is their constant Catholicke tenet that if the King Queene Regent or Protector or whosoever he or she is in whose Person Soveraignty is fixed or in whose Person it is representatively fixed onely by a fiduciary trust during the non-age of the Prince or Princesse will not submit himselfe to this holy Scepter will not according to it's prescript reforme Religion preserve it in it's integrity any man or men are bound to doe it at their direction I spare Martin Junior's faith in this that there is no authority above the Brotherhood No Magistrate saith he Thes 17. 18. 22. may lawfully may me or deforme the body of Christ which is the Church no lawfull Church Government is changeable at the pleasure of the Magistrate of necessity all Christian Magistrates are bound to receive this government Nor will I insist upon Vigginton's assertion That what the Holy Brotherhood cannot obtaine by suite and dispute the People must bring it to passe You desire the tenets and practices of the Church of Scotland onely The Scot's maintaine that if the King or Queene will not reforme Religion they may take upon them by violence and power to reforme it This they have learned of their grand-father Knox as you may read in an Epistle of his written from Deepe Anno. 1557. and in Knox Histor. pag. 213. what is lawfull for Reformation is lawfull for preservation of Religion 1. And here they begin with the Nobles and determine right downe Noble men ought to Reforme Religion if the King will not Knox app. 25. againe that God hath appointed the Nobility to bridle the inordinate appetites of Princes and in so doing they cannot be accused as resisters of authority Knox Hist. 343. and that it is their duty to represse the rage and insolency of Princes Knox app. 33. 2. In the second place if the Nobles will not doe the People and Commonaltie may reforme Religion at the order and direction of the Brotherhood Knox to the Commonalty fol. 49. 50. The Commonaltie by their power may bridle the cruell beasts They meane Priests and Prelates Knox to the Commonalty fol. 55. The Commonalty may lawfully require of their Soveraigne to have true Preachers and if he be negligent they may themselves provide them maintaine them defend them against all that doe persecute them and may detaine the profits of the Church livings from the other sort That is to say Priests Papists Prelates and Malignants Knox to the Commonalty fol. 55. 3. In the third place if they come to the happinesse to have Nobles and Commons obedient to their commandements for reformation or preservation of true Religion which must be so as they fansie I am deceived if they allow not more violence and esteeme it more piety zeale and justice Their tenets are The Commonalty concurring with the Nobles may compell the Bishops to cease from their tyranny Knox to the Commonalty fol. 47. againe The Nobility and Comminalty ought to reforme Religion and in that case may remove from honours and may punish such as God hath condemned Deut. 13. Of what estate condition or honour soever Knox app. fol. 28. 30. 4. In the fourth place if the Nobles will not joyne with the People or Commonalty in the reformation or preservation of true Religion at the direction of the Ministery the inferior Magistrates may and should doe it Knox Hist. p. 217. 5. In the fifth place before so good a worke be not done if Nobles or the whole or greatest part of the Commonalty will not be obedient assisting and ayding to so good a work Every individuall man and person is bound to advance this good work to kill Papist Priest Prelate Malignant nay a King if He stand out an Enemy to God and Christ and cannot otherwise be reclaimed or removed nor by suite or dispute gained to the right way I dare say their doctrine leads to this see Knox app. fol. 30. where roundly he saith The punishment of sâ—ch crimes as touch the Majesty of God doth not appertaine to Kings and chiefe Rulers onely but also to the whole body of the People and to every member of the same to revenge the injury done against God Againe see him fol. 35. The People are bound by oath to God to revenge to the utmost of their power the injury done against God's Majestie To this purpose they alleadge the examples of Phineas who in his zeale killed the adulterers of Ehud who in the same zeale killed Eglon in his private Chamber remember he was a King Of Iael who killed Sisera of Matathias who in zeale killed a Iew for committing of Idolatry and who in the same zeale at the same time killed the King's Commissioner Sir put these things together and see where this Soveraigne supreame Ecclesiasticall Iudicatory hath such dominion and power over mens consciences that being directed by their Ministerie they are bound to doe to the utmost of their power for reformation and preservation of Religion what sacred Person of any King can be secured what man offending against the Majesty of God which is as they fansie many times may not be taken away by one like to a Ravilliack what Commissioner or Counsellor of the King but in doing his best service to his Maister he may be stoned like to Adoram and all this goe in popular esteeme currant for good service and extraordinary zeale to God and his cause 6. In the sixth place upon those grounds Covenants and Confederacies come in to strengthen all to joyne purses persons wit and strength contra omnes mortales Regiâ Majestate non exceptâ against King and Bishop Prince and Prelate to the defence of the good cause with a combination every one to be ayding assisting and maintaining one another in so good a cause 7. In the last place commeth their Orders for reformation or preservation and that by themselves and the collective body or any associates whatsoever without respect reverence or obedience to the Soveraign authority of the Prince The practice is cleerly seen in Mr Knox his proceedings for after that by his Letter which we mentioned before written to Scotland Anno 1557. from Deepe and otherwise he had infused the above named principles into many an oath of confederacy was taken amongst them and subscription under their hands to some agreement This gave life to that tumultuary reformation much strength being added to it by the concurrence of the Sacrilegious hoping thus to swallow up the Church revenews which is more then certain was against Knox his mind and the first reformers As we deplore great losses the Church had by this reformation and doe thank God heartily for his admirable bounty and mercy in the good of truth we got by it yet we will never wrong Reformed Religion so much as to account of that as an orderly reformation we deny not but it was attended with much Sedition Faction and Rebellion Anno 1558. without the
After the arising of the commotion to prevent more tumult and danger and when Service and Sermon were done the Bishops Major and Aldermen going home with the Lord Chancellor and some BB. attending his Grace the Bishop and Deane of Edenburgh with others were well nigh stoned in the streets when I say it was demanded of these Apostles why they did not condemne this unchristian Barbarous outrage voyd of Pietie and Reason and without any example in the Christian Church the summe of their answer was and to this day is that such a zealous people were to be left to their own warrand they knew not by what Spirit they were governed God worketh great workes many times by basest means and yet those Nobles those zealous those intelligent and knowing Christians whereof many of them in Edenburgh were knowne Coale-stealers and Whores were the first active instruments in this glorious reformation I confesse this Divinity is so transcendent and Metaphysicall that it exceeds my capacity and is so fruitfull upon any occasion to work all or the greatest of mischiefes that I doe not see how it can consist with peace or safety of King Kingdome Church or of any entrusted with greatest trust in Church or State Sir I believe any rationall man may see by this how superlatively this spirituall Signorie is above King and Royall Soveraignty I leave it to your own judgement and memory to recollect it and to bring home the conclusion that this government Ecclesiasticall is inconsistent with Monarchie with the Peace of a Kingdome and is or may be in time a Mother and Nurse of as much Rebellion and Treason as any Iesuitisme of the Highest dye if not more Certainly Rome although a Whore and hath a cup of abomination in her hand is not so bad nor so abominable I pray God to keep all good Christians cleane of both Let us goe on In Faith Worship and all spirituall things they vindicate to themselves such a Soveraignty that King Councell Parliament nay all together must not touch the Scepter of Christ they are to determine define take cognisance accuse sentence punish neither King nor King and Councell nor King and Parliament all must assume power here for otherwise it is to intrude upon Christ and his Right This Soveraignty is of so high a straine so large an extent that when they have decreed any thing in this supream infallible Iudicatorie that they may have the better obedience to demand the King and Parliament's approbation This is not demanded as a thing arbitrary which the King and Parliament may doe or not doe or leaving it to His Royall judgement with the advice of His Parliament to qualify or rectify their decrees and orders No no truly that is to betray the trust Christ hath given them they need not supplicate or Petition for it it is in them but an act of courtesie to shew dutifull obedience And if the King and Parliament will not grant it they are armed with as much power from Heaven as to force them to doe it by Excommunication and making all good Christians joyne with them in God's cause Sir I feare you think I speake Liberally God forbid I should doe it I doubt not but you have read the Scotish Pope's Sermon Preached at Westminster and Printed by Order of the House since you have it I will not spend time and Paper to cite his Words which giveth to the King no more But to make this appeare I give you some unanswerable reasons 1. It is certain in Scotland M. Knox and his complices set on their reformation without the Queen or Queen Regents authority or the authority of Parliament For anno 1558. they made their confederacy gave out their Orders for Reformation throughout the whole Kingdome anno 1559. they acted their Reformation by casting downe Churches Abbyes c. casting out Priests Friers c. and all this by their owne radicall and originall power Queen Mary their true and lawfull Soveraigne did authorize them in nothing she was then in France The Queen Dowager Queen Regent King Iames the fifth's Widdow having the Soveraignty by fiduciary trust in regard of the absence of the Queen her daughter did not authorize it nay she did by her authority oppose it contradict it came in Armes against it The Parliament was not till the yeare 1560. how holden for the present I cannot tell but in that Parliament they set out a confession of faith reformed Religion but when they sent to