school of Tyrannus and two full yeers he preached in his own hired house at Rome Act. 28 30 31. therefore this practice of theirs cannot be condemned for 3. As the Church was then in fieri so is it now in a decaying condition therefore though it were granted which is not yet clearly proved that in a Church rightly constituted such private preachings were not lawfull yet when a Church is fallen from her right constitution is upon the decaying hand at without all doubt the Church of Scotland is this day many things may be allowed as they are in a time when the Church is but in fieri as to this particular in question a time of persecution as this is is alwayes excepted so that it is lawfull enough now so long as this persecution lasteth to preach the gospell in private when no liberty can be had to do it openly 4. These Ministers are gathering no separated congregations but only preaching to all who will come hear the word of truth in such quiet retired places where they may get it done most saifly may be most free from distraction trouble of their enemies who are waiting to finde them out that they may haile them to prisons Who then can condemne their cariage in this 3. If any should further object say That this would be an open contempt of the Magistrat's lawfull authority disobedience to his lawfull commands For though it be true that he cannot take away the office of a Minister or the power of order so degrade him yet he may take away the exercise of his Ministeriall function at least he may discharge the exercise of the same within any part of his Kingdome or dominions Ans. Whether there be such an expresse prohibition or not is not certanely known nor whether or not the objection doth suppone that the Magistrat's Act of banishing of them out of their own parishes or out of the bounds of their respective presbyteries doth include a discharge of exâ—…erceing the Ministeriall
officers of his owne appoyntment Who then can acknowledge such a court not with all consent unto this intolerable incroachment upon the privileges of Christ his crowne justling of our Lord out of his rights is not this the fountaine of all disorder confusion tending in end to the utter overthrow of all Church discipline to to the totall overturning of the Established order of Christ's house can any acknowledge such a court seing such sad consequences will follow thereupon 4. In this judicature ecclesiasticke persons have power of civill matters civill punishments for the court hath power to fine coâ—…fine committ and incâ—…rcerat for contraveening the Acts of Parliament But that Church officers should medle with civill matters is diametrically opposite unto Christ's word Mat. 20 25. Luk. 22 25. where he forbiddeth all the exercise of any such power as was exercised by Kings and civill powers on earth saying the princes of the gentiles exercise dominion and they that are great exercise authority but it shall not be so among you so that the very exercise of the power is prohibited if any should think that he meaneth only the â—…anny abuse of the power because he useth the compound words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk doth sufficiently take away this objection when he useth the simple words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scope of the place cleareth it also for the question unto which Christ returneth this answere is concerning primacy power and not concerning the abuse of the power So then whoever do acknowledge this court do approve in so far of this contradiction to Christ's command 5. The acknowging of this court would be upon the matter a justifying of all the Acts of persecution exercised against the worthles of old for avouching the Kingly office power of Christ declineing the civill courts in Church matters so a condemning of the Zeal of those worthies who hazarded life all which was dear to them in giving testimony against the incroachments made upon the crown and privileges of Christ as King But certanely a Christian tender of the glory of God of his cause which hath been is hated persecuted by his enemies would scarre at this 6. Particularly the acknowleding of this court would be a condemning of worthy precious Mr Rutherfoord Mr Dickson who declined the High commission and refused to passe from their declinature on any termes wherein they were singularly eminently owned of God approved by his testimony to their spirits And what tender Christian could do this 7. The acknowledging of this court is a clear breach of the first article of the league covenant in severall particulars as 1. the acknowledging of this court is an overturning of all the principles of Presbytâ—…rian Government so contrary to that oath whereby every one is sincerely really and constantly through the grace of God to endeavoure the preservation of the reformed religion of the Church of Scotland in doctrine worshipe discipline and government And that because 1. It is contrary to the principles of presbyterian Government to have Church power derived in whole or in part from any prince or potent at upon earth but only from Iesus Christ the sole King head of his Church 2. It is contrary to the principles of presbyterian government to have Church censures dispensed by any except Church officers 3. It is contrary to the principles of presbyterian government to have Church officers medling with civill affairs 4. It it contrary to the principles of presbyterian government to have any other Church judicatories then such as are allowed by the Gospell 5. It is contrary to the principles of presbyterian government to have Church power civill power confounded in-distinct 2. The acknowledging of this judicature would be a condemning of the work of reformation in part for this is one piece of the doctrine of the Church of Scotland one piece of the reformation viz. That Church officers should not meddle with civill power or places this was much looked to at the begining of the late work of reformation condemned both by Church and state Anno 1638 1639 1640. And