joine with us in subscâ—iving are not yet answered for first a sound interpretation of the Covenant although proceeding from a private person and altogether voide of externall Authority can not make a substantiall difference and if the interpretation be unsound although it were confirmed by Authority it maketh not a substantiall coincidence 2. Why is it denyed that the former Covenant containeth mutuall defence since all are obliedged thereby to deâ—end Religion according to their vocation and power and the KINGS person and Authority which can not possiblie be done without mutuall defence and since that clause of the Covenant is so expounded and applied upon grounds of perpetual reason in the general Band drawn up Printed by Authority An. 1590. 3. Ye must either prove this Covenant to be substantially different from the former which is impossible or ye must acknowledge this to have the same Authority with the former since we are really obliedged in the former Covenant and virtually the same warrand of KING Counsell and assemblie remaineth and was never yet discharged by vertue whereof the Covenant might have beene renewed yearly by all the subjects of the Kingdome no lesse then it hath beene subscrived yearly by such as passe degrees in Colledges and such as were suspect of Papistrie from time to time 4. What was done by his Majesties Commissioner was noâ— done in a corner that it needeth to be pryed into or doubted of and what was allowed by his Grace who had so great power from his Majesty to declare his Majesties will and to receive Declarations from his subjects and who was in every poynt so zealous and tender of his Majesties service and honour who are ye that it should be dissallowed by you Ye will have the Kingdome guilty of combination against Authority and will not have the KING to be satisfied when they have declared themselves to the contrary and their Declaration is accepted by his Majesties Commissioner This manner of dealing is more sutable to Papists and such Incendaries then for you who desire to prove good Patriots in using all means of Pacification 5. We are sory that ye should be the first who have accounted our Covenant to be a confederacie against the Trueth since some of your selves and all every where have been constrained to acknowledge that they aime â—t the same end with us to maintaine the Trueth And for that which displeaseth you in our way that we deale after such a manner with people to come in we answere that we have seen in this Land the Day of the LORDS Power wherein his people have most willingly offered themselves in multitudes like the dew of the morning that others of no small Note have offered their subscriptions and have been refused till tyme should try that they joine in sincerity from love to the cause and not from the feare of men and that no threatnings have been used except of the deserved judgement of GOD nor force except the force of reason from the high respects which we owe to Religion to our KING to our native Countrey to our selves and to the Posterity which hath been to some a greater constraint then any externall violence and we wish may prevaile also with you To the Second VVEE perceive that ye passe in silence that which we answered concerning the preventing of trouble which by all appearance had been too sensible to many before this time if the Conventions censured by you had not been kept we desire that ye would here declare your selves whether ye would have rather received the Service Booke Booke of Canons and other trash of that kind tending to the subversion of Religion and to the prejudice of the Liberties of the Kingdom then to have conveened in a peaceable manner to present Supplications to his Majestie for averting of so great evils Neither doe ye speak a word of the saying of K. Iames which ought to be regarded both for the witnesse sake who is of so great authority and for the testimony which containeth so great reason For shall not the whole body of a Kingdom stirre pro aris focis or shall our Religion be ruined and our Light be put out and all men holde their peace We told you also that the first part of the Act of Parliament 1585 is relative to another Act in Queen Maries time which specifieth what sort of Leagues and Bands are forbidden and setteth us free from the breach of the Act but yee have answered nothing to this and still dispute from the Act of Parliament rather then from other grounds better beseeming your Profession and ours and in this will so precisely adhere to the letter of the Law that you will have no meetings without the KINGS consent even in the case of the preservation of Religion of his Majesties Authority and of the liberties of the Kingdome which we are sure must be contrary to the reason and life of the Law since the safetie of the People is the Soveraigne Law Although it be true also that for our Covenant we have the consent of Authority pressing upon all the subjects in the generall Band and confession of Faith formerly subscrived for maintenance of the Religion their subscription and Oath as a note of their soundnesse in Religion and of their loyaltie and fidelitie to the KING and his Crown wherein Iurisconsults more skilled in this kinde then we need to be have given their Responses and Verdicts in favours of us and of our cause 2. The poynt touching Authority is so full of Thornes and Rockes useth to be so vehemently urged to procure envye against the Gospell of CHRIST and can so hardly be disputed and discussed except in a large Treatise to the satisfaction of Kings and Kingdomes and all having interest that for the present we only wish you to heare the testimonies of two grave Divynes the one is Whittaker in his Answere to Master Reynolds preface pag. 6. Stirres and Tumults for matter of Religion Reynold rehearseth that hath been in Germanie France Bohemia as though it were sufficient for their condemnation that they once resisted and did not by and by admit whatsover violence was offered either to GODS Trueth or to themselves contrary to Promise to Oath to publicke Edicts to Law whereby they were warranded to doe as they did more of this matter will I not answere being of another nature and cleared long since from the cryme of Rebellion not only by just defence of their doeing but also by the Proclamations and Edicts of Princes themselves The other is Bilson in his Booke of Christian subjecton in defence of the Protestants in other Countreys against the objection of the Iesuit Pag. 332. affirming that subjects may defend their ancient and Christian liberties covenanted and agreed upon by those Princes to whom they first submitted themselves and were ever since confirmed and allowed by the Kings that have succeeded they may requyre their own right save their own lives beseech that
GENERALL DEMANDS Concerning the Late COVENANT Propounded by the Ministers and Professors of DIVINITY in ABERDENE To some Reverend Brethren who came â—â—ither to recommend the late Covenant to thâ—â— and to those who are committed to their charge TOGETHER With the Answeres of those reverend Brethren to the said Demands As also The Replyes of the foresayd Ministers Professors to their Answers 1. PET. 3. 15. 16. Sanctifie the LORD GOD in your hearts and be readie alwayes to give an answere to every man that asketh you a reason of the hope that is in you with meeknes and feare Having a good Conscience that whereas they speake evil of you as of evill doers they may be ashamed that falslie accuse your good conversation in CHRIST ABERDENE Reprinted by JOHN FORBES Anno Dom. 1662. GENERALL DEMANDS Concerning the late Covenant Together with Answeres to them and Replyes to those Answeres THE FIRST DEMAND BY what Power or Warrand these our Reverend Brethren can sure of us or of our People subscription to this late Covenant not being sent by his MAJESTY or by the Lords of Counsell nor by anie Nationall Synode of this Kingdome nor by any Judicatorie established in it And how they can enforce upon us or upon our People who are no wayes subject unto them their Interpretation of the Articles of the Negative Confession In respect whereof as also in respect of that Band of mutuall Defence against all persons what-so-ever this late Covenant is substantiallie different from that which was subscribed by the KING and his Subjects Anno 1580 and 1581. ANSWERE VVEE are not come hither to usurpe the Authoritie of any Civill or Spirituall Iudicatorie or to enforce upon our Reverend Brethren and the People committed to their Charge the subscription of the late Covenant or the Interpretation of the Articles of that Confession which is called Negative or what-so-ever else of that kynde But are sent to represent unto them in all humility the present Case and Condition of this Kirke and Kingdome crying for help at their handes also and in Brotherlie love to exhort and intreat that they will be pleased to contribute their best Endeavours for extinguishing the common Combustion which by joining with almost the whole Kirke and Kingdom in the Late Covenant we trust they may lawfully doe without prejudice to the King's Majestie or to any lawfull Iudicatorie or to that Confession of Faith above mentioned Since the sound Interpretation and Application thereof to the Errours of our Times can make no substantiall change and the Band of Mutuall Defence wherein we obliedge our selves to defend the true Religion and the King's Majesties Person and Authoritie against all persons whatsoever is joined at first with the Confession of Faith Lyke as his Majesties Commissioner objecting That our Covenant was suspect to be an unlawfull Combination against Authoritie and to be the main hinderance of obtaining our desires hath accepted and was well pleased with our Declaration bearing That we have solemnlie sworne To the uttermost of our power with our Means and Lives to stand to the defence of the King's Majesty as of GOD'S Vice-gerent set over us for the maintenance of Religion and ministration of Justice REPLY VVE have Reverend Brethren sufficiently considered and examined your Answeres to our Demandes by which we expected full satisfaction to all our Scruples and doubts concerning the late Covenant But truelie in Modestie and Brotherlie Love we tell you that your Answeres what-so-ever you thinke of them your selves have not given us that satisfaction which we expected We know that some who rashly condemne every thing which is said or written contrary to the cause which they maintaine will boldly say of us that we have closed our eyes against a cleare and ingyring Light But first we say with Iob Our witnesse is in Heaven and our recorde is on high That LORD who only