King and Queen beyond Seas Queen Mary was then Married to Francis the second in France to confirme or ratifie the acts thereof they denied When intelligence was given to the Confederates they professed they little regarded the deniall of King and Queene for say they Knox Hist. pag. 500. all we did was rather to shew our dutifull obedience then to begge of them any strength to our Religion Another in this kind you have In Anno 1571. King Iames then being King and the Earle of Marre being Regent an Assembly was holden at Leith where by the Order of the Assembly and Ordinance of the Regent and Councell some Commissioners were appointed from the Regent and Councell and some from the generall Assembly to condescend upon a platforme of discipline which was agreed to on both sides The platforme is that the Government of the Church shall be by Archbishops Bishops Deanes and Chapters c. the order and course of all their Nomination Election c. is just conforme to this in England at this day and as it was in Scotland before this new happy Reformation This was enrolled in the Councell Books of that Kingdom and stands there to this day this I know certainly and if I be not deceived and almost I dare say it except they have wronged their most famous and their most ancient Councells the platforme is upon Record in the Generall Assembly Books Give me leave to tell you by the way one thing that the Negative Faith which is sine rugâ sine maculâ was framed anno 1580. and it is believed that in that Negative faith Episcopacy is abjured as Antichristian yet anno 1581. this same Government is renewed ratified and ordained to continue constant and not to be changed till His Majesty come to perfect age and to be kept or changed then onely in what He and His great Councell the Parliament shall think fit and not otherwise Before this the King His Houshold and Councell had subscribed the Negative Faith can any man not voyd of judgement and discretion think that the King His Houshold and Councell in subscribing it did judge Episcopacy Popish and Antichristian Next it is worth your notice taking that as I honour the good parts which were in Knox and his fellow-labourers I never accounted them as Apostles men secured from error yet I will say so much for their justification that they were greater Enemies to Sacriledge than their after-disciples and were not against the
regard the King had made defection from the true Religion He being the nearest of the blood should come and take the Government upon him I know the just Copy of this Letter is extant to this day They runne to Armes the word is The Sword of the Lord and Gideon The good King was in the place of Iustice the prime of the Octavians with him hearing something of the uproare and tumult by a secret passage he and some other goe up to the Exchequer house overhead A great Lord was head of the Congregation he and some others came Commissioners to the King were admitted demanded those â—â—tavians to justice The King askes this Lord how durst he against His authority His Lawes His Proclamation keep unlawfull meetings at Edenburgh for the King before had discharged the meeting of those Commissioners of Assemblie or any other meeting whatsoever without his Royall warrand The Lord with courage in zeale to a good cause told the King that he should see ere long they durst to doe more The Lord or some other taketh hold of one of the Octavians Gowne who was President of Session but he pulleth his Gowne out of his hand and conveyeth himselfe downe to the house where the Lords did sit in judgement In fine the King and Lords were forced to shun the danger of this tumultuarie insurrection to close up the doores and some to stand with their swords drawne if any should offer violence to break up the doores Some good Subjects especially Alexander Home of Northborvick for the time Provost of Edenburgh and Roger Mackmath whom King Iames ordinarily called His Bailie with others well disposed and Loyally affected Subjects and namely the Hammer-men rise up in Armes for the King who partly by smooth words and partly by threats husht and housed the Factious and Seditious The King came out of the place of Iudicatorie and on foot attended with many Nobles Gentlemen and other good Subjects came to His Pallace at Halyrude-house in Peace where immediatly in the afternoon he convened his Privy-Councell and by his Wisdome and Authority so repressed and punished that insolencie that all the time of His Raigne the like Barbarous treacherous course was never attempted I hope you are the more apt to believe this when you remember what a Petition or Declaration was presented to Queen Elizabeth at Greenâ—â—ch anno 1582. to remove from her Service and Trust such as they know were not well affected to the Religion and Church Sir I could make it appeare how all Seditions almost and Rebellions in that Kingdom have been set a foot or fomented by this Government Presbyterian How neighbourly Feudes have been encreased and entertained How Moneys collected for the reliefe and support of Geneva were by the chiefe Gamaliels and Presbyters interverted employed to raise and pay Souldiers to ayde and assist the Earle of Bothvell and his complices in Rebellion against the King I feare I have wearied you already the Subject is everlasting and I am weary of it If I should give account of the late practices and tenets of this late Covenant it were possible to let you see that it hath farre exceeded all the mischiefe ever their forefathers did although they tread in the same footsteps The reason why I have spared it is not I feared it I hope to discover it sometime to the World by anatomising it fully Next I hope you have espyed the Noble passages of it and are sufficiently confirmed that nothing can be more destructive of Monarchie and the Peace of any government To shut up all give me leave in the close to give the Articles of their Apostaticall Creed inconsistent with Monarchie which they hold as the twelve Articles of the Apostolicall Symbole I will touch onely the prime of those for for their other Articles they are so many and of so vast an extent abounding in Negatives that as King Iames saith well he that would keep them is not able to keep them in his Braine but must keep them in a Table Booke The Articles of the Dogmaticall Presbyterian Faith inconsistent with Monarchie 1. AS I have said before They Preach and maintaine that the Church is the house of God the civill Policy and Government are onely the hangings 2. Next they beleeve all Ministers are pari consortio honoris potestatis praediti that there must be a parity in the Church Ioyne these two together and you have a faire way for Democracie 3. They vindicate to themselves and their Consistory a soveraigne complete universall independent power in all things spirituall that concerne Salvation they have not onely the directive power but the Legislative also and all temporall things in order to Salvation and Religion come within the verge of their Scepter All soveraigne Power wheresoever you fixe it whether in one as in a Monarchie or in few as in an Aristocracie or in many or all by vicissitudinarie turnes have onely the Executive power to doe as they command and is bound to preserve by it's Power Lawes and Armes their sacred and celestiall Priviledges and Soveraignty 4. Whatsoever Lawes civilly enacted by King or Parliament they conceive to be against the Lawes of the Kingdome of Christ by their native proper intrinsecall right immediately derived from Christ they may repeale and make voyd discharge the Subject to obey them They may decree not onely different Lawes of their owne from the standing Lawes of the Kingdome but contrary contradictory and destructive of them And have withall so much coactive power that if obedience be denyed to the Lawes of this Soveraignty they can destroy the Soules of the Subjects by delivering them over to Satan 5. No Minister Preaching in Pulpit Sedition or Treason or railing at King Councell the prime Iudges is accountable or punishable by King Parliament Councell or any Iudicatory whatsoever But from all he may appeale to the Sanhedrim and Consistorie as the sole and proper competent Iudge 6. What Corroboration or civill Confirmation or Sanction they demand of the King which he is able to doe civilly for they will give him no formall interest in any sacred or religious thing He is bound to Grant it and to obey them as Christ's immediate Vice-gerents otherwise they may Excommunicate him 7. Reformation and preservation of Religion especially to prescribe the way and Orders for Reformation is solely theirs 8. The King is bound to put their Orders in Execution but if neither He nor His Councell nor His Parliament will doe it the Inferiour Iudges the Nobles the Commons nay every individuall man to his utmost power at their direction are bound to doe it 9. That they may without warrant of supreame Authority Assemble where and when they will for God and Christ's cause and for the Liberty and Peace of Subject and Kingdome in ordine ad spiritualia and there they may Covenant together sweare and subscribe for the glory of God the advancement of Religion and conspire and combine
are students in Divinity or Country Schoole-masters or such youths who are bred with some Gamaliel who after that they have given their private trialls by Preaching and dispute are enrolled Expectants of such or such a Presbyterie These must keep their turnes in Exercising and adding as they call it with the actuall Ministers so they call them and once admitted to that Presbyterie may whensoever employed Preach in any Parish Church within the bounds of that Presbyterie doe all Ministeriall acts except Baptize or give the Sacrament of the Lords Supper for ought I know there is no Consecration used by them in that holy action but a meere thanksgiving nay they may be constant helpers and Copreachers with a Rabbie if hee the Parish and Presbytery agree to it I pray you shew me where ever you read of such a profanation that a Lay-man without Orders Imposition of hands shall be a publique Preacher of God's word and intrude upon this Sacred Function These for the most part were the Beardlesse Boyes King Iames of blessed memory mentioneth in the conference at Hampton Court Who would brave him to his face pag. 4. Within one County there may be two or three more or fewer Presbyteries according as there be more or fewer Parish-Churches and yet all these Presbyteries are independant one from another only it is remarkable that the Presbyterie of Edenburgh because as they speak it is seated on the Watch-Tower hath well nigh obtained by custome and other meanes a Superintending power over all other Presbyteries and other Presbyteries many times send thither to have resolution of their difficult cases The reason is besides the eminency of this City by its wealth and the residence of all highest Courts of Iustice there although this Allobrogicall brood maintaine Parity there be notwithstanding some few Patriarchs who