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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77444	An historicall vindication of the government of the Church of Scotland from the manifold base calumnies which the most malignant of the prelats did invent of old, and now lately have been published with great industry in two pamphlets at London. The one intituled Issachars burden, &c. written and published at Oxford by John Maxwell, a Scottish prelate, excommunicate by the Church of Scotland, and declared an unpardonable incendiary by the parliaments of both kingdoms. The other falsly intituled A declaration made by King James in Scotland, concerning church-government and presbyteries; but indeed written by Patrick Adamson, pretended Archbishop of St. Andrews, contrary to his own conscience, as himselfe on his death-bed did confesse and subscribe before many witneses in a write hereunto annexed. By Robert Baylie minister at Glasgow. Published according to order.	Baillie, Robert, 1599-1662.; Adamson, Patrick, 1537-1592. Recantation of Maister Patrik Adamsone, sometime archbishop of Saint-Androwes in Scotlande.; Welch, John, 1568?-1622.	1646 (1646)	Wing B460; Thomason E346_11; ESTC R201008	133,114	153

Pope to take in his hand both the Swords nnn Animadversions To confound the Jurisdiction Civill and Ecclesiasticall is that thing wherein all men of good judgement have justly found fault with the Pope of Rome who claimeth to himselfe the power of both the swords which is as great a fault to a Civill Magistrate to claime or usurpe and especially to judge upon doctrine errours and heresies he not being placed in Ecclesiasticall function to interpret the Scriptures the warrant hereof out of the Word of God we are ready to bring forth his Majesty did put it under his own hand that these things were far from his thoughts that he was no Judge either of doctrine or heresie or of the interpretation of Scripture that neither he nor his Parliament did meddle w th Excommunication that they had pronoūced the excommunication of Mountgomery to be null not as Judges of the cause but as witnesses of the informality of the processe he confessed that Jesus Christ was the onely head and Law-giver of his Church and that if he should claime to himself or his heirs any thing meerly Ecclefiastick which the Word of God has put in the hands of Church officers that if he or any man should suspend or alter any thing which the Word of God did remit onely to them he avowed that these attempts in himselfe or any other would be nothing else but as he speaks the sinne of Idolatry and a transgression against all the three Persons of the Trinity against the Father in not trusting the words of his Son against the Son in not obeying him but taking his place over his head ooo Kings Declaration Never shall I nor ever ought my Posterity acclaime any power or Jurisdiction in a matter meerly Ecclesiasticall as to the Commissioners not Ecclesiasticall they are joyned to give their advices and not to interpose their authority while Christ sayes Dic Ecclefias and one onely man did steale that dint against the Bishop of Glasgow in a quiet holl the Act of Parliament reduceth the sentence for informality and nullity of processe not as Judges whether the excommunication was grounded on good and just causes or not but as witnesses that it was unformally proceeded and to end shortly this my Declaration I mind not to cut away any liberty granted by God to his Church I acclaime not to my selfe to be judge of doctrine or true interpretation of Scripture my intention is not to discharge any Jurisdiction in the Kirke that is conforme to Gods Word nor to discharge any Assembly but onely that these shall be holden by my License and Counsellours my intention is not to meddle with excommunication neither acclaime I to my selfe or my heirs power in any thing that is meere Ecclesiasticall and not adiaphoron nor with any thing that Gods Word hath simply devolved in the hands of his Ecclesiasticall Kirk and to conclude I confesse and acknowledge Christ Jesus to be head of his Church and Lawgiver to the same and whatsoever persons doe attribute to themselves as head of the Church and not as members to suspend or alter any thing that the Word of God hath onely remitted to them That man I say committeth manifest Idolatry and sinneth against the Father in not trusting the words of his Son against the Son in not obeying him and taking his place against the holy Ghost the said holy spirit bearing the contrary record to his conscience against the holy Ghost because against the Spirits Testimony in his own conscience I hope they who are so earnest to have King James heard in this cause though in a false and suppositious Writ will be content to hear him in his true Declaration under his own hand The third part of the Writ containes an enumeration of his Majesties intentions The