nothing bâ— admitted prejudiciall to the liberties of this Kirk as it waâ— concluded according to the Word of God in the generall Assemblies preceeding the year 1584. but precisely to seek the same to be ratified in the Assemblie holden in March 1589. where the Articles were made for the subscribing the confession of Faith with a 〈…〉 it was 〈◊〉 as followeâ—â— For so much as the Neighbour Kirk in England is understood to be heavily troubled for maintaining of the true discipline and government whose griefes ought to move us therefore the Presbyterie of Ediâ—burgh was ordained to comfort the said Kirk in the said matter In the Assemblie holden 1590. when the Confession of Faith was subscribed universally de novo A ratification of the liberties of the Kirk in her Iurisdiction Discipline Presbyteries Synods and generall Assemblies and an abrogation of all things contrary thereunto was ordained to 〈◊〉 sought both of the Councell and Parliament In the next Session it was ordained that the book of Discipline specially the controverted heads should be subscribed by all Ministers that beare or hereafter were to beare office in this Kirk and that they be charged by the Presbyteries under the paine of Excommunication seeing the Word of God cannot be keeped in sincerity unlesse the holy Discipline be preserved The Presbyteries were ordained to get a Copie under the â—lerks hand there was sundry Copies subscribâ—d by the Ministers in the Presbyteries yet extant as Haddington 〈◊〉 c. produced before the Assemblie In the Assembly 1591. Sess. 4. The former Act anent the subscription to the book of Policie is renued and penattis imposed upon the Moderator in case it be not put in exâ—cution In the Assembly 22. May 1592. Sess. 2. These articles were drawne up That the Acts of Parliament made 1584. against the Discipline Libertie and Authoritie of the Kirk be 〈◊〉 and the same Discipline whereof the Kirk hath been in practice precisely ratified that Abâ—â—ts Pryoâ—ies and other Prelats pretending the title of the Kirk be not suffered in time comming In the eleventh Session the number of the Presbyteries were given up and 〈◊〉 in the Parliament immediately following The fifth of Inne 1592. The Libertie Discipline and Iurisdiction of the 〈◊〉 Kirk in her Sessions Presbyteries 〈◊〉 and generall Assemblies is largely ratified as the same was used and exercised within this Realm and all the Acts contrary thereto abrogate the Kings prerogative declared not to be prejudiciall to the same priviledges grounded upon the Word of God the former Commissions to Bishops 1584. rescinded and all ecclesiasticall matters subjected to Presbyteries according to the discipline of this Kirk Anno 1595. the Book of Policie with other Acts is ratified and ordained to be printed It was also cleared that Episcopacie was condemned in these words of the Confession His wicked Hierarchie For the Popish Hierarchie doth consist of Bishops Presbyters and Deacons that is Baptizing and Preaching Deacons for so it is determined in the Councell of Trent in the 4. Chap. De Sacramento ordinis Cant. 6. Si quis dixerit in Ecclesiâ Catholicâ non esse Hierarchiam divinâ ordinatione institutam quae constat ex Episcopis Presbyteris Ministris anathema sit Bellarmine likewise in his Book De Clericis cap. 11. saith That there are three Hierarchies in the Militant Kirk The first of Bishops the second of Priests the third of Deacons and that the Decons are also Princes if they be compared with the people This proposition following Hierarchia ecclesiastica constat ex Pontifice Cardinalibus Archiepiscopis Episcopis Regularibus was censured by the facultie of Theologie in the Vniversitie at Paris as followeth In ista prima propositione enumeratio membrorum Hierarchiae Ecclesiasticae seu sacri Principatus divinâ ordinatione instituti est manca redundans atque inducens in errorem contrarium determinationi sacrae Synodi Tridentinae The proposition was defective because it pretermitted the Presbyters and Deacons it was censured as redundâ—nt because it made the Hierarchie to consist of the Pope Cardinals Archbishops and Regulars the Pope is not within the Hierarchie Primats Metropolitanes and Archbishops but as they are Bishops Furthermore this Hierarchie is distinguished in the Confession from the Popes Monarchie and howbeit this Hierarchie be called the Antichrists Hierarchie yet it is not to distinguish betwixt the Hierarchie in the Popish Kirk and any other as lawfull but the Hierarchie wheresoever it is is called his as the rest of the Popish corruption are called his to wit Invocation of Saints Cannonization of Saints Dedication of Altars c. are called his not that there is another lawfull Cannonization Invocation or Dedication of Altars whatsoever corruptioâ— was in the Kirk either in Doctrine worship or Government since the Mysterie of Iniquitie began to work and is retained and maintained by the Pope and obtruded upon the Kirk by his Authoritie are his A passage also out of the History of the Councell of Trent was alleaged where it is related that the Councell would not define the Hierarchie by the seven Orders we have in our Confession of Faith the manifold Orders set a part and distinguished from the Hierarchie but as it is set down in the Cannon above cited we have in the book of Policie or second book of Discipline in the end of the second Chapter this Conclusion agreed upon Therefore all the ambitious Titles invented in the Kingdome of Antichrist and in his usurped Hierarchie which are not of one of these foure sorts to wit Pastors Doctors Elders and Deacons together with the offices depending thereupon in one word ought to be rejected All which and many other Warrants being publikly read and particularly at great length examined all objections answered in face of the Assemblie all the members of the Assemblie being many times deâ—â—red and required to proponâ— their doubts and 〈◊〉 and every one being heard to the full and after much â—gitation as fully satisfied The Moderator at last exhâ—rting every one to declare his mind did put the master to voyâ—ing in these termes Whether according to the Confession of Taith as it was professed in the year 1580. 