rule and over-rule all who Lord it and Pope it over the Lord's Inheritance and in this City ordinarily are some of these Patriarches and the Responsa prudentum from hence are received as Oracles by remote Presbyteries and reverenced as answeres by Vrim and Thummim There is none who liveth within the verge of a Presbyterie but is answerable to this Classis and Iudicatorie and must appeare whensoever or for whatsoever cited The King and His family are not exempted nor priviledged if He be cited and appeare not He may be excommunicated for His disobedience and contumacy If He appeare He must submit His earthly Scepter to that their Scepter which they terme the Scepter of Christ He must doe what is enjoyned The Presbyterie is independent from the Crowne of an earthly King who is Gods and Christs Vicegerent in the generall Kingdome of His providence only But this Sanhedrim is Christs vicegerent in His oeconomicall Kingdome as Mediator as they speake and consequently to it He must vaile His Crowne submit His Scepter and from it receive Christs Law and Ordinances King Iames of blessed memory knew this well who therefore in that Conference at Hampton-Court pag. 79. saith A Scottish Presbyterie as well agreeth with a Monarchie as God and the Divell then Iack and Thom and Will and Dick shall meet and at their pleasures censure Me and my Councell and all My proceedings Then Will shall stand up and say it must be thus Then Dick shall reply and say nay marry but we will have it thus And therefore here I must once reiterate my former speeches the King is answering to D. Rainolds who seemeth to begge of His Majesty a Presbyterie or some thing like to it Le Roy s' avisera Stay J pray you for one seaven years before you demand that of me and if you then find me pursey and fat and my Wind pipes stuffed I will perhaps hearken to you for let that Government be once up I am sure I shall be kept in breath then shall we all of us have work enough both our hands full But D. Rainolds till you find that I grow Lazie let that alone It is more than notoriously knowne to many yet living and is upon Record in the Presbytery Bookes of Edenburgh how King Iames not once but many times hath sent men of Honour and good quality demanding or rather requesting for some things at their hands who have heard the Commissiones propose the King's mind But they to keep the power and place Christ hath given them in that dignity suitable to so high a trust have dismissed the Gentlemen sent by the King without answer and by an Order of that Spirituall house have appointed one or two as Commissioners of the Presbytery to goe to the King with their will and pleasure loosing no thing of Christ's authority and carrying themselves with the King almost as if two free Estates or two free Kings had met and were dealing together As no person is exempted from obedience and submission to this power so no crime or sinne whatsoever committed or suspected to be committed within the Seignorie of this pettie Principalitie And that sometimes is so extravagantly and transcendently too look't after and called in question especeially if indiscreet zeale or holy Spleen work and move by the Spirit on a holy Brother that if there be a fact and fault committed secret or knowne to very few it is brought forth to the light of the World There is no care taken to reconcile the Lapsed to God in a private way and to conceale his offence but disgraced he is publiquely What sound repentance this may worke judge you How consonant this is to the Apostolicall Canon They that sinne publiquely rebuke publiquely and to the common Maxime of the Church de occultis nonjudicat Ecclesia he may easily see who hath not divorced himselfe from common sense and reason To cure these secret sinnes by the power of the Keyes in interiori foro conscientiae and to cover them with the mantle of Charitie smelleth rankly of auricular Confession Popish absolution and Sigillum confessionis See the conference at Hampton-Court pag. 93. It is certaine a foolish man revealing foolishly his faults to his wife the zealous wife upon some quarrelling betwixt her and her Husband hath gone to a good Minister revealed what was told her and the honest impartiall Minister hath convented the man charged him with his sinne and made him confesse satisfie and doe pennance publiquely Nay upon a surmise suggestion suspition or any misinformation if the Minister or Lay-Elder delate that is present two persons to converse so familiarly that it is to be feared that they are guilty of fornication if they be unmarried or of adultery if both of them or either of them be married they shall be cited and convented examined by all proofes presumptions interrogatories c. whether or not they have sinned If that the presumptions be pregnant although no proofe be they shall be put in close prison fed on bread and water kept that none may come at them all Members Constituents of these Iudicatories
establishing of it may carry along with it a change and distemper in the State and Government or import danger to the King and Crowne The Moderator or any Commissioner hath power to propose it determine it and never to consider or reflect upon the danger of King State or Kingdome and that for God and Christ's glory The proper naturall and right President of this Seraphicall Iudicatorie is one of the Preaching Elders although we observed before how Lay-men as Buchanan Melvil Bruce have been Moderators a Lay-Elder now cannot be Moderator Here is the Legislative power here is the Soveraignty of Christs Kingdome here is the highest Tribunall and Iudicatory of Christ upon the Earth from which no person no office no condition of creature is priviledged from it lyeth no appeale The King hath no Power to appoint the time or place of this Assembly but once a yeare it must necessarily meet And at the close of every Assembly the Present appointeth the day and place for the next If any great Exigencie really or in their fansie intervening requireth the meeting of a generall Assembly before the time determined the Commissioners from the Assembly are to make remonstrance of it unto the King Whatsoever power the Pope unjustly usurpeth The Catholick Church or her virtuall and Representative an oecumenicall councell justly challengeth this generall Assembly vindicateth to it selfe onely Authoritativé by way of authority within the Church of the Kingdome and Nation yet Consensivé and Charitativé to extend to all Neighbour Churches in the World whatever it be that concerneth fidem cultum Regimen c. credenda agenda And yet if this infallible Supreame Iudicatorie would reserve to it selfe that jurisdiction is due to men in Sacred Orders and which intrinsecally radically and originally is in them ex vi ordinis although Presbyters intrude upon higher callings and they place all Ecclesiasticall power at least communicate it to Lay People the Princes condition were tolerable Nay if they did onely trench upon what is due to Soveraignty and with which He is invested from God Almighty which is restrained ad Externum hominem and Externum Regimen although Soveraignty by it be brought into straiter narrower bounds a King might be in some poor condition although Robbed of His Right But when they come to this that in ordine ad spiritualia in order to spirituall things they will give the King Lawes repeale His Lawes command and expect performance and obedience otherwise excommunicate and if a King neglect that Excommunication incite inferiour Magistrates Nobles and Commons to bring Him in order to compell and force him He is in a worse condition under this Soveraignty then under the Pope by how much it is worse to a King to be subjected to an untamed furious Beast the multitude then to the tyranny of one All these Lay-Elders all these Commissioners from Corporations and Burrowes are de jure divino as fully Iudges in all matters of faith worship government Iudges of haeresie idolatry superstition of the highest points of Orthodox and Catholick mysteries of the groslest and subtillest Haeresies Arianisme Arminianisme Macedonianisme Montanisme Socianisme Anabaptisme c. as any man in sacred Orders there have vocem deliberativam vocem decisivam have a debating discussive voyce and concurre as much with the influence of their voyce to prescribe and give us Normam sidei cultûs politiae a confession of faith a prescript for worship Canons for government and discipline as ever Bishops had in lawfull Christian Councells Bishops limbes and members of Antichrist are no part of it Now is forgotten that of the Councell of Chalcedon Concilium Episcoporum est and that old Barbarous but Christian enough verse Ite foras Laici non est vobis locus yci I would gladly aske of one of these Rabbies and great Masters in Israell how commeth it that the Commissioners of Burrowes sit there voyce there are they too de jure divino by divine right If they answer that such are chosen as are or have been Lay-Elders I rejoyne the Lay-Elders come in that capacity onely as Commissioners of the particular Presbyteries These are not members constituents of the Presbyterie in that capacity that they are or have been Lay-Elders but have right and interest in this high Court in that capacity meerly as Commissioners of Burrowes Look upon their acts of generall Assembly and you will find that it authorizes Commissioners from Burrowes to be parts constituent of this Iudicatory quâ tales as sent from the Burrowes Againe I aske seeing you make Doctors one of your four holy Functions Ecclesiasticall constituted by Christ in what Iudicatorie find we them In Sessions they are not In few Presbyteries they be and if there in some other capacitie In generall Assemblies if any be they appeare as Commissioners from the Vniversity in this capacity onely And many times it is seen that Professors of Philosophie have been Commissioners of Colledges in generall Assemblies Leaving these absurdities which are monstrously grosse I come to consider next what is the Soveraigne power of this high Sanhedrim If they would in Christian moderation assume no more to themselves but onely a directive power and by humble Remonstrances and supplications with that reverence is due to Soveraignty and Majesty Petition the King to animate their Acts Canons and Constitutions with the influence of his legislative power this were faire quarter But by your favour no sooner have they enacted it here and so soon as it is solemnly intimated which is by returning to every Presbytery with it's Commissioners a Copie of the Acts Orders and Ordinances and by the Presbyterie's order every Minister hath published them in the Parish Church all things so done are animated with a Potestative power by the influence these orders receive from that Legislative power Christ hath entrusted them with in his oeconomicall Kingdome All then are bound to obedience if it be in the meanest indifferent thing nay if this order crosse or repeale a standing Law all disobedients are liable to all Ecclesiasticall censures and may forth with be proceeded against even till they be delivered over into the hands of the Divell This Assembly is above the King to them he ought to give an account of his faith to their Confession of faith he must conforme himselfe to their orders he must give obedience otherwise he is excommunicable deposable I feare you scarce beleeve me yet truely non verenda retego sed inverecunda confuto I discover not the nakednesse of Father the shame of Brother nor friend would to God the tenets and practices were buried in hell and the maintainers regained to God by true repentance and forsaking their wayes I discover onely things that are past all shame and which our Church can never owne Sir if you will hardly beleeve me in this let me give you their assertions in this case and their conformable practice It
