for reforming the Church if one man who may happen to be an enemy both to Truth and Vertue shall dissent And how can honest conscientious Church-men swear they shall never endeavour to have this helped By the same Act no matter is to be debated consulted or concluded but what shall be allowed by His Majesty What now if the Prince come to be Popish or altogether unconcerned about Religion shall we can we in Conscience bind our selves to propose treat and conclude nothing but what he pleases By the explicatory Act itis put in the Kings power to cut and carve in the external Government of the Church at his pleasure And so he may without consent of Parliament or Clergy restore Presbytery he may turn out all the Bishops and Pastors and plant in their room men of his own persuasion whatever it be he may casheer all our spiritual Fathers and substitute Noble-men Gentle-men Lawyers or any other kind of Laiks to be Superintendents of the Church or his Commissioners in Ecclesiastical affairs And shall we oblige our selves by an Oath to endeavour no rectification of so unreasonable a Statute If we see and it cannot be denied that Episcopal Government might contribute more to maintain Truth and advance Piety and Peace than hitherto it has done might we not ought we not to use our utmost endeavours to procure such Laws and Canons to be enacted as should oblige Bishops to manage their Power and Authority to such noble and excellent ends and not put off the respect to the souls committed to their charge We are to endeavour such a change which might conduce mightily for changing and reforming them Out of the veneration we bear to Episcopacy we cannot but pray and with for such a change and do our best to effectuate it because otherways Episcopal Government would come to be despised and derided not only as useless but pernicious Unless then we would intirely abandon Episcopacy unless we would express no regard for or concern our selves with the flourishing of piety unless we would sit down contented and satisfied without ever complaining of and opposing the corruptions of the Church we can by no means swear this Clause of the Test But we would with a very good Conscience testifie by our Solemn Oath if we were put to it that we judge our selvès obliged to endeavour a change both of the Government and Governors of the Church There are several other things that beget in our minds an utter dislike of the Act anent Religion We shall touch Two or Three things more It commands us to become a kind of Sycophants Delators and Informers against Dissenters Hardly could our mortal enemies fall upon a course more likely to blast our Ministry and expose us to hatred and obloquy Had it been designed we should give an account of Schismatical Withdrawers that our spiritual Fathers might bear with them in the spirit of meekness and charity for clearing their prejudices we would have most readily and joyfully served them in so worthy an enterprise But to delate them that they may be fined and imprisoned or banished or sustain any bodily or temporal damages is a thing we abhor We judg it more eligible to be no Pastors than to be on such terms 2. It weakens the Protestant Interest by dividing Protestants and treating sober Dissenters with as great severity as Papists or wildest Fanatiks 3. It leaves a wide postern for Popery for it exempts from the Test such as should have been first of all put to it and so provides most effectually for perpetuating Popery in the Royal Family And what could have been contrived more grateful and advantageous to the Church of Rome and what more grievous and fatal to the Reformed Grounds wherupon some of the Conformed Ministers scruple to take the Test. FIrst passing by the danger of Oaths when pressed so generally men of the least tenderness ordinarily swallow them easily and make small Conscience of observing them while they that fear Oaths are hardly induced to take them and by their strict observance make themselves a Prey we think it strange that this Oath should be injoyned to us who cannot be suspected rationally to incline either to Fanaticism or Popery since by our Subscriptions to the Oath of Supremacy and canonical obedience we have sufficiently purged our selves of the first and by our refuting Popish errors daily in our Pulpits do shew an utter abhorrence of the other and further since meerly our owning of Episcopal Government has begot and still increases in the minds of our People such an Aversion from and dislike of us we would have expected that our spiritual Fathers would not have exposed us to greater loathing and contempt by such engagements which although it should be granted to be causeless and unjust yet we think our selves bound to shun it that our Ministry may be the more taking with them since the thing pressed upon us is neither absolutely necessarie nor yet so evident in what is asserted for truth as may incourage us for to underlie their prejudice conceived thereupon And finallie since it is known that abjuring the Covenant did hinder many Ministers to conform and People to joyn in Ordinances dispensed by Conformists and our Parliaments had hitherto shewed such civil Moderation as to free us from the Declaration we cannot look at it but as bad and fatal that our Church should be dashed on this Rock which may occasion its splitting and instead of quenching this former evil create new Flames Secondly as we wish for the suppressing of the growth of Popery a more particular way had been made use of even for the discovering of such as are of no publick Trust so we cannot but regret that this Test has been so framed as to divide the sound sober Presbyterians amongst themselves whereby our Common Enemies are gratify'd and the true Faith indangered we being perswaded that there are many Presbyterians in the Kingdom Gentlemen Ministers and others who cannot in conscience take this Test who yet do dayly come and are ready to joyne with us in Ordinances We think it had been fitter to have condescended something for gaining of such then to have put such a brand upon them which may more alienate them and weaken us Thirdly that Confession of Faith Recorded in the first Parliament of King James the 6th has some things in it which may scarre the Swearing to it without Limitation as 1. Section 15th it Asserts those to be evil works which are done not only contra but praeter verbum Dei 2dly Section 25th It Asserts such as resist the Supreme Power doing that which pertains to his charge and while he vigilantly travels in his office doe resist the Ordinance of God which clauses may bear an exclusive sense especially when in the 5th Section it is reckoned among good works to suppress Tyranny 3dly Section 15th Jesus Christ is asserted to be the only Head and Law-giver of his Kirk and it
close up this Head of Objections drawn from the Confession foresaid it is to be considered that the famous and â—earned Doctors of Aberdeen Anno 1638. in their Demands and Duplys do in Demand 11. declare and take God to witness that they and other people were willing to subscribe this very Confession of Faith And 11 Duply They assert that they are ready not only to subscribe but to swear this National Confession of Faith so they call it ratified and registred in Parliament To which Declaration they add the Oath sworn by them when they received the degree of Doctorat in Theology which Oath they solemnly again renew in the 7. Duply And this they judged necessary for them to do to satisfie the world that they were no favourers of Popery which as then so now is the Engine whereby to calumniate loyal Subjects and soundest Protestants as Papists in masquerade By which we understand that these learned loyal Divines and Orthodox the glory of the Reformed Church in their Age who well understood the Protestant Doctrine the unlawfulness of resisting the supreme Magistrate upon any pretence whatsoever the intrinsik power of the Church together with the Interests and Rights of Episcopal Government did not scruple to subscribe and swear this Confession of Faith and that as a Test against Popish Errors and Supersition So that they who shall now refuse to swear to own and believe the true Protestant Religion reformed from Popery contained in this Confession do occasion too much umbrage of suspicion and jealousie that they are not sound nor solid Protestants As to the second Head or Classis of Objections drawn from the Oath of Allegiance and Supremacy which together with the maintenance of the Kings Prerogative is asserted and sworn in the Test the great stress of the Objections founded thereupon lies in these two Particulars That the Kings Supremacy as it is asserted by the Act of Parliament viz 16 Anno 1669. seems to deprive and devest the Church of all its intrinsick Power as if all Ecclesiastical Authority were derived not from Jesus Christ the alone Prince and Vital Head of his Church but from secular Princes and Magistrates And 2. That by the foresaid Act there seems to be a Power lodged in the King to alter and change the established Episcopal Government of the Church at his Royal pleasure which they can never swear to maintain as a Prerogative of the Crown who believe Episcopacy to be of Divine Right and Apostolical Institution and by consequence an oecumenick and unalterable Government by any power on earth For the more clear satisfaction of these Objections it will be convenient to read and consider that Act of Parliament November the 16th 1669 in which upon due perusal and examination nothing new or dangerous to the setlement of our National Church will be found comprehended Our Saviour was very unconcerned to regulate the bounds of Soveraign Powers he doth not examine Pilate's Power to judg of Blasphemy or Treason but acknowledgeth and submits unto it And so his Apostles neither enquire into the Rights of the Roman Emperors nor limit the exercise of their Power but seriously recommend to all good Subjects as their duty submission and obedience to the higher Powers and they leave the secular Powers of the world in possession of whatever Authority either over persons or matters they found them invested with The Magistrate doth not intitle himself to the Spiritual Function in preaching the Word administring the Sacraments exercising the Power of Ordination or the Keys c. Our gracious King never challenged these spiritual Powers which indeed belong to the Bishops and other Ministers of the Church The holiest and best Kings of Israel and Judah are famous for abolishing false Worship asserting and setling of the Truth Many excellent Ordinances concerning Religion were made by Moses Ioshua David Solomon Asa Iosiab c. which are recorded and applauded by the Spirit of God in the Scriptures These ordered and regulated divine worship Sacraments and Covenants with God they erected Altars Temples and Tabernacles and dedicated them to God They destroyed Idolatry reformed abuses in Gods House and service and both setled the standing worship and ordained Thanksgivings and Humiliations so that the ordering of matters of Religion was not exempted from the supreme secular Power under the Law nor did the Emperors and Sovereign Princes of the earth by imbracing Christianity lose their Power injoyed by all their Predecessors which if they had they should have been thereby inevitably exposed to the disturbances of their Government by Seditions and Rebellions upon every frantick eruption of religious Melancholy If Constantine had not interposed his Authority for suppressing the Arrian Heresie what had become either of Government or Religion The drawing up of Canons for regulating Religion our Lord committed to the Apostles and their Successors the Bishops with other Ecclesiastical persons but that these Canons should be inforced as Laws by temporal sanctions and penalties this flowed from the authority of the Civil Power And accordingly in the second oecumenical Council the Bishops and Fathers assembled at Constantinople beseech Theodosius the elder to ratifie the Decrees of that Synod Justinian established the main Canon or Codâ—x of the Universal Church consisting of the Canons of the first general and five Ancient provincial Councils commanding them to be keept as Laws As matters of Religion have not been exempted from the cognizance and regulation of the Supreme Civil Powers much less can the exemption of Ecclesiastical persons be pretended Under the Law we find Solomon judging an High Priest offending viz. Abiathar whom he turned out and placed Zadock in his Room and Office 1 King 2. 27 35. and as single persons so if we consider Church-Officers in their Ecclesiastical Meetings and Assemblies we find the Calling thereof lodged in the supreme Magistrate for Moses not Aaron David not Abiathar Solomon not Zadock summoned the Priests and Levites to the Meetings so under the Gospel in the pure and primitive times we find no Councils nor Synods called by the Bishop of Rome nor by any other Bishop or by any other Ministers forming themselves into Classical and Synodical Meetings against or without the Consent of the Christan Prince or Magistrate To any who will be at the pains to consult Antiquty or Ecclesiastical History it will evidently appear that the indiction of times and places the convocating of persons the precedency the ordering of debates the dismission of Assemblies the confirmation of Canons so as to enforce them as Laws in the General or Provincial Councils were all performed by the supreme Magistrate St. Paul himself appealed to Caesar when arraigned and called in question for his Religion and Athanasius appealed from the Synod at Tyre to Constantine to whom were two appeals made in the case of Cassianus and Donatus besides many other instances of the like nature And it were heartily to be wished that all Church-men and Ministers