1581. and 1590. there be any other Bishop but a Pastouâ— of a particular flock having no power nor preheminence nor power over his Brethren and whether by that Confession as it was then professed all other Episcopacie is abjured and ought to be removed out of this Kirk The whole Assemblie most unanimously without contradiction of any one and with the 〈◊〉 of one 〈◊〉 professing full perswasion of mind did voyce That all Episcopacie different from that of a pastour over a particular flock was abjured in this Kirk and to be removed out of it And therefore prohibits under Ecclesiasticall 〈◊〉 any to usurpe accept defend or obey the pretended authority thereof in time comming Collected visied and extracted forth of the Register of the Acts of Assemblie by me Mr. A.
Iohnstone Clerk thereto under my signe and subscription manuall A. Iohnstone Cler. Eccl. Edinburgh the 12 of Ian 1639. CHAP. III. Discussing the foure Considerations whereby they were moved to make this Act OUr Covenanters before they come to the point in the beginning of the Act have set down foure considerations whereby they alleage they were moved yea forced of Necessity to conclude this Act against Bishops and albeit they doe not directly appertaine to the substance of the Controversie yet we will shortly observe some few notes thereupon to shew upon what impertinent Considerations this Act hath been grounded Their first Consideration is of the unspeakable goodnesse and great mercie of God manifested to this Nation in that excellent and divine work of Reformation brought to perfection not onely in Doctrine and worship but also in Discipline and Government c. Whereupon first we must remark that if they had soriously considered that excellent work of Reformation with due respect towards these worthy Reformers whom God used as instruments in effectuating that work they should never have been moved thereby to have concluded such an Act as this so directly contrary to their mind for they at the Reformation did establish such a discipline and government in the Church according to Gods Word as whereby one Pastour under the Name of Superintendent might lawfully have power and preheminence over other Brethren of the Ministrie and over moe particular flock than one which discipline and government continued with happie successe in the Church of Scotland above thirty yeers after the Reformation but they have made this Act quite contrâ—dictorie thereto That it is not 〈◊〉 for one Pastor 〈◊〉 have power and preheminence over other Brethren nor over moe particular flock than one 2. That which they alleage that the second Book of Discipline is the perfection of the work of Reformation can no wise be true for that cannot rightly be called the perfection of any thing which doth reverse and destroy the substance and nature thereof but so it is that the Government established by the second book of Discipline which was presbyteriall including an absolute paritie amongst Pastors did reverse and destroy the nature of the government established by the Reformation which was Episcopall including directly Superioritie of one Pastor over others and therefore it could no wayes truely be called the perfection thereof 3. It is false that this Discipline was established by the Confession of Faith as shall be hereafter qualified by discussing all the passages falsly and impertinently alleaged for the same As likewise I see not how it can be true that this book of Discipline was established by the continuall practice of the Church for some points thereof were never practised in the Church of Scotland and those which were practised contrary to the estate of Bishops were not oâ— long continuance the practice of 8. or 10. or 15. yeers which is the most I can reckon cannot be accounted such a continued practice as may make prescription against the continuall practice of the whole Christian Church for many hundred yeares before and above six and thirtie yeeres since the approved practice of the principall points of their Discipline were discontinued as we shall shew more particularly hereafter Their second Consideration is that by mens seeking their own things and not the things of Christ many Innovations and great evils have been obtruded upon the Church to the utter undoing of the work of reformation and change of the whole forme of worship and face of the Church To this we answer that those Constitutions of the Church which they call Novations and Evils such as the establishing of Bishops Baptisme in private places in â—ase of Necessitie reverent Kneeling in the Act of receiving the Supper of the Lord not refusing to give it to the sick who earnestly desire it the thankfull remembrance of Gods speciall benefits by prayer and preaching of the Word upon certaine appointed dayes the Cateâ—hizing of yong children and presenting of them to the Bishop to blesse them by prayer for increase of knowledge and continuance of Gods grace are neither evils in themselves but tending to the removall of evils from the worship of God as irreverence and contempt of the Sacraments neglect of a thankfull remembrance of Gods speciall benefits and ignorance in youth and to the establishing of great good in the Church as sound Government Reverence in the worship of God thankfulnesse for Gods benefits increase of knowledge in the yonger sort and Spirituall comfort to Christian soules in Distresse Neither are they to be accounted Novations but rather a restoring of the ancient Constitutions and Customes of the Primitive Church in her purest times 2. These things cannot be said to be obtruded upon the Church which were received by the Consent both of the Church in Generall Assemblies and by the whole body of the Kingdome in Parliament as all those Constitutions which they challenge have been but on the contrary those things are said more truely to be obtruded upon the Church which are not brought in