seeth the secrets of hearts knoweth that we love His Trueth and are ready so soone as it shall be shown unto us to embrace and professe it before the World Next we appeale to the Consciences of all impartiall Readers who shall have occasion to weygh and consider maturelie the weight of our Arguments and of these Answeres which it hath pleased you to give us wishing them yea most humblie and earnestly intreating them to judge both of your writtings and ours without prejudice or any partiall respect Yea we are confident that ye also oâ— whose love to the Trueth of GOD we are perswaded will after better advysement and more mature consideration of the matters debated acknowledge that we are not against the Trueth but for it The LORD open your eyes that you may clearly see that Trueth for which we stand WEE objected to you Reverend Brethren that you had not a Calling to urge us to the subscription of the late Covenant from anie acknowledged Authority or lawfull Judicaâ—â—rie established in this Church or Kingdome to which Objection ye answere noâ— here particularlie as we expected And whereas you say That you are come to exhort us and our People in all humilitie to joyne with you how is it that without our consent and against our will not having lawfull Authoritie which you seeme here not to acclaime to your selves you have publicklie preached to our People within our Congregation which is a thing repâ—gnâ—nt to those places of Scripture in the which the Spirit of GOD recommendeth to Elders or Pastors the care of those Flockes Over which the holy Ghost hath made them overseers Acts 20. 28. 1. Pet. 5. 2 as also telleth us That the Pastors whom the Flocke must know and to whom they must submit themselves doe watch over the Soules of that Flock and must give account for them 1. Thessal 5. 12 Hebr. 13. 17. It is also conâ—rarie to the lawes of the Christian Church in all ages For by the ancient Canons Pastors are commanded to containe themselves within the limites of their own Charge and not to presume to exercise Pastorall Office in another Pastors Diocesse or Parioch without leave As also they forbid Pastors to receive to Divine Service anie man of another Pariochin that commeth in contempt of his own Pastor Concil Nicen. â— Oecum 1. Can. 16. Concil 2. Oecum Constantinop Can. 2. Concil Carthag 2. Can. 11. Concil Carthag 3. Can. 20. Concil Chalced. Oecum 4. Can. 13. Concil Nicen. 2. Can. 10. Concil Tribur Can. 28. Concil Nannet Cap. 1. 2. †2. We did not without reason say That you and others of your Confederation enforce your Interpretation of the Negative Confession upon others seeing we heare that some Pastors and Prelates are forced to flee to forraygne Countreyes for fear of their 〈◊〉 because they have refused the said Interpretation and those 〈…〉 ave stayed in the Countrey dare scarcelie appear in the h 〈…〉 or streets and are threatned that their Stipends shall not 〈◊〉 unto them untill they subscrive your Covenant †3. Whereas you doe
repugnant to our reformed Religion or forbidden by our publick Lawes for these Articles are not of this sort Those of them which we call necessary the Assembly of Pearth did not conclude as indifferent as ye alleadge neither can any such thing be inferred from the words of the Acts of that Assembly Therefore we have no reason to change this opinion as ye would have us to doe We hold all the five points to be lawfull and laudable and some of them more then indifferent which also the words of the Synod it self doe imply so that without just reason it hath pleased you to say that things formerly indifferent are become necessary and what was but lawfull before and had much adoe to gain that Reputation is now become laudable Thus again we do plainly declare unto you that the cause of our unwillingnesse to subscrive or promise forbearance is both the commandement of Authority and also the necessity and excellency of some of the things commanded besides that we think them all lawfull and laudable What we would doe at the commandement of Authority in the forbearance of the practise of those things for the peace of the Church and Kingdom shall be declared in our Duply to your thirteenth Answere wherein ye urge this point again The VIII DUPLY. VVHereas ye doe remit the Reader to your former Answere and our Reply we also remit him thereto and to our first Duply hoping that he shall rest satisfied therewith 2. We have in those places answered your Argument concerning your swearing the defence of the KING and his Authority with a specification as ye call it and have shown that what hath not been looked to so narrowly in this matter heretofore is requisite now for the reasons expressed in our eight Reply and first Duply Concerning the full expression of the loyalty of your intentions to mantain the KINGS Person and honour whether or not ye have given just satisfaction to those who are nearest to the KINGS Majesty as ye say we referre you and the Readers to that which ye and they will find near the end of our first Duply We wonder greatly ye should affirme that we by craving resolution doe wrong the KING and our selves or that ye by giving of it should wrong them who are nearest his Majestie and also the Covenant and the subscrivers thereof For our requiring of resolution in this matter of so great importance is a pregnant Argument of our loyalty towards our dread Soveraigne and of our care to have alwise our own consciences voide of offence towards GOD and towards Men. And your giving of satisfaction unto us would have served for farther clearing of your Covenant and the subscriptions thereof Your pretence that by giving us satisfaction ye should wrong them who are nearest his Majesty is grounded upon a wrong supposition as if they had already received satisfaction by your Declaration 3. GOD is witnesse we doe not wittingly and willingly multiply doubts for hindring a good worke or to oppose against a shining light as ye would have the Reader to thinke of us but in all humility and uprightnesse of heart doe declare our minde and doe intimate our unaffected scruples And we thinke it very pertinent at this time to crave resolution of them and to desire your answere concerning this maine duety which is not fully expressed in your Covenant wheras a more full expression of it had been very needfull at this time 4. Lastly Whereas ye complaine that we took not sufficient notice of you while ye were amongst us ye may easily consider that our publick charges and imployments together with the shortnesse of the time of your abode here doe sufficiently vindicate us from any imputation of neglect in that kinde and our doores were not closed if it had pleased you in Brotherly kindenesse to have visited us which we ought rather to have expected of you seeing ye came undesired to the place of our Stations to deal with us and also to deal with our people against our will before we had received satisfaction The IX DUPLY. AS ye doe referre the Reader to your former Answers so doe we referre him to our former Replyes and Duplyes 2. The meaning of the Act of the Assembly of Pearth citing the wordes of the Psalm 95. is not as ye doe interpret it any perverting of the Text neither tendeth it to inferr thereupon absolute necessity of kneeling in all worshipping of GOD or in this part of his Worship in the celebration of the holy Communion but only to inserr the lawfullnesse and commendable decency of kneeling in divyne worship and that it is such a gesture as our lawfull superiours may enjoine to be used in GODS worship and that religious adoration and kneeling is to be done to GOD only although they sin not who use another gesture where this is not required by Authority but another appointed or permitted 3. We doe not kneel before the Sacramentall Elements making them the object of our Adoration either mediate or immediate neither doeth the Act of Pearth Assembly import any such thing But all our Adoration both outward and inward is immediately directed to GOD only with Prayer and thanksgiving at the receiving of so great a benefite Wherefore your objecting of Idolatry against us here and in your other Treatises is most unjust We marvell also how ye doe here refer us to those Treatises which in your twelfth Answer ye seem to disclaime finding fault that any of us should lay hold on them or build any thing upon them As likewise ye here alleadge that the Assembly of Pearth made Kneeling necessary in all points of GODS Worship and consequently in receiving the holy Eucharist not remembering that in your seventh Answere ye said the Assembly had concluded the five Articles as indifferent 4. Concerning the Service-Book which now is not urged we have already answered Neither find we any reason of your uncharitable construction of us or of the disposition of the people as if they were now become superstitious Nor doeth this time give any just cause of such feares as are sufficient to overthrow the reasons of that Act of Pearth Assembly 5. We did not in malice but in love say that such a defence as ye professe here according to your Protestation and such meetings and conventions doe require the KINGS consent and Authority to make them lawfull according to our judgement whereof some reasons we have expressed before in our second Reply which as yet ye have not satisfied 6. It seemeth that ye are either not able or not willing to answere particullarly and plainly to our interrogatories proponed in our ninth Reply and we would understand some reason why ye doe so in such a free and brotherly conference seeing although ye doe otherwise interpret our meaning yet truely we did not propone them to be snares to you but to obtain satisfaction to our selves and others for a peaceable end As for your Questions which