Order of Episcopacy as Popish and Antichristian as M. Andrew Melvil and his disciples afterward maintained Nor were they so foolish to seclude all Church-men from voyce in Parliament onely their desire was that seeing the Popish Bishops were allowed to enjoy their Benefices and Rents during their life time this was more then our charitable glorious Reformers allowed to their Protestant Bishops now with all other Priviledges except spirituall jurisdiction that they should not sit in Parliament as the representative of the Church but in their places should sit the Superintendents and Commissioners of the Church Which indeed were somewhat like to Bishops but resembled more Arch-Presbyters then Bishops To returne againe thither from whence we digressed after that this platforme of discipline was so agreed and established as we told before M. Andrew Melvil comes to Scotland about the yeare 1574 or 75. ultra citra This man a good Hebrecian and Linguist and full of the Geneva Talmud which was now more refined beginneth to set Presbyterian discipline higher to make a second book of Policy or devout Imaginations acknowledgeth no more Orders in the Church then the foure above named A Bishop was no more in Scripture but the same identically with Presbyter and where Abbots and Priors to his time were nominated and admitted to the Abbies and Priories as Church-men gave their trialls and were collated as they speake by the superintendents This great Doctor found out another Divinity that there was no Bishop but a Parish Priest Scripture for Abbots and Priors there were none such in God's book At this time and from that they call Reformation to this time there was no Bishoprick nor Abbie annexed to the Crowne and consequently not impropriate to any Subject It is true Lay-men held them in commendam by the King's gift but as men able to doe the King and Church good service and before their right could be completed or perfected they were to returne to the King from the Superintendent a collation or certificate that he was of that ability to doe good service to the King and Church Men sacrilegiously disposed grasped greedily this doctrine and thanked God that their names as Abbots Priors were not in the book of God And to have these Church livings and dignities with Bishopricks annexed to the Crowne and from thence to impropriate them to them and their heires they deified M. Melvil and contributed their best wits and uttermost power to raise Presbyteriall government higher And by the sole authority of that they call the Church they began without the King Councell or Parliament's consent or authority to distribute the whole Kingdome into so many Presbyteries as they thought fit in their discretion and by the direction of the holy Spirit and did procure private subscriptions to their new Book of Policie and put it in practice Sir I hope you are the more apt to beleeve this because you know in England the disciplinarians in London meetings debated and established their orders in secret and not warrantable Conventicles and much about the same time and great correspondence was entertained betwixt the Scots and the English at that time How that book of Discipline was practised without any authority in Surrey and Northamptonshire and other places you know well enough Now I pray you when without Authority by their owne inherent radicall Right they make Orders reforme establish a Discipline doe these men imagine that the concurrence of Christian authority Soveraigne is absolutely necessary or that their demand is any thing else but an act of courtesie when by themselves and assistants they may establish and practise it This Second book of Policie Master Melvils reformation is the Epocha of our second Reformation The fruits of which I will tell you were the Annexation of all Bishopricks Abbyes Priories c. to the Crown which was effectuated anno 1587. If you will cast your eyes upon the third glorious reformation that makes the Popes knees shake like Belshazzars when he did see the handwriting on the Wall that is if we will speak truly this deformation which is the disgrace of reformed Catholike Religion and which threatneth Church and Religion King and Kingdom with ruine you will find these men have sung a note above Ela have ordered and practised more then all that went before them Hanc movere nolo Camarinam I hope a better wit and more elegant and eloquent pen shall some time Anatomise this Monster and so lay it open to the view of the world that it shall appeare to be no true brood of the Reformed Catholike Protestant Religion 2. Secondly another argument to prove that this Superlative Soveraignty in spiritualibus hath all its most naturall Subjects at its devotion and obedience is this that what they command to be Preached must sound alike in all their Synagogues And whosoever he be that is the Minister of the Kings family he must Preach the same There is no coequall corrivall or coordinate power that can doe so much as intercedere make the least sort of crossing opposing or interposing Is it not known that the Kings Minister in Scotland at the direction of this Conclave when his Councell have been to meet frequently for Treaty with Ambassadors from forrain Kings upon the Lord's day or Week-daies Sermon before the meeting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in great freedom of the Spirit hath told him all the Counsell of God from Heaven with a denunciation of Iudgements if he swerve from it And if the King had gone to the Church of Edenburgh a Beardlesse boy had told him more sound wisdome from Heaven how to article and conclude in matters of Highest concernment betwixt him and Spaine or him and France then all the wisest Councellors and greatest Nobles in the Land and this forsooth must be the King and Councell's rule 3. Thirdly doe they not challenge to themselves the sole power to appoynt publike fasts to give the reasons of it which ordinarily are that Gods judgements are incumbent and imminent upon Church and Kingdom for the sinnes of the Governour and Governours and that the Government is amisse And the consequent or effect of these fasts is too too frequently and ordinarily some Commotion Sedition Rebellion or at least some change of Court Councell or Session I cannot here passe by a storie as true as strange While King Iames was in Scotland two French Ambassadors had remained some months there with Him being ready to depart and take their leave of the King the King for His own and the French Kings greater Honour sent on a Satterday for the Major and Aldermen of Edenburgh commanding them the very next Monday to Feast the French Ambassadors The Ministers of Edenburgh to affront the King and the King of France too on Sunday intervening indict a solemne fast to be kept to morrow on Monday the day appoynted the Saterday before by His Majesty for the entertainment of the
in a mutuall defence one of another in this holy Cause and League 10. They teach and maintaine that all Soveraignty and Majesty in a King is originally immediately and properly derived from the Communitie and that onely by way of a fiduciary trust so that it is habitually and radically still in the People and the King hath no greater portion or proportion then He hath by the first popular fundamentall Constitution And in case of deficiency the collective body may supply in Church or State the defects of His Government For mal-administration the King is censurable For enormous errors He is deposable and they may disinherite His Posteritie 11. That a defensive Warre is lawfull against a bad King or a weake King seduced by Malignant Councell 12. They may oppose and resist all His Officers and Commissioners by force and violence if they come to execute His illegall commands And if He will be so obstinate that He will come in Armes against these good Christians they resist not His Authority but His Will nor His Office but His Person Besides their practice upon these grounds is to bring all cases all causes under their cognition and Iudgement sub formalitate scandali by which the King is robbed of His Sacred Prerogative The Iudges of their authority and all Subjects of their Right and quiet The rest of their Extravagant Maximes inconsistent with Monarchy and the Peace of Government are reduceable to those heads More then this you desired not Sir being infinitely obliged to you and honouring you much for your worth and Excellent parts cursorily and hastily I have written this answer to you Not intending thereby to reproach any person particularly whatsoever but to lay open to the World how dangerous a Government this is not onely for Monarchy but for all Governments whatsoever and that our eyes being opened we may chuse rather to endure any torment temporary then to enter into this treacherous and damnable Covenant destructive of Religion King Church Peace of all and the Liberty of the Subject To sweare to these things as established de jure divino and to put on poore People to act Treason and Rebellion making them beleeve they are Confessors and Martyrs If this give you any satisfaction I have what I desire If you doubt of the truth of any thing I hope I am able to make all here good by faithfull and authentick Records or Testimony of such as are worthy of trust I pray you keep it for your owne use onely for I should be loath any but a Friend see it it is so rudely done but I dare say truly and faithfully God save his Church from this Scourge and give us Peace and Truth which shall be the dayly Prayer of Your poore Friend and obliged Servant Ioh. â— Act. 17. 