either by Assemblie or Parliament yea directly against the Acts of both standing in force are violently urged upon the people not onely to receive them simply but likewise to swear solemnly to the truth thereof by the great name of God and that not by any having authority or lawfull calling thereunto but by certaine seditious private persons and such are their seditious Covenant and impertinent applications or false interpretations of the Confession of Faith whereby many persons of sundry estates were by false allurements and violent threatnings forced against their minds to swear directly disobedience to the Kings Laws and Constitutions of the Church Finally it is also false that those things which they call Novaâ—ions have undone the work of Reformation and changed the whole forme of Gods worship or face of the Church For the work of Reformation is rather restored by the establishing of Bishops which was destroyed in that point by their Presbyteriall Government and absolute paritie of Pastors as we have touched already and shall be more fully cleered hereafter Then albeit some Circumstances and Ceremonies in Gods worship and externall apparell of the Church have been changed yet the substance and forme of Faith Religion worship and the Beautifull face of the Spouse of Christ the Church doth notwithstanding remaine still without change or alteration which S. Austin Epist. 86. expresseth fitly speaking of the like Novations in these words Vna fides oft universa Ecclesiae tametsi ipsa fidei unitas quibusdam diversis observationibus celebratur quibus nullo modo quod in fide verum est impeditur omnis enim pulchritudo filia regis intrinsecùs illa autem observationes quae variè celebrantur in ejus veste intelliguntur That is to say The faith of the universall Church is one although the unitie of the Faith it self be celebrated by some diversitie of observations whereby the truth
his Majestie both before this time at this time and after did shew evidently that he did approve the office of a Bishop as he testified by his divers protestations against those Assemblies which pressed to suppresse the same and by his presentation of Bishops to the places whensoever they hapned to be vacant as he did at that same very time present M. Rob. Montgomery to the Archbishoprick of Glasgow and by that Act of Parliament 1584. whereby the whole Iurisdiction of Bishops was ratified by his Majestie with consent of the whole estates of the Kingdome Seeing then that this Abjuration or Confession call it as they please was framed by the Kings Majestie appointed to be subscribed and sworn by his Authoritie and that in such a sense as that thereby Episcopacie was not understood to be abjured It must be also presupponed that all those who did swear or subscribe the same did it in no other sense or meaning otherwise they did swear falsly sophystically and by Equivocation therefore it must necessarily be concluded that by that Oath of the Covenant 1580. 1581. 1590. and 1591. Episcopacie nor the power and preheminence of one pastor over others or moe particular flocks than one was not abjured by honest men who had an efold and upright meaning in taking their Oath Neither can the interpretation of this Assemblie at Glasgow 1639. give any sure warrant to those who hath sworn in a sense contrary to the Kings meaning for if this Abjuration or Covenant had been the Act of the Church properly there had been some appearance that a lawfull generall Assembly now might give forth the true interpretation thereof but since it is the King and Councels Act and the Oath thereto required of all the Subjects by his Authoritie it doth not appertaine to the Generall assembly especially such an unformall and unlawfull one as this to declare in what sense it should be understood So that it is but false and vaine fear wherewith they would burden the consciences of all the Kingdome of Scotland as being fearfully perjured by establishing contrary to the pretended oath of the Covenant the office of Bishops in Scotland and giving obedience unto them But on the contrary they are rather forsworn and perjured who contrary to the meaning of their first oath have by their new rebellious Covenant and ordinance of their Assembly abjured Episcopacie And of this no man needeth to doubt but that all those who have acknowledged Bishops and have taken their oath of Canonicall obedience and now by perswasion of their Leaders have broken their solemn Oath in disobeying and contemning their authoritie and ratifying their disobedience by another Oath are evidently forsworn as most of the Ministers of that Assembly have done Let them in sincerity of mind search their own consciences in this point and I doubt not that if it have any life therein they will finde themselves sensibly pricked thereby CHAP. VII VVherein is answered to their Argument taken from foure severall sentences of the Abjuration and particularly to the first HAving now shown that neither by the principall Confession of Faith nor by the Appendix thereof called Abjuration nor by the first book of Discipline nor by any Acts of Assemblies nor practice of the Church many yeers after the reformation this power and preheminency of Bishops here controverted is condemned it rests that we answer to those Arguments which are brought by them in the body of the Act to prove the determination of the Assembly which are neither brought from the Word of God nor from the testimonie or practice of the primitive Church immediately after the Apostles dayes nor from any words of the perfect Confession of Faith in the Church of Scotland but all their Arguments are of a later foundation and may be in summe reduced to three sorts first they bring certaine broken sentences â—ut of the Abjuration in the Covenant which they call the Confession then some Acts of their late Generall Assemblies and thirdly some passages out of the second book of Discipline to the which we shall answer in their own order And first they bring foure severall sentences out of the Abjuration or negative Confession falsifying and wresting them strangely as to make them appeare to have some shew of proving their determination The first passage is in these words We professe that we detest all Traditions brought into the Kirk without or against the Word of God and Doctrine of this reformed Kirk The second is We abhorre and detest all contrary Religion and Doctrine but chiefly all kind of Papistry in generall nad particular heads as they were then damned and confuted by the Word of God and Kirk of Scotland when the said Confession was sworn and subscribed Anno 1580. and 1581. 