in Brotherly love exhort and entreat us to contribute our best endeavours for extinguishing the common Combustion we praysing GOD for your pious zeale and for the lovingnesse and modesty of your speeches wherein by GOD'S help we shall labour to keep correspondence with you that both we and you may show â—â—â— selves to have learned of CHRIST Meeknesse and lowlinesse of heart we most willingly promise to doe so by all means which our consciences will permit us to use as also to joine our most humble and hearty Prayers with yours that it may please GOD in this dangerous exigent to doe good in His good pleasure to our Sion and to builde up the walls of our Ierusalem †4. We may justly say that this new Covenant is substantially different from the Old which was made Anno 1581. in respect it not onlie containeth that Old Covenant or Confession which was allowed by two Generall Assemblies but also your interpretation of it which as yet hath no such Authoritie or Approbation †5. No Band of Mutuall Defence Against all persons what-so-ever is expressed in the Covenant made 1581. And altho it were yet the case is very unlike For Subjects may make such a Covenant of Mutuall Defence by Armes with the consent of the King who only under GOD hath the power of Armes or of the Sword in this Kingdome But they who made this late Covenant had not his consent as that former or olde Covenant had which is a thing so evident that no man can call it in question †6. As for that which you affirme here that my Lord Commissioner his Grace was well satisfied with your Declaration it becommeth not us to pry narrowlie into his Graces doings but truely we have more then reason to pry most narrowlie into the words of a Covenant which is offered unto us to be sworne and subscrybed lest we abuse and prophane the Sacred Name of GOD and tye our selves to the doing of any thing which is displeasing unto him Last of all whereas ye desire us to joyne our selves to you and to the rest of your Conâ—ederacie who are as you affirme almost the whole Church and Kingdome truely we cannot but reverence such a multitude of our Reverend Brethren and deare Countrey-men and are ready to be followers of them in so farre as they are followers of CHRIST But neither can we doe any thing agaynst the Trueth neither can we attribute so much Authoritie to their multitude as otherwise we would in respect there hath been so much dealing for Subscriptions in all quarters of this Kingdome and so manie have beene threatned to give their consent as we are most credibly informed The Second Demand Whether or no we ought to subscryve the foresaid Covenant seeing all Covenants of mutuall Defence by force of Armes made amongst Subjects of any degree upon whatsoever colour or pretence without the King's Majestie or his Successoures privitie and consent are expreslie forbidden by King JAMES of blessed Memorie and the three Estates of this Kingdome in the Parliament holden at Linlithgow Anno 1585 ANSWERE The Act of Parliament forbiddeth in the first part Leagues and Bands of maintenance privilie made such as are called Bands of Manrent as the act in Queen MARIES time to which it hath relation doeth beare And in the second part only such as tend to the publick disturbance of the peace of the Realme by moving sedition But no act of Parliament doeth discharge nor can any just Law forbid Conventions or Covenants in the generall or such Covenants in speciall as are made with GOD and amongst our selves not for any mans particular but for the common benefite of all not to move Sedition but to preserve Peace and to prevent trouble which by all probabilitie had been to many before this time too sensible if this course had not been taken Conventions and Covenants in the judgement of Jurisconsults are to be esteemed and judged of according to their diverse ends good or bad which made King JAMES of happy memory to take it for an undoubted maxime That pro aris focis pro patre patriae the whole body of the Common-wealth should stirre at once not any more as divided members but as one consolidate lumpe Replye In that second part of that Act of Parliament holden at Linlithgo Anno 1585. are forbidden All Leagues or Bands of Mutuall Defence which are made without the privitie and consent of the KING under the pain to be holden and execute as movers of sedition and unquietnesse c. Wherefore we can no wayes thinke that any Bands or Leagues of Mutuall Defence by force of Armes are there permitted that is not forbidden seeing first the words of the Act are so generall for in it are discharged All Bands made among Subjects of any degree upon any colour what soever without his Highnes or his Successours privitie and consent had and obtained thereunto Next All such Bands are declared to be Seditious and perturbative of the publicke Peace of the Realme or which is all one are appointed to be esteemed so And therefore we can not see how any Bands of that kynde can be excepted as if they were not seditious 2. We doubt not but the late Covenant being considered according to the maine intention of those Pious and Generous Gentle-men Barrons and others our dear Countrey men who made it especially our Reverend Brethren of the holy Ministery is a Covenant made with GOD and proceeding from a zealous respect to GOD His Glory and to the preservation of the puritie of the Gospell in this Church and Kingdome But we cannot finde a Warrand in our Consciences to grant that such Covenants in so farre as they import mutuall Defence against all persons what-so-ever none being excepted no not the KING as it seemeth unto us by the words of your Covenant but farre more by the words of your late Protestation the 28 of Iune wherein you promise mutuall Defence against all externall or internall Invasion menaced in his Majesties last Proclamation are not forbidden by any Band nor justlie yet can be forbidden For first we have already showne that they are forbidden in the foresaid Act of Parliament Anno 1585. 2. No Warrefare and consequentlie no Covenant importing Warrefare is lawfull without just Authoritie which we are perswaded is only in the supreame Magistrate and and in those who have power and employment from him to take Armes Yea so farre as we know all moderate men who duely respect Authoritie will say that it is so in all Kingdomes and Monarchies properly so called Of which nature is this his Majesties most Ancient Kingdome And that it is altogether unlawfull to Subjects in such Kingdomes to take Armes against their Prince For which cause that famous and most learned Doctor Rivetus in a late Treatise called Iesuita vapulans speaking of the judgement of Buchannan and others who taught that Subjects might take Armes against their Prince in extraordinary
Cases and extreame dangers of the Religion and Common-wealth professeth first that he and all other Protestants condemne such doctrine Secondly That this Errour did proceed from a mistaking of the Governement of the Scotish Kingdome â—s if it were not truely properly monarchical Thirdly That the rashness of those wrytters is to be ascrybed partlie to the hard and perilous times of persecution wherein they lived and partlie Scâ—tâ—râ—m praefâ—rvâ—do ingenio et ad audendum prompto Thus he wryâ—eâ—h in the 13. Chap. of the said Booke Pag. 274. and 275. answering to the reâ—rimination of â— Iesuit who had affirmed that Bâ—câ—aâ—naâ— Knox and Goodman had written as boldlie for the Rebellion of Subjects against Princes as any of their Order at any time load done A thing much to be noted by us at this time lest we any more give that advantage to Iesuites to make Apologie for their rebellious Doctrines and Practises 3. Not only making of Covenants but also all other actions are to be esteemed and judged of first by the equitie of the subject and matter then by the ende For if the matter pactioned that is which the parties mutuallie doe promise be justlie forbidden by a lawfull Authoritie and consequentlie be unlawfull in it selfe then the goodnesse of the ende or project can not make the paction or Covenant to be good or lawfull The Third Demand If it be alleadged that in extream and most dangerous cases such Acts of Parliament may be contraveened Quaeritur whether there be now such extream case seeing we have his Majestie in his former Proclamations avowing protesting declaring and in this last Proclamation taking God to witnesse that he never intended any Innovation of Religion and also seeing He hath removed already all that which made men feare Novations to wit Service Booke Booke of Canons and the alleadged exorbitancie of the new high Commission ANSWERE If the removing of the Service Booke Booke of Canons and the limitation of the vast power of the high Commission contayning so much superstition and tyrrannie of Prelates be a benefite to this Kirke and Kingdome we ought under GOD to ascrybe the same to the peacable Meettings humble Supplications and religious Covenanting of the Subjects which have given information to his Majestie and have procured from his justice and goodnesse so great favour as is thankfullie acknowledged in the last Protestation which doeth also expresse the many particulars wherein his Majesties late Proclamation is not satisfactorie And therefore the Lords of his Maesties Privie Counsell upon the Supplication and Complaint of his Liedges were moved to rescind the Act of the Approbation of the foresaid Proclamation and to rent the subscrybed Missive which was to be sent therewith to his Majestie We are consident that the Declaration wherewith his Majesties Commissioner was so well pleased will also give satisfaction to our Reverend Brethren and that they will not thinke it convenient for them to give further approbation to the Proclamation then the Counsell hath done although all of us ought with thankfulnes to acknowledge his Majesties benignitie Replye We will not here dispute what hath been the maine or principall cause moving his sacred Majestie to discharge the Service-Booke and other things which occasioned the present perturbation of our Church nor yet whether or not his Majesties Proclamation may give full satisfaction to all the feares and doubts of his Subjects For our selves we professe that upon his Majesties Declaration and gracious Promise contained in his Majesties last Proclamation we believe first that his Majestie never intended Innovation in Religion Secondlie that he will maintain the true Protestant Religion all the dayes of his life which we pray GOD to continue long Thirdly that all Actes made in favours of the Service-Booke c. are discharged Fourthly that he will never urge the receiving of the Service Book Book of Cannons c. or anie other thing of that Nature but by such a faire and legal way as shall satisfie all his Subjects And thence we doe collect that which we affirmed before to wit that ther is no such extraordinary or extream case as might give occasion to Subjects to make such a Band as is directly forbidden by the foresaid Act of Parliament and to contraveane it in such a manner as may seem to import a resisting of Authoritie by force of Armes The Fourth Demand Concerning that Interpretation of the Negative Confession which is urged upon us wherin the Articles of Pearth Episcopacy are declared to be abjured as well as all the points of Popery which are therein expresly and distinctly mentioned Quaeritur Who are the Interpreters of that Confession that is Whether all the Subscrivers or onely those Ministers conveened in EDINBURGH in the end of Februarie who set it down If all the Subscrivers then what reason have we to receive an interpretation of that Confession from Laicks ignorant people and children If onely those Ministers conveened then in EDINBURGH then seeing no man should take an honour to himself but he who is called of GOD as AARON Hebr. 5. 