defence thereof and every one of us of another in that cause of maintaining Religion and the KINGS foresaid Authority and to appoynt and hold meetings to that end like as our Proceedings have beene in themselves most necessary and orderly means agreable to the lawes and practise of this Kirke and Kingdom to be comended as reall duties of faithfull Christians loyall subjects and sensible members of the body of the Kirke and Kingdome and tende to no other end but to the preservation of Religion and maintainance of the KINGS Authority To your interrogatoures which ye seeme to propone rather to be snares to us then for satisfaction to your selves we answere once for all in generall that if this were the opportunitie of that disputation we shall be found to deny nothing unto Authority of that which the word of GOD the law of Nature and Nations the Acts of Parliament these Royalists sound Divines and loyall Subjects give unto Kings and Princes GODS Vice-Gerents on Earth and that not from respect to our selves but to the Ordinance of GOD by whom Kings reigne But seeing so oft and so instantly you presse us in this point ye force us mutually to propone to you such Questions as it may be ye will have no great delight to answere 1. We desire to understand of you whether ye allow or disallow the Service Booke and booke of Canons if ye disallow them as an innovation of Religion why have ye not either joined in supplication with the rest of the Kingdome or made a supplication of your own against them or some other way testified your Dislike Next whether it be pertinent for men of your place and Qualitie to move Questions of State touching the Power of Princes and Liberties of Subjects after His Majesties Commissioner and wise States-men have received Satisfaction of the Subjects for suppressing such motions as yours 3. Whether doe the Subscrivers more tender His Majesties honour by supposing his constancy in profession of Religion and equitable Disposition in ministration of Justice or ye who suppose he shall fall upon his Religious and Loyall Subjects with force of Armes contrary to both 4. Whether the joyning of the whole Kingdom in the Subscription of the Covenant or the entertaining of Division by your writing preaching and threatning of your People otherwise willing to joine be a more readie meane to settle the present Commotions of the Kirke and Kingdom 5. If the Prelates and their Followers labouring to introduce Popery in the Land make a Faction by themselves or as the Guisians in France did abuse His Majesties name in execution of the bloody Decrees of Trent which GOD forbid we aske Whether in such a Case the lawfull defence of the body of the Kingdom against such a Faction be a resisting of the Magistrate and a taking Armes against the KING If ye affirme it to be is not this to take part with a Faction seeking their own ends against the common-wealth of the Kirke and Kingdom and honour of the KING If ye say not Why then sinde ye fault with our Protestation of defending the Religion Liberties and Lawes of the Kingdom of the Kings Authority in defence thereof and every one of us of another and in that cause as if it were an unlawfull Combination against Authority 6. Whether doe ye think Christian Magistrats to be of so absolute unbounded power notwithstanding of any promise or paction made with the Subjects at their Coronation or of any Law made for establishing their Religion and Liberties that there is nothing left but suffering of Marâ—yrdome in the case of publick Invasion of their Religion and Liberties If ye thinke that any defence is lawfull why misconstrue yee the Subscrivers of the Covenant If not how can ye be free of Flattery and of stirring up Princes against their loyall Subjects for such ends as your selves know best We verily believe that ye shall report small thanks either of so good and just a KING or of so duetifull Subjects for entering within these Lists It is enough that such Questions be agitated in the Schooles and that with as great prudency and as circumspectly as may be To the Tenth FIrst ye take us in our fourth Replye to be the penners of the Covenant and yet will rather wrest the words of it to your owne meaning then receive the Interpretation thereof from us for wee prejudge not your liberty of conception of that short Confession but permit it to your selves whatsoever may be the private meaning of some who have subâ—crived yet there is nothing in the late Interpretation that câ—ndemneth the Articles of Pearth and Episcopacy as Popish Novations Ye may voice and reason in an Assemblie as freely concerning them and give your judgement of them without prejudice notwithstanding of your Oath according to your own grounds as you would have done at the Assembly of Pearth 2. We hopâ— ye be not so ignorant of the estate of the Kirke neither will we judge so uncharitably as to thinke you so corrupt that in your opinion there is nothing hath entred in the Kirke since that time designed by you beside Episcopacy and the Articles of Pearth which can be thought prejudiciall to the Liberty and Purity of the Gospell To the