1590. and 1591. The third is That we detest the Roman Antichrist his worldly Monarchy and wicked Hierarchie The fourth is That we joyne our selves to this reformed Kirk in Doctrine Faith Religion and Discipline promising and swearing by the great name of God that we shall continue in the Doctrine and Discipline of this Kirk and defend the same according to our vocation and power We answer first in generall to all these passages that by none of them is either Episcopall Government abjured for first in the words themselves there is no mention either of Bishops or their power and preheminency over others or their charge over moc particular flocks or of Presbyteries of absolute parity of Pastors Therefore except they have recourse to some secret meaning these passage can serve nothing to their purposes and we have shown before both by the meaning of the principall Confession of Faith whereof this Abjuration is an Appendix and by the explained meaning of his Majestie by whose appointment this abjuration is framed and who required the oath and subscription thereunto that it cannot be understood in such a sense as that this power and preheminencie of Bishops should be thereby abjured and therefore neither the words nor the sâ—nse can be able to pâ—ove their purpose Secondly we prove the same by the Confession of the Moderator M. Alexander Henrison and his Associats the Apostles of the Covenant for they in their Disputes with the Doctors of Aberdeene doe confesse plainly that by swearing this Confession of Faith Episcopacie was not abjured and that any man might safely swear that Confession and their Covenant also without abjuring Episcopacie and by this profession they entised many to sweat and subscribe their Covenant who otherwise would nâ—t have done it Now either they spake sincerely at that time according to their knowledge and conscience and so did flatly contradict this position That by swearing the Confession of Faith Episcopacie was abjured or else by dissembling policie they did so professe contrary to their own mind to serve their own designes in advancing per fas nefas their rebellious Covenant And so did shew themselves Iesuiticall temporizers and time-servers En graine abusing
not to distinguish the Hierarchie in the Popish Church from any other as lawfull But that the Hierarchie wheresoever it is is called His is most false and all the reasons they bring to prove it are as false and impertinent First they say as Invocation of Saints Canonization of Saints c. are called his not that there is any lawfull Invocation or Canonization of Saints but wheresoever they are they are his even so would they say the Hierarchie is called his not as if there were any other Hierarchie lawfull but all Hierarchie wheresoever it is is the Popes therefore abjured A solid reason indeed and worthy of such an Assembly for first they may aswell conclude that all wordly Monarchy is abjured because the Popes worldly Monarchie is abjured and so be of the Anabaptists opinion that there ought to be no King in a Christian Church and indeed it is to be lamented that their words writings and practice doe bewray their mind that they approach too neer to those damnable opinions Secondly this is a manifest putid Sophisâ—â—â— A dicto secundum quid ad dictum simpliciter All Antichristian wicked Hierarchie is abjured Ergo All Hierarchie is abjured simpliciter A child or an ignorant that knew never a word of Logick may see by naturall reason evidently the absurditie of this Argument for albeit all wicked and Antichristian Hierarchie is unlawfull and therefore to be abjured but since there may be a lawfull Hierarchie in the Church as we have shown which therefore needs not to be abjured simpliciter as if one should reason thus God hateth all wicked men ergo He hateth all men simpliciter This Sophisme is like that which is in their next Act against the Articles of Perths Assembly to prove that Confirmation of Children is abjured The Popish five bastard Sacraments are abjured but Confirmation is one of the five bastard Sacraments ergo abjured It is abjured indeed to be a Sacrament but not therefore simply for so they may conclude aswell upon that ground that Marriage is abjured because Marriage is one of these five bastard Sacraments albeit perhaps the Moderator has abjured marriage yet I hope all the rest of the Brethren of the Assemblie will not doe so I marvell indeed that men esteemed for learned and wise should have blotted paper with such trash and put such childish Arguments in print as if they had to deal with none but fools or Ignorants Thirdly there is a great difference betwixt Canonization or Invocation of Saints and an Hierarchie for Invocation and Canonization are sunply evill in themselves as against Gods Word albeit they had never had the Pope for their Author But an Hierarchie or order of sacred Rulers in the Church is not in it self evill but onely in regard of the Corruptions thereof in the Roman Church for which respect it is called Antichristian and wicked and therefore only abjured though in it self separating these corruptions from it it may be lawfull and reteined Secondly they bring a reason to prove this that all Hierarchie is the Popes in these words Whatsoever corruption was in the Kirk either in Doctrine Worship or Government since the mystery of iniquitie began to work and is retained and maintained by the Pope and obtruded upon the Church by his Authoritie is his but all