4. what power and authoritie had they over their Brethren to give out a judiciall Interpretation of these Articles of Faith and to inforce their Interpretation of these Articles upon them ANSWERE The subscrybers are here misinterpreted in two poyntes very materiall One is that they presume upon power or Authority which they have to give out a judiciall interpretation of the Articles of the Confession and to enforce the same upon others whereas they onelie intended to make knowne their own meaning according to the minde of our Reformers and in charity to propound and recommend the same to others who might be made willing to embrace it Although it be true also that very great numbers of Ministers were conveened and testified their consent at that time and although the private judgement of those who are called Laicks ought not to be mis-regarded for it is confessed that an Interpretation which is private ratione personae may be more then privat ratione medii The other which being observed will answere diverse of the following Demands that the Articles of Pearth and of Episcopal Government are declared to be abjured as points of Popery or as Popish Novations wheras the words of the Covenant put a difference betwixt two sorts of Novations one is of such as are already introduced in the Worship of GOD and concerning those whatsoever be the judgement of the Subscryvers which to every one is left free by the words of the Covenant they are onelie bound to forbear the practise of them by reason of the present exigence of the Kirke till they be tryed and allowed in a free Generall Assemblie The other sort is of such Novations as are particularlie supplicated against and complained upon as the Service-Booke and Canons c. which are abjured as containing points of Poperie And this we avouch from our certain knowledge to be the true meaning
heard to the contrary these twenty years past to cleave unto the words of the Covenant concerning such Rites as are brought into the Kirke without or against the word of GOD. The Blessing of Marriage now the second time instanced we conceive neither to be circumstance it being neither time place order of doing nor any such thing nor a Ceremony properly so called more then the Blessing of the People commanded in the Law and practised before the Law or praying for a Blessing upon the Ordinance of GOD that it may be sanctified unto His People we neither exalt Marriage so high as with the Papists to thinke it a Sacrament nor doe we abase it so low as to thinke it a paction or contract meerely Civill it being the Covenant of GOD which cannot be disolved by consent of the parties as other civill Contracts may be and therefore as we will not use it superstitiously according to the prescript of the Service Booke so will we not for the abuse of Popery although it were a Paction meerely civill it being so important with-holde Ecclesiasticke Benediction from it To the Sixth SIlence carrieth sometimes the appearance of consent sometime it is from weaknesse and since yee know also that it may at sometimes come from wisedome and moderation why doe ye not rather keepe silence your selves then make such an interpretation of ours We deny not but Divines both ancient and moderne are against us concerning the lawfulnesse of the thinges contraverted but we withall affirme first that Divines both ancient and moderne are against you also and both may be true for both are but propositions indefinite in a matter contingent 2. That almost all Divines universally are for us and for the forbearance of thinges indifferent in such a case which is the point urged by us and cleared before Secondly we deny not but the Oath containeth many other Articles but concerning that of the Novations already introduced if ye could have believed us and so many thousands as have subscrived it containeth no more but the forbearance of them for a time neither can any farther be extorted from the tenor of the Covenant it selfe according to your grounds If ye will interpret it according to the meaning which ye thought it had the last year and which we urge you not to change and to promise forbearance can neither be contrary to that duety which ye ow to your flock nor be disobedience to Authority but a meane to edifie GODS people and obedience to GOD. To the Seventh FIrst The reason propounded in the seventh Demand for refuseing your subscription because ye supposed Pearth Articles to have beene abjured as Popish is answered to the full and impediment put out of your way This other that ye propound concerning our conception and meaning of the short Confession may be as easily removed if ye will once believe that we urge not upon you our meaning but leave you to your own till the matter be examined in an Assemblie 2. Ye call some of those Novarions necessarie but without warrand of that Assembly which concluded then as indifferent and all the rest you will have to be laudâ—ble thus by progresse of time things formerly indifferent become necessary and what was but lawfull before and had much adoe to gaine that reputation is now become laudable where ye plainly discover the cause of your unwillingnesse to subscrive not so much to be the commandement of Authority as the necessity and excellency of the things commanded Till ye therefore change this opinion ye cannot promise forbearance neither upon our dealing nor at the commandement of Authority although forbearance should serve for the peace of the Kirke and Kingdome To the Eight FIrst we remit the reader to our Answere and your Reply which we hope shall be found no confutation 2. We observe that ye have not answered our Argument for our swearing the defence of the KING and his Authority with a specification which ye call a limitation wherein we have followed the Confession of Faith ratified in Parliament the KINGS Confession and act of Parliament upon which ye will not doe well to fasten so foule Imputations and put so hard constructions as ye doe upon us for inserting in our Covenant what they have said before us If our specification be right why censure you it If it be wrong why fasten ye not your censures upon the fountaine from which it is derived the loyalty of our intentions to maintain the KINGS Person and Honour is so fully expressed that it hath given content to those who are nearest his Majesty and we should wrong not only them but also the Covenant and the subscrivers thereof if we should make new Declarations to others of greater distance who wrong both the KING and themselves in craving them 3. To doe with a doubting Conscience is a grievous sinne but to make and multiply doâ—bâ—s for hindring a good worke and to oppose against a shining light is no lesse grievous Ye spake before of a limitation and now ye have added precisly as if the nâ—ming of one duety were the excluding of all other dueties We all by our Oath of Alleadgeance by his Majesties lawes and by other obligations acknowledge that we owe many other dueties to the KING which were very impertinent to expres in this Covenant 4 What kynde of conference ye meane whether by word or write we know not but while we were among you ye know what notice you were pleased to take of us and we have no delight to resent it To the Ninth FIrst We are ashamed to draw this Rug-saw of contention to and fro in a continuall Reciprocation concerning the forbearance of Pearth Articles and therefore forbearing to doe so any more we referre the Reader to our former Answeres 2. We doe not affirme that the only reason why kneeling was appointed was because all memory of superstition was past There be indeed other reasons expressed in the Act but such as the Authors thereof may be ashamed of as both perverting the Text Psal. 95. as making kneeling to be necessary in every part of GODS Worship and as giving matter to many Treatises proving kneeling before the Elements to be Idolatrie according to the Act unto which we now referre you but this we say which is manifest by the Act it selfe that in the case of present superstition or feare thereof all other reasons had not beene forcible to enforce kneeling then nor can have force to continue kneeling now This feare hath beene great this year by past throughout the Kingdom by reason of the many superstitions of the Service Booke which it may be ye no more acknowledge then ye doe the superstitious dispositioÌ„ of the people because they are not that which they were at the time of Reformation 3. We would heare what malice it selfe can say against the words of the Protestation That it shall be lawfull unto us to defend Religion and the KINGS Authority in
defence thereof and every one of us of another in that cause of maintaining Religion and the KINGS foresaid Authority and to appoynt and hold meetings to that end like as our Proceedings have beene in themselves most necessary and orderly means agreable to the lawes and practise of this Kirke and Kingdom to be comended as reall duties of faithfull Christians loyall subjects and sensible members of the body of the Kirke and Kingdome and tende to no other end but to the preservation of Religion and maintainance of the KINGS Authority To your interrogatoures which ye seeme to propone rather to be snares to us then for satisfaction to your selves we answere once for all in generall that if this were the opportunitie of that disputation we shall be found to deny nothing unto Authority of that which the word of GOD the law of Nature and Nations the Acts of Parliament these Royalists sound Divines and loyall Subjects give unto Kings and Princes GODS Vice-Gerents on Earth and that not from respect to our selves but to the Ordinance of GOD by whom Kings reigne But seeing so oft and so instantly you presse us in this point ye force us mutually to propone to you such Questions as it may be ye will have no great delight to answere 1. We desire to understand of you whether ye allow or disallow the Service Booke and booke of Canons if ye disallow them as an innovation of Religion why have ye not either joined in supplication with the rest of the Kingdome or made a supplication of your own against them or some other way testified your Dislike Next whether it be pertinent for men of your place and Qualitie to move Questions of State touching the Power of Princes and Liberties of Subjects after His Majesties Commissioner and wise States-men have received Satisfaction of the Subjects for suppressing such motions