therefore tender Christians could not do this sinne against God 8. The acknowledging of this judicature is a breach of the second article of the same league Covenant Upon this account that it is an acknowledging of the power of prelats in the highest degree of that power which ever they had in Scotland And next upon this account that it is an approving of that which is contrary to sound doctrine the power of godlinesse so a partaking of other mens sinnes a runing the hazard of receiving of their plagues expresly contrary to that article 9. As to the civill part of this court for it is a monster of judicatories viz. two distinct bodies under one head The acknowledging of it would be a crossing of the third article of the league Covenant upon a two fold account 1. In that it is a wronging of the rights privileges of Parliaments â—…o owne a judicature not approved established by any Act of Parliament old or late 2. In that it is a wronging of the liberties of the Kingdome to consent unto an arbitrary power assumed by the prince over them contrary to the fundamentall lawes of the land in setting up what judicatories he pleaseth without consent of Parliament without whose speciall warrant authority the meanest fixed court cannot be erected 10. It is a court unamimously condemned by the Church of Scotland in their assembly 1638. Act Sâ—…ss 14. upon very pregnant considerable grounds for they found that it had been erecâ—…d without the consent or procurement of the Kâ—…rk or consenâ—… the â—…states of Parliament That it did subvert the jurisdiction and ordinary judicatories assemblies of the Kirk sessions presbyteries provinciall and nationall assemblies That it was not regulated by lawes civill or ecclesiasticall but at the descretion and arbitrement of the câ—…mmissioners That it gave to ecclesiasticall persons the power of both tâ—… swords and to persons merely civill the power of the keyes and Kirk censures and therefore did prohibite the use and practice of it as being a court unlawfull in it self and prejudiciall to the liberties of Christ's Kirk and Kingdome and the King's honour in maintaining the Established lawes and judicatories of the Kirk Now how could any true member officer of the Church of Scotland acknowledge this judicature so unanimously dis-allowed condemned by that Church 11. The acknowledging of this court would be a clear breach of the nationall covenant as sworne subscribed Annâ—… 1638 1639. for in that covenant the land was sworne to resist all corruptions according to their vocation to the uttermost of that power which God had put into their hands all the
prael 4. § 6. It is required that there be a clear intimation of this dissent for it is not enough for the father to say he is not well pleased with such a vow but he must openly contradict the same in refuseing he must refuse it in taking it away he must quite take it away as if he had said he must constantly in very deed refuse prohibite the same by his full power and authority 2. Doct. Sanders ubi supra prael 4. § 5. sayeth that a tacite consent will suffice that is to say sayeth he When he who sweareth may in probability presume that the superiour would not refuse it his consent were asked Now had not Scotland this tacite consent when some yeers before the King had ratified Acts of Parliament discharging Church governement by prelats yea more they had a formall expresse consent having an Act of Parliament made by King Parliament against the prelats unto the thing which they did then vow promise 3. This dissent must be presently testified in the very day he heareth thereof if one day passe the oath is ratified for sayeth the forcited Doct. Sanders ubi supra he who signifieth his dissent too late may be thought for some space of time to have consented Now this proclamation was not before the 9. of Octob. 4. This dissent must be constant as sayeth the forecited author for if at any time thereafter he yeeld the oath standeth in force for his former dissenting did not make the oath no oath nor loosed its obligation But only hindered the execution so now the impediment being removed the oath should be followed forth what is promised therein should be performed And the Covenanters have this to say That the King gave his after consent unto the oath when he said in his soliloquies That good men should least offend God him in keeping of it But to put this out of all doubt The King who now is as was showne above did solemnely owne this Covenant approve of all that was done in carrying on the ends of it promised that he would look upon the friends of the Covenant as his only friends the enemies thereof as his enemies And now quod semel placuit amplius displicere non debet that which once pleased cannot againe displease him But to this the author replyeth thus It would be considered if it was the Lord's minde in that law That if Children or wiver having vowed should by some meanes drive their parents or husbands out of the house and bargane with them either to ratify their vowes or never to enjoy these comforts that then the consent so obtained should be irrevocable Ans. 1. He can be in no worse case as to this matter of giving hiâ—… consent then he would be as to his swearing of an oath Now it is granted by Casuists that an oath unto which a man is forced doth binde if the matter be lawfull otherwise all oaths might be evited by alledging that force constâ—…ined to it Even the oath of alleagiance might be questionâ—… upon this account For it hath a penalty annexed to it so the swearers thereof may pretend that they were forced thereunto by the penalty Was noâ—… Zedekiâ—…h's oath to Nebuchadnezzer forced Doct. Saâ—…d his determination in this may satisfie He â—…bi supra Prâ—…l 4 § 5. sayeth 2. If the matter required by force or sad fear be not unlawfull nor injurious to any but only some what disadvantagious to the sâ—…er as if one travailing should fall among robers that with drawne swords would threâ—…ten his life unlesseâ—…e would promise them such a summe of money with