Hierarchie is such Ergo c. I answer that neither the Hierarchie in it self that is the order of Ecclesiasticall Rulers nor the power and preheminencie of one of these orders above others is a corruption of the Church but a perfection thereof as we have shown before nor was it brought in since the mystery of Iniquity began to work but established by God himself long before that mysterie of Iniquitie And albeit it was retained and maintained by the Pope yet for that is it not to be rejected more than divers sound points of Doctrine which are as yet retained and maintained by the Pope God forbid we should think that all which the Pope retaines and maintaines were wicked and properly Antichristian finally neither is it obtruded now upon the reformed Church by the Popes Authoritie but restored to the former perfection by the lawfull Authoritie of the Kings Majestie with consent both of Civill and Ecclesiasticall Supreme â—udicatorie of Generall Assemblies and Parliaments Therefore this Hierarchie in our Church is neither to be accounted the Popes nor Antichristian Thirdly they alleage a passage out of the Historie of the Councell of Trent to prove this Where it is related that the Councell would not define the Hierarchye by the seven Orders and that we have in our Confession the manifold orders set apart and distinguished from the Hierarchie Ergo Glâ—ke I professe I doe not understand what they would conclude upon these words but of this I am assured they can conclude nothing that serves to prove their conclusion It hath need of a sharp wit to finde any cleer consequence thereof pertinent to the purpose and since they have set downe no consequence themselves it were an idle thing for me to trouble my braines to search it out and therefore untill it be better explained I leave it Lastly they alleage a passage out of their second book of Discipline Cap. 2. in the end thereof Therefore all the ambitious titles invented in the Kingdome of Antichrists and in his usurped Hierarchie which are not of one of these foure sorts towit Pastors Doctors Elders and Deacons together with the offices depending thereupon in one word ought to be rejected If they would conclude upon this that the ambitious title of Bishop and the office depending thereupon is therfore to be rejected for I can see no other consequence that can be deduced of these words pertinent to the purpose in hand I answer first that they have used as great falshood in this citation as they have done in divers others before for in that same very place cited by them the title of Bishop is one of these which they acknowledge is given to signifie a Pastor of the Church for a little before they number these titles to be Pastor Minister Bishop Doctor Presbyter Elder and Deacon and yet they here in their citation reckon onely foure titles whereas in the book it self in the Chapter cited by them seven are reckoned whereof the title of Bishop is one and therefore not to be rejected as an ambitioâ—s title nor the office depending thereupon Secondly the title of Bishop is not an ambitious title invented in the Kingdome of the Antichrist or the Popes usurped Hierarchy but is a title given by the Spirit of God in the Scripture to signifie a Spirituall function in the Church Acts 1. 20. Acts 20. 28. 1 Tim. 3. 1 2. And therefore this Citation out of the Book of Discipline is both false and impertinent Thirdly Albeit it were truely alleaged and did prove the point directly yet we account not the Authoritie of that Book so authentick asto make it an Article of our
to all their doubts and that the posteritie afterward may be fully perswaded of the true meaning thereof after earnest calling upon the Name of God so religiously â—â—tested in the said Confession have entred into a diligent search of the Registers of the Kirk and books of the Generall Assembly which the greatest part of the Assembliâ—â— had not 〈◊〉 before and which by the speciall providence of God were â—reserved brought to their hands and publikly acknowledged to be authentick and have found that in the lâ—ter Confession of the Kirk of Scotland We professe 1. That we detest â—ll Traditions brought into the Kirk without or against the Word of God and Doctrine of this reformed Kirk Next We abhorre and detest all contrary Religion and Doctrine but chiefly all kind of Papistry in generall and part 〈◊〉 heads as they were then damned and 〈◊〉 by the Word of God and Kirk of 〈…〉 when the said Confession was sworn and subscribed Anno 1580. 1581. 1590. 1591. Thirdly That we detest 〈…〉 Antichrist his worldly Monarchie and wiâ—â—ed Hierchieâ— Fourthly That we joyne 〈◊〉 selves to this reformed Kirk in Doctrine Faith Religion and Discipline promising and swearing by the great Name of God that we shall continue in the doctrine and discipline of this Kirk and defend the same according to Vocation and Power all the dayes of our life But so it is that Episcopall government is abhorred and detested and the Government by Ministers and Elders in Assemblies Generall and Provinciall and Presbyteries was sworn to and subscribed in subscribing that Confession and ought to be holden by Vs if we adhere to the meaning of the Kirk when that Confession was framed sword to and subscribed unto which we are obliged by the Nationall oâ—th and subscription of this Kirk as is evident by the Acts of Generall Assemblies agreed upon both before 〈…〉 after the swearing and subscribing of the said Confessions in the yeare above mentioned and the book of Policie agreed upon in the Assemblie which was holden at Edinburgh the â—4 of Aprill and 24. of October Anno 1578. 〈◊〉 in the Register of the Kirk by Ordinance of the Assemblie holden as Glasgow 1581. and to be subscribed by all Ministers that then did bear or thereafter were to bear office in this Kirk by ordinance of the Assemblis holden the 4. of August at Edinburgh 1500. and at Edinburgh the 2. of Iuly 1591. but specially in the 2. 3. 4. 6. 