1. Of the Session hovv and of vvhom constituted The Minister is Moderator He hath no Negative Voyce The Iurisdiction spirituall is radically in the Lay-Elders Their foure sacred Ordes This yeare they are saered the next yeare prophane The competent cases of this Session They enjoyn civill punishments and fines They will not baptise the child if either of the parents have not payed the fine or satisfied the Church The membeâ—â— constituents of the Presbyterie The cases proper to it The time of meeting Lay Preachers The Presbyterie hath kept state vvith King Iames All cases and crimes are vvithin the censure of the Presbyterie Crimes suspected are curiously here inquired after Presbyteriall Government inconsistent vvith the liberty of trade and commerce Inconsistent vvith the authority of civill Iudicatories The Presbytery at pleasure repealeth Royall grants by Lavv confirmed The Presbyterie vvill not suffer Landlords to sue for their Rents Some fevv of the Presbyterie tyrannize over the rest of their poore Brethren remove and transplant at pleasure A honest man removed froÌ„ his place and one by them brought in to make avvay Sacrilegiously the Church patrimonie The Presbytery the Seminary and nursery of Feuds What it is The extent of their power The cases which fall within their Iurisdiction The politick Stratagem of the great Gamaliels The great honour which is given to the Patriarchall Presbyters The presumptuous carriage of M. R. Bruce tovvard K. Iames The Countrey honour not these Apostles in the name of a Disciple as it appeareth by the disrespect all other Ministers have from their Parishioners The prerogative of this Court The independent Soveraignty of it Of vvhom and hovv it is composed Hovv the King is a member of it and of no povver above the meanest Ruling Elder The King must execute their commands although they be against His Conscience The proper Moderator is a Preacher They indict the Assembly by their ovvne povver The vast povver of this Court Lay-men judges in highest points of faith and worship c. Commissioners of Burrowes are there onely in a Lay-capacity We find Doctors no where The power which this Sanhedrim assumeth to it selfe They are above the King and all Soveraignty If they cannot reforme by the King they may by any other meanes else Religion may be reformed or preserved by violence If the King will not the Nobles may If neither King nor Nobles the people may If Nobles Commons joyne there is hope of some greater successe Inferiour Magistrates and people may joyne Every individuall in this good worke may ought to the utmost of his povver to intend and endeavour reformation All or as many as are well affected may covenant and combine for doing this work The Confederats may by themselves give Orders Practises upon the tenets Orders of Reformation prescribed without the authority of Soveraignty They charge their adverse party to obey their Orders They protost against King and Parliament They contemne Soveraign authority They usurpe Royall povver They renounce their lavvfull Soveraigne They command all the Brotherhood to be assistants They are obeyed the Queenes Herald is abused They denounce vvarre against their adversaries They vvill heare of no Peace but enter into a Combination for mutuall defence They depose the Queene Regent The Author 's modest opinion of that is called the first reformation of Scotland Practice of mischief done by private men commended by them When they demand the Royall conformation of their decrees it is only an act of courtesie An instance anno 1559. Another instance anno 1571. They set on their Discipline by themselves All must Preach as they direct They appoynt publike Fasts A strange affront offered to King Iames None Preaching Treason is censurable by any but by them The Soveraignty Ecclesiasticall Tyrannizeth over conscience body Estate This Court is Iudge of Treason in relation to Religion and of fit worthy Councellors for a King The Soveraignty of the Assembly is above all Lavves and may repeale them All Iudicatories are subordinate to this Sanhedrim A Holy trick vvhich hatcheth all Sedition and Treason The Storie of 17. December 1596. Their Dogmaticall Creed
AN ANSWER BY LETTER TO A WORTHY GENTLEMAN Who desired of a Divine some reasons by which it might appeare how Inconsistent PRESBYTERIALL GOVERNMENT IS WITH MONARCHY In which the Platforme of that Government is briefly delineated with the tenents and suitable practises thereof And withall it is demonstrated that it is inconsistent with any government whatsoever is full of Faction Sedition and Treason an enemy to all Peace Domesticall Neighbourly Brotherly c. against Soveraigne authority authority of all Iudges and Iudicatories entrenching upon all so farre as there can be no liberty of Person Trade Commerce or Propriety but at their pleasure who bear sway therein Printed Anno 1644. Sir YEsterday you desired me to give you some proofes by which it may appeare how inconsistent Presbyteriall Government is with Monarchie You were pleased to tell me that some good and worthy men doe desire to be satisfied in this point It seemeth these men doe not think that Presbyteriall Government is destructive of the true necessary and perpetuall Government of the Church which is Episcopacie instituted by Christ propagated by his Apostles and continued by uninterrupted Practice above 1500 yeares in the Church and to this day retained in the greatest part of the Christian world We deceive our selves to promise or expect to King or Kingdome Prince or Subject Peace and safety or deliverance from our troubles and distresses if we subordinate Fundamentalls in Religion necessary truths of faith worship and government to our publique or private civill good Nor am I able to expresse how high an Impietie it is at this time when God's hand is out against us justly for our sinnes to be so disposed and fixed upon a resolution that to redeem externall Peace we will embrace any Government of the Church provided it be consistent with Monarchy and will not scruple not onely to shake off the true and necessary government instituted by our Lord but by Law endeavor by highest authority to condemne it as Antichristian If this be not to frame mischiefe by a Law I know not what is If this provoke not more wrath more vengeance make not the Land spew us all out I am infinitely deceived We may promise to our selves that by such a course we may say like to the man in the Gospell Soule take thy rest for many dayes but it feareth me the successe and event shall be much like to his case Sir I pray you consider what Peace hath King or Kingdome enjoyed here or in Ireland since Episcopacy in Scotland by Law was damned and the Presbyterian Anarchie the Seminarie of all fude Faction and Rebellion as will appeare by what ensueth by Law and Supreme authority established I cannot dissemble but to a man of your worth and Integritie I must unfold my selfe I admire to see too too many amongst us here where is great plenty of able Gentlemen of excellent learning worth wit and all other perfections endowments as in any Nation besides to be so prepared that they are too too inclinable if not actually resolved to admit and authorize in this Kingdom and Church what they know not and to forsake that happy Native proper government of the Church the sweet fruits of which they have reaped so many yeares to the admiration if not envy of other Kingdomes States and Churches This is Samaritan-like to worship that we know not Or Athenian-like to consecrate an Altar and to sacrifice to an unknowne God Your worth and noble favours oblige me so much to you that I cannot chuse but obey your command And for your satisfaction I present you with a short view as in a Mappe of Presbyteriall Government give you a little touch of their Maximes and suitable Practices and that with as much truth and honesty as your goodnesse expects from me By which it will be more then apparent that Presbyterie as it is at this day somewhere within His Majesties Dominions is not onely inconsistent but also destructive of Monarchie And where it obtaineth it disturbeth the quiet and peace publique and private of King and Kingdome This is that you desire and to satisfie you to this I confine my selfe This Presbyteriall government within it's verge hath foure Iudicatories 1. A Parochiall Session 2. A Presbyteriall Consistorie 3. A Provinciall Synod 4. A Generall Assembly The Parochiall Session moveth in the lowest Sphere The Generall Assembly is the Primum mobile the highest Orbe which carrieth all with it's motion although the rest have their proper and specifick motions The other two are in the middle and interjected Orbes I shall begin at the lowest Iudicatorie and so shall orderly ascend to the Supreams Of the Parochiall Session EVery Parish hath one or more Ministers If more all of them are equall in all honour and jurisdiction onely the Senior hath the precedencie To the Minister or Ministers of each Parish to make up a Session in which is fixed the Parochiall Iurisdiction a competent number of Lay-Elders whom they call presbyteri non docentes and Deacons proportionable to the precinct and extent of the Parish are conjoyned which associate body thus compacted is the Spirituall-Parochiall-Sanhedrim This Session sits once a week or oftner pro re natâ In which all Parochiall cases which concerne externall order and censure are determined and ordered If there be but one Minister in the Parish he is constant Moderator If there be more they moderate by turnes either weekly or monthly as they agree Whatsoever thing is ordered determined or decreed is done by the joynt-consents of the Minister Lay-Elders and Deacons or by the plurality of voyces The Minister who is the Moderator hath no casting no Negative Voyce The power of all Iurisdiction is radically and equally in all for binding for loosing for all censures Ecclesiasticall for orders which concerne externall order and worship So the Power of the Keyes is as much in the Lay-Elders and Deacons as in the Minister or Ministers What sacrilegious intrusion upon sacred Orders this is I need not informe one of your understanding To make this frame good they maintaine that Iure divino there be foure orders of Ecclesiasticall offices allow me to speake in this Epistle all along their dialect or persons 1. Preaching-Elders whom they call Ministers 2. Doctors these are professors in the Chaire such as are in Vniversities 3. Lay or ruling-Elders who now have vocem deliberativam decisivam in rebus fidei Cultûs politiae and in foro exteriori Ecclesiae in censuris Ecclesiasticis are as much interessed and authorized as Preaching-Elders 4. Deacons who have trust of the meanes and monies destinated for pious and charitable uses This is very considerable too that although they hold these foure orders and offices necessary for the Government of Christ's Church de Iure divino by divine Right and Institution yet neither the Parochiall Conclave nor any Presbyteriall Consistory except it be where the