to own it Cessante enim materia juramenti cessat ejusdem obligatio radice obligationis sublata tollitur â—â—â pullulans inde obligatio according to all Casuists Juramentum sequitur naturam conditionem actus cui adjungitur id est materiae circa quam versatur sicut accessorium sequitur naturam sui principalis accessorium extinguitur cum principale cadit D. Sandersone These who believe Episcopacy to be of Divine Right have no cause to fear that ever the King will alter this specifick form of Church-Government neither inclination nor interest moving him to it The Aphorism so usual with His Majesties Royal Grandfather No Bishop no King cannot but make deep impression on His Majesty and must be considered not only as a sentence full of present truth when it was uttered but a sad prophecy of the Tragical events which after ensued And as the greatest and most politick Underminers of the Monarchy did of late so their successors continue still to make their oblique and first assaults upon it by raising their batteries against the setled Episcopacy 3 If the words of that assertory Act be sedately weighed they will not be found to bear the weight of this Objection for the odds are vast betwixt them a power to order and dispose the external Government and Policy of the Church together with the ordering of the administration of the external Government of the Church which are the words of that Act and the power of altering and changing the specifick and essential Government of the Church the former relating to the Ecclesiastical ordering of Ecclesiastical Persons Matters and Meetings as the Act it self expresly bears The King may and ought to have the ordering and disposing and administration of the external Government of the Church without claiming a power to alter or change the very Species Body and essence of it Nor may we in charity presume that our Gracious King challenges any such power to himself by vertue of that Act assertory nor doth it hinder any to believe Episcopal Government to be institute of God that in the exercise and external administration thereof it is subject to the Orders and Authority of the Prince for the same power may be said to be from Heaven and to be of men under different notions and respects to be from Heaven and of God in respect of the substance of the thing in general and to be of men in respect of the determination of sundry particulars requisite to the lawful and laudable exercise thereof Tho the Ministerial Power be of God yet are the Ministers in executing the Acts proper to their Ministerial Functions regulated and ordered by Ecclesiastical Laws Canons of the Church or Acts of General Assemblies Nor doth the derivation of any power from God necessarily infer the Non-subjection of the persons in whom that power is vested to any others as to the managing and exercise thereof For the power which Fathers have over their Children Husbands over their Wives Masters over their Servants is from Heaven of God and not of Men yet are Parents Husbands Masters in the exercise of their several respective powers subject to the powers Jurisdictions and Laws of the lawful Soveraigns It will prove a very difficult task for any man to find out a clear and satisfying reason of difference in this present case betwixt the Ecclesiastical power Oeconomical why the one because it claimeth to be of Divine Right should be therefore exempted from the Regulation of it in its exercise by humane Laws and not the other which flows from Heaven and is equally of Divine Right with the former 5. In fine All such who have sworn the Oath of Allegiance and Supremacy since the assertory Act was made Anno 1669 can have no pretence to scruple the taking of this Test upon account of any thing contained in the Act of Supremacy already sworn by them in as much as they must be understood to have taken that Oath in the sense of the Lawgivers who framed that Act. Before we come to the Third Classis of Objections it will be necessary to say something for satisfaction of the Doubts of some who apprehend contradictions betwixt some expressions in the Consession of Faith and others in the same Consession and betwixt some assertions therein and others in the Test So that they think by taking this Oath they shall he ensnared to swear to contradictory Propositions Two are instanced that in the Article concerning the Immortality of Souls it is said That the Elect departed this life are delivered from all torment And yet in the same Article it is asserted That neither the Elect nor Reprobate are in such sleep after death that they feel no torment To this seeming contradiction it is answered 1. That this flows from the mistake and error of the Printer alone and not from any fault in the Confession For in that History of the Reformation of the Kirk of Scotland of the foresaid Edition the later part of the Article runs thus So that neither the one nor the other are in such sleep that they feel nothing Which clearly takes off all shadow of Contradiction as well as the error of those against whom that Article seemsto be levelled But finally the Latin Paraphrase of it in the Harmony of Confessions takes off all difficultly For there the words run thus Adeo ut neque hi neque illi ita dormiant ut non sentiant in qua conditione versentur Another seeming contradiction is betwixt the Confession and the Test viz. Art 25. it is said That they who resist the supreme Powers doing that which belongs to their charge resist Gods Ordinance and they who deny to them their aid counsel comfort c while the Princeâ— and Rulers vigilantly travel in the execution of their Office these deny their help and support to God which words seem to disallow the resisting of the supreme Magistrate only conditionally and in a limited and restricted sense Again the Oath and Test assert That it is unlawful upon any pretence whatsoever to take up arms against the King or these commissionate by him which doth declare the resisting of the Soveraign power to be simply and absolutely unlawful without any restriction or limitation Ans. Here is no Contradiction if the Logical Rules be observed For to resist the Supreme Powers doing that which pertains to their charge is to resist Gods Ordinance and not to resist the Supreme Powers doing that which pertains to their charge is to resist Gods Ordinance were indeed a contradiction but to resist the Supreme Powers doing that which appertains to their charge is to resist Gods Ordinance and to resist the Supreme Powers upon whatsoever pretence is to resist Gods Ordinance imports no manner of contradiction And so of the other proposition To deny aid counsel c. while Princes and Rulers vigilantly travel c. in the execution of their Office and not to deny aid counsel c. while
lawful for you to make to your self an Act of Parliament since he who can make any part of an Act may make the whole the Power and Authority in both being the same Of the which Crimes above-mentioned you the said Archibald Earl of Argyle are Actor Art and Part which being found by the Assize you ought to be punished with the pains of Death for faulture and escheat of Lands and Goods to the terror of others to commit the like hereafter An Abstract of the several Acts of Parliament upon which the Indictment against the Earl of Argyle was grounded Concerning Raisers of Rumors betwixt the King and his People Chap 20. 1. Statutes of King Robert 1. IT is defended and forbidden That no man be a Conspirator or Inventer of Narrations or Rumors by the which occasion of discord may arise betwixt the King and his People And if any such man shall be found and attainted thereof incontinent he shall be taken and put in Prison and there shall be surely keeped up ay and while the King declare his will anent him Act 43. of Par. 2. King James 1. March 11. 1424. Leasing-makers for fault Life and Goods Item it is ordained by the King and whole Parliament that all Leasing makers and tellers of them which may engender discord betwixt the King and his People wherever they may be gotten shall be challenged by them that power has and tyne Life and Goods to the King Act 83. Par 6. James 5. Dec. 10. 1540. Of Leasing-makers ITem Touching the Article of Leasing-makers to the Kings Grace of his Barons Great-men and Leidges and for punishment to be put to them therefore the Kings Grace with advice of his three Estates ratifies and approves the Acts and Statutes made thereupon before and ordains the same to be put in execution in all Points and also Statutes and ordains That if any manner of person makes any evil Information of his Highness to his Barons and Leidges that they shall be punished in such manner and by the same punishment as they that make Leasings to his Grace of his Lords Barons and Leidges Act 134. Par. 8 James 6. May 22. 1584. Anent Slandereres of the King his Progenitors Estate and Realm FOrasmuch as it is understood to our Soveraign Lord and his Three Estates assembled in this present Parliament what great harm and inconveniency has fallen in this Realm chiefly since the beginning of the Civil Troubles occurred in the time of His Highness minority through the wicked and licentious publik and private speeches and untrue Calumnies of divers of his Subjects to the disdain contempt and reproach of His Majesty his Council and Proceedings and to the dishonour and prejudice of His Highness his Parents Progenitors and Estate stirring up His Highness's Subjects thereby to misliking sedition unquietness and to cast off their due obedience to His Majesty to their evident peril tinsil and destruction His Highness continuing always in love and clemency toward all his good Subjects and most willing to seek the safety and preservation of them all which wilfully needlesly and upon plain malice after His Highness's mercy and pardon oft-times afore granted has procured themselves by their treasonable deeds to be cut off as corrupt Members of this Commonwealth Therefore it is statut and ordained by our Soveraign Lord and his Three Estates in this present Parliament that none of his Subjects of whatsoever Function Degree or Quality in time coming shall presume or take upon hand privately or publikly in Sermons Declamations and familiar Conferences to utter any false slanderous or untrue speeches to the disdain reproach and contempt of His Majesty his Council and Proceedings or to the dishonour hurt or prejudice of His Highness his Parents and Progenitors or to meddle in the Affairs of His Highness and his Estate present by-gone and in time coming under the pains contained in the Acts of Parliament anent makers and tellers of Leesings certifying them that shall be tryed contraveeners thereof or that hear such slanderous speeches and reports not the same with diligence the said pain shall be executed against them with all rigour in example of others Act 205. Par. 14 King James 6. June 8. 