an oath In this case it is lawfull both to promise the money to confirme the promise with an oath 3. I say such an oath doth oblige And he giveth these reasons why the oath obligeth 1. Because â—…e sweareth a thing lawfull possible 2. He did choose that which seemed best for that instant 3. What is promised for a certane end should be performed when the end is attained Yea which is more an oath into which one is cheated in which there is lesse reall will then in an extorted oath obligeth as that to the â—…ibeonites So then if an oath into which one is forced doth oblige much more will a consent to an oath stand though extoâ—…ted by fear especially seing the text maketh no such exception But 2. how can he say that such as were for the Covenant did deprive the King of all his worldly comforts seing it was conscience to that Covenant that moved Scotland to call home the King after that the Covenant breakers had taken away his fathers life had banished himself And how can this shamelesse man say as he doth pag. 24. That the Covenant was contrived carryed on as if the designe had been laid to extirpat episcopacy whether the King would consent 〈◊〉 not or whatever course should be taken to force his consent vi armis When he cannot but know that before ever there was a word of this league Covenant of which he is now speak ing prelacy was rooted out of Scotland But he will reply That Scotia d did suspend this King from the exercise of his royall power until he consented which was an unparallel'd way of usage from subjects to their soveraigne Ans. This Gentleman would speak sparingly lest he run himself into a premunire for the Estates of Scotland did nothing but what the lawes of the land allowed them to do There was an act of Parl. Parl. 1. Act. 8. K. Iam 6. enjoyning the King at his coronation to sweare to maintaine the true religion of Christ Iesus to rule the people according to thâ—… loveable lawes coâ—…stitutions received in this reaâ—…me to procure to the uttermost of his power to the Kâ—…K Christian people true perfect peace And this oath King Charles the first did swear what wrong did the Estates of Scotl. when they caused King Charles the II. sweare the same It is true that both the nationall solemne league Covenant were tendered to him also But what was there in either of those different from this oath all the question is about Episcopacy was not Episcopacy abolished fully by act of Parliament by an act of Parliament ratified opproved by King Charles the first himself being personally present Anno 1641 so was not this a received an approved law as full formall as ever any law made by any Parliament in Scotland was And what wrong was it then to put this King to sweare to rule them by their owne approved allowed lawes By this it may be seen that Reverend learned Mr Crofton the authors of the Covenanters plea are mistaken through misinformation when indirecly at least they alledge or take it for granted that the Scots dealt uncivilly disloyally with their prince in this businesse the reader must be intreated
Hierarchy otherwise they should have condemned all the other articles of popery only in so far as they did depend on him no otherwise And so should have yeelded that if the King by vertue of his headshipe over the Church should command enjoyn the practice of any of those articles condemned in the Covenant they might be done in obedience unto him if they were abjured only as they had dependence on the Pope came from him But this is false for they are condemned as being a part of a contrary religion and doctrine damned and confuted by the word of God and Kirk of Scotland so upon the same account are the Prelats abjured whether they depend upon an ecclesiastick Pope or upon a civill Pope whether they be Apostolicae sedis gratiâ Episcopi or Iacobi or Car ligratiâ Episcopi they are damned confuted by the word of God are not Christigratiâ Episcopi And so are abjured as unwarranted officers in the house of God even as ordination marriage are degraded from being sacraments so are they from being Church officers But to put a close to this second particular it would be considered that in the Covenant the office of prelats is abjured when the hierarchy is abjured the same way that confirmation extreme unction are abjured when the five bastard sacraments are abjured that is to say both the use the abuse is abjured for they both want warrand in the word therefore ought not to be to maintaine either is to maintaine false Doctrine poynts of Popery condemned in the word Might not a Papist pleading for extreme unction for orders includeing their septem sacramentula or inferiour orders as their â—…stiarii Leâ—…ores 〈◊〉 Acâ—… 〈◊〉 Diaconi Sacerdotes which they meane by their sacrament of order not mere ordination as this author seemeth to take for their meaning if judicious Calvin hit right in his institutions say that when the Pope's five bastard Sacraments were abjured the use being of all these officers there is no disput about two of them upon the matter was not abjured But only in so far as they were Sacraments And extrem unction only in so far as it was a Sacrament And what this author would reply in this case for defence of the protestant reformers though it may be this author would swallow downe all those poynts of Popery many more Yet he will not have the boldnesse to say that such officers as to their esse being were not abjured by the reformers the same may now be answered in the case under consideration But he goeth on pag. 32. would make his reader beleeve That King Iames the enjoyner of that Covenant did never intend the abjuration of the office of Episcopacy that for these reasons 1. Mr John Craig who penned the same did but nine yeers before viz. Jan. 12. 