as yours 3. Whether doe the Subscrivers more tender His Majesties honour by supposing his constancy in profession of Religion and equitable Disposition in ministration of Justice or ye who suppose he shall fall upon his Religious and Loyall Subjects with force of Armes contrary to both 4. Whether the joyning of the whole Kingdom in the Subscription of the Covenant or the entertaining of Division by your writing preaching and threatning of your People otherwise willing to joine be a more readie meane to settle the present Commotions of the Kirke and Kingdom 5. If the Prelates and their Followers labouring to introduce Popery in the Land make a Faction by themselves or as the Guisians in France did abuse His Majesties name in execution of the bloody Decrees of Trent which GOD forbid we aske Whether in such a Case the lawfull defence of the body of the Kingdom against such a Faction be a resisting of the Magistrate and a taking Armes against the KING If ye affirme it to be is not this to take part with a Faction seeking their own ends against the common-wealth of the Kirke and Kingdom and honour of the KING If ye say not Why then sinde ye fault with our Protestation of defending the Religion Liberties and Lawes of the Kingdom of the Kings Authority in defence thereof and every one of us of another and in that cause as if it were an unlawfull Combination against Authority 6. Whether doe ye think Christian Magistrats to be of so absolute unbounded power notwithstanding of any promise or paction made with the Subjects at their Coronation or of any Law made for establishing their Religion and Liberties that there is nothing left but suffering of Marâ—yrdome in the case of publick Invasion of their Religion and Liberties If ye thinke that any defence is lawfull why misconstrue yee the Subscrivers of the Covenant If not how can ye be free of Flattery and of stirring up Princes against their loyall Subjects for such ends as your selves know best We verily believe that ye shall report small thanks either of so good and just a KING or of so duetifull Subjects for entering within these Lists It is enough that such Questions be agitated in the Schooles and that with as great prudency and as circumspectly as may be To the Tenth FIrst ye take us in our fourth Replye to be the penners of the Covenant and yet will rather wrest the words of it to your owne meaning then receive the Interpretation thereof from us for wee prejudge not your liberty of conception of that short Confession but permit it to your selves whatsoever may be the private meaning of some who have subâ—crived yet there is nothing in the late Interpretation that câ—ndemneth the Articles of Pearth and Episcopacy as Popish Novations Ye may voice and reason in an Assemblie as freely concerning them and give your judgement of them without prejudice notwithstanding of your Oath according to your own grounds as you would have done at the Assembly of Pearth 2. We hopâ— ye be not so ignorant of the estate of the Kirke neither will we judge so uncharitably as to thinke you so corrupt that in your opinion there is nothing hath entred in the Kirke since that time designed by you beside Episcopacy and the Articles of Pearth which can be thought prejudiciall to the Liberty and Purity of the Gospell To the Eleventh FIrst ye finde fault with us that we have not upon this occasion given you that testimony which we owe to you of your sincerity in professing the trueth and therefore to supplie our defects have taken an ample Testimony to your selves of paines in disputing in wrytting and preaching against Popery in processing of Papists and in doing all thinges which can be expected from the most zealous of frequent prayer to GOD of humbling your selves before him of your holinesse of Life and Conversation c. which have made us who were desirous to heare that Testimony rather at the mouths of others that we might be no more challenged as deficient in that kinde but give unto you your deserved praise to inquire in matters whereupon if we would believe the report of others wee heare that for all your pains Papists and Persons Popishly affected are multiplied and Papistry increased in your towne more then in any other town of the Kingdom no lesse under your Ministrie then any time before since the Reformation that there be in private houses Messes Crucisixes and other monuments of Idolatry that ye have not many converts from Popery that Jesuits and Priests are countenanced there that your People at home and your Magistrats abroad complain that ye are but too sparing of your pains in preaching and often fill your places with Novices but this we are sparing to believe and wish that the not imploying of your Tongues and Pennes in the defence of the Service Booke and Canons which are so pestred with Popery if the seeds of Romish Heresie Superstition Idolatry and Papall tiranny come under that censure and your willingnesse to joyne with the Kirke and Kingdom
in Fasting and Humiliation had been also Testimonies of your sincerity against Popery 2. The laudable means of Preaching Praying c. which we wish may be still in all faithfulnesse used by you may very well agree with the renewing of our Covenant with GOD and both being joined have in a short time past produced more powerfull effects to the comfort of many thousands then all our Prayers and Preaching hath done for a long time before which testifie That as it is warranded by the Word of GOD so the motion hath prâ—ceeded from GOD. All the Arguments and Subtilties that can be devised will never make a People who at this time have found GOD dwelling and working in their hearts to thinke the contrary 3. The naturall inclination of people to Popery and the perswasion of others of their disposition may make the people to conceive other wayes of the Service Booke and Canons that ere it be long they may be brought in in a faire and legall way and therefore it is necessary for preventing of those and other Evills of that kinde that the Subjects joine in a Covenant both for themselves and their Posterity To the Twelfth FIrst we have ever preached according to our measure and have given example of reverence to Authority and the LORDS Service but we neither acknowledge the usurped Authority of prelates for lawfull Authority nor the Service Booke for the Lords Service And therefore it was so much the more intollerable for the Prelates without Authority from the Kirke or Parliament to bring in the Service Booke into GODS own house upon the LORDS own Day Which maketh it nothing strange that people zealous of the Trueth and of the Service of GOD were stirred up to oppose and we are very confident that these who have opposed doe beare as loyall respect to the KINGS Majesty and will be as loath to provoke him to just wrath as their opposites are In the meane time why doe ye not acknowledge that the children were higher provoked to wrath by the Prelates whom ye account reverend and holy Fathers 2. As the preservation of our own private Possession from Invasion of others belongeth to our selves under the KINGS Protection so the keeping of GODS House from Pollution and Superstition belongeth to Authority to the community of the Faithfull and to every one in his own place and order 3. We told you before that we did no more allow violences of that kinde nor we did allow the â—oule aspersions of Rebellion Heresie Schisme and Perjury put upon the Noblemen and remnant Covenanters And where ye aske of us Why these tumults are not publickly by us condemned and rebuked we aske againe of you why ye did not condemne and rebuke such dealing since that is no lesse transgression both against the sixt and nynth Command then the other is against the sixt And whereas ye are now so peremptorie in drawing a Declaration from us answearable to that which ye have given concerning the foresaid Aspersions and Calumnies we having no commission to declare the mindes of others in this point or to give Documents for our own private judgement doe heartily disallow every wrong of that kynde As for the Apologie of D. JOHN FORBES of Corse seeing the wrong hath been done not unto some few particular persons such as ye say have been wronged by some of the people but unto the body of the Kingdome consisting of Noble-men Barons c. who are highly offended thereby it were in us Presumption and without the bounds of our Calling to take upon us to receive any Declaration of that kinde especially wherein so many thinges are reprovable as first That his bitter speaches were occasioned by some printed Bookes affirming that Episcopacy and Pearth Articles were Antichristian and abominable Supposing it were true did he thinke the Noblemen and whole Covenanters to be the Authors of those Books And was this dealing agreable to that Christian meeknesse so much required of us before The Writers of those printed Books are not the first who have spoken so For Master KNOX spared not in a Letter of his to call this kneeling A Diabolicall Invention Secondly The swearing of Forbearance of the practise of Pearth Articles and the Confirmation of the said Doctrine which we neither deny nor affirme to be imported in the olde Covenant but only in the Interpretation thereof we declare That Promise is only made to forbeare for a time doth not deserve so bitter a Censure as this apologie beareth upon us 3. If the KINGS Majesty Counsell or the Subjects of Scotland had asked his opinion and advice he might have used the greater liberty 4. It is ill apologized to call it a holie indignation and worse defended since it is such a wrath as worketh not the righteousnesse of GOD. 5. Whereas he desireth to be accounted in the number of these qui proficiendo scribunt scribendo proficiunt we could wish that he had profited better by writing then he hath done by writing his Irenicum first and now this his Warning after his Irenicum for which if he make no better Apologie then confessing Asperity of words proceeding from an holy indignation it will come to passe of his Apology as it fared with his Irenicum unto which was applyed fitly what was spoken in the like case Aut fabrum forceps aut ars ignara fefellit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit cudere cudit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Whereas ye desire us to doe the like if ye meane of us personallie we have declared our judgement and shall be carefull to approve our selves to GOD and the consciences of all men in every such duety and if ye meane us and those that sent us we shall not faill to report unto them what ye desire although our Commission from you had been the more acceptable if ye had spoken more reverently of our Confession and Covenant then ye have been pleased to doe in the words of your desire and had put your hand unto the Covenant which would presently have joined us in a greater Affection and made way for union in judgement and perfect peace which is the desire of our Soules To the Thirteenth YEE pretended a threefolde Scandall which should follow upon your Subscription 1. The Scandall of Dissenting from other Reformed Kirks and famous Divynes 2. The Scandall of Dissenting from Authority 3. The Scandall of Perjury We answered That the contraverted words of the Covenant being rightly conceived and interpreted according to their true meaning and not after the glosse which ye have put upon them doe put you out of danger of all the three Scandalls which ye seem to acknowledge of the first two and may by the like reason acknowledge of the third of Perjury We dispute not of the lawfulnesse of the Oath given at your Admission by what Authority it was exacted with what conscience it was given nor how ye can answere for the Scandall risen thereupon but conceiving