1594. Anent Leasing-makers and Authors of Slanders OUr Soveraign Lord with advice of his Estates in this present Parliament ratifies approves and for His Highness and Successors perpetually confirms the Act made by his Noble Progenitors King James the First of Worthy Memory against Leasing-makers the Act made by King James the Second entituled Against Leasing-makers and tellers of them the Act made by King James the Fifth entituled Of Leasing-makers and the Act made by his Highness's self with advice of his Estates in Parliament upon the 22 day of May 1584. entituled For the punishment of the Authors of Slanders and untrue Calumnies against the Kings Majesty his Council and Proceedings to the dishonour and prejudice of His Highness his Parents Progenitors Crown and Estate as also the Act made in His Highness's Parliament holden at Linlithgow upon the 10 of December 1585. entituled Against the Authors of slanderous speeches or Writs and statutes and ordains all the said Acts to be published of new and to be put in execution in time coming with this addition That whoever hears the said Leasings Calumnies or slanderous Speeches or Writs to be made and apprehends not the Authors thereof if it lyes in his power and reveals not the same to His Highness or one of his Privy-Council or to the Sheriff Steward or Bayliff of the Shire Stewards in Regality or Royalty or to the Provost or any of the Bayliffs within Burgh by whom the same may come to the knowledg of his Highness or his said Privy-Council wherethrough the said Leasing-makers and Authors of slanderous Speeches may be called tryed and punished according to the said Acts The hearer and not apprehender if it lye in his power and concealer and not revealer of the said Leasing-makers and Authors of the said slanderous Speeches or Writs shall incur the like pain and punishment as the Principal Offender Act 107. Par. 7. King James 1. March 1. 1427. That none interpret the Kings Statutes wrongously ITem The King by deliverance of Council by manner of Statute forbids That no man interpret his Statutes otherwise than the Statutes bear and to the intent and effect that they were made for and as the maker of them understood and whoso does in the contrary shall be punished at the Kings will Act 10. Par 10. King James 6. Dec. 10. 1585. Authors of slanderous Speeches or Writs should be punished to the death IT is statuted and ordained by our Soveraign Lord and Three Estates That all his Highness's Subjects content themselves in quietness and dutiful obedience to his Highness and his Authority and that none of them presume or take upon hand publikly to declaim or privately to speak or write any purpose of reproach or slander of His Majesties Person Estate
or Government or to deprave his Laws and Acts of Parliament or misconstrue his Proceedings whereby any misliking may be moved betwixt his Highness and his Nobility and loving Subjects in time coming under the pain of death certifying them that do in the contrary they shall be reputed as seditious and wicked instruments enemies to his Highness and the Commonwealth of this Realm and the said pain of death shall be executed upon them with all rigour in example of others Act for preservation of His Majesties Person Authority and Government May 16â—2 And further it is by His Majesty and Estates of Parliament declared statuted and enacted That if any person or persons shall by writing printing praying preaching libelling remonstrating or by any malicious or advised speaking express publish or declare any words or sentences to stir up the people to the hatred or dislike of His Majesties Royal Prerogative and Supremacy in Causes Ecclesiastical or of the Government of the Church by Archbishops and Bishops as it is now setled by Law That every such person or persons so offending and being Legally Convicted thereof are hereby declared incapable to enjoy or exercise any place or employment Civil Ecclesiastik or Military within this Church and Kingdom and shall be liable to such further pains as are due by the Law in such Cases Act 130. Par. 8. James 6. May 22. 1584 Anent the Authority of the Three Estates of Parliament THe Kings Majesty considering the Honour and the Authority of his Supreme Court of Parliament continued past all memory of man unto their days as constitut upon the free Votes of the Three Estates of this ancient Kingdom by whom the same under God has ever been upholden rebellious and traiterous Subjects punished the good and faithful preserved and maintained and the Laws and Acts of Parliament by which all men are governed made and established And finding the Power Dignity and Authority of the said Court of Parliament of late years called in some doubt at least some curiously travelling to have introduced some Innovation thereanent His Majesties firm will and mind always being as it is yet That the Honour Authority and Dignity of his said Three Estates shall stand and continue in their own Integrity according to the ancient and laudable custom by-gone without any alteration or diminution Therefore it is statuted and ordained by our said Soveraign Lord and his said Three Estates in this present Parliament That none of his Leidges or Subjects presume or take upon hand to impugn the Dignity and Authority of the said Three Estates or to seek or procure the innovation or diminution of the power and Authority of the same Three Estates or any of them in time coming under the pain of Treason The Earl of Argyle's first Petition for Advocats or Council to be allovved him To his Royal Highness His Majesties High Commissioner and to the Right Honourable the Lords of His Majesties Privy-Council The Humble Petition of Archibald Earl of Argyle SHEWETH THat your Petitioner being Criminally Indicted before the Lords Commissioners of ustitiary at the instance of His Majesties Advocate for Crimes of an high Nature And whereas in this Case no Advocate will readily plead for the Petitioner unless they have your Royal Higâ—ness's and â—ordships Special Licence and Warrant to that Effect which is usual in the like Cases It is therefore humbly desired that Your Royal Highness and Lordships would give special Order and Warrant to Sir George Lockhart his ordinary Advocate to consâ—lt and plead for him in the foresaid Criminal Process without incurring â—ny hazard upon that account and your Petitioner shall ever pray Edenburgh Novemb. 22. 1681. The Councils Answer to the Earl of Argyl's first Petition about his having Advocates allowed him HIS Royal Highness his Majesties High Commissioner and Lords of Privy-Council do refuse the desire of the above-written Bill but allows any Lawyers the Petitioners shall employ to consult and plead for him in the Processof Treason and other Crimes to be pursued against him at the instance of His Majesties Advocate Extr. By me Will. Paterson The Earl of Argyl's second Petition for Council to be allovved him To His Royal Highness His Majesties High Commissioner and to the Right Honourable the Lords of His Majesties Privy-Council The humble Petition of Archibald Earl of Argyle SHEWETH THat your Petitioner having given in a former Petition humbly representing That he being Criminally Indicted before the Lords Commissioners of Justitiary at the instance of His Majesties Advocate for Crimes of an high Nature And therefore desiring that your Royal Highness and Lordships would give special Warrant to Sir George Lockhart to consult and plead for him Whereupon your Royal Highness and Lordships did allow the Petitioner to make use of such Advocates as he should think fit to call Accordingly your Petitioner having desired Sir George Lockhart to consult and plead for him he hath as yet refused your Petitioner And by the 11. Parliament of King James the VI. Cap. 38. As it is the undeniable priviledg of all Subjects accused for any Crimes to have liberty to provide themselves of Advocates to defend their Lives Honour and Lands against whatsoever accusation so the same Priviledg is not only by Parliament 11. King James the VI. Cap. 90. farther asserted and confirmed but also it is declared That in case the Advocates refuse the Judges are to compel them lest the party accused should be prejudged And this being an affair of great importance to your Petitioner and Sir George Lockhart having been not only still his ordinary Advocate but also by his constant converse with him is best known to your Petitioners Principles and of whose eminent abilities and fidelity your Petitioner as many others have hath had special proof all along in his Concerns and hath such singular confidence in him that he is most necessary to your Petitioner at this occasion May it therefore please Your Royal Highness and Lordships to interpose your Authority by giving a special Order and Warrant to the said Sir George Lockhart to consult and plead for him in the said Criminal Process conform to the tenor of the said Acts of Parliament and constant known practice in the like Cases which was never refused to any Subject of the meanest quality even to the greatest Criminals And Your Royal Highness's and Lordships Answer is humbly craved Edenburgh Novemb. 24. 1681. The Councils Answer to the Earl of Argyle's second Petition HIS Royal Highness His Majesties High Commissioner and Lords of Privy Council having considered the foresaid Petition do adhere to their former Order allowing Advocates to appear for the Petitioner in the Process foresaid Extr. By me Will. Paterson The Earl of Argyle's Letter of Attorney constituting Alexander Dunbar his Procurator for requiring Sir George Lockhart to plead for him WE Archibald Earl of Argyle do hereby substitute constitute and ordain Alexander Dunbar our Servitor to be our Procurator to pass and require
him 6. It is also offered to be proved that before the Pannel was required to take the Oath or did appear before his Royal Highness and Lords of Privy-Council to take the same there were a great many Papers spread abroad from persons and Ministers of the Orthodox Clergy and as the Pannel is informed some thereof presented to the Bishops of the Church in the name of Synods and Presbyteries which did in downright terms charge the Test and Oath withalledged contradictions and inconsistencies And for satisfaction whereof some of the Learned and Reverend Bishops of the Church did write a learned and satisfying Answer called A Vindication of the Test for clearing the Scruples Difficulties and mistakes that were objected against it And which Vindication and Answer was exhibited and read before the Lords of His Majesties Privy-Council and allowed to be printed And from which the Pannel argues 1. That it neither is nor can be pretended in this Libel that the alledged Explication wherein he did take the Oath does propose the scruples of his Conscience in these terms which were proposed by the Authors of these Objections which do flatly and positively assert that the Oath and Test do contain matters of inconsistency and contradiction whereas all that is pretended in this Libel with the most absolute violence can be put upon the words is arguing Implications and Inferences which neither the words are capable to bear nor the sincerity of the Earls intention and design nor the course of his by past Life can possibly admit of And yet none of the persons who were the Authors of such Papers were ever judged or reputed Criminal or Guilty and to be prosecuted for the odious and infamous Crimes libelled of Treason Leasing-making Prejury and the like 2. The Pannel does also argue from the said matter of Fact that the alledged Explication libelled can neither in his intention and design nor in the words infer or import any Crime against him because before his being required or appearing to take the Oath there were spread abroad such Scruples and Objections by some of the Orthodox Clergy and others So that the Earl can never in any sense be construed in his Explication wherein he took the Oath to have done it animo infamandi and to declaim against the Government For the Scruples and Objections that were spread abroad by others were a fair and rational occasion why the Earl in any sense or explication which he offered might have said that he was confident the Parliament never intended to impose contradictory Oaths and this is so far from importing the insinuation and inference made by the Libel that thereby the Parliament were so impious as to impose contradictory Oaths as on the contrary considering the Circumstances forementioned that there were Papers spread abroad insinuating That there were inconsiltencies and contradictions contained therein the said expression was an high Vindication of the Honour and Justice of the Parliament against the Calumnies and Mis-representations which were cast upon it and was also a just Rise for the Pannel for the clearing and exonoration of his own Conscience in the various senses and apprehensions which he found were going abroad as to the said Test humbly to offer his sense in which he was clear and satisfied to take the Oath 7. To the Libel in so far as it is founded upon the Act of Parliament viz. Act 130 Par. 8 James 6 declaring That none should presume to impugn the Dignity or Authority of the Three Estates of Parliament or procure any invasion or diminution thereof under the pain of Treason as also in so far as it is pretended in the Libel That the Pannel by offering the Sense and Explication libelled has assumed the Legislative Power which