1571. consent at Leth that commissioners might be appoynted to joyne with these whom the Councell should appoynt for setling of the policy of the Church whereof he was one The resolution of which meeting was that some of the most eminent Ministers should be chosen by the chapters of the cathedrall Churches to whom vacand Archbishopricks may be disponed and they to have power of ordination and to exerce spirituall jurisdiction in their severall dioecies and at the ordination of ministers to exact an oath of them for acknowledging his Maj. authority and for obedience to their ordinary in all things lawfull and accordingly it was done Against which the next assembly at St Andrews March 1571. take no exceptions and at the next Assembly 1572. These articles are received with a protestation that it was only for the Interim So then the learned penner allowed of Bishops a few yeers before and we see no evidence of the change of â—…is minde How could he theâ—… mean protestant Bishops in that draught Ans. These are pretty demonstrations to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a thing to say first Mr Iohn Craig was for Bishops Anno 1571. Ergo he was for Bishops Anno 1580. as if a man's minde could not change in Nine or Ten Yeers time specially it being a time of reformation when light was breaking up more clear dayly But next this is a more pregnant demonstration to say King Iames intended no such thing Anno 1580. because Mr Iohn Craig had no such intention Nine Yeers before Is not this well argued But to the matter It is true there were such things concluded at that meeting but whether with the unanimous consent of all or not who can tell But be it so that this honest man was oversweyed with the rest by the violence of the court some nobles who designed the Tulchan Bishope aâ—… they were called yet it is very improbable that he did persist in that judgment full Nine Yeers thereafter considering how much all that time the honest Ministers were setting themselves to oppose that act For the Assembly which did meet at S. Andrews two moneths thereafter took notice of these articles did appoynt some of their number to examine them so great was the exception which they took at them And Anno 1572. there was a protestation against these innovations 1573. the Assembly determined that whatever Bishops there were they should have no more power then the former superintendents had censured some as the Bishops of Dunkell Galloway And to this same purpose were there acts made Anno 1574. And Anno 1575 the office both of Bishops of superintendents came to be questioned debated a little thereafter they signified to the Regent that they would not agree unto that polity condescended on at Leth but some of their number were appoynted to draw up the second book of discipline which book Anno 1577. 1578. Was fully approved having proceeded thus far they caused severall of the Bishops subscribe severall articles denudeing themselves of their episcopall power Now when the Church is at all this work shall it be thought that this honest man even supposeing he had been of that judgement which cannot be proved was still of a judgement contrary to the judgement of the Church And did not all this time alter his minde especially seing the Church did look upon him as a faithfull friend for presbyterian government therefore did appoynt him with other five to consult with Mr Alexander Hay about the modell or plot of presbyteries But it is not much matter to debate what was the penman's judgment at the time the Covenant it self the words thereof are to be considered the meaning of the land in taking that oath is much to be regairded what that was shall be showne by by But. 2. He sayes pag. 33. as to King Iames. It could not be his intention to put away Bishops Because at that time Anno 1580. there was no other Government known 〈◊〉 the Church all ordination and
jurisdiction being exercised by Bishops or superintendenss or commissioners And these Though the assembly quarrelled them were reall Bishops And would the King by his oath abjure that Church Government which was not rejected by the Church till Iuly 12. 1580. And in the yeer 1581. Though the King Councell had presented the confession to the Assembly to be subscribed by them by the people in their parisâ—…es yet that very same yeer within six moneths thereafter there is an act of councell confirming expressly the agreement at Leth 1571. And this act of Councell the King did openly avow in the businesse of Montgomery Now it is not probable that the King Councell if they intended to abjure episcopacy by the confession would within six moneshs confirme that agreement at Leth. Ans. 1. It hath been shown but just now that severall yeers before the yeer 1580 The Generall assemblies of that Church were declareing themselves against prelats their power were acting so far as lay in their power and that was much considering what opposition they did meet with for presbyterian government 2. It is certaine that Church Government by prelats was never approved by any of the generall assemblies in those dayes 3. Though before the yeer 1580. The Assembly did not formally passe an act against Episcopacy Yet was it not equivalent when Anno 1577. 1578. The second book of discipline which overturneth the Government of the Church by Bishops was approved 4. This same act of the Generall Assembly at Dundee was before the subscribeing of the Covenant For it was in Iuly the Command for subscribeing of the Covenant came not forth till the 2 March thereafter that 2d of march was said to be Anno 1580. as well as Iuly before because at that time the denomination of the new yeer did not begin in Scotland untill the 25 of March so it is his mistake to think that the Covenant was enjoyned to be subscribed six moneths before the Act at Dundee 5. Whereas he sayes that An. 1580. there was no such thing in Scotland as government by presbyteries if he meane that that government was not setled thorow the whole Kingdom he speaks truth but nothing to the purpose but if he meane that in no part of the countrey there was any such government he is mistaken for at the assembly Anno 1578. there was mention made of presbyteries for amongst the articles which this assembly drew up to be subscribed by those prelats whom they had caused cite