Eleventh FIrst ye finde fault with us that we have not upon this occasion given you that testimony which we owe to you of your sincerity in professing the trueth and therefore to supplie our defects have taken an ample Testimony to your selves of paines in disputing in wrytting and preaching against Popery in processing of Papists and in doing all thinges which can be expected from the most zealous of frequent prayer to GOD of humbling your selves before him of your holinesse of Life and Conversation c. which have made us who were desirous to heare that Testimony rather at the mouths of others that we might be no more challenged as deficient in that kinde but give unto you your deserved praise to inquire in matters whereupon if we would believe the report of others wee heare that for all your pains Papists and Persons Popishly affected are multiplied and Papistry increased in your towne more then in any other town of the Kingdom no lesse under your Ministrie then any time before since the Reformation that there be in private houses Messes Crucisixes and other monuments of Idolatry that ye have not many converts from Popery that Jesuits and Priests are countenanced there that your People at home and your Magistrats abroad complain that ye are but too sparing of your pains in preaching and often fill your places with Novices but this we are sparing to believe and wish that the not imploying of your Tongues and Pennes in the defence of the Service Booke and Canons which are so pestred with Popery if the seeds of Romish Heresie Superstition Idolatry and Papall tiranny come under that censure and your willingnesse to joyne with the Kirke and Kingdom
in Brotherly love exhort and entreat us to contribute our best endeavours for extinguishing the common Combustion we praysing GOD for your pious zeale and for the lovingnesse and modesty of your speeches wherein by GOD'S help we shall labour to keep correspondence with you that both we and you may show â—â—â— selves to have learned of CHRIST Meeknesse and lowlinesse of heart we most willingly promise to doe so by all means which our consciences will permit us to use as also to joine our most humble and hearty Prayers with yours that it may please GOD in this dangerous exigent to doe good in His good pleasure to our Sion and to builde up the walls of our Ierusalem †4. We may justly say that this new Covenant is substantially different from the Old which was made Anno 1581. in respect it not onlie containeth that Old Covenant or Confession which was allowed by two Generall Assemblies but also your interpretation of it which as yet hath no such Authoritie or Approbation †5. No Band of Mutuall Defence Against all persons what-so-ever is expressed in the Covenant made 1581. And altho it were yet the case is very unlike For Subjects may make such a Covenant of Mutuall Defence by Armes with the consent of the King who only under GOD hath the power of Armes or of the Sword in this Kingdome But they who made this late Covenant had not his consent as that former or olde Covenant had which is a thing so evident that no man can call it in question †6. As for that which you affirme here that my Lord Commissioner his Grace was well satisfied with your Declaration it becommeth not us to pry narrowlie into his Graces doings but truely we have more then reason to pry most narrowlie into the words of a Covenant which is offered unto us to be sworne and subscrybed lest we abuse and prophane the Sacred Name of GOD and tye our selves to the doing of any thing which is displeasing unto him Last of all whereas ye desire us to joyne our selves to you and to the rest of your Conâ—ederacie who are as you affirme almost the whole Church and Kingdome truely we cannot but reverence such a multitude of our Reverend Brethren and deare Countrey-men and are ready to be followers of them in so farre as they are followers of CHRIST But neither can we doe any thing agaynst the Trueth neither can we attribute so much Authoritie to their multitude as otherwise we would in respect there hath been so much dealing for Subscriptions in all quarters of this Kingdome and so manie have beene threatned to give their consent as we are most credibly informed The Second Demand Whether or no we ought to subscryve the foresaid Covenant seeing all Covenants of mutuall Defence by force of Armes made amongst Subjects of any degree upon whatsoever colour or pretence without the King's Majestie or his Successoures privitie and consent are expreslie forbidden by King JAMES of blessed Memorie and the three Estates of this Kingdome in the Parliament holden at Linlithgow Anno 1585 ANSWERE The Act of Parliament forbiddeth in the first part Leagues and Bands of maintenance privilie made such as are called Bands of Manrent as the act in Queen MARIES time to which it hath relation doeth beare And in the second part only such as tend to the publick disturbance of the peace of the Realme by moving sedition But no act of Parliament doeth discharge nor can any just Law forbid Conventions or Covenants in the generall or such Covenants in speciall as are made