is incommunicable and has made a Law or a part of a Law It is answered The Libel is most groundless and irrelevant and against which the Act of Parliament is opponed which is so plain and evident upon the reading thereof that it neither is nor can be subject to the least cavillation And the plain meaning whereof is nothing else but to impugn the Authority of Parliaments as if the King and Parliament had not a Legislative Power or were not the highest Representative of the Kingdom or that any of the Three Estates were not essentially requisit to constitut the Parliament And besides there is nothing more certain than that the occasion of the said Act its being made was in relation to the Bishops and Clergy And there is nothing in the pretended Explanation that can be wrested to import the least Contravention of the said Act or to be an impugning of the Three Estates of Parliament or a seeking any innovation therein And it is admired with what shadow of Reason it can be pretended That the Pannel has assumed a Legislative Power or made a part of a Law seeing all that is contained in the alledged Explication libelled is only a Declaration of the Earl's sense in which he was satisfied to take the Oath and so respected none but himself and for the clearing of his own Conscience which justly indeed the Word of God calls a Law to himself without any incroaching upon the Legislative Power And where was it ever debated but that a man in the taking of an Oath if as to his apprehensions he thought any thing in it deserved to be cleared might declare the same or that his exhibiting at the time of the taking of the Oath his sense and explication wherein he did take it was ever reputed or pretended to be the assuming of a Legislative Power it being the universal practice of all Nations to allow this liberty and which sense may be either rejected or accepted as the Legislator shall think fit importing no more but a Parties private senseâ— for the exoneration of his own Conscience And as to that Member of the Libel founded upon Act 19. Par. 3. Queen Mary it contains nothing but a Declaration of the pain of â—erjury and there is nothing in the Explication libelled which can in the least be inferred as a Contravention of the said Act in respect if it should be proved That the Pannel at the time of the taking of the Oath did take it in the words of the said Explication as his sense of the Oath it is clear that the sense being declared at the time of taking the Oath and allowed as the sense wherein it was taken the Pannel can only be understood to have taken it in that sense And although publik Authority may consider whether the sense given by the Pannel does satisfie the Law or not yet that can import no more though it was found not to satisfie but to hold the Pannel as a Refuser of the Oath but it is absolutely impossible to infer the Crimes of Perjury upon it being as is pretended by the Libel the Pannel did only take it with the Declaration of the Sense and Explication libelled 8. As the Explication
more strongly be said against the General 2. The 130. Act. Par. 8. James VI. is expresly founded on because nothing can be a greater diminution of the power of the Parliament than to introduce a way or mean whereby all their Acts and Oaths shall be made insignificant and ineffectual as this Paper does make them for the Reasons represented Nor are any of the Estates of Parliament secure at this rate but that they who reserved a general power to make all alterations may under that General come to alter any of them 3. What can be a greater impugning of the Dignity and Authority of Parliaments than to say That the Parliament has made Acts for the security of the Kingdom which are in themselves ridiculous inconsistent with themselves and the Protestant Religion And as to what is answered against invading the Kings Prerogative and the Legislative Power in Parliaments in adding a part to an Oath or Act is not relevantly inferred since the sense of these words And this I understand as a part of my Oath is not to be understood as if any thing were to be added to the Law but only to the Oath and to be an interpretation of the Oath It is replied That after this no man needs to add a Caution to the Oath in Parliament But when he comes to take the Oath do the Parliament what they please he will add his own part Nor can this part be looked upon as a sense For if this were the sense before this Paper he needed not understand it as a part of it for it wanted not that part And in general as every man may add his own part so the King can be secure of no part But your Lordships of Justitiary are desired to consider how dangerous it would be in this Kingdom and how ill it would sound in any other Kingdom That men should be allowed to reserve to themselves liberty to make any alteration they thought fit in Church or State as to the legality of which they were themselves to be Judges And how far from Degree to Degree this at last may come to absolute Anarchy and how scandalous a thing as well as unsecure this new way may look in an Age wherein we are too much tracing the steps of our rebellious Progenitors in the last whose great detection and error was That they thought themselves and not the King the Authors of Reformation in Church and State And no man ever was barred by that that the way he was upon was not a lawful way For if it be allowed to every man to take his own way every man will think his own way to be the lawful way As to the Perjury it is founded on this first That perjury may be committed not only by breaking an Oath but even in the swearing of it viz. to swear it with such Evasions as make the Oath ineffectual For which Sandersone is cited Pag. 138. Alterum Perjurii genus est novo aliquo excogitato Commento Iuramenti vim declinare aut eludere Iurans tenetur sub poena Perjurii implere Secundum Intentionem deferentus both which are here For the Earl being bound by the very Oath to swear in the genuine meaning without any evasion he has sworn so as he has evaded every word there being not one word to which it can be said particularly he is bound as is said And it is undeniable that he has not sworn in the sense of the makers of the Law but in his own sense which is Perjury as is said And consequentially whatever sense may be allowed in ambiguous Cases yet there can be none where the Paper clearly bears Generals And where he declares That he takes it in his own sense His Majesties Advocate declares he will not burden himself that Copies were disperst tho it is certain since the very Paper it self by the giving in is chargeable with all that is above charged upon it Sir John Dalrymple's Defence and Plea for the Earl of Argyle by way of Reply upon the King's Advocate SIR John Dalrymple replies for the Pannel That since the solid grounds of Law adduced in the Defences have received no particular Answers in relation to the common consent of all Casuists viz. That a party who takes an Oath is bound in Conscience to clear and propose the terms and sense in which he does understand the Oath Nor in relation to the several Grounds adduced concerning the legal and rational Interpretation of dubious Clauses And since these have received no Answers the Grounds are not to be repeated but the Proctors for the Pannel do farther insist on these Defences 1. It is not alledged That any Explanation was given in by the Pannel to any person or any Copy spread before the Pannel did take the Test in Council So that it cannot be pretended That the many Scruples that have been moved concerning the Test did arise from the Pannel's Explication But on the contrary all the Objections that are answered and obviated in the Pannel's Explication were not only privately muttered or were the thoughts of single or illiterate persons but they were the difficulties proposed by Synods and Presbyteries long before the Pannel came from home or was required to take the Test So that the general terms of the Acts of Parliament founded upon in the Libel are not applicable to this Case For as these Laws in relation to Leasing makers are only relative to atrocious wilful Insinuations or misconstructions of His Majesties Person or Government or the open depraving of his Laws so the restrictive Clause whereby sedition or misconstructions may be moved raised or engendered betwixt His Majesty and his Liedges cannot be applied to this Case where all these Apprehensions and Scruples were on foot and agitated long before the Pannel's Explanation As it cannot be pretended That any new dust was raised by the Pannel's Explanation so it is positively offered to be proved That there is not one word contained in this Explanation but that either these individual words or much worse had been publikly proposed and verbatim read in Council without the least discouragement or the least objection made by any Member of the Council And where a Writing ex proposito read in so high a Court was universally agreed upon without the alteration of a Syllable how can it be pretended That any person thereafter using the said in â—ividual terms in any Explanation and far easier terms that they shall incur the high and infamous Crimes libelled And the question is not here Whether the Council was a proper Judicature to have proposed or imposed a sense or allowed any Explanation of the Test to be published but that it is impossible that a sense they allowed or being publikly read beâ—ore them and which the Kings Advocate did not controll that this should import Treason or any Crime And tho the Pannels Advocate will not pursue or follow the Reply that has been made to this point yet
the impugning of the Authority of Parliament as the Earl may appeal not only to his Majesties true and Royal sense but to the most scrupulous and nyce affecters of the exactest discerning besids that they were first formally tendered in Council for their approbation and by them directly allowed How then can any man think that they could be charged with the greatest and vilest of crimes Leasing-making depraving perjury and treason But the Advocate tells us That there are some things which the law commonly forbids in general and that some inferences are as natural and strong and reproach as soon or sooner then the plainest defamations But what of all this Must therefore such generalls be left to the phantastik application of every wild imagination to the confounding of the use of speach and subverting of of humane Society and not rather be still submitted to the Judgement of common sense for their true and right understanding and the deducing thence these strong and natural inferences talk't of Of which good sense if the Advocate do but allow a grain weight it is evident that the inferences he here libells against the Earl must infallibly be cast and by all rational unbyassed men be found strange unnaturall and monstrous For S r 2ly pray observe these rational and sound Maxims he sounds his inferences on and they are manifestly these First That he who sayes he will onely obey as far as he can invents a new way whereby no man is at all bound to obey 2ly That he who in the midst of hundreds of exceptions and contradictions objected against on Oath injoyned by Act of Parliament and still unanswered sayes that he is confident the Parliament never intended to impose contradictory Oaths reproaches the Parliament 3ly That he that sayes he must explain an ambiguous Oath for himself before he take it renders all Laws and Oaths useless and makes himself the Legislator 4ly That he that sayes that he takes this Oath as far as it is consistent with it self and the Protestant Religion swears nothing 5ly That he that declars himself not tyed up by the Test from endeavouring in a lawful way such alterations as he thinks to the advantage of Church and State consistent with Religion and Loyalty declares himself and all others loosed from the Government and all duty to it and free to make any and all alterations that he pleases And 6ly That he that takes the Test with an explanation and holds it to be a part of his Oath invads the Legislative power and makes Acts of Parliament Upon which rare and excellent propositions I dar say The Earl is content according to the best Judgment that you and all unbyassed men can make either of their truth or of my ingenuity in excerping them to be adjudged guilty or not guilty without the least fear or apprehension of the issue And in the third and last place I shall only intreat you to try how the Advocat's reasoning will proceed in other cases and what brave work may be wrought by so usefull a tool Suppose then a man refuse the Test simply or falls into any other kind of non-conformity either civil or Ecclesiastik or pay's