before them this was one viz the 6. that they should not Empire over elderships but be subject to them the 7. was that they should not usurpe the power of presbyteries So that there were presbyteries in the land at that time Yea the narrative of the 131. Act parl 8. King Jam. 6. Anno 1584. maketh mention of sindry formes of judgments jurisdictions as well in spirituall aâ—… temporall causes entered in practice and custome and that dureing 24. yeers by past those formes of judgments jurisdictions in spirituall causes were assemblies Synodall presbyteriall parochiall all which were discharged by that Act And hence it is clear that there were such judicatories in the land before the yeer 1580. Moreover at the Assembly 1579. there was a motion made about a generall order to be taken for erecting of presbyteries in places where publick exercise was used untill the policy of the Church were established by law it was answered that the exercise may be judged to be a presbytery So that the Kingdom at that time was not without presbyteries Yea their frequent nationall assemblies shew that the Church was governed presbyterially 6. This is certane That there was some government of the Church sworne to in that Covenant for there are these word in it That we joyne ourselves to this reformed kirk in doctrine faith religion and discipline promiseing and swearing by the great name of God that we shall continue in the doctrine and discipline of thiâ—… Kirk and defend the same according to our vocation and power all the dayes of ourlife Now all the difficulty is to know what this government was And it is certane That either it was the government by presbyteries or the government by prelats It could not be the government by prelats 1. because that was not the government discipline of the Kirk but the government discipline against which the Church had been striveing with all heâ—… might 2. It is not imaginable that the Ministery of the land would swear to defend the government of the Church by prelats all the dayes of their lives when they were usâ—…ing all meanes to have the Church free of that yoke 3. When the confession of faith was presented unto the gen assembly to be subscribed by them An. 1581. would they have assâ—…nted unto the same if thereby they had been bound to maintaine prelacy seing at their very last meeting they had made such an expresse Act against prelats 4. When the Laird of Caprinton his Maj. commissioner did presente unto the generall Assembly the confession of faith or nationall Covenant he presented withall from his Maj. a plot of the severall presbyteries to be erected in the Kingdome mentioning the presbyteriall meeting places designeing the severall parishes which should belong to such such presbyteries As also a letter from his Maj. to the noblemen gentlemen of the countrey for the erection of presbyteries consisting of Ministers elders for dissolution of prelacies may not any hence argue after the author's manner say is it any way probable that the King Councell if they intended to establish prelacy by the confession of faith would in that self same day which is a shorter timâ—… then halfe a yeer wherein â—…he confâ—…ssion was presented as subscribed by the King his houshold to be subscribed by the assemby presente such a plot for presbyteries thorow the whole Kingdom c Let this advocat answere this if he can It must then be an undoubted truth That the government sworne to in that nationall Covâ—…nant was presbyterian government 7. And whereas he sayeth the King within Six moneths thereafter did stand to the agreement at Leth avowed it in the businesse concerning Montgomery it will not say much if it be considered how at that time Aubignee grew great at couâ—…t as was shown above Sect 1. Obtained the superiority of Glasgow made a paction with Montgomery And when the Church judicatures were examineing the carriage of this Montgomery first last he stirred up the King against them what will all this say But that Kings had need of faithfull constant counsellours about them lest they be made to undoe their owne works in a short time There was many a change at court as contrary parties gote up so was the King sweyed He addeth That neither did tâ—…e assembly or any Minister speak of that deed of the
governement was which by this covenant they were bound to owne to continue in consequently what governement was abjured thereby Therefore all the difficulty is to know what that government was which the Church did owne yet there is no difficulty here for it is as clear as the sun at noonday that it was Church governement by presbyteries Synods assemblies which they both before at after that time did owne defend till it was violently taken away And if the citations of the assembly 1638 will amount to this they will sufficiently declare that Episcopacy was abjured at that time And whether their citations shall do so or not the indifferent reader may judge when he hath considered laid together these two twenty particulars into which the citations shall be branched forth 1. When the Church had been wreâ—…ing could not prevaile against Bishops from the yeer 1571 unto the yeer 1575 being continually wearied with complaints given in against them they entered at last into a search of the office it self did agree in this that the name Bishop was common to every one who had a particular flock to which he preached administrated the sacraments so it could not designe a distinct officer 2. Anno 1576. the assembly did censure such prelats as had not betaken themselves to some particular flocks 3. In the assembly 1578 the second book of discipline was unanimously agreed upon 4 At another assembly that same yeer the moderator told Montrose Chanceler Seaton Lindsay That they had drawn up out of the pure fountaine of God's word such a discipline as was meet to remaine in this kirk 5. At that same assembly it was ordained that such as were called Bishops should be content to be pastours of one flock should usurp no criminall jurisdiction should not vote in