pretended intentions were not the Kings but the Prelats concerning them we need adde little to what is said onely consider first that Adamson the Author of the Writ assures us that there is nothing or little here of the Kings intentions ppp Recantation I have enterprized of meere remorse of conscience to write against a Book called The Declaration of the Kings Majesties intentions albeit it containeth little or nothing of the Kings intentions but of my own in the time of the writing thereof and the corrupt intentions of such as for the time were about the King and abused his minority in the whole Book is nothing contained but assertions of lyes ascribing to the Kings Majesty that whereof he was not culpable I grant I was more busie with some Bishops in England in prejudice of the discipline of our Kirke partly when I was there and partly since by mutuall intelligence then became a good Christian much lesse a faithfull Pastor being that he did here set downe onely his owne intentions and these of the Courtiers and Prelates at that time of their highest pride and greatest oppression of the religious party Secondly The Reprinters of this Writ seeme to bee perjured men and either hypocrits or Apostates the errours and faults that appeare in these intentiōs are of two kinds Prelaticall and Erastian For the first not onely the Author did recant them but also as we have now often said King James with the States Assembled in Parliament did expresly condemne them and at this time they stand condemned in the whole Isle by King Charles in his Parliament of Scotland and by both the Houses of the Parliament of England who ever now wil tak the patrociny of the Prelaticall war doth set his face against the King and Parliaments of both Nations and if he be a member of Parlia in either Nation whoaccording to his place must needs have sworn the National Covenant for his endeavor to establish what by his Covenāt he was boūd to his power to have extirpated Let him be cast with ignominy out of these honourable Senates as a false and perjured hypocrite planting by deed what by Oath and Covenant he promised to eradicat or else an Apostate repenting and retracting while now he is set in Parliament what at his entry upon oath he promised that he might be permitted to sit downe such perjured whether hypocrisie or apostacy cannot but be abominable both to God and all ingenuous men As for the Erastianisme of these intentions Cesaro-Papisme is Antichristianisme worse then that of the Pope whereby the Bishops are made pleni-potentiaries in the Church by vertue of a Commission from the Magistrate we have shewed at length how farre King James disclaimed this errour as a grievous sinne against the Father Son and holy Ghost for the thing it selfe makes the Magistrate head of the Church and fountaine of all Ecclesiastick Jurisdiction This Cesaro-papisme is an Antichristianisme so much worse then that of the Pope as more uncontrolable and remedilesse the servants of God in their wrastlings against the Antichistianisme of the Pope and Prelats had often times great

Treatise is but an extract of the most false and venemous parts of Spoiswoods story and an English rod or spurre for the sides of such a presumptuous Prophet we shall say no more to the Preface In the Treatise it selfe you draw your discourse to foure heads the Church Session or Congregationall Eldership the Classicall Presbytery Provinciall Synod and generall Assembly upon some of these foure you draw in what ever disgracefull Story you have either heard or read of any Churchmen of Scotland opposite to your way The great fountaine of all your bitter waters is that cistern which Spotswood of St Andrewes did endeavour all his life time to gather together in that Collection the Authors great intention was to heap up all things he conceived might make the Presbyteriall Government hatefull and the Episcopall lovely but being certain of great contradiction from many who knew as much in affairs as himselfe and were much more willing to speak truth without disguise he kept in this book while he lived that it might not see the light till after his death when he was not to be argued with for any of his lying and malicious Narrations This Manuscript falling in your hands you draw out of it what is most venemous and or that stuffe make up this present booke There are long agoe in Scotland prepared sufficient Antidotes against the poison of the whole story wherby any man may be furnished without difficulty towards the full confutation of your extracts but the grossenesse of your Lyes did cry so loud at this time for an answer that the patience of many good people admitted not of so long a delay as that I could be furnished from a far with any materials yet out of the small store of my knowledge and memory of the affaires you speake of and by some few helps which my present accomodations doe furnish I will