the warrand which the old Covenant had from KING Counsell and Assembly remaineth virtually and was never yet discharged we answere it remaineth not and that because KING Iames of blessed Memory disalowed that little Confession in respect of the inconveniency of the multitude of Negatives as is cleare by his Majesties words published in the printed summe of the conference holden at Hampton Court Anno 1603. And no former Act of Counsell made in the time of any former King doeth sufficiently warrand our Consciences to subscrive any Oath now which seemeth to us to be disagreable to the Act of Parliament and which our present Dread Soveraigne LORD the KINGS Maâ—esty by his publick Proclamations and other Intimations of his Royall pleasure forbiddeth us to subscrive And as for the Acts of these two Assemblies which did enjoine subscription to the said little Confession they were relative to the KINGS Mandate which is now expired by his own Declaration and with his Royall breath according to that coÌ„mon Maxime Morte mandatoris expirat mandatum Extra Dâ— officio potestate judicis delegati Cap. 19. relatum est in glossa For the injunction was given for that time onely as we conceive being warranded by the words of these Assemblyes 11. These that were suspect of Papistrie amongst us have not been urged by us to subscrive that negative Confession but onely some Articles relative to the Nationall Confession And as â—or such as receive degrees in Philosophie in our Colledges they doe sweare onely to the true reformed Religion as it is publickly professed and preached according to GODS word in this Kirke of Scotland and established by publicke Authority with a generall abjuration of all both Popish and other Heresies contrary thereto And those who receive degrees of Divinity doe more expresly sweare to the Orthodox determinations of the ancient Catholicke Kirke as is evident by the words of the Oath whereof the tenor followeth E Go A. B. sancte ex animo coram omniscio omnipotente Deo consiteor profiteo sidem eam quae de sancta Trinitate Mediatore Emmanuele à sanctis Patribus in sex primis OEcumenicis conciliis contra Pauli Samosateni Sabellii Arii Macedonii Apollinaris Nestoriâ— Euâ—â—chetis Mon thelitarum haereses proposita explicata defensa est esse vere Christianam orthodoxam Catholicam ex sacris Canonicis scripturis haâ—stam Symbolum quoque sancti A hanasii ut similiter orthodoxum me recipere Item me ex animo deâ—estari haeresin Pelaginam ejusque reliquias Semipelagianas eas haereses quae Imaginibus aut ulli merae creaturae religiosam concedunt adâ—rationem Item me monarchiam Papae Romani in universam Ecclesiam ejus cùm in spiritualibus tùm in temporalibus primatum judicii Papalis in religionis controversiis infallibilitatem tanquam antichristiana deliramenta rejiceâ—e Omnes etiam alias haereses tum olâ—m invectas tum recens sub Romani Pontificis tyranmde natas anathematizo Agnosco Spiritum sanctum in Canonicis V. N. Testamenti scripturis per Prophetas Evangelistas Apostolos loquentem esse nobis unicum supremuâ— infallibilem ordinarium omnium de fide vitaque Christiana contraversiarum Iudicem Et S. scripturam Canonicis V. aâ— N. Testamenti libris comprehensam esse unicam certam stabilem perfectam totalem regulam fidei vitaeque Christianae tum quoad textum tum quoad interpretationem authenticam seu divinae authoritatis hanc quae hodie in Ecclesia Scoticana palam publica authoritate ex sacro D E I verbo proponitur decredendis sperandis amandis doctrinam esse orthodoxam Catholicam Et ipsam hanc Ecclesiae Scoticanae doctrinam â—e ad extremum usque vitae meae haliâ—um constanter per D E I gratiam professurum pro â—â—â— vocatione defensurum sancte promitto juro Insuper almae hâ—iâ— Universitati câ—i hunc scholasticum docturae Theologicae honoreâ—â— dâ—â—ebo me nunquam ingratum futurum sed semper ei ex animo faâ—turum ejusque commoda pie serio sedulo fideliter promoturum sanctâ— etiam â—oram eodem omniscio omnipoâ—ente D E O promitto juro We who were graduated here did sweare this Oath and now for satisfaction of others we all doe sincerly attest GOD that we doe and shall adhâ—are to it constantly all the dayes of our life 12. Ye doe againe object to us that we have presumed to disallow your explâ—nation of the late Covenant which hath beene publickly allowed by his Majesties Commissioner adding thereto that we will have the Kingdome guiltie of combination against Authority that we will not have the KING to be satisfied whence ye â—nferre that our dealing is more sutable to Papists and such incendiaries then for us who desire to prove good Patriots in using all meanes of pacification But certainly ye wrong us â—or what was done by his Majesties Commissioner anent your Declaration and explanation of your Covenant is evident by his Grace own letter lately written to us of that matter whereby his Grace hath declared that he was no wayes contented therewith and that his Majesty hath not received any satisfaction thereby The same is evident also by his Grace own Manifesto prefixed to our Demands your first Answeres and our first Replies reprinted at Edinburgh by his Gr. speciall command To the which Manifesto or Declaration of his Majesties high Commissioner we remit the Reader for his full satisfaction in this and some other points of your Answeres 13. We intend not to beare upon you and your associates who take to your selves the name of the Kingdom here in this your Answere guiltinesse of combination against Authority as we have protested and declared in the end of our â—romer Replyes but in the tendernesse of our Consciences we doe uprightly â—ignifie to you our scruples which hinder us from approving or subscâ—iving your Covenant And we are so free of that odious imputation of taking part with any Incendiaries or imitating any proceedings of that kinde as we heartily wish and shall endeavour to prove good Patriots aâ—d Christians in such evident love of trueth and peace as it shall be manifest that we neither have beene nor shall be Authors or Fomenâ—ers oâ— this miserable combustion 14. Ye are sory ye say that we should account your Covenant to be a Confederacie against the trueth and ye affirme that ye labour with men to joine with you in sincerity and not through humane feares Now reverend Brethren in the feare of GOD laying aside all humane feare we doe sincerely declare that if we thought your Covenant in all points agreable to the â—rueâ—h we should make no opposition thereâ—o And we doe heartily wish that according as ye doe here professe â—o indeed no man be threatned wiâ—h worldly terroures to goe your way We aimâ— indeed at the same end which ye professe to wit at the Trueth and purity of Religion and peace of Church and Kingdom But we
the 12 Tables these words are applied to this purpose This is observed by KING Iames of blessed memory in his often mentioned Book of the true Law of free Monarchies For albeit sayeth he that I have at length proved that the KING is above the Law as both the author and giver of strength thereto yet a good King will not onely delyte to rule his Subjects by the Law but even will conforme himself in his own actions thereunto alwayes keeping that ground that the health of the coÌ„mon-Wealth be his chiefe Law And where he seeth the Law doubtsome or rigorous he may interpret or mitigate the same lest otherwise summum jus be summa injuria But this sentence doth nowayes warrand Subjects to refuse obedience to standing Lawes against the will of the Supream Law-giver who is a speaking Law For this were to open a doore to all confusion which would not prove the safety but the ruine of the Common-Wealth As for that which ye said before of the Generall Band and Confession of Faith and which here again ye doe alleadge for your Covenant we have signified our opinion thereof in our preceeding Duply The responses and verdicts of Juris-Consults concerning your Covenant are not known to â—s nor yet the reasons and inducements which moved them to give out their declaration in your favoures as ye alleadge Of Obedience due by Subjects to Authoritie 5. The point touching Royall Authority is not so full of thorns and rocks as ye give out if men would be pleased unpartially to hold the plain and patent way laide before us by holy Scripture and by Orthodox Antiquity and by many Eminent Divines in the reformed Church and learned Politicks which we shall here make manifest after the vindication of those three famous Theologues Whitaker Bilson and Rivet whom ye would have the Reader to esteem favourers of your opinion 6. Doctor Whitakers words against William Raynold translated into English out of the Latine Edition at Oppenheme Anno 1612. Pag. 51. are these He relateth the timults and troubles which were raised for Religion in Germany France and Boheme as if that one thing were sufficient to condemne them because once they did oppose themselves and resisted the violence offered to GODS Trueth and to themselves Whereas notwithstanding Fayth Oath and publicke Edicts finally the Lawes themselves gave them warrand to doe the same I will not say more of this matter which is nowise pertinent to the present purpose especially seeing not onely their just Apologie but also the Edicts of the Princes themselves have liberated them from the crime of Rebellion By these words of Doctor Whitaker which ye have cited the Reader may easily perceive that he doth nowayes mantain or allowe taking of Armes by Subjects without warrand of the publick Lawes and approbation of the Prince but excuseth what was done in those warres by the allowance of the Lawes and Edicts