Parliament without a commission from the kirk should not Empire over their particular elderships should not usurpe the power of presbyteries 6. An. 1579 The assembly judgeth that every meeting for exercise might be accounted a presbytery 7. An. 1580. after deliberation it was found that the office of prelats was pretended had no warrand in the word And they ordained that such should dimit Leave the samine as an office unto which they were not called of God this was before as was said above the subscription of the Covenant 8. The same assembly sendeth some commissioners to his Maj. desireing that the book of policy might be established by an Act of Councell untill the meeting of a Parliament 9. In the assembly 1581. At Glasgow the Act of the former assembly at Dundee was explained iâ—… was showne that thereby the Church did condemne the whole state of Bishops as they were then in Scotland 10. At this assembly the confession of faith was presented the plot of presbyteries with the King's letter to the noblemen gentlemen of the countrey for furthering the erection of presbyteries thus at the very presenting of the confession to the assembly to be subscribed the King the assembly agree in one judgement as to the governement of the Church viz. That it should be presbyteriall according to this harmonious desire presbyteries were erected in severall places 11. In that same assembly The second book of discipline was insert in the registres of the Church immediatly after the Covenant was insert That all posterity might see that the governement which they swore to maintaine owne in the confession or Covenant was the same which was contained in the book of discipline thus that book of discipline the confession or Covenant did harmoniously accord 12. Anno 1581. The assembly would not suffer Mr Montgomery Minister at Sterlin to become bishop of Glasgow but commanded him to waire on his Ministery at Sterlin under the paine of excommunication 13. In the same assembly it was acknowledged that the Estate of Bishops was condemned by the kirk a commission for erecting of moe presbyteries was granted and a new ordinance made for subscribeing the Covenant can any man now doubt what that government was which the Church in those dayes owned by that Covenant 14. Anno 1582. a new commission was granted for erecting of moe presbyteries Mr Montgomery for usurping the place of a bishop was ordained to be excommunicated for presbytery prelacy are incompatible 15 In another assembly that same yeer commission was given to some presbyteries to try censure such as were called bishops and some were sent unto the Councill to desire their approbation of an Act for establishing of presbyteries Synods assemblies did the Church incline any thing to prelacy then 16. Anno 1586. It was determined at an assembly that there are no other Church officers set down in the scripture beside Pastors Doctors Elders Deacons that should be in the Church now 17. Anno 1587. It was ordained at an Assembly that the admission of Mr Montgomery suppose but to the temporality of the bishoprick of Glasgow should be annulled with all possible diligence that slander might be removed from the Church 18. In the same Assembly there was a letter drawn up unto his Maj. shewing that they found the office of bishops not agreable to the word of God but damned in diverse assemblies 19. Anno 1590. when the confession or Covenant was subscribed universally of new the assembly desired a ratification of the liberties of the Kirk in her jurisdiction discipline in presbyteries Synods and generall assemblies 20. It was ordained also that all intrants should subscribe the book of discipline especially the heads controverted also all who were presently in office under the paine of excommunication 21. In the assembly 1591. the forementioned Act was renewed 22. Anno 1592. commissioners were sent to attend the Parliament to desire a rescindeing of the Acts of Parliament Anno 1584. made in prejudice of of the Church a ratifying of the discipline of the Church both which were granted now the reader may judge from these particulars what was the sense of the Church of Scotland at that time of the confession or Covenant whether these citations amount to any thing or not And whether or not this author had any reason to slight undervalue so far as he doth the paines taken by that reverend Assembly to cleare the oath according to the sense of those who first took it But he addeth That Episcopacy was not accounted unlawfull even in the judgment of the assembly of the Church within Six yeers after where it was declared That the name bishop hath a speciall charge function thereto annexed by the word of God and that such may be admitted to a benefiâ—…e Ans. It is true Anno 1586. there was a conference drawn on at Haly rude house by the King betwixt some Ministers some whom he did commissionat which did conclude that the Bishop should have a care of one flock That he
should have some choise brethren added without whose counsell he should do nothing under the paine of deposition That his doctrine should be examined by the meeting if it were sound unsound he should lose his place That his power should only be the power of order not of jurisdiction That withall he should have inspâ—…ction over moe parishes that every Minister who was to enter should have his approbation the approbation of those Ministers who were to be joyned with him c. But when the assembly did meet in May thereafter these were not assented unto But it was only concluded That the bishop being a pastour as other ordinary Ministers should be tryed by the presbytery Synod in matter of doctrine conversation And be subject unto the Generall assemblies when the commissioners who were sent from his Maj. did hear of this they dissented protested that nothing concluded should stand in force seing thâ—…y had passed from the Articles And this occasioned a â—…w conference where that was concluded which this author mentioneth withall they did proceed to set down the order of the