appointed to try what they know against the next Court day when no proofe can be had and all the presumptions doe not fasten guiltinesse upon the accused and the Imprisonment and other hard usages cannot extort a confession they are dismissed But an act is enacted that if those two persons suspected of fornication or adultery shall be seen to meet or be in company together except they meet in Church or Market it shall be holden pro confesso as confessed that they are guilty of what they are charged with Nay sometimes the parties although innocent and no reall evidence being produced against them are brought on the Lord's day publiquely to the midle of the Church before the Pulpit to declare sometimes to confirme their Declaration by an Oath that they are innocent and free of that crime wherewith they are charged And sometimes they are forced to make their publique Repentance in the Church upon a Pillarie for their unchristian behaviour because that although the parties charged be free yet their conversation hath been suspitious and scandalous A whole Volume might be written of young women by these courses disgraced and defamed of many Families divided and scattered whereas before there was no jealousie betwixt the man and the wife This Iudicatorie of the Presbytery is so high and of so vast a latitude that as the Pope bringeth in all civill causes to himselfe as a competent Iudge sub formalitate peccati so this Papall Conclave bringeth any thing howsoever meerly and purely civill under it's lash sub formalitate scandali as scandalous to a Christian profession It is not forgotten by many yet living how the Presbytery of Edenburgh attempted to censure Ecclesiastically the Merchants there for carrying Wheat to Spaine in time of a Famine or dearth there for this was to feed and maintaine God's enemies But above all that was a piaculum an almost inexpiable sinne to transport waxe to Spaine for this was to be accessory to Idolatry in respect the greatest part of this waxe was employed in making Tapers and Candles to the Virgin Mary and other Saints In S. Andrewes I. T. was endebted to P. T. a considerable summe of money the greatest part of his stock I. T. delaying or shuffling or not able to pay P. T. at the day of payment designed in the Bond P. T. obtained before the Lords of Session a Iudgement against I. T. with power to demand payment in the King's Name and upon disobedience to be out lawed and fall into a Praemunire or escheating of his moveable goods and Chattells I. T. bemoanes himselfe to the Presbyterie The Presbyterie convents P. T. before them threatens him with Excommunication if he did persist to put in Execution the Iudgement of the highest Iudicatorie in the Kingdom and for feare of this dreadfull Court and horrid sentence he passes from his pursuit continueth the demanding of repaying of his money You see here what power this Presbytery hath over all and the highest of civill Iudicatories Infinite instances of this kind may be produced give me leave to adde one of a higher straine The City of Edenburgh by the Kings of Scotland amongst other favours and priviledges hath a Royall grant of a weekly Market day on Monday This Grant is confirmed by Letters Patents under the great Seale and by the standing Lawes of the Kingdome The Presbyterie here by their transcendent sole authority discharged any Market to be kept on Monday the reason was because it occasioned the travelling of men and horse the Lord's day before which profaned the Sabboth If the Tradesmen who found at home what losse they had by wanting their Market had not with force and violence opposed their Soveraignty and made them forsake it it was like enough to have passed and obtained longer The most active in this case were the Shooe-makers who were most prejudiced by the discharge of the Monday market They threatned the Ministerie Right down that if they persisted in that course they would thrust them out of the gates of the City which threats restored the Monday's market When King Iames that miracle of piety learning and Royall prudence heard of this he with uncovered head and lifted up hands said to this or much about this sense I thank God the Shooe-makers have more power to represse the insolency and violence of the Presbyterie than I and my councell both It is knowne to many yet living that they have cited before them Noble men and Gentlemen of good qualitie who had intended civill actions against their owne Tenants before the ordinary Iudge and discharged them to prosecute them any further under the paine of Ecclesiasticall censures This was in re civili in a civill businesse but modus considerandi as they took notice of it it was spirituall And why because the holy Brethren pretended this did withdraw People from their lawfull vocations bred strifes and contention amongst Brethren and did hinder the progresse of the Gospell As the particular Ministers of individuall Parishes are under them so they find the tyranny of their Archisynagogâ— their prime leading Ministers in that measure that their little finger is heavier then a Bishop's whole hand and loynes Bishops are like to a paternall Government chastising with Roddes but the Presbyterians scourge them with Scorpions any Lord Knight or Esquire who is cunning and can by faire carriage or otherwise gaine favour or credit with some few Patriarchall Presbyters he is able at pleasure to turne out an honest man who perhaps is too free in rebuking the Gentleman for his sinnes or cannot or will not condescend to grant his unlawfull and unjust demands and to bring in one to his owne fansie and humor with whom and by whom he is able to worke and effectuate his owne bad intendments This holy Sanhedrim although the Parochiall Minister for Intellectuall abilities be sufficiently enabled and for morall Integrity be blamelesse yet they will find it fit he be transplanted from that Church because the Congregation is not edified by him at a visitation the Landlord is able to make all say and witnes they are not edified by him or if a Presbyter who hath more power with the dominus Moderator and his assistants being in a Parish of a small stipend and espying somewhere a better Parish and an honest man in it but not so much respected by the high Priests of the Sanhedrim he will turne him out by the Presbytery enter the charge and reape the benefit of a better Parish and place the other it may be and often proves so the better and worthier man in another Parish of lesse worth and deterior his condition There needs no other reason for this but that this sacred Consistorie directed and assisted with infallibility doe find it e Re Ecclesiae that it is for God's glory and the good of the Church I might instance a world of these Examples onely let me tell you one of the Presbytery
authority of Soveraignty nay without the knowledge of it these confederates at the direction of their Ministery prescribe orders for Reformation of Religion to be observed and practised throughout the whole Kingdom See Knox storie pag. 217. 2â—8 They goe farther they writ an Imperious Letter to the Religious houses in the name of the Congregation commanding all of them â—â— remove from thence against such a day or then they would eject them by force Knox ib. Within very short time after a Parliament being holden by the Queen Regent Queen Maries mother and great Grandmother to our gratious Soveraign they make a Protestation that except they had their desires they would goe on in their intended course of Reformation that neither they nor any that joyned with them should incurre therefore any danger in life or lands or other Civill Penalties and that if any violence hapned in pursuit of those matters they should thank themselves It is very observable they were all bound in that confederacie to assist and strengthen each other in that course See Knox Hist. pag. 256. First here you have the direction of the Ministery Next you have a confederacy and bond of mutuall defence Thirdly you have Orders and Decrees agreed upon in common Fourthly you have warrants issued out to make or force all to be put in execution Fiftly you have a Protestation and that a threatning one too against the Queen Regent and whole Parliament Sir are those things consistent with Monarchie what Scripture what Father what practice of the Church doth warrant such a reformation Come on and you shall have them anon in open contemning Soveraign Authority The Queen Regent to suppresse these beginnings and to nip them in the bud cites them to appeare at Stirling They appeare not They are outlawed all men under pain of Treason are inhibited to assist them There is no obedience but all in the confederacie adhere to them I cannot for my part justify this divinity From disobedience and contempt they are guilty of usurping the Royall power for vâ—ry shortly after anno 1559. Immediatly after a Sermon Preached by Knox in Saint-Iohnstowne at his exhortation and direction they fall to the pulling downe of the Religious Houses and within two or three daies equall three of them to the ground Sir can it appeare that by Holy Writ or Reason such Popular tumultuary reformations are warrantable Is it not intrinsecally inherent in the Crown or wheresoever soveraignty is fixed And so they proceeded in Fife Angus Mornis Stirling Lowthian c. and through the whole Kingdom See Knox Hist. p. 263. Here were many goodly and Rich Churches Spoyled Robbed and cast downe After this they disclaim Soveraign authority except it be as they please and have their desires The Queen Regent threatned S. Iohnstowne where this disorder first was acted They of the confederacy writ to her in plain termes that except She stayed from that cruelty they should be compelled to take the Sword of Iust defence and protested that without the reformation which they desired they would never be Subject to any mortall man See Knox pag. 265. More followed By a Letter they cite all their Brethren to repaire unto them and that you may know that their Letters were authoritative commands and that all the authority is from the independent Soveraignty of the Church consider how they write to the Nobility upon paine of Excommunication to joyne with them Knox ibid. pag. 268 269 272. How much this Ecclesiasticall Soveraignty did exalt it selfe above the civill is more then apparent in this that when an Herald in his coat of armes commanded all men under pain of Treason to returne to their houses by publique sound of Trumpet in Glasgow no man obeyed that charge but went forward to their associates Habes confitentem reum Knox pag. 274. They denounce Warre too which was ever judged to be the peculiar specifick prerogative of Soveraignty for they writ to the Bishops and Clergy that except they desisted from dealing against them They would with all force and power execute just vengeance and punishment upon them and that they would begin the same warre which God commanded Israell to execute against the Cananites Which manner of proceeding they termed a resisting of the Enemy Knox Hist. 275 276. The poor Queen Regent was brought to an Accommodation and the Assembly at St-Iohnstowne was dismissed But there parting they entered into a League by Oath that if any one Member of their Congregation this in the Scottish is Equivalent to Ecclesia should be troubled they should all concurre assist and convene againe together for the defence of the same Knox pag. 283. The Queen Regent finding this Soveraignty overbeare Her 's and the Peace of the Kingdom shaken by a Declaration published and proclaimed testified her desire of Peace and descended so much that really it was onely a request They scorned it would none of it confuted it by another did exhort those of their Faction to encourage themselves in the Lord to stand upon their guard like to the re-builders of Hierusalem and the Temple with the Sword in one hand and the Bible in another wherein they gave the Queen many times the Lye and abused her with reproachfull and contumelious speeches The Subjects that continue their obedience are honoured with no better tearme then to be called the Queenes Faction You may read this at leisure and pleasure in Knox History pag. 330 333 362 364. Nay they renounce their obedience unto Her protested that whosoever should take Her part should be punished as Traitors whensoever God should put the Sword of Iustice into their hands Knox Hist. p. 364. At last they rise to the highest pitch of Rebellion and Anno. 1560. they depose the Queen Regent the predetermination being given that it was lawfull for them to do so by Mr Knox and Mr Wilcockes This is upon record yet in that Kingdome and is set downe by M. Knox himselfe Hist. pag. 372. 