7. and 11. Chapters of the said Book The Bishops being tollerate from the year 1572. till the Assembly holden in August 1575. And all this time the Assembly being wearied with the Complaints made against them did enter in search of the office it self and did agree in this that the name of a Bishop is common to every one of them that hath a particular flock over which he hath a particular charge as well to preach the Word as to minister the Sacraments At the next Assembly which was holden in Aprill 1576. such Bishops were censured us had not taken them to a particular flock in the generall Assemblie conveened in April the year of God 1578. Sess. 4. Intimation was 〈◊〉 as followeth For so much as the heads of the Policie being concluded and agreed upon in the lust Assemblie by the most part of the Brethren certaine of the Brethren had some difficultie in the head de Diaconâ—tâ— whereupon further reasoning was reserved to this Assemblie It is therefore required if any of the Brethren have any reasonable doubt or argument to propone that he be ready the morrow and then shall be heard and resolved In the 6. Sess. April 26. According to the Ordinance made the day before all persons that had any doubt or argument to propone were required to propone the same But none offered to propone any argument on the contrary In the Assembly holden at Edinburgh in October 1578. It was shownâ— by the Moderator thereof to the Noble who were present viz. My Lord Chancellor the Earle of 〈◊〉 my Lord Seatâ—n and my Lord Lindâ—ey What care and 〈◊〉 die the Assemblie had taken to entertaine and keep the puritie of the sincere Word of God unmixed with the inventions of their own heads and to preserve it to the posteritie hereafter and seeing that the true Religion is not able to continue not enduce king without a good discipline and policie in that part also have they imployed their wit and studie and drawn forth out of the pure fountaine of Gods Word such a Discipline as is meet to remain in the Kirk In the same Assemblie the speciall Corruptions were set down which they craved such of the Bishops as would submit themselves to the Assemblie to remove with prâ—mise that if the generall Assemblie hereafter shall find further corruptions in the said Estate then hitherto are expressed that they be content to be reformed by the said Assemblie according to the Word of God when they shall be required thereto First That they be content to be Pastors and Ministers of one flock that they usurpe no criminall Iurisdiction that they vote not in Parliament in the Name of the Kirk that they take not up for the maintenance of their Ambition and Riotousnesse the Emoluments of the Kirk which may susteine many Pastors the Schools and the poore but be content with reasonable Livings according to their office that they claime not to themselves the titles of Lords Temporall neither usurpe temporall Iurisdictions whereby they are abstracted from their office that they empyre not above the particular Elder-ships but be subject to the same that they usurpe not the power of the Presbyteries The Question being propounded by the Synod of Lowthian in the Assembly holden in Iuly 1579. aâ—ent a generall order to be taken for the erecting of Presbyteries in places where publike exercise is used untill the time the Policie of the Kirk be established by a Law It is answered The exercise may be judged to be a Presbyterie In the Assemblie holden at Dundie in Iuly 1580. Sess. 4. The office of a Bishop was abolished by a particular Act as appeareth by the tenor of the Act following For so much as the office of a Bishop as it is now used and commonly taken within this Realm hath no sure warrant Authoritie nor good ground in the Scriptures but is brought in by the folly and corruption of mans inventions to the great overthrow of the Kirk of God the whole Assemblie of the Kirk in one voyce after libertie given to all men to reason in the matter none opponing himself in defending the said pretended office findeth and declareth the said pretended office used and termed as is abovesaid unlawfull in it self as having neither fundament ground nor warrant in the Word of God And ordaineth that all such persons as brook or shall brook hereafter the said office shall be charged simply to dimit quit and leave off the same as an office whereunto they are not
Covenant consists 1. in the Authoritie whereby it is concluded 2. In the parties betwixt whom 3. In the matter or Articles whereunto they bind themselves 4. In the end for the which it is contracted but in all these points this Covenant is different from the former injoyned by King Iames of hâ—ppy memory First the Kings Covenant was injoyned by the Authoritie of the King and his Councell who only under God hath power to bind all his Subjects but this was onely framed and urged by private men upon those over whom they had no lawfull Authoritie civill or ecclesiasticall Secondly in that Covenant the parties were the Kings Majestie our dread Soveraign on th'one part and all his Subjects on th' other part in this the parties are some particular private persons Noblemen Barrons Gentlemen Ministers Burgesses and Commons amongst themselves excluding the Kings Majestie Thirdly the matter and Articles whereunto all are bound in the first Covenant are the maintenance of true Religion according to the Confession of Faith Abjuration of all Antichristian and Popish errors the defence of the Kings Majesties person Authoritie and estate but in this albeit they pretend to bind themselves by oath to the defence of all these yet is it but a pretext to cover their Rebellion and Protestatio contra factum for it is evident that they have in this very Fact many wayes incroached upon the Kings Majesties Authoritie and estate contrarie to the fundamentall Laws of the Kingdome but the principall Articles whereto they bind themselves is 1. To stand together in the mutuall defence one of another against all persons whatsoever 2. To the maintenance of their false Applications of the Confession of Faith added thereunto like the Glosse of Orleans destroying the meaning of the Text 3. To forbear