presbyteries Now lest any should stumble at this change in the Assembly let it be considered That two yeers before this there was a strange change at court for Arran ruled all nobles were banished ministers were forced to flee others imprisoned then the Prelats got up their heads Montgomerie was made Bishop of Glasgow one Mr Adamsone made Bishop of Saint Andrews And Ministers were compelled to promise under their subscription obedience unto them to consent unto many other acts of iniquity under the paine of banishment confinement imprisonmâ—…nt deposition sequestration of stipends this course continued till near the end of the year 1585. When the exiled nobles returned though a new Parliament was called the King would not repeale any act which was made in prejudice of the Church the yeer before Yet at length he professed some desires to have the Church settled called for that conference at Halirudhouse Now what wonder was it that when all was overturned Prelats established by Parl. in their full power that the Church should take little ere she wanted all should condescend to some things of purpose to get the power of prelats hemmed in hopeing when this furious tempest was fully blowne over that she should be in a better capacity to promove her work And withall it may be seen that she holdeth as much as she can mindeth the work of the presbyteries notwithstanding of the lawes of thâ—… land as yet unrepealed standing against her So that hence it appeareth that they never once thought of retracting the act at Dundee as he would make his reader beleeve And it would be considered likewise that at this Assembly there were severall of these Ministers present who Anno 1584. had subscribed unto the prelats And further it is considerable That for as great a length as they went Yet Sess. 6. They declared that there were only these Church officers Pastors Doctors Elders Deacons And that the name Bishop should not be taken as in the time of popery but is a name common to all pastours and Sess. 10. 11. They declared that by a Bishop they meane only such as the Apostle doth describe The last thing which he sayeth is this No Assembly can puâ—… an obligation upon persons who have taken an oath personally to accept of the sense which they put upon it It is true the assembly at Glasgow could declare their sense of the oath taken by themselves but could not impose their sense upon the takers of the oath before that sense not havâ—…g been given to the takers of the oath by the imposers of the same â—…e takers of the oath not having impowered these commissioners at Glasgow to declare their sense of that oath they had taken So then whatever was done 〈◊〉 Glasgow after the Covenant was taken by the body of the land could not oblige all the takers of it to owne their declaration of the sense of the Covenant which was not at first imposeing the oath declared unto them To let passe his bitter reflâ—…ctions not worth the transcribeing upon that venerable assembly at Glasgow 1638. The like where of would make him all his fraternity to tremble Ans. 1. The Assembly at Glasgow did impose no sense of theirs upon any man either who took the Covenant before or thereafter only because to them as the representative of the Church the publick judiciall interpretation of the Covenant or confession of â—…aith did properly belong they made search after the true sense meaning of the oath did declare make it appear to all by undenyable arguments as hath been showne that they had found out the true sense meaning thereof what was the sense of the Church of Scotland when it was first imposed And was there any wrong here 2. Such as had renewed that Covenant at that time had taken it with the explicatory addition did swear to forbear the approbation of Church Government by prelats untill the Generall Assembly should try whether that Government was abjured by the Covenant or not And was not that a sufficient impowering of the Assembly to declare the true sense thereof But what would this author gather from all thiâ—… He concludeth that Whatever the Assembly at Glasgow did after the Covenant was taken by the body of the land could not oblige all the takers thereof to owne their declaration of the sense of the Covenanâ—… Ans. Though their deed could not oblige the body of the land to owne their sense yet the Covenant it self did oblige them the body of the land did then see themselves obliged by the declaration of the true sense of the Covenant which they gave And what necessity was there for more The Assembly never offered to give a sense of their own which had not been heard of before For that had been intolerable but according to their place duty they for the good of theland satisfaction of the Covenanters search out of the â—…hentick records of the Church what was the sense meaning of the Church at that time when the Covenant was first taken which every privat person could not be so able to do which necessity did require to be done because of severall doubts which were raised there about He addeth the body of the land hath not indeed abjured Episcopacy by that nationall Covenant Neither the Covenant nor added interpretation doth import any such thing Ans. This is a strange thing how can this be seing the body of the people of the land took that Covenant by which when first taken by the body of the land prelacy was abjured It is true some who took the Covenant then being unclear in a matter of fact which had been done some fifty or sixty yeers before in trying searching out of which there