of Princes 7. So also Doctor Bilson in his Book entituled The true differeÌ„ce betwixt Christian subjection and unchristian Rebellion Printed at Oxford Anno 1585 Pag. 382. in the wordes cited by you declareth evidently that he speaketh of such Republickes and States as have defences warranded by fundamentall Covenant in that Government But what is that Doctors minde concerning the duetie of Subjects in a free and absolute Monarchy is evident by his own words in that same book Pag. 380 where disputing against a Jesuit he sayeth Warre for the Catholick Religion is both lawfull and honourable you say you must adde of the Subjects against their Prince or else you range cleane besides our question We strive not what causes may lead Christian Princes to make Warre on their Neighboures but whether it be lawfull or tollorable for the Subject to beare Armes against his naturall and absolute Prince You prove which is nothing to our purpose But Sir in this enterprize the person must bâ— respected as well as the cause Be the cause never so just if the person be not authorized by GOD to draw the Sword they be no just nor lawfull Warres Private men may not venter on Warres unlesse they be directly warranded by him that hath the Sword from GOD. And again in that same Book Pag. 502 Our Saviour for teaching his that they should be brought before Kings and Rulers and put to death and hated of all men for His Name sake addeth not as you would have it and he that first rebelleth but he that endureth to the end shall be saved and again Not with violence restrain them but in patience prossesse your own souls This is the way for all Christian subjects to conquer tyrants this is the remedy provided in the new TestameÌ„t against all persecutions not to â—esist powers which GOD hath ordained lest we be damned but with al meeknes to suffer that we may be crowned And Pag. 513. he showeâ—h that manifold formes of Common-wealthes make diverse men speake diversly of the Magistrats sword And Pag. 518 he pleadeth that the Subjects in England have not that lawfull warrand to draw the sword without consent of their Prince as the Germans have without consent of the Emperour and this discourse he prosecuteth in â—ome following pages 8. The same is the meaning of Doctor Râ—vet as we take it in his commentarie upon the Psalm 68. where he distinguisheth between an absolute principality and such a principality as is only conditionall pactionall conventionall Of this second sort are to be understood his words of just and necessary defence But of the absolute principality speaking in that same place he recommendeth to Subjects rather suffering of martyrdome And this to be his meaning appeareth more clearly by his last declaration concerning this question in his late treatise entituled Iesuita Vapulaâ—s where being pressed by an advesary he handleth this question of purpose In the mean time we wonder very much that ye have not directly answered to these remarkable wordes of Doctor Rivet alleadged by us in our Reply wherein he plainly averreth that the doctrine of Buâ—hanâ—â—â— Knox and Goodman concerning Subjects resisting their lawfull Princes is not approved by any sound Protestant We expected from you a full and particular Answere and now againe we would gladly heare whether ye approve the judgement of Rivet concerning that doctrine of these writers or not 9. Thus having vindicated these three divynes which ye alleadge for you we come now to those testimonies which we promised for clearing of the plainness of the way touching Authority First it is evident by holy Scripture that it is unlawfull for Subjects in a Monarchicall estate such as is this Kingdom of Scotland to take Armes for Religion or for any other pretence without warrand and power from the Prince and Supreame Migistrate For the Scripture teacheth us that the Sword belongeth onely to the KING and to them who are sent by him Rom. 13. 1. Pet. 2. 13. 14. That we ought to keep the KINGS commandement and that
in regarde of the Oath of GOD Eccles. 8. 2. And that we should be subject not only for wrath but also for conscience sake because the powers that be are ordained of GOD whosoever therefore sayeth S. Paul resisteth the power resisteth the ordinance of GOD And they that resist shall receive to themselves damnation Rom. 13. In the words of the Apostle S. Paul there is a remarkable opposition betwixt subjection and resistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying that all militarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether defensive or offensive if it be against the superiour Power which GOD hath set over us is forbidden In like manner we reade Matth. 26. 52. that all they that take the Sword shall perish with the Sword Now certaine it is that in a free Monarchie Subjects have not the Sword from GOD except by the hand of the KING to whom only GOD hath immediately given it And therefore whosoever taketh the Sword without his warrand hath just reason to feare the foresaid warning of our SAVIOVR Many other places of Scripture might be adduced to this purpose which for brevity we omit and doe proceed in the next rowme to some testimonies of ancient Fathers and other writers 10. Tâ—rtullian in his Apologeticke chap. 30. and 33. and 37. telleth vs that the ancient Christians in his time although having aâ— heathen and persecuting Emperour did honour him as chosen of God and second from GOD and first after GOD and did choose rather to suffer then to make resistance by force of Armes although they lacked not number and strength to doe it 11. The like example have we in that renowned Thebean Legion of 6666 Christian Souldiers called Agaunenses from the place of their suffering who without making resistance as they had strength of hand to have done suffered themselves rather to be slain for their Christian profession by the Officers of Maximian the Emperour executors of his cruell commandement against them This fell out in the 18 yeare of Diocletian as Ado Viennensis writeth in his Chronicle which was the yeare of GOD 297 as Cardinall Baronius reckoneth in his Annalls And of that their Christian cowrage and pious resolution Venantius Fortunatus an ancient Bishop of Poictiers hath left unto us these Encomiasticke lynes in the second book of his Poems Biblioth Patr. Tom. 8. Edit 4. Pag. 781. Queis positis gladiis sunt armaè dogmate Pauli Nomine pro CHRISTI dulcius esse mori Pectore belligero poterant qui vincere ferro Invitant jugulis vulnera chara suis. 12. Gregorie Nazianzen in his first Oration speaking of the persecution by Iulian the Apostate when the Christians were moe in number and stronger in might of hand to have made open resistance if they had in their consciences found it agreable to their Christian profession declareth plainly that they had no other remedy against that persecution but patient suffering for Christ with gloriation in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. S. Ambrose having received imperiall commandement to deliver the sacred Houses or Churches to be possessed by the Arians declareth what he thought convenient to be done in such a case to wâ—t neither to obey in that which he could not performe with a good conscience noâ— yet to resist by force of Armes His wordes to the people Conâ—ione 1. contra Auxentium are these Why then are ye troubled I shall never willingly leave you If I be compelled I can not gain-stand I may be sory I may weep I may sigh Against Armes Souldiers the Gothes also my Teares are Armes For such are the Guardes of a Priest Otherwise I neither ought nor may resist And in the second book of his Epistles and 14 Epistle to his Sister Marcellina speaking of that same purpose he sayeth I shall not fortifie my selfe with a multitude of people about me We beseech O Emperour we fight not I may not deliver the Church but I ought not make resistance 14. Such also was theÌ„ doctrine and practise of many other great Lights which shined in the dayes of Iulian the Apostate and in the dayes of the Arrian Emperoures and Gothicke Arrian Kings 15. S. Augustine writing of a lawfull Warre acknowledgeth that only to be lawfull which hath authority from the Prince For it is much to be regarded sayeth he for what causes and by whose authority men undertake Warres But that naturall order which is accommodated to the peace of mortall men requireth this that the authority and counsell of undertaking warre be in the power of the Prince 16. The imperiall Lawes doe say the same ff Ad legem Iuliam majestatis Leg. 3. Eadem lege tenetur qui injussu Principis bellum gesserit delectumvâ— habuerit exâ—rcitum comparaverit Et Cod. ut armorum usus inscio Principe interdictus sit Nulli prorsus nobis insciis atque inconsultis quorum libet armorum movendorum copia tribuatur These are the words of the Emperoures Valentinian and Valens Et Cod. de â—e militari Leg. 13. Nemo miles Nemo miles vel sibi vacet vel aliena obsequia â—e nutu principali peragere audeat c. 17. Bodin in his first Book de Republica Cap. 10. Num. 155 and 156. Pag. 244. Edit Latin 4. Ursell Anno 1601. reckoneth among the proper rights of Majesty the right and power to make Warre and this he showeth to appertain in a free Monarchie to the Prince onely 18. To this meaning sayeth Peter Martyr As concerning the efficient cause it is certain that Warre may not be made without the authority of the Prince For Paul sayeth that he beareth the Sword therefore he may give it to whome he willeth and may take it from whome he willeth Loc. Com. Class 4. Cap. 16. § 2. And a little after to wit § 7. he reciteth and commendeth a saying of Hostiensis to the same purpose 19. Calvin in the fourâ—h Book of his Institutions in the last Chapter of that Book disputeth the Question at length and by many strong Arguments evinceth and concludeth that it is nowise lawfull for Subjects to resist their Prince by force of Armes whether the Prince be godly and just or ungodly and unjust in his conversation and commandements and that nothing remaineth to Subjects in such a case but to obey or suffer Where understand that Fleing is a sort of Suffering Neither are his words subjoined in the 31 Sect. to wit I speake alwise of private men c. contrary to this For first Calvin in this Dispute indifferently useth the names of private men and Subjects And therefore in the 22 Sect. at the beginning of it he termeth those of whose duety he disputeth Subjects And indeed whosoever is a Subject is also in respect of the supream Ruler a private man Although Magistrats who are under the KING be publick persons in respect of their Inferiours yet being considered with relation to him that is Supream 1. Pet. 2. 13.