the practice of all those things which they call Novations constituted by the consent of the Church ratified in Parliament and commanded by the King which is directly to swear disobedience both to the King and the Church and consequently to God also 4. To reject the present Government of the Church established by the Kings authoritie consent of the Church in divers generall Assemblies and of the whole estates in Parliament finally to suppresse one of the three estates oâ— Parliament thereby destroying the fundamentall Laws of the Kingdome Fourthly the end of the first Covenant was to maintaine peace and concord both in Church and Common-wealth which was many wayes disturbed in those times and defence of the Kingdome from externall Invasions and inward Seditions which were upon too evident grounds then feared but in this their Covenant the chief intended end was to disturbe the peace both in the Church and Kingdome by stirring up seditious factions therein against the King and his Loyall Subjects that in those troubles as fishing in troubled waters they might work their own particular ends and not to exclude externall invasions but rather to open a gate for strangers to enter and if their secret practices with the King of France and the Estates of Holland could have prevailed as they were confident they should to have brought in forraigne forces within the bowells of the Kingdome But praised be God those Estates were wiser than so as to assist Subjects in their unjust Rebellion against their naturall Prince Finally we must not omit their foolish and vaine boasting here and in their other pamphlets often repeated usque aâ— Nauseam that their Rebellious Covenant hath been by the Lord blessed from Heaven they conceive so because of the great applaâ—se it hath had amongst themselvs and the prosperous succeâ—â—e they have found in their enterprizes against the Kings Castles in putting their Armies to the field and harming the Kings loyall Subjects without present damage to themselves but let not him that putteth on his Armour boast himself as he that putteth it off Chore Dathan and Abirars had good successe at the first and drew after them in their Rebellious Covenant two hundred and fiftie Princes of the Assemblie famous in the Congregation and men of Renoune as it is written Numb. 16. 2. And a great many of the people against Moses and Aaron the Prince of the people and the high Priest of the Lord whom God had set over them So that Moses being greatly astonished fell down most abjectly upon his face before them and could not know how to represse that Sedition except the Lord had comforted and directed him these men might have thought as our Covenanters doe that the Lord had blessed their enterprize from Heaven yet ere it was long they found Gods just Iudgement and Curse both from Heaven and Earth for the Earth swallowed up some of them quick and others were destroyed by fire from Heaven Let all Seditious Rebells therefore learne by this example to repent in time and not to boast too confidently of their present successe but fear the end The fourth and last Consideration is because his Majesties Commissioners and Councell by the Kings Commandment and others of his Subjects by ordinance of the Councell had subscribed the Confession of Faith without their Applications and that both the one the other Subscribers had done it according to the date tenor and meaâ—ing it had An. 1581. there for they considered that it was expedient and proper for the generall Assemblie to declare the true meaning thereof as it was at first professed to the end that all his Majesties Subjects may be one mind and heart and have full satisfaction to all their doubts Concerning this Consideration we must observe that howsoever the subscribers of that rebellious Covenant did understand the Confession of Faith yet those who did subscribe the Kings Covenant at his Majesties command both first and last could not lawfully swear to it in any other sence than the King who required the oath did understand the same for this is most certaine That all oathes required by a magistrate should be taken in the direct and explained meaning of him who required the oath But it is evident that his Majestie declared himself plainly enough that he did not require his Councell nor his other subjects to sweat this Confession in such meaning as therby either Episcopacy or the other established Constitutions of the Church should be abjured for otherwise it had been a deluding of his Majesties Command by a Iesuiticall equivocation who teach their Supposts that Axiom Vnto dangerous interrogatories one may frame to himself a safe sense and swear thereto thought it be contrary to the meaning of him who required the Oath Therefore I cannot conceive that those judicious and discreet Noblemen would practise Iesuiticall tricks to elude his Majesties Command in swearing that Confession and Covenant in another sense than they knew his Majestie intended 2. Albeit that in their subscribing and swearing they had all added expresly that restriction According to the meaning it had Anno 1581. yet will it not follow that they had any doubt of the true