not the Kings custom or other dues or lastly understands an Act otherwise then the Advocate thinks he should is not his Indictement already formed and his process as good as made viz. That he reguards not the Law that he thinks it is unjustly or foolishly enacted that he will only obey as far as he can and as he pleases and thereby renders all Laws useless and so reproaches the King and Parliament and impugns their Authority and assumes to himself the Legislative power and therefore is guilty of Leasing-making depraving his Majesties Lavvs and of treason of which crimes above mentioned or one or other of them he is actor art and part Which being found by an Assize he ought to be punished with the pains of death forfaulture and escheat of lands and goods to the terror of others to doe or commit the like hereafter And if there be found a convenient Judge the poor man is undoubtedly lost But Sir having drawn this parallel rather to retrive the Earl's case then to make it a precedent which I hope it shall never be and choosing rather to leave the Advocate then follow him in his follies I forbear to urge it further These things considered must it not appear strange beyond expression how the Earl's Explanation such as it is did fall under such enormous and grievous misconstructions For setting aside the Councils allowance and approbation which comes to be considered under the next head suppose the Earl or any other person called before the Council and there required to take the Test had in all due humility said either that he could not at all take it or at least not without an Explanation because the Test did contain such things as not only he but many other and those the best of the Loyal and Orthodox Clergy did apprehend to be contradictions and inconsistencies And thereupon had proponed one or two such as the Papers above set down do plainly eneugh hold out and the Bishop in his Explanation rather evades then answers would it not be hard beyond all the measures of equity and charity to look upon this as a designed reflection far more a malicious and wicked slander and the blackest treason We see the Act of Parliament doth not absolutly injoyn the taking of the Test but only proposeth it to such as are intrusted in the Government with the ordinary certification either of losing or holding their Trusts at their option We know also that in cases of this nature it is far more suitable both to our christian liberty and the respect we ow to a christian Magistrat to give a reason of our consciencious non-complyance with meekness and fear then by a mute compearance to fall under the censure of a stubborn obstinacy And lastly it is certain and may safely be affirmed without the least reproach that Parliaments are not infallible as witness the frequent changes and abrogations of their own Acts and their altering of Oaths imposed by themselves and even of this Oath after it was presented which the Earl was not for altering so much as it was done as I told you before How then can it be that the Earl appearing befor a christian Council and there declaring in terms at the worst a litle obscure because too tender modest his Scruples at an Oath presented to him either to be freely taken or refused should fall under any censure If the Earl had in this occasion said he could not take the Test. unless liberty were given him first to explain himself as to some contradictions inconsistencies which he conceaved to be in it though he had said far more then is contained in his contraverted Explanation yet he had said nothing but what Christian liberty hath often freely allowed and christian charity would readily construe
Arms all Collectors Sub Collectors and Fermers of His Majesties Customes and Excise all Magistrats Deans of Gild Councellors and Clerks of Boroughs Royal Regality all Deacons of trades and Deâ—con-conveeners in the said Burghs all Masters and Doctors in Universities Colledges or Schools all Chaplans in families Pedagogues to children and all Officers and Soldiers in Armies Forts or Militia And all other persons in any publick Trust or office within this Kingdom who shall publickly swear and subscribe the said Oath as follows viz. Archbishops Chief Commanders of the Forces and Officers of the Crown and State and Councellors before the Secret Council all the Lords of Session and all members of the Colledg of Justice and others depending upon them before the Lords of Session the Lords of lustitiary and all these depending upon that Court in the Iustice-Court the Lords and other Members of the Exchequer before the exchequer all Bishops before the Archibishops all the Inferior Clergy Commisaries Masters Doctors of Universities Schools Chaiplans Pedagogues before the Bishops of the respective Diocesses Sheriffs Stewards Baylies of Royalty and Regality and these depending on these Iurisdictions before their respective Courts all Provosts Baylies and others of the Boroughs before the Town-Council all Collectors and Fermers of the Kings Customs and Excise before the Exchequer the Commissioners of the Borders before the Privy-Council all Iustices of the Peace before the Conveeners and the Officers of the Mint before the General of the Mint and the Officers of the Forces before the Commander in chief and common Soldiers before their respective Officers The Lyon before the Privy Council and Heraulds Pursevants and Messengers at Arms before the Lyon And His Majesty with consent foresaid Statutes and ordains that all these who presently possess and enjoy any of the foresaid offices publick Trusts and Imployments shall take and subscribe the following Oath in one of the foresaid Offices in manner before prescribed betwixt and the first of January next which is to be recorded in the Registers of the respective Courts and extracts thereof under the Clerks hand to be reported to His Majesties Privy-Council betwixt and the first of March 1682. and hereafter in any other Courts whereof they are Iudges or Members the first time they shall sit or exercise in any of these respective Courts and ordains That all who shall hereafter be promoted to or imployed in any of the foresaid Offices Trusts or Imployments shall at their entry into and before their exercising thereof take and subscribe the said Oath in manner foresaid to be recorded in the Registers of their respective Courts and reported to His Majesties Privy Council within the space of fourty days after their taking of the same And if any shall presume to exercise any of the faid offices or Imployments or any publick Office or Trust within this Kingdom the Kings Brothers and Sons only excepted until they take the Oath foresaid and subscribe the same to be recorded in the Registers of the respective Courts they shall be declared incapable of all publick trust thereafter and be further punished with the loss of their moveables and liferent-escheats the one half whereof is to be given to the Informer and the other half to belong to his Majesty and his Majesty with advice foresaid recommends to his Privy-Council to see this Act put to due and vigorous execution The TEST Containing the Oath to be taken by all Persons in publick Trust. I Solemnly swear in the presence of the eternal God whom I invoke as Judge and witnesse of the sincere intention of this my Oath That I own and sincerely profess the true Protestant Religion contained in the Confession of Faith recorded in the first Parliament of King James the VI and that I believe the same to be founded on and agreeable to the written Word of God And I promise and swear That I shall adhere thereunto during all the dayes of my life-time and shall endeavour to educate my Children therein And shall never consent to any change or alteration contrary thereto and that I disoun and renounce all such Principles Doctrines or practices whether Popish or Fanatical which are contrare unto and inconsistent with the said Protestant Religion and Confession of Faith And for testification of my obedience â—o my most gracious Soveraign Charles the II. I do affirm and swear by this my solemn Oath that the Kings Majesty is the only Supreme Governour of this Realm over all persons and in all causes as well ecclesiastical as civil And that no forreign Prince Person Pope Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminency or Authority Ecclesiastical or Civil within this Realm And therefore I do utterly renounce and forsake all foreign Jurisdictions Powers Superiorities and Authorities And do promise that from henceforth I shall bear Faith and true Allegiance to the Kings Majesty his Heirs and lawful Successors and to my power shall assist and defend all Rights Jurisdictions Prerogatives Priviledges Preferments and Authorities belonging to the Kings Majesty his Heirs and lawful Successors And I further affirm and swear by this my solemn Oath That I judge it unlawful for Subjects upon pretence of Reformation or any other pretence whatsoever to enter into Covenants or Leagues or to convocar conveen or assemble in any Councils Conventions or Assemblies to treat consult or determine in any matter of State Civil or Ecclesiastick without his Majesties special command or express licence had thereto or to take up arms against the King or these Commissionate by him And that I shall never so rise in arms or enter into such Covenants or Assemblies And that there lies no obligation on me from the National Covenant or the Solemn League and Covenant commonly so called or any other manner of way whatsoever to endeavour any change or alteration in the Government either in Church or State as it is now established by the Laws of this Kingdom And I promise and swear That I shall with my utmost power defend assist and maintain his Majesties Jurisdiction foresaid against all deadly And I shall never decline his Majesties Power and Jurisdiction as I shall answer to God And finally I affirm and swear That this my solemn Oath is given in the plain genuine sense and meaning of the words without any equivocation mental reservation or any manner of evasion whatsoever and that I shall not accept or use any dispensation from any creature whatsoever So help me God Act J. 6. P. 1. C. 3. Anno 1567. Anent the annulling of the Acts of Parliament made against God His Word and for maintainance of Idolatrie in any tymes bypast ITem our Soveraigne Lord with advice of his dearest Regent and three Estates of this present Parliament ratifies and approves the Act under-written made in the Parliament holden at Edinburgh the 24. day of August the year of God anâ— thousand five hundred threescore years And
we consess that we make a distinction betwixt Christ Iesus in his Eternal substance and betwixt the Elements in the sacramental signs so that we will neither worship the signs in the place of that which is signified by them neither yet do we despise and interpret them as junprofitable and vain but do use them with all reverence examining our selves diligently before that so we do because we are assured by the mouth of the Apostle that such as eat of that Bread and drink of that Cup unworthily are guilty of the Body and Blood of Christ Iesus XXII Of the right Administration of the Sacraments THAT Sacraments be rightly ministred we judge two things requisite the one that they be ministred by lawful Ministers whom we affirm to be only these that are appointed to the preaching of the word into whose mouths God has put some sermon of Exhortation they being men lawfully chosen thereto by some Kirk The other that they be ministred in such Elements and in such sort as God has appointed else we affirm that they cease to be the right Sacraments of Christ Jesus And therefore it is that we fly the Doctrine of the Papistical Kirk in participation of their Sacraments First because their Ministers are no Ministers of Christ Jesus yea which is more horrible they suffer Women whom the Holy Ghost will not suffer to teach in the Congregation to Baptize And secondly because they have so adulterated both the one Sacrament and the other with their own inventions that no part of Christs Action abides in the original purity For Oyl Salt Spitle and such like in Baptism are but mens inventions Adoration Veneration bearing throw Streets and Towns and keeping of bread in boxes are Prophanation of Christs Sacraments and no use of the same For Christ Jesus said Take eat c. do ye this in rememberance of me By which words and charge he sanctified Bread and Wine to the Sacrament of his Holy Body and Blood to the end that the one should be eaten and that all should drink of the other and not that they should be keeped to be worshipped and honoured as God as the Papists have done heretofore who also commited Sacriledg stealing from the