378. and it is observable that the Queen if I remember right lived but a month or little more after this pious act Sir you will now say that I speak too hardly of our first Reformers and Reformation and would know what is my opinion of them and it To deale clearly God is my witnesse I am no Papist but doe abhorre Popery as much as any and that I am no Puritane the other party wil witnesse for me I am bound to speak the truth in my heart and to give some satisfaction I say 1. First as I am able I blesse and praise God most heartily that we were delivered from the Popes Tyranny and that grosse Aegyptian darknesse we were under which I ascribe to the admirable wisedome and infinitely transcendent goodnesse of God 2. Next I leave the men to God's mercy but for the manner of proceeding the way they took I dare not I will not approve it
but will say with Iacob in consilium eorum ne veniat anima mea 3. Thirdly I daily heartily bewaile that that too too much Idolised reformation in an excessive hatred against Popery did runn too much to the other extreame that the goodly order and government necessary of the Church was shouldered out the publick service and worship of God with it's decency reverence and comlinesse was much defaced disgraced That goodly stately and rich Churches were abused robbed and equalled to the ground and that the Church Patrimonie was dilapidated and yet this was not so much done by the first called Reformers as by their Disciples Aetas parentum pejor avis It feareth me besides that God is punishing our present sinnes that by this scourge which is guilded with the specious but spurious compellation of a glorious thorow second Reformation he is in the same justice punishing the sinnes of that first Reformation For my part I judge verily that Church had never an orderly and warrantable Reformation till it was happily begun and advanced by King Iames when he took the government in his owne hands and was like to come to a great perfection under the government of our most gratious Soveraigne King Charles Although I deny not but the seeds of truth were sowen by Hamilton Wiseheart Mylne and others who before Knox his time did Preach truth cast downe the errors of Rome in the Peoples hearts were farre from sturring up the Subjects against lawfull authority and like the ancient Martyrs did suffer patiently and seale the truth of the Gospell with their blood If Knox and his Complices had kept in this way I am certaine that Church had been more happy nor had we seen such Robbery and deformity in the Church Sure I am great many and more then ordinary sinnes in them and us and our forefathers have brought us to be plunged in those almost inextricable miseries And till we proportionably repent we cannot look to see better dayes what is disjoynted in state set aright and the beauty of God's house restored which God of his mercy grant to us for his onely Sonne Iesus Christ By what is said it appeares sufficiently that this spirituall Soveraignty is farre above the King's Crowne and what we undertook to make their practices prove their tenets is more then evident onely one thing rests to be proved that this Soveraignty may authorize any and every private man to doe to the utmost of their power for the Reformation of Religion to plunder kill c. Sir I referre you to Mr Knox history of the Church of Scotland pag. 143 144 145. where relating how Cardinal Beaton Archbishop of Saint Andrew's a man whom I justifie not neither commend much was killed by Norman Lesley Iohn Lesley Peter Carmichael and Iames Melvil in his owne house the Castle of Saint Andrew's who were all onely private Gentlemen and if you will trust Buchanan the cause was a jarre betwixt Norman Lesley and the Cardinal upon Knox faith the quarrell was the killing of M. George Wiseheart a good man undoubtedly The Cardinal could have no mercy although he cryed pittifully for it saying I am a Priest ye will not slay me Knox I say relating this history commends the fact of Iames Melvil killing him with grave and pious words in his mouth as a godly fact The summe of the story is when they entred the Cardinall's chamber with some sixteen or seventeen more Iohn Lesly and Peter Carmichaell fell violently and passionatly on him but Iames Melvill with gravity and piety withdrew them and said This work and judgement of God although it be secret ought to be done with great gravitie And presenting unto him the poynt of the Sword said Repent thee of thy former wicked life but especially of thy shedding of the blood of that notable instrument of God M. George Wiseheart which albeit the flame of sire consumed before men yet cries it a vengeance upon thee and we from God are sent to revenge it For here before my God I protest that neither the hatred of thy person the love of thy Riches nor the feare of any trouble thou couldest have done to me in particular moved or moveth me to strike thee but only because thou hast been and remainest an obstinate enemy against Christ Iesus and his holy Gospell And the meek man of God as he is there termed stroke him twise or thrise thorow with a stog-sword and he fell I give all this that Iames Melvill did this in revenge of M. George Wiseheart being slain by the Cardinall what Divinity will warrant this fact of Iames Melvil's to be a good and Godly fact for so it is noted in the Margent to a privat man to murther or kill thus a Priest an Archbishop of so high dignity The result of all is he did it gravely in coldblood told him so much that he was sent from God he had no private end the motive sturred him up to this Godly fact was that he had been and remained at that time an enemy to Iesus Christ and his holy Gospell he exhorted him to repentance and for all his great sinnes as Knox writes the storie he allowed him no more time but so much as was spent in his Godly Harang for immediatly after he was twise thrust thorow But those Seraphicall Doctors know Nescit tarda molimina Spiritus Sanctus and the spirit can work suddenly Inter os offam Inter Pontem Fontem especially where and when they are sent of God to doe such great good works But this is protestatio contra factum what ever M. Melvil said in his Protestation Knox doth witnesse that the Cardinall being murthered they seized upon the Artillery and Ammunition wherewith that fortresse was plentifully furnished and likewise upon the rich hangings houshold-stuffe of all sorts apparell Copes Jewels ornaments of Churches great store of Gold and Silver Plate besides no small quantity of treasure in ready coyne I could instance some practices about the time of the Parliament in anno 1621. commonly called the Marquesse of Hamilton's Parliament but because that will only reflect upon some particular persons I passe it willingly and wittingly It is most certain when the pious and learned Doctors of Aberdene did demand of the Patriarches of this late Covenant why they did not by Preaching Printing Censuring or some reall deed expresse their detestation of that horrid fact done by the Rascally-rout of Edenburgh the 23. of Iuly 1637. where at the first reading of the service there a great many Bishops being in the Cathedrall Church the Serving-women rose barbarously within the Church did throw their stooles at the Bishop of the place and the Deane who was officiating did cry out most horribly that the Major Aldermen and others within could hardly compose it for a long time and the worst and basest of the People who were without did throw in great stones at the glasse windowes the doores being shut
Ambassodors The Magistrats of Edenburgh proudly contemne the command of the supream spirituall powers and out of carnall affection feast the King the French Ambassadors Royally Nobly on Monday when the Ministers the good Christians of Edenburgh fast the King the Ambassadors and Magistrates of Edenburgh feast ô facinus horrendum But to avert Gods judgement from the Land the Major and Aldermen were cited and convented here was some favour that the King and Ambassadors were not but I will tell you it was partiality and corruption for some of the Ministers were the Kings Pensioners and this kept the King free to be censured for their high Scandall in contemning so solemne a Fast There was much work but the King who was the chiefe and almost sole transgressor with interposed delayes and much sollicitation and prudence took off the edge of their zeale and the pursuit ceased 4. That this Assembly is Soveraigne in all Spiritualls admits no Coordinate or Coequall power farre lesse a superior is cleer in this That if any Preacher be charged before King or Councell for any offence to be punished if they in any case can cloath it with a spirituall respect or circumstantiate it so that it may be qualified for the Spirltuall High Sanhedrim the party cited and convented may and ought to appeale to the Generall Assembly as to the Iudge competent Mr Andrew Melvil if I be not deceived was the first Spirituall Councellor of Law that taught this way It is certain that what they Preach in Pulpit is not censurable by King Parliament nor Councell or any Iudge or Iudicatory else There be two reasons for it one is that Spiritus Prophetarum subjecti prophetis the spirit of the Prophets are subject to the Prophets onely 1. Cor. 14. the t'other is whilst men are there in that infallible pulpit they are ruled by some superior good spirit and they dare not blame or condemne them least they should offend and sinne against the Spirit and so although a man Preach downright Treason if it be in this place he is priviledged It is known and I hope yet remembred that after King Iames of blessed memory anno 1584. made many good Lawes to curbe the Insolency of Ministers did by Statute and Act of Parliament declare His Supremacy over Ecclesiasticall Persons and causes condemne all Iudicatories in use which were not by his own authority established He meaned the Presbyteriall That the Ministers then did importune the