Beleife whatsoever is said there CHAP. X. Containing an Answer to the fourth place cited out of the Abjuration THe fourth and last passage of the Abjuration or Negative Confession whereby they alleage that Episcopacie is abjured is We professe that we joyne our selves to this reformed Kirk in Doctrine Faith Religion and Discipline promising and swearing by the great Name of God that we shall continue in the Doctrine and Discipline of this Kirk and defend the same according to our Vocation and power all the dayes of our life First we must remark that by these foure distinct terms are not signified foure severall distinct things but by doctrine Faith and Religion is signified one and the self-same thing for Doctrine to be beleeved is the object of Faith and Religion consists in the practice of this Doctrine and Discipline is the meanes to conserve Doctrine Faith and Religion and so we see in the next words containing the promissary part of the Oath they are all reduceed to two Doctrine and Discipline Secondly we must consider what doctrine and discipline this is whereunto they swear It is not every point of doctrine which hath been taught in the pulpits of Scotland nor every point of Discipline which hath been practised in their Sessions Presbyteries Assemblies for then God knowes how doubtsome and uncertaine an Oath this should have been because those points have been often changed and some directly contrary to other the matter of an Oath should be so clearly and particularly set down as is possible for it be set down indefinitely men may involve themselves rashly in a contradictory Oath And therefore those who framed this Oath have wisely and considerately set down divers limitations of the matter of the Oath whereby it is made clear and evident what doctrine and discipline it is whereunto they promise by their oath to joyne themselves But our Covenanters have dissembled subtilly those necessary limitations and set it down in generall and indefinite termes only naming in generall the Doctrine and Discipline of the Church of Scotland Now that we may know more evidently what Doctrine and Discipline is here meaned I shall set down at more length the words of the Oath as they be in the Originall We beleeve with our hearts and confesse with our moâ—thes c. that this is the onely true Faith and Religion pleasing God and bringing salvation to man which is now by the mercy of God revealed to us by the preaching of the blessed Evangel and received beleeved and defended by many notable Churches and Realms and chiefly by the Church of Scotland particularly expressed in the Confession of Faith established and publikely confirmed by divers Acts of Parliament and now of along time publikely professed by the King and whole body of the Kingdome In these words are comprehended foure necessary limitations of the matter of this Oath without the bounds of which it is not to be extended Albeit it were sufficient to shew that Episcopacie was not abjured by this Oath if we prove that by any one of these limitations it can be excluded yet to make the probation more full we shall make it evident that not by one onely but by all these foure limitations this point That it is not lawfull for one Pastor to have power and preheminence over his Brethren or over more particular flocks than one is excluded from this Oath and therefore not abjured as a Popish error The first limitation is that they only did swear to adhere to that Doctrine which is revealed by the preaching of the blessed Evangel or by Gods Word But so it is that no doctrine condemning this power and preheminencie is revealed by the Gospel or expressed by Gods Word or depending thereupon by necessary consequence therefore by that Oath none was sworn to adhere to any such Doctrine condemning that point But the contrary doctrine is so clearly testified by the whole course of Scripture both in the old and new Testament that it is lawfull for one Pastor to have power and preheminence over others or over moe particular flocks that we much admire why men so versed in Scripture can be so blinded as not to soe so cleer a Truth or if they see it to be so impudent and without conscience to abjure it as a damnable Heresie compelling others to abjure the same by so solemn and fearfull an Oath wherein they move them really to perjure themselves for eschewing a supposed perjury The second limitation is that the Doctrine whereunto they swear to adhere was that Which was received beleeved and defended by many notable Churches Realms then when this Oath was first made But so it is that this Doctrine declaring it to be unlawfull that one Pastor should have power and preheminence over others c. was not received beleeved and defended by many notable Churches and Realms at that time for we can shew that the most of the reformed Churches and Realms at that time did professe and practise the contrary as all the Churches of High-Germany Rohemia Denmark Sweden Norway Poland Hungaria Helvetia England Ireland and our own Church of Scotland they cannot produce one Realm nor any Church that had at that time imbraced fully presbyteriall Government except one City of Geneva which notwithstanding did not so absolutely condemne Episcopacie as they doe as we have shown by the Testimonie of the two cheifest members of that Church Calvin and Beza There are now some Churches which have received the Geneva Discipline as the Palatinate in High-Germany the consederate Provinces of Lower-Germany and the reformed Church of France which notwithstanding had not that Discipline nor a full established Church amongst them at that time for the Palatinate continued in the Doctrine and Discipline of the Augustâ—ne Confession untill the year 1584. when Iohn Cassitmere Prince Elector after his Brother Lâ—dâ—wick's death brought in Calvinisme as Lucus Oâ—iander in his Epitom Histor Eccles. Ceâ—t 26. lib. 4. cap. 20. doth testifie In the Low Countries albeit there were many protestants before yet had they not an established Church untill the year 1583. when as they renounced the Authoritie of the King of Spaine neither had they of France an established Church untill the raigne of Henry the Fourth Reade over all the Confessions of Reformed Churches contained in that Syâ—tagâ—â—â—â—onfessionum you shall not finde one of them condemning this power and preheminence or Episcopacie absolutely But on the contrary many of them doe expresly approve it Therefore since there was not many notable Churches and Realmes which received beleeved and defended that it was unlawfull for one Pastor to have power and preheminence over others or over moe particular flocks it is manifest that this point was not abjured by the Oath of the Covenant Thirdly the matter of the Oath is expresly restricted to that Doctrine and Discipline Which is particularly expressed in the Confession of Faith set down Anno 1560. And ratified publikly by divers Acts