people the one part of the Sacrament to wit the blessed Cup. Moreover that the Sacraments be rightly used it is required that the end and cause why the Sacraments were institute be understood and observed as well of the Ministers as the Receivers For if the opinion be changed in the Receiver the right use ceases which is most evident by the rejection of the Sacrifice as also if the Teacher plainly teach false Doctrines which were odious and abominable before God albeit they were his own Ordinance because that wicked men use them to another end than God has ordained The same affirm we of the Sacraments in the Papistical Kirk in which we affirm the whole action of the Lord Iesus to be adulterated as well in the external form as in the end and opinion What Christ Iesus did and commanded to be done is evident by the Evangelists and by Saint Paul What the Priest does at his Altar we need not to rehearse The end and cause of Christs institution and why the selfsame should be used is expressed in these words Do ye this in rememberance of me as oft as ye shall eat of this bread and drink of this cup ye shall shew forth that is extol preach magnifie and praise the Lords death till he come But to what end and in what opinion the Priests say their Mass let the words of the same their own Doctors and Writings witness to wit that they as Mediators betwixt Christ and his Kirk do offer unto God the Father a Sacrifice propitiatory for the sins of the quick and the dead Which Doctrine as blasphemous to Christ Jesus and making derogation to the sufficiency of his only sacrifice once oftered for Purgation of all these that shall be sanctified we utterly abhor detest and renounce XXIII To whom Sacraments appertain WE confess and acknowledg that Baptism appertains as well to the Infants of the faithful as unto them that be of age and discretion and so we damn the error of the Anabaptists who deny Baptism to appertain to children before that they have Faith and Understanding but the Supper of the Lord we confess to appertain to such only as be of the houshold of Faith and can try and examine themselves as well in their Faith as in their duty towards their Neighbours Such as eat and drink at that holy Table without Faith or being at dissension and division with their brethren do eat unworthily And therefore it is that in our Kirk our Ministers take publick and particular examination of the knowledg and conversation of such as are to be admitted to the Table of the Lord Jesus XXIV Of the Civil Magistrate WE confess and acknowledg Empires Kingdoms Dominions and Cities to be distincted and ordained by God the powers and authority in the same be it of Emperors in their Empires of Kings in their Realms Dukes and Princes in their Dominions and of other Magistrates in the Cities to be Gods holy Ordinance ordained for manifestation of his own Glory and for the singular profit and commodity of Mankind So that whosoever goeth about to take away or to confound the whole state of Civil Policies now long established we affirm the same men not only to be enemies to mankind but also wickedly to fight against God's express will We farther confess and acknowledg that such persons as are placed in Authority are to be loved honoured feared and holden in most reverent estimation because that they are the Lieutenants of God in whose Sessions God himself does sit and judg yea even the Iudges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all open malefactors Moreover to Kings Princes Rulers and Magistrates we affirm that chiefly and most principally the conservation and purgation of the Religion appertains so that not only they are appointed for Civil Policy but also for maintenance of the true Religion and for suppressing of Idolatry and Superstition whatsoever as in David Iehosaphat Ezechias Iâ—sias and others highly commended for their zeal in that case may be espied And therefore we confess and avow that such as resist the supreme Power doing that thing which appertains to his charge do resist Gods Ordinance and therefore cannot be guiltless And farther we affirm that whosoever denies unto them their aid counsel and comfort whist the Princes and Rulers vigilantly travel in execution of their Office that the same men deny their help support and counsel to God who by the presence of his Lieutenant does crave it of them XXV Of the gifts freely given to the Kirk ALbeit the word of God truly preached and the Sacraments rightly ministred and Discipline executed according to the
nane shall be repute as loyal and faithful Subjects to our said Soveraign Lord or his Authority but be punishable as Rebellars and Gainstanders of the samine quhilk shall not give their confession and make their profession of the said true Religion And that all sik as makes profession thereof and yet hes made defection fra their dew obedience ought to our Soveraign Lord shall be admonished be the Pastors and Ministers of the Kirk to acknowledge their offence and turn to their dutieful obedience And if they failzie therein to be excommunicat and secluded from the Society of the Kirk as rebellious and corrupt Members betwixt and the first of Jun nixt to come and that alwayes before sik persons as hes made defection be received to our Soveraign Lords mercie and favour they shall give the Confession of their Faith of new and promise to continue in the Confession of the true Religion in time coming and maintaine our Soveraign Lords Authoritie and that they shall at the utmost of their power fortifie assist and maintaine the true Preachers and Professors of Christs Religion against whatsomever enemies and gainstanders of the same and namely against all sik of whatsomever Nation Estate or degree they be of that hes joyned and bound themselves or hes assisted or assist to set forward and execut the cruel decreits of the Councel of Trent quhilk most injuriously is called by the adversaries of Gods Truth the halie league contrary the Preachers and true Professors of the Word of God Many other Acts and these most peremptory and strict against the Popish Religion as Idolatrie and very pernicious to the Kingdom might here be added But these are set down as most apposite to the purpose and the rest may be seen at length in the printed Acts of Parliament Act Ch. 2. P. 2. C. 1. Anno 1669. Act asserting His Majesties Supremacy over all Persons and in all Causes Ecclesiastik THE Estates of Parliament having seriously considered how necessary it is for the good and peace of Church and State that His Majesties Power and Authoritie in relation to maters and Persons Ecclesiastical be more clearly asserted by ane Act of Parliament Have therefore thought fit it be enacted asserted and declared Likeas His Majestie with advice and consent of his Estates of Parliament doth hereby enact assert and declare that His Majesty hath the supreme Authority and Supremacie over all Persons and in all causes Ecclesiastical within this his Kingdom And that by vertue thereof the ordering and disposal of the external Government and Policie of the Church doth properly belong to His Majestie and his Successors as ane inherent right of the Crown and that His Majesty and his Successors may setle enact and emit such Constitutions Acts and Orders concerning the administration of the external Government of the Church and the Persons imployed in the same and concerning all Ecclesiastical meetings and maters to be proposed and determined therein as they in their Royal Wisdom shall think fit Which Acts Orders and Constitutions being recorded in the Books of Councel and duelie published are to be observed and obeyed by all His Majesties Subjects any Law Act or Custom to the contrary notwithstanding likeas His Majesty with advice and consent foresaid doth rescind and annull all Lawes Acts and Clauses thereof and all Customs and Constitions Civil or Ecclesiastick which are contrary to or inconsistent with His Majesties Supremacy as it is hereby asserted and declares the same void and null in all time coming The Bishop of Aberdeen and the Synods Explanation of the Test. I. WE do not hereby swear to all the particular Assertions and Expressions of the Confession of Faith mentioned in the Test but only to the uniform Doctrine of the Reformed Churches contained therein II. We do not hereby prejudg the Church's Right to and Power of making any alteration in the said Confession as to the ambiguity and obscure expressions thereof or of making a more unexceptionable frame III. When we swear That the King is Supreme Governour over all Persons and in all Causes as well Ecclesiastick as Civil and when we swear to assert and defend all His Majesties Rights and Prerogatives this is reserving always the intrinsick unalterable power of the Church immediately derived from Jesus Christ to wit the power of the Keys consisting in the preaching of the Word administration of the Sacraments ordaining of Pastors exercise of Discipline and the holding of such Assemblies as are necessary for preservation of Peace and Unity Truth and Purity in the Church and withal we do not hereby think that the King has a power to alter the Government of the Church at his pleasure IV. When we swear That it is unlawful for subjects to meet or conveen to treat or consult c. about matters of State Civil and Ecclesiastick this is excepting meetings for Ordination publick Worship and Discipline and such meetings as are necessary for the conservation of the Church and true Protestant Religion V. When we swear there lyes no obligation on us c. to endeavour any change or alteration in Government either in Church or State we mean by Arms or any seditious way VI. When we swear That we take the Test in the plain and genuine sense of the words c. we understand it only in so far as it does not contradict these Exceptions The Explanation of the Test by the Synode and Clergy of Perth BEcause our Consciences require the publishing and declaring of that express meaning we have in taking the Test that we be not mis-interpreted to swear it in these glosses which men uncharitable to it and enemies to us are apt to put upon it and because some men ill affected to the Government who are daily broachers of odious and calumnious slanders against our Persons and Ministry are apt to deduce inferences and conclusions from the alledged ambiguity of some Propositions of the Test that we charitably and firmly do believe were never intended by the Imposers nor received by the Takers Therefore to satisfie our Consciences and to save our Credit from these unjust imputations we expresly declare That we swear the Test in this following meaning I. By taking the Test we do not swear to every Proposition and Clause contained in the Confession of Faith but only to the true Protestant Religion founded upon the Word of God contained in that Confession as it is opposed to Popery and Fanaticism II. By swearing the Ecclesiastick Supremacy we swear it as we have done formerly without any reference to the assertory Act we also reserve intire unto the Church it s own intrinsick and unalterable power of the Keys as it was exercised by the Apostles and the pure primitive Church for the first three Centuries III. By swearing That it is unlawful to convocate conveen or assemble in any Councils Conventions or Assemblies to treat consult c. in any matter of State Civil or Ecclesiastick as