King to repeale them and when that would not doe did they not fall at last into open railing against him in pulpit as an enemy to Christ and his Kingdom they dispersed through the Kingdom infamous libells against his Person and Royall Honour they branded him as an Apostate from the truth and reviled him as an ofspring of the cruell and bloody house of Guise This forced the King to put out a Declaration anno 1585. in Print yet extant to vindicate himselfe and his Honour from that unchristian and more then disloyall calumnies At or about the very same time some fugitive Ministers out of Scotland pretending they were persecuted did in the Pulpits of London with their fowle mouths raile against His Majesty the wisest and learnedst of Kings so that the Scottish Ambassador was forced to complaine to Queen Elizabeth of it Her Majesty gave present order to the Lord Bishop of London then to silence all the Scottish Preachersthere Now that this Sanhedrim is only competent Iudge in Spiritualibus and that one convented before King and Councell may decline his and the Councel's authority although he hath Preached Treason appeareth cleerly 1. First if this had not been an ordinary practice before this time what needeth the making of that Act of Parliament anno 1584. declaring it Treason in all time to come to decline the Power and Iurisdiction of the King and His Councell 2. Secondly has not Iames Gibsonne Minister at Pencaitland witnessed for or against himselfe rather in this case in Print who publiquely in his Preachings compared His Majesty unto Ieroboam told him He should be the last of His Race reproached him as a Persecutor and much more of this zealous stuffe who being convented before the King and Councell and accused of those pious crimes He with that boldnesse becometh His Order justified all saying to His Majesty As long as you maintain these cursed acts of 1584. the tyranny of Bishops you are a Persecutor And addes that as Jeroboam for the leading of the people of Israell from the Lawes of the house of Iudah and from the true worship of God was rooted out he and all his posterity so should the King if He continued in that wicked course maintaining those wicked acts against God be rooted out and conclude the race much more to the like purpose was said if any look upon the Privy Councell Books of the Kingdom of Scotland he will find this a truth He was convented 27. December anno 1585. This man was an Oracle consulted and gave his answer in Coppinger Arthington and Hacket's extraordinary motion which storie you know better then I. Mr Black Minister of St Andrew's was convented too before the King and Councell about the same time who appealed from King and Councell to the Presbytery or Generall Assembly this last had spoken against both King and Queen There was a great businesse for the two mens appeales their brethren sided so much with them that the King had too much to doe At last out of more then warrantable indulgence His Majesty was content to insist no farther against them before His Councell but to remit their censure to the Generall Assembly it selfe before which it was cleerly proved that in pulpit they had spoken reproachfull and Treasonable speeches yet could the King by no power or entreaty obtain of them to inflict any punishment upon them because said they They knew not with what Spirit they were overruled I will shut up this poynt with one instance more then sufficient to make the truth of what I say to appeare Before King Iames came to the Crowne of England it was ordinary in Scotland to have a Generall Assembly once a yeare and oftner pro re natâ upon any great exigent The last which was kept during His Majesties abode there was Anno 1602. in the close of which the next ensuing was appoynted to be at Aberdine Anno 1603. in the interim the King succeeding to Q. Elizabeth and being in England He was so much taken up with the affaires of the Kingdom that He was necessitated to lay aside those concerned Scotland and for this reason His Majesty thought it fit to adjourne the Assembly unto which he had a speciall eye knowing their turbulent disposition and experienced in it whilest he was present amongst them to the next Summer in Anno 1604. When the time appoynted was come His Majesties more weighty affaires not suffering him to think upon the Assemblies businesse He gave
too To confirme this fearing I have wearied you I will bring but one instance and spare to trouble you with more This Story can be made good by Records which I am to tell you And first give me leave to informe you That the Lords of Session who by Act of Parliament are so are in all Civill causes the Supreame Iudicatorie of the Kingdome under the King No Iudgement passed there can be rectified or reduced by any Iudicatorie under the King and Parliament but by themselves which is onely by suspension of Execution of that is judged and decreed or by action of Reduction This is nothing but provocatio a Philippo malè edocto ad Philippum rectiùs edoctum This thus premised I come home Mr Iohn Graham one of the Iudges of that associate body had commenced an ordinary and proper suit before the Lords of Session obtained Decree and Iudgement according to his Libell After which a rumour was noysed abroad that the Writs and Evidences upon which his suit and the judgement upon it were founded were forged and false The generall Assembly took notice of this injust decree as they to whom the inspection of Religion and Iustice belongeth and who were bound not to suffer such an unjust judgement to take place and be executed They send for M. Iohn Graham commanding him by their authority to passe from his decree to make no use of it against the Party against whom it was obtained and that because it was purchased upon false grounds and it gave occasion of great scandall that he being a Iudge should make use of such writs His answer was if any would challenge his Decree or Iudgement upon any just ground he might have his recourse to the ordinary Iudge and take it away by way of reduction but so long as it was not reduced it concerned him to take the benefit of it Then seeing that they could not prevaile by admonition they threatned him with Excommunication if he did not what they enjoyned He appeales from them to the Lords of Session as the onely Competent Iudges in such cases notwithstanding they resolve to proceed against him The Lords of Session finding themselves interessed and the Assembly usurping upon them and their power in this proceeding against one of their owne number who had appealed to them in a civill cause already judged by them directed some of their number to the Assembly and desired them not to meddle any more in that businesse as being meerly civill and no wayes belonging to their jurisdiction This produced no other effect but incensed the holy Fathers to raile against the Iudges as wicked and corrupt men who sided one with another whether it were right or wrong The businesse at last came to this height that the Lords of Session who would not suffer them to encroach upon their Priviledges by vertue of that delegate power and authority they were invested with from the King threatned to out-law them and to proclaime them Rebells to the King if they proceeded any further and would not admit of the appeale The Assembly finding themselves too weake and not able to make their part good by power in which case onely they will be Martyrs fell from the pursuit and all was quieted Sir I pray you to consider in what condition are they that live under such a government that is boundlesse and universall will give Lawes to King Councell and Parliament Repeale theirs at pleasures reduce and make voyd Decrees and judgement of Highest Iudicatories c. What Peace or Tranquillity can there be in such a State or Kingdom Give me leave to tell you a true story It is known and lamented by all good men this day how King Iames His Soule was vexed with them that many times they have made Him fall out in teares A Noble man a most wise man then Chancellor seeing the King extreamly troubled at the miscarriage of the Ministerie said to Him Sir no man is to be blamed that you are so much troubled with the Ministers as yourselfe for when they doe any thing amisse you never cease till by Your Royall prudence and authority you set it aright againe but would you leave them to themselves the very body of the People would rise up against them and stone them out of the Kingdome His Majesty returned a most pious answer worthie to be written in letters of Gold in Marble that all Kings may learne it My Lord saith He your advice is shrewd Policie but your Counsell is not good piety If I had no more to doe but to serve my selfe of them for a Politick end your advice is good and I know it would prove so But God hath appoynted me a Nurse or Father of his Church it is my charge from my Lord and Master to preserve his Church and not to ruinate it Which if I doe God will ruinate me and my posterity King Iames in the Conference at Hampton Court hath well observed that this Ecclesiasticall Government prepareth way and ushereth in a Democraticall government And he telleth also that in His Mother Queen Maries absence and in his own Minority and non-age it was much thought upon and intended Their Maxims of Divinity lead to it for they say Respublica est in Ecclesiâ The Church and her Policy are the House the Civill government is but the Hangings which necessarily for decency and good order must be made conformable to the House Monarchy is enmity against the Church Catherwood in his book entitled Altare Damascenum gives you it in down right termes Naturâ insitum est omnibus Regibus in Christum odium and in his Preface or Epistle I have not the book by me he calls K. Iames Infensâ—ssimum infestissimum purioris Religionis hostem And that they may now exercise all their power and bring the Kingdom to a Popular State which was not so feisable before it is more then probable and much to be feared and with great prudence to be prevented because the Generall Assembly hath in it now the prime Noble men of the Kingdom Dukes Marquesses Earles Lords the most active and knowing Knights of Counties and Esquires the wisest Citizens and Corporations and this in the Capacity of Ruling-Elders who discontented are able here to make a Faction call King Session Councell or whom they please before them because of their supreame universall and independent jurisdiction And this Iudicatorie cannot erre in its determinations for it is undoubtedly secured from error and assisted with infallibility This divine policy hath another sacred trick to preserve its Soveraignty and to continue it which is this The Generall Assembly ordinarily meets but once a year yet at the end and close of every Generall Assembly there is a choice made of some Commissioners a Committee who are to reside or at least upon any necessary occasion to be at Edenburgh These are the virtuall Assembly and their power continueth till the next Generall Assembly They are in