venture to give you a sudden answer which I hope shall prove satisfactory enough to all ingenuous Readers who will not affect to cavill if there shall be found any materiall defect reply when you will you shall have a rejoynder Upon your first head of Church Sessions you spend your first three pages wherein you make us ascribe to our Congregationall Elderships much undue and tyrannick power Page 1. The Church of Scotland gives no more power to congregationall Elderships then both the Independents and Erastians doe allow To this I answer in generall First That we give no more power to congregationall Elderships then the Churches of France or Holland of New-England ascribe to them both in their doctrine and daily practise Secondly the power we ascribe to them cannot be challenged either by Independents or Erastians for the Independents great plea with us is about the defect that we give not power enough to that Court with our excesse herein they were never offended as for the Erastians they will not question with us about any power which the Parliament will be pleased to allow unto that Eldership now your selfe doth know that our Church Sessions practise not any power but that which the Acts of our Parliament do warrant our liberty there is not astricted to any certaine enumerate cases but I dare say that in many yeares we will not have occasion in our Congregationall Elderships to meddle in any case which even this Parliament hath not already allowed or will not as I conceive be willing upon the first Emergency to allow I grant you Prelates are here our opposites The ground of the Prelates quarrell is absurd but how justly let equitable men judge you tell us that congregationall Elderships ought to have no power at all because forsooth the whole power of all spirituall jurisdiction must reside in the Bishop alone It is your principle that in all the Preachers and in all the Congregations of the whole Diocesse yea of the whole Kingdome there is not so much power as to give to any man for what ever crime a publike admonition yet any Lay man in the Kingdom or out of the Kingdom whom the Bishop is pleased to make his Officiall or Chancellor may keep a Court in any part of the Diocesse and therein passe a sentence of Excommunication against the best Pastors and chiefe Members of any Congregation because the Scots since their first Reformation could never by any Art nor by any Force be gotten inslaved to such a Tiranny therefore it is that you your Colleagues and your Fathers have been offended with them and in your anger have invented these calumnies which here you are pleased to object The first particular crime which ye lay to our charge is The Prelates give much more Ecclesiasticall power to Laymen then we to ruling ●lders That we doe give some power of spirituall jurisdiction to ruling Elders and that by a Divine Right We grant the charge and thinke it easie to demonstrate the warrant of our Tenet both from Scripture and the practise of all the ancient and all the reformed Churches but it is needlesse here to digresse into that debate for this is not your maine quarrell with us that we give some power or jurisdiction to those you call Lay-Elders but that we ascribe any part of jurisdiction to any at all beside the Bishop for you know it is an Article of the Prelaticall Creed That a preaching Elder hath no more interest in jurisdiction then a lay Elder that for this kinde of power Priest and people are all alike That neither of them of themselves by vertue of their office have any dram thereof yet by vertue of a Commission from the Bishop either of them is capable of a pleni-potency and are able to doe the acts of the highest spirituall jurisdiction what the Iesuites were wont to ascribe unto the Pope in the Church universall That the Bishop takes to himself in his own Diocesse he and he alone by Divine right is the head the sun the fountaine the onely receptacle of all spirituall jurisdiction which he keeps to himselfe or communicates to be execute by others for the time the measure the persons according to his own good pleasure The Erastian principle is only different in this that they pull the Pope and the Bishop out of the chaire that there may be roome to set downe the Magistrate in their place What you speak of the Deacons it is a mistake We grant to Deacons no power of jurisdicton we wish there were Doctors in populous congregations page 2. In some few congregations Elders have a dispensation for a time for albeit they be present in the Eldership to receive their directions for the poore yet they doe not voice in any well governed Eldership nor do they claime any power in jurisdiction Concerning Doctors that populous Congregations wants them it comes not from any designe but for want either of meanes or of Idoneous and willing persons What you speake of the yearely election of Elders the matter is this There is