uniformity of divyne service throughout this Nationall Kirk and a more perfect forme then we yet have that the publick Service were not permitted to the severall judgements and private choise of every Minister and Reader Which also was thought convenient by the Nationall Assembly of the Kirk of Scotland holden at ABERDENE Anno 1616. 2. Whether that Service Book now discharged containeth any Innovation of Religion or any thing contrary to the Protestant Religion as ye alleadge we doe not dispute now But we doe assuredly believe the piety and sincerity of His Majesties intention ever to have been and still constantly to be as it is graciously declared by His Majesties late Proclamation And we are certainly perswaded that His Majesty hath given order to discharge all the Acts of Counsell made anent the Canons and Service Book and are credibly informed that they are discharged by Act of Counsell at Holy-Rood-House the fifth of Iullie last according to the order given by His Majesty Also we see no such just cause of Fear as may import your alleadged necessity of Covenanting seeing His Majesty will not presse any thing of that nature but in such a faire and legall way as shall satisfie all his loving Subjects that he neither intendeth innovations in Religion nor Lawes as we declare in our former Replye to which ye have not sufficiently answered Neither was it necessary for removing of any just Feares that his sacred Majesty should disallowe that Service Book as ye require but it was sufficient to discharge it in manner foresaid 3. Ye doe conclude your Answere unto our third Replye with an uncouth and incredible Position whereof ye bring no proofe at all but onely this bare Assertion Whosoever professe themselves to bee perfectly satisfied with the Proclamation doe proclaime in the ears of all the Kingdom that they are better pleased with the Service Book and Canons then with the Religion as it hath been professed in this Land since the Reformation This your Thesis is so evidently weak that we need no more for the over-throw thereof but to oppose thereunto this our playn and undenyable Antithesis Who professe themselves to be perfectly satisfied with that Proclamation whereby the Service Book and Canons are discharged and the Religion professed in this Land since the Reformation is established doe proclaime in the ears of all the Kingdom that they are better pleased with the Religion professed in this Land since the Reformation then with the Service Book and Canons The IV. DUPLY. YEâ— alleadged before and now again doe affirme that we have mistaken your Interpretation of the old Covenant as if it had been given out judicially by you and as if ye had intended to enforce it upon others To free your selves of this imputation ye said in your first Answere that ye intended onely To make knowne your own meaning according to the mynde our Reformers and in charity to recommend it to others Hence we inferred in our Replye that ye ought nor to obtrude your Interpretation upon us nor molest any man for not receiving the same To this now ye say in your second Answere Although you neither use threatnings nor obtrude your Interpretation upon us yet we must pardon you if ye match us not with the greatest part of this Kingdom in whose name by all fair meanes ye recommend it to us Truely Brethren we are not offended with you for preferring the judgement of so many to our judgement who are but few in number neither need ye to crave pardon of us for this But concerning these faire meanes and that force of reason whereby ye say ye recommend your Interpretation of the old Covenant to us pardon us if the experience we have both of your writings and proceedings make us to oppose this your assertion For in your writings we expected indeed but have not found that force of reason whereof ye speake and as for the proceedings of those who have subscrived your Covenant we of all men have least reason to believe that they use no threatnings seeing we hear daylie so much their threatnings against our selves 2. Whereas for clearing of that which ye said before concerning the minde of our reformers ye affirme that The authoritative judgement of our reformers is evident not only by the confession of Faith ratified in Parliament but also by the books of Discipline Acts of Generall Assemblies and by their own writes First we marvell how ye can say that the private writings of Master Knox and others who with him were instruments of that great worke of Reformation have publicke Authority to obliedge the Subjects of this Kingdom The legislative and obligatory power of the Church is only in Synods or conventions of Bishops and Presbyters and not in particular persons expressing their minds apart Next this Church in the former age by abrogating the office of Superintendants established in the first book of Discipline hath declared that the statuts and ordinances contained in those books are not of an authority perpetually obligatory but may be altered or abrogated by the Church according to the exigencie of tyme. The same likewise is manifest by the abrogation of summary excomunication which this Church did abolish although it was established in Generall Assemblies wherein Master Knox and other Reformers were present We need not to insist much in this seeing so many of you who are Subscribents mis-regard the ordinances of our Reformers prefixed to the Psalm Book concerning the office of Superintendants or Bishops Funerall Sermons and set formes of Prayer which they appointed to be publickly read in the Church Hence the Reader may perceive that ye have no warrand for your Interpretation of the old Covenant from the authoritative and obligatory judgement of the Reformers feeing ye can not ground it upon the Confession of Faith ratified in Parliament As for those other meanes mentioned by us to wit Scripture Antiquitie and consent of the reâ—ormed Churches that they truly make for us and against you the unpartiall Reader may perceive by these our Disputs Whether or not Episcopacie and Pearth Articles be abjured in the late Covenant 3. As for the second mistaking mentioned by you in your Answere we did show in our Replye that in your Covenant Pearth Articles and Episcopacy are abjured And for proving of this we asked of you what ye meaned by the recovery and liberty of the Gospell as it was established and professed before the foresaid Novations and what is that period of tyme to which your words there have reference that is Whether it be that period of time when the Service Book and Book of Canons were urged upon you or if it be the time when Pearth Articles and Episcopacy were received in this Church But truely your Answere to this is nowise satisfactory nor hath so much as a show of satisfaction For ye are afraid to expresse that period of time lest ye beforced to grant that which we before objected And yet your
taken to injure or offend any man by denying to him that which is due to him and therefore we ought not for eschewing scandall causelesly taken to offend and injure our superioures in Church and Policy by denying to them that obedience which is due to them The antecedent is clear by many examples For if a man be excommunicated shall his Wife Children and servants slee his company and so deny to him these dueties which they ow to him for fear that others be scandalized by their keeping of company with an excommunicate Person And if they may not for eschewing of scandall abstaine from these dueties which they ow to a private person much lesse may we abstaine from that obedience which we ow to our superioures having publicke charges in Church and Policy for eschewing of scandalls causelesly taken by others 40. Fiftly what if the thing commanded be enjoined by the civill Magistrate under paine of death and by Ecclesiasticall Authority under paine of excommunication shall we for fear of a scandall causelesly taken which may be removed by information or for the scandall of the malicious who will not be informed at all abstaine from the doing of a thing lawfull and expedient enjoined by Authority and by so doing incurre these most grievous punishments of Death temporall and spirituall We believe that your selves who speak most of scandall would be loath to take such a yoke upon you 41. Sixtly The denying of obedience to the lawfull commandements of our superioures is forbidden in the fift Commandement and consequently it is a sin Shall we then for a scandall causelesly taken deny obedience to our superioures and so incurre the guiltinesse of sin Ye commonly answere to this that the negative part of the fift Commandement which forbideth the resisting of the power Rom. 13. verse 2. and in generall the denying of obedience to superioures is to be understood with the exception of the case of any scandall taken by others For if we see say ye that any may or will take offence at the doing of that which is cōmanded by our superioures we are not holden to obey them and our denying of obedience to them in such a case is not forbidden in that Commandement 42. But first we aske what warrand ye have to say that the negative part of the fift Commandement is to be understood with the exception of the case of scandall more then other negative precepts of the second Table Secondly As men may take offence either through weaknesse or malice at our doing of the thing commanded so they are most ready to stumble at our denying of obedience to the lawfull commandements of our superioures for they will take occasion by our carriage to doe that unto which by nature they are most enclined to wit to vilipend Lawes and the Authority of their superioures Shall we then for the eschewing of a scandall causelesly taken not only refuse to our superioures the duety of obedience which they crave of us but also incurre an other scandall and that a farre more perilous one Thirdly we have already shown that the negative part of the fift Commandement is not all wayes to be understood with the exception of the case of scandall causelesly taken For Wives Children and Servants must not deny obedience and familiar conversation to their Husbands Parents and Masters which are excommunicated for fear that others through weaknesse or malice be scandalized thereat Fourthly As ye say that the precept concerning obedience to superioures is to be understood with the exception of the case of scandall causelesly taken so we with farre better reason say that the precept of eschewing scandall causelesly taken is to be understood with the exception of the case of obedience peremptorly required by our lawfull superioures as we shall show in our next Argument Whether the Precept of Obedience to Superioures or the Precept of eschewing scandall be more obligatory 43. Last of all when a man is peremptorly urged by his superioures to obey their lawfull Commandements and in the mean time feareth that if he doe the thing commanded by them some through weakness shall be scandalized by his carriage in this case he is not only in a difficulty or strait betwixt the commandement of Man and the Commandement of GOD who forbiddeth us to doe that whereby our weak Brother may be offended but also he seemeth to be in a strait betwixt two of GODS Commandements to wit betwixt that precept which forbiddeth the doing of any thing whereby the weake may be scandalized and that other precept which forbiddeth the resisting of Authority and telleth us that whosoever resisteth the Power resisteth the Ordinance of GOD. Now seeing GODS Precepts are not repugnant one to another neither doeth GOD by his Lawes lay upon us a necessity of sinning out of all question in this case we are fred from the obligation of one of these precepts and that which doeth not so strictly tye us or is lesse obligatory must needs give place to the other which is of greater obligation Ye commonly say that the precept of obedience to humane Authority must give place to the precept of eschewing scandall although it be causelesly taken And to confirme your Assertion ye say that the ordinance of a superiour can not make that fact to be free of scandall which otherwise would be scandalous and that a fact upon which any scandall followeth ought not to be done for the commandement of Man Whence ye collect that in such a case we ought not to regard or obey the Commandement of our Superiours 44. This your Reason can not be good because we can easily retort the Argument and say to you that in such a case we ought not to regard the scandall causelesly taken by our weak Brethren so far as to deny simplie and absolutely Obedience to our Superiours for it and that because the sin of Disobedience ought to be eschewed and no Scandall of weak brethren causelesly taken can make that fact not to be the sin of disobedience which otherwise that is extra casum scandali would bee the sin of disobedience For it is certain that laying aside the case of scandall to deny obedience to the ordinance of our Superiours enjoining and peremptorly requiring of us things lawfull and expedient is really the sin of disobedience Ye will say that the scandall of weak brethren may make that Fact or Omission not to be disobedience which otherwise would be disobedience because we ought not for the Commandement of man doe that whereby our weak brother may be offended and so the precept of obedience bindeth not when offence of a weak brother may be feared On the contrary we say that the lawfull commandement of Superiours may make that scandall of our weake brethren not to be imputed unto us which otherwise would be imputed unto us as a matter of our guiltinesse because we ought not for fear of scandal causelesly taken deny obedience to the lawfull