God to have a tender conscience to make this their exercise to keep a good conscience both towards God man will be loath to condemne them in the least Yea or if they saw what a deluge of prophanity is now broken in upon these lands what unparalleled wickednesse is there perpetrated what abhomination of all sorts reigneth since this course of defection was begun Their hearts would tremble they would scar at such a course as is so destructive to the Kingdome of God within so advantagious for the promoveing of the maine interest of Satan never acknowledge that to be a divine truth which is not after Godlinesse Sure there is a principle in all the godly which will incline them to affect that course best which is most for promoveing the work of grace in souls abhore that which openeth a gap to all prophanity licentiousnesse And though they could disput none against such a course this were enough to make their gracious souls abhore it Let none say that such precisenesse refuseing to cede in a little will prove destructive to the Church by incenseing the civil Magistrat the more For God's way is alwayes the best both for particular persons for Churches an instance cannot be showne where a Church by her faithfull adhereing to the truth of God standing to her principles refuseing to goe back in the least hath ruined herself But upon the other hand it hath frequently been seen how a Church by her yeelding unto the snares of her adversaries through fear or prudence falsely so called hath brought ruine destruction insensibly upon herself The yeelding unto a little in the beginning of a defection hath proven the bane neck-break of Churches cedeing to little formes at first hath brought in the masse at last But now it is hoped that such as shall duely Christianly ponder the premisses shall not account the grounds of the sufferings of that Church people punctilioes or inconsiderable triffles whatever such as do not weighâ—… matters in the ballance of the sanctuary but according to their owne phancies may judge And therefore it may be thought that strangers who shall judge of matters according to the truth shall rather stand astonished wonder at the pusilanimity fainting of heart which hath there appeared at this time enquire what â—…s become of that Spirit of boldnesse zeal courage for the cause truth of God which formerly did act the faithfull ministers professours of the Land And where are all those worthies who set their faces against greater stormes then any that hath appeared of late And how is it that so many have out lived their own zeal faithfulnesse by silence at such a time when God in his dispensations did call upon thâ—… to cry aloud not to spare have betrayed the precious interests of Christ which their predecessours valued beyond their lives And how is it that this generation hath degenerated so far as their predecessours might be ignorant of them not acknowledge them have forgotten their former zeal May not the world wonder at this But what wonder is it that it be so when now their rock hath sold them the Lord hath shut them up when now the Lord hath been displeased and hath made them to drink the wine of astonishment for their provocations hath taken spirit courage from them that they may know at length how evill bitter a thing it is that they have forsaken the Lord their God And therefore this dispensation of the Lord unto that Church may ought to be improved by other protestant neighbour Churches as a warning from the Lord to repent returne unto him for because of her backslideings hath the Lord brought all this upon her he is a jealous God who will sparâ—… none but the greater their injoyments have been when these are abused to licentiousnesse not improved for the glory of God the advancement of the work of reformation of Churches of particular persons the sorâ—… will the plagues judgments be with which he will visit such It concerneth all about all who hear of the Lord 's dealing with her to repent remember from whence they are fallen to do their first works for because of her departing from the love of her espousals the kindenesse of her youth the Lord is now visiteing her with sore sharpe rodes Professions yea large professions will not save in the day of God's anger He searcheth the hearts the reines he loveth truth in the inward parts therefore the faire flourishes of outward professions will not satisfie if there be not more Covenanting with the Lord will not hold off judgments when conscience is not made of these covenants And now it hath not been Scotland's Covenanting with God that hath brought all this upon her But Scotlands dealing deceitfully in the Covenant For so long as she was with some singlenesse of heart aimeing honestly at the promoveing of the ends of the Covenant the Lord made her â—…errible unto all her adversaries made one chase an hundereth But so soon as this vow was forgotten the ends thereof not sincerely minded sought after then the Lord departed from her she could not shake her self as before Finally it would become all neighbour reformed Churches to be upon their guaird for the same Spirit that troubleth that Church now is the Spirit of Antichrist seeking to re-enter there after he hath been cast out with all his appurtenances in a most universall solemne manner the door barâ—…ed with solemne Covenants oaths made unto the most high And indeed hath gained great footing already for there is more popâ—…ry openly professed this day then hath been openly avowed almost these hundered of yeers And if Antichrist shall againe get possession there any may judge what hazard other Churches are into what cause they have to withstand the same if they can do no more for that effect to pray to him who will hear at length that he would hasten that day in his own time wherein it might be said Babilon the great is fallen is fallen is become the habitation of devils the hold of every foule Spirit so that the Kings of the earth who have Committed 〈◊〉 lived deliciously with her may bewaile her lament for her when they shall see the smoak of her burnings for he will at length judge the great whore which did corrupt the earth with her fornications will avenge the blood of his servants at her hand then shall that Church being fully freed from the yoke of prelacy other abhominations with others be glade rejoyce when that wicked with all his appurtenances shall be consumed with the Spirit of his mouth shall be destroyed with the brightnesse of his coming Even so come Lord Iesus AMEN The Contents THe INTRODUCTION Pag. 1. Sheweth