we do not evacuate our natural liberty whereby we are in freedom innocently without reflection upon or derogation to Authority or persons intrusted with it to discourse in any occasional meeting of these things so we exclude not those other meetings which are necessary for the well-being and Discipline of the Church IV. By our swearing it unlawful to endeavour any change or alteration in the Government either of Church or State we mean that it is unlawfal for us to endeavour the alteration of the specifick Government of Monarchy in the true and lineal Descent and Episcopacy V. When we swear in the genuine and literal sense c. we understand it so far as it is not opposite or contradictory to the foresaid exceptions They were allowed to insert after the Oath before their Subscriptions these words or to this purpose We Under-written do take this Oath according to the Explanation made by the Council approved by His Majesties Letter and we declare we are no further bound by this Oath A Paraphrase on the Test emitted by one of the conformed Clergy I A. B. solemnly swear in presence of the Eternal God whom I invocate as judge and witness of my sincere intention of this my Oath That I A. B. being fully assured without the least doubt or hesitation of the truth of all that I am now to assert and of the lawfulness of all that I am now to promise Do in the most solemn manner swear in the sight and presence of the Eternal God whom I here call upon to witness against me in the Great Day and to pass Sentence of Condemnation upon me if I affirm any thing by this my Oath of the certainty whereof I am not fully assured or promise any thing of the lawfulness whereof I have any scruples and which I am not sincerely resolved to perform viz. That I own and sincerely profess the true Protestant Religion contained in the Confession of Faith recorded in the first Parliament of James the VI c. That I cordially own without any dissimulation profess the true Protestant Religion And because there are many doctrines and opinions that pass under that name that it may be known what I do mean by the true Protestant Religion I declare That I own that Confession of Faith which is recorded in the first Parliament of King James the VI. as the true test and standard thereof And that I believe the same to be founded on and agreeable to the written Word of God And because it would not be a just standard if some part of it were taken and others left unless these parts that are to be sworn to were expresly condescended on by the same Authority whereby it is imposed For if it were left arbitrary for every one to pitch on these parts of it he pleases as the measure of his Faith it would be useless for the end for which it is adduced Therefore I embrace the whole Confession and do swear by the same solemn Oath That I believe every Article and every Proposition therein to be true as being evidently founded on and agreeable to the Word of God As for instance Art 3. I swear by this my solemn Oath That Adam's Transgression is commonly called Original Sin And Art 12. That men have as little hand in their Regeneration and Sanctification as they have in their Creation and Redemption And Art 14. That to suppress Tyranny is one of the good works of the Second Table most pleasing and acceptable to God and commanded by himself the contrary whereof is 〈◊〉 sin most odious which always displeaseth and provokes him to anger that is When the Civil Mastrate comes to act arbitrarily and against Law when he invades the established Religion the Priviledges of Parliament or the Liberties and Properties of Subjects he is to be opposed and resisted Or when our Ecclesiastical Superiors usurp a Dominion over the Inferior Clergy or behave themselves as Lords over Gods Heritage or require absolute obedience to their Dictates and Determinations they are to be withstood and born down And as it is in the same Article I swear That I believe our resistance of these whom God hath placed in Authority over us is a sin when they do not pass over the bounds of their Office but if they pass over these bounds it is a duty to resist them which is evident being compared with the former Proposition and the practices of them who composed the Confession And in the same Article I swear and believe all these to be evil works in matters of Religion and the worship of God which have no other assurance but the invention and opinion of men So that whatsoever our Superiors determine in this matter tho only for Decency if they cannot shew it to be clearly founded on the Word of God it is to be looked on as an evil work And I swear I shall so reckon it Art 16. I swear That I think it blasphemy to affirm that men who live acording to natural light and moral equity shall be saved unless they profess the Christian Religion And that out of the true Church there is neither life nor eternal felicity So that I not only condemn all Pagans and Papists to Hell fire but I declare upon Oath That I think it Blasphemy to affirm the contrary And Art 18. I believe That Ecclesiastical Discipline rightly administred as Gods Word prescribeth is as essential a note of the true Church as the right administration of the Word and Sacraments So that the Church of England or any other Church that has not Discipline rightly administred tho they have the Word and Sacraments pure and uncorrupted wants an essential Note of a true a Church And Art 21. I declare That I perfectly understand this Proposition and do solemnly swear that it 's true that the faithful in the right use of the Lords Table are so made flesh of his flesh and bone of his bone that as the eternal Godhead has given to the flesh of Iesus Christ which of its own condition and nature was mortal and corruptible Life and Immortality so does Christ Iesus his flesh and blood eaten and drunken by us give unto us the same Prerogatives And Art 22. I declare and swear by this my solemn Oath That the Ministers of the Church of Rome are not Ministers of Iesus Christ and that they have no true Sacraments So that our first Reformers having both their Baptism and Ordination from them we have neither among us truly baptized persons nor rightly ordained Ministers And Art 24 I believe That the resisting the Supreme Power doing that which appertains to his charge is to resist the Ordinance of God So that to resist when he goes beyond his charge is not to resist the Ordinance of God but to repress Tyranny according to Art 14 And I promise and swear That I shall adhere thereto during all the days of my life shall endeavour to educate my
God Subjects may take up Arms against him 2. They maintain That nothing is to be allowed in the worship of God but what is prescribed in his Word Were not these the Principles that embroiled these Kingdoms that raised a Combustion and that turned all things upside down both in Church and State And are not these Principles plainly taught in this Confession It is reckoned Art 15 a duty to repress Tyranny and to disobey and resist Kings is a sin with this caution and limitation while they pass not over the bounds of their Office or do that thing which appertains to their charge And in like manner the assistance we ow them is cautioned and limited while they vigilantly travel in the execution of their Office Is not this the very Doctrine of the Solemn League and Covenant by which they bind themselves to defend the Kings Majesty's Person and Authority in the preservation and defence of the true Religion and Liberties of the Kingdom Let any but read Spotswood's History of the Resormation Anno 1558 1559 1560. among others how Subjects did bind themselves by Oaths and Subscriptions to assist one another for advancing the Cause of Religion how by the advice of the Ministers they deprived the Queen Regent of her Government and this very year this Confession was compiled and ratified in Parliament And I am sure there can remain no doubt about the sense of the Confession in this point But to render the matter beyond exception It is declared rebellious and treasonable by Act of Parliament for Subjects to put limitations on their due obedience and allegiance And for the other Principles about Divine Worship the Confession affirms these to be evil works that in matters of Religion and Worship of God have no other assurance but the invention and opinion men In this principle they condemn very Ancient and laudable Customs of Churches as singing the Doxology and the most innocent and indifferent Ceremonies for decency and helps for Devotion calling them by the odious titles of Superstition and Will-worship But be these Principles true or false in themselves certainly they are utterly inconsistent with these other clauses in the Test that assert it unlawful on any pretence whatsoever to take Arms against the King and invest him with such a Supremacy as impowers him to erect such Constitutions and orders about Ecclesiastical matters as His Majesty thinks fit And in this also there is a palpable Contradiction that the Test binds us not to consent to any change contrary to the Confession and by and by enjoyns to swear what is flatly contradictory to it We cannot take this Test unless with the same breath we swear and forswear under Oath protest onething and forthwith under Oath protest the quite contrary It obliges us to swear we shall with our utmost power defend assist and maintain all the Kings Rights And is not this to swear we know not what or is it not to swear we shall maintain and defend with the greatest zeal and concernedness whatsoever the King challenges or the Parliament votes to belong to him And may not a Prince come to claim a Right to act Arbitrarily and may not iniquity happen to be established by Law Nay doth not the King de facto challenge and has not the Parliament declared Supremacy to be an inherent Right of the Crown by which His Majesty may settle and emit such Acts and Orders as he pleases about Ecclesiastical matters And are not Articles of Faith Ecclesiastical maters And what is this but to avow we hold our selves obliged to believe as the King believes And so ere long the Rights Jurisdictions Prerogatives Priviledges Preeminences and Authorities that may be v ted to belong to our Prince may come to swallow up Religion Liberty Property and all our Priviledges We do not see how any man of Sense and Conscience can swear this clause in so great a Latitude and so illimited Terms It obliges us to swear That we acknowledg it unlawful without the Kings special Command to convocate conveen or assemble in any Council Convention or Assembly to treat consult or determine in any matter of State Civil or Ecclesiastik The clause excepting ordinary judgments which was added in all such convocating conveening and assembling which were declared unlawful Anno 1661. 1. Par. Char. 2. Act 21. being left out here we have reason to think that all such Sessions Presbyteries and Synods are discharged there being no special Command or Express for them that we know of And these meetings being of great use for curbing of Vice and Prophanesse and for setling and entertaining Peace and good Order in the Church we cannot swear to forbear holding of them tho we have not an express License from the King We acknowledg Princes have Power and Authority to inhibit their Subjects to meet as they see cause but we cannot bind our selves to obey them against such liberty which Christ hath conferred on his Church This is a Priviledg the Church ever enjoyed since it was founded and erected by our Saviour and in all Ages used as the state of affairs required So we cannot devoid our selves of it without proving betrayers of our Trust and condemning the conduct of the Primitive Christians who without special command nay contrary to the express Edict of Princes did convocate conveen or assemble in Councils and Conventions to treat consult and determine about Ecclesiastical matters and yet for all that have been no less commended and admired for loyalty and peaceableness than for piety and zeal And seeing that in the present juncture its notour that there are Cabals and Engines formed and carried on to undermine the Protestant Religion and to bereave us of the Truth which our Lord has committed to us as so many Depositaries Can we without the most horrid guilt and the blackest infamy swear That we shall not so much as meet Two or Three of us together till we have the Kings Warrant perhaps never to consult about the Welfare of the Church and the Salvation of our own and other Mens Souls It obliges us to swear there is no obligation on us any manner of way whatsoever to endeavour any change or alteration in the Government either in Church or State Is not this to swear what no man living can assuredly know And are there not indeed many tyes on us as Men as Christians as Pastors to procure as far as in us lyes the happiness of the Church and State Now if we discern and it be acknowledged by wise and good men that the Government may be bettered by enacting wholsome new Laws and abrogating corrupt old ones might we not ought we not in our stations endeavour such an alteration The Constitution of a National Synod e. g. gives the Archbishop of St. Andrew's a Negative when the whole Clergy is contrary so that were all our Bishops and other Members of the Synod men of Apostolick sanctity and zeal yet nothing could be done
whatsoever were throughly convinced of the doctrine and duty of their obedience to the Supreme Powers otherways as they grow popular they become dangerous Sacerdoces eo quidem sunt ingenio ut ni pareant territent St. Chrysostom comments excellently on Rom. 13 v. 1. 2. Let every soul be subject saying whether he be an Apostle or Evangelist a Prophet c. let him be subject to the higher Powers Our blessed Saviour and the Apostles were the most eminent Ecclesiastical persons yet did not think themselves exempted from the Authority and Jurisdiction of the Civil Powers and if the 24th Article of the Confession of Faith mentioned in the Test be considered it will be found to grant as much to the Civil Magistrate as here is asserted and yeelded Yet all this power belonging to the supreme Magistrate over religious persons and matters doth not interfer with nor suppress the intrinsik and essential Power and Authority of the Church for the Church's power is internal and spiritual and the power of the supreme Magistrate is external coercive and temporal which when duely weighed in a just balance will be found not only to be poised of just different kinds and natures but so far from interfering with or destroying one another that if duely and rightly managed they do mutually assist and support each other Beside the sense of the Oath of Supremacy asserted in a Speech delivered by B. James Usher then Bishop of Meath and afterwards Primate of Ireland at Dublin Novemb. 22. 1622. for which he received the thinks of King James the sixth the Solomon of his Age by a Letter from His Majesty dated the 11. day of January 1623. is so clear and plain that it leaves no place for any manner of scruple concerning the intrinsick power of the Church as if it were invaded and incroached upon by the foresaid Oath where it is said That the Kings Supremacy reacheth the outward man only but the spiritual and intrinsick power of the Church reacheth to the inward this binding or loosing the soul that laying hold only on the body and things belonging thereto Yea there is an Act of the Parliament of England 13. Eliz. declaring That by the supreme Government given to the Prince is understood that kind of Government only which is exercised with the Civil Sword So that there is nothing can be more evident than that by the Kings Supremacy as asserted by the Act November 16. 1669. no incroachment or invasion is made upon the spiritual intrinsick power of the Church Besides by the very express words of that assertory Act No more is declared to belong to the King save the ordering and disposal of the external Government and Policy of the Church And again The administration of the external Government of the Church where not a syllable can be found touching upon the internal spiritual and essential power and iurisdiction thereof And as to the word matters contained in that Act the Kings emitting Orders concerning religious matters as well as persons it needs stumble no thinking person as if our Religion were thereby exposed to dangers at the pleasure of the Prince if we consider the following words viz. Matters to be proposed and determined in Ecclesiastical Meetings or Assemblies which reserves the power of determining matters of Religion still in the hands of that Meeting or Assembly So that tho the King may by vertue of his RoyalSupremacy propose any matter of Religion to a National Asâ— Yet it is not to pass unto an act till first it be determined by the deliberate and free consent vote and suffrage of the major part of that Ecclesiastical Meeting And now let the Impartial Judg if any so great security for the true Protestant Religion can be devised as to have all Bishops Ministers and Members of a National Synod to whom the determining of matters of Religion by Law belongs solemnly sworn and bound by this Oath and Test to adhere to the same Protestant Religion all the days of their lives and never to consent to any alteration or change thereof As for the other Objection of these who think that by this assertory Act 1669. there is a power declared to be vested in the King to alter and change the Established Episcopal Government of this National Church which these who believe Episcopacy to be of Divine Right and Apostolical Institution and by consequence unalterable by any humane Authority can never swear to belong to the Crown as an Inherent Right and Prerogative thereof For answer Tho this point of the Divine Right of Episcopacy is tenderly to be touched the Phrase of Jus Divinum being in terms subject to misconstruction yet it must be acknowledged that no form of Church Government was ever yet modelled or set up which hath not claimed to a Jus Divinum as well as Episcopacy tho every one of them with far more noise but with far less reason than this hath done For the Papists ground the Popes Oecumenical Supremacy upon Christs Commands to St. Peter to execute it and to all the Flock of Christ Soveraign Princes as well as others to submit to him as to their Universal Pastor The Presbyterians cry up their model of Government tho of a very late Edition as the very Scepter of Christs Kingdom to which all Kings are bound to submit theirs making it also unalterable and as inevitably necessary to the being of a Church as the Word and Sacraments The Independents assert that any single Confederate Congregation is Jure Divino free and absolute within it self to govern it self by such Rules as shall be consented to by its Members without dependance from any except Jesus Christ alone or subjection to any Prince Bishop or any other Person or Consistory whatsoever So that all these other flatly deny the Kings Supremacy and claim a Power and Jurisdiction over him The Presbyterians agreeing with the Papists in this branch of Antichristianism and claiming to their Consistories as full and absolute Jurisdiction over Princes even to the highest censure by Excommunication as the Romanists challenge to belong to the Pope or pleading at least a priviledg of exemption from the Kings Authority and Jurisdiction The Independents exempting their Congregations from all Ecclesiastical subjection to Christian Kings in asample manner as ther Papists do their Clergy whereas the Protestant Bishop and regular Ministers as becometh good Christians and dutiful Subjects do neither pretend to any Jurisdiction over the King nor withdraw their Subjection from him but humbly acknowledg His Majesty to have Soveraign Power over them as well as over his other Subjects and that in all matters Ecclesiastical as well as Temporal But for a more closse Answer to this Objection They who believe the Indifferency of the forms and models of Church-Goverment cannot have any scruple on this Head in regard of the present Church-Government For should it be changed by Authority then are they not obliged by this Oath any longer
Oath when they go to take it But if any Lawyer should say in pleading or writing That the Test was inconsistent or which is all one that it were not to be taken by any man but so far as it was consistent with it self and the Protestant Religion no doubt this would be a crime even in pleading tho pleading has a greater allowance than deliberate swearing has And as there is nothing wherein there is not some inconveniency so the inconveniency of defaming the Government is much greater than that of any private mans hazard who needs not err except he please Whereas it is pretended That before the Earl gave in this Explication there were other Explications spread abroad and Answers read to them in Council and that the Council it self gave an Explication It is answered That if this Paper be Leasing-making or misconstruing His Majesties Proceedings and Treasonable as is contended then a thousand of the like offences cannot excuse it And when the King accused Noblemen Ministers and others in the Year 1661. for going on in the Rebellions of that Age first with the Covenanters and then with the usurpers it was found no Defence That the Nation was over-grown with those Crimes and that they were thought to be duties in those days Yea this were to invite men to offend in multitudes And albeit sometimes these who follow the examples of multitudes may thereby pretend this as an excuse to many yet this was never a formal Defence against Guilt nor was ever the chief of the Offenders favourable on that Head And it is to be presumed That the Earl of Argyle would rather be followed by others than that he would follow any example But His Majesties Advocate does absolutely decline to debate a point that may defame a constant and standing Act of Parliament by leaving upon record a memory of its being opposed Nor were this Relevant except it could be said the Council had allowed such Explications which reflected upon the King and the Government For the writing an Answer is no allowance but a condemning Not can the Council allow any more than they can remit And tho it may justly be denied that the Council heard even the Earl's own Explanation yet the hearing or allowing him to sit is no Relevant Plea because they might very justly have taken a time to consider how far it was fit to accuse upon that Head And it is both just and fit for the Council to take time and by express Act of Parliament the negligence of the Kings Officers does not bind them For if this were allowed Leading men in the Council might commit what Crimes they pleased in the Council which certainly the King may quarrel many years after And tho all the Council had allowed him that day any one Officer of State might have quarrelled it the next day As to the Opinion of Bellarmine Sanderson and others it is ever contended that the Principles of the Covenant agree very well with those of the Iesuits and both dostill allow Equivocations and Evasions But no solid Orthodox Divine ever allowed That a man who was to swear without any Evasion should swear so as he is bound to nothing as it is contended the Earl is not for the Reasons represented And as they still recommend That when men are not cleare they might abstain as the Earl might have done in this Case so they still conclude That men should tell in clear terms what the sense is by which they are to be bound to the State Whereas the Earl here tels only in the general and in most ambiguous terms That he takes it as far as he can obey and as far as it is consistent with the Protestant Religion and that he takes it in his own sense and that he is not bound by it from making alterations but as far as he thinks it for the advantage of Church or State Which sense is a thousand times more doubtful than the Test and is in effect nothing but what the taker pleases himself As to the Treason founded on His Majesties Advocate founds it first upon the Fundamental and Common Laws of this and all Nations whereby it is Treason for any man to make any alteration he shall think for the advantage of Church or State Which he hopes is a Principle cannot be denied in the general And whereas it is pretended That this cannot be understood of mean alterations and of alterations to be made in a lawful way It is answered That as the thing it self is Treason so this Treason is not taken off by any of these qualifications because he declares he will wish and endeavour any alteration he thinks fit And any alteration comprehends all alterations that he thinks fit Nam propositio indefinita aequipollet universali And the word any is general in its own nature and is in plain terms a reserving to himself to make alterations both great and small And the restriction is not all alterations that the King shall think fit or are consistent with the Laws and Acts of Parliament but he is still to be Judge of this and his Loyalty is to be the Standard Nor did the Covenanters in the last Age nor do these who are daily executed decline that they are bound to obey the King simply but only that they are bound to obey him no otherwise than as far as his Commands are consistent with the Law of God of Nature and of this Kingdom and with the Covenant And their Treason lies in this And when it is asked them Who shall be judge in this they still make themselves Judges And the reason of all Treason being that the Government is not secure it is desired to be known what way the Government can be secured after this Paper since the Earl is still Judge how far he is obliged and what is his Loyalty And if this had been sufficient the Covenant had been a very excellent Paper for they are there bound to endeavour in their several stations to defend the Kings Person but when the King challenged them how they came to make War against him their great Refuge was That they were themselves still ludges as to that And for illustrating this Power the Lords of Justitiary are desired to consider quid Iuris if the Earl or any man else should have reserved to himself in this Oath a liberty to rise in Arms or to oppose the lineal Succession tho he had added in a lawful manner For the thing being in it self unlawful this is but shamm and Protestatio contraria facto And if these be unlawful notwithstanding of such additions so much more must this general reservation of making any alterations likewise be unlawful notwithstanding of these additions For he that reserves the general power of making any alteration does a fortiori reserve power to make any alteration tho never so fundamental For all particulars are included in the General and whatever may be said against the Particulars may much