with GOD and amongst our selves not for any mans particular but for the common benefite of all not to move Sedition but to preserve Peace and to prevent trouble which by all probabilitie had been to many before this time too sensible if this course had not been taken Conventions and Covenants in the judgement of Jurisconsults are to be esteemed and judged of according to their diverse ends good or bad which made King JAMES of happy memory to take it for an undoubted maxime That pro aris focis pro patre patriae the whole body of the Common-wealth should stirre at once not any more as divided members but as one consolidate lumpe Replye In that second part of that Act of Parliament holden at Linlithgo Anno 1585. are forbidden All Leagues or Bands of Mutuall Defence which are made without the privitie and consent of the KING under the pain to be holden and execute as movers of sedition and unquietnesse c. Wherefore we can no wayes thinke that any Bands or Leagues of Mutuall Defence by force of Armes are there permitted that is not forbidden seeing first the words of the Act are so generall for in it are discharged All Bands made among Subjects of any degree upon any colour what soever without his Highnes or his Successours privitie and consent had and obtained thereunto Next All such Bands are declared to be Seditious and perturbative of the publicke Peace of the Realme or which is all one are appointed to be esteemed so And therefore we can not see how any Bands of that kynde can be excepted as if they were not seditious 2. We doubt not but the late Covenant being considered according to the maine intention of those Pious and Generous Gentle-men Barrons and others our dear Countrey men who made it especially our Reverend Brethren of the holy Ministery is a Covenant made with GOD and proceeding from a zealous respect to GOD His Glory and to the preservation of the puritie of the Gospell in this Church and Kingdome But we cannot finde a Warrand in our Consciences to grant that such Covenants in so farre as they import mutuall Defence against all persons what-so-ever none being excepted no not the KING as it seemeth unto us by the words of your Covenant but farre more by the words of your late Protestation the 28 of Iune wherein you promise mutuall Defence against all externall or internall Invasion menaced in his Majesties last Proclamation are not forbidden by any Band nor justlie yet can be forbidden For first we have already showne that they are forbidden in the foresaid Act of Parliament Anno 1585. 2. No Warrefare and consequentlie no Covenant importing Warrefare is lawfull without just Authoritie which we are perswaded is only in the supreame Magistrate and and in those who have power and employment from him to take Armes Yea so farre as we know all moderate men who duely respect Authoritie will say that it is so in all Kingdomes and Monarchies properly so called Of which nature is this his Majesties most Ancient Kingdome And that it is altogether unlawfull to Subjects in such Kingdomes to take Armes against their Prince For which cause that famous and most learned Doctor Rivetus in a late Treatise called Iesuita vapulans speaking of the judgement of Buchannan and others who taught that Subjects might take Armes against their Prince in extraordinary
GENERALL DEMANDS Concerning the Late COVENANT Propounded by the Ministers and Professors of DIVINITY in ABERDENE To some Reverend Brethren who came â—â—ither to recommend the late Covenant to thâ—â— and to those who are committed to their charge TOGETHER With the Answeres of those reverend Brethren to the said Demands As also The Replyes of the foresayd Ministers Professors to their Answers 1. PET. 3. 15. 16. Sanctifie the LORD GOD in your hearts and be readie alwayes to give an answere to every man that asketh you a reason of the hope that is in you with meeknes and feare Having a good Conscience that whereas they speake evil of you as of evill doers they may be ashamed that falslie accuse your good conversation in CHRIST ABERDENE Reprinted by JOHN FORBES Anno Dom. 1662. GENERALL DEMANDS Concerning the late Covenant Together with Answeres to them and Replyes to those Answeres THE FIRST DEMAND BY what Power or Warrand these our Reverend Brethren can sure of us or of our People subscription to this late Covenant not being sent by his MAJESTY or by the Lords of Counsell nor by anie Nationall Synode of this Kingdome nor by any Judicatorie established in it And how they can enforce upon us or upon our People who are no wayes subject unto them their Interpretation of the Articles of the Negative Confession In respect whereof as also in respect of that Band of mutuall Defence against all persons what-so-ever this late Covenant is substantiallie different from that which was subscribed by the KING and his Subjects Anno 1580 and 1581. ANSWERE VVEE are not come hither to usurpe the Authoritie of any Civill or Spirituall Iudicatorie or to enforce upon our Reverend Brethren and the People committed to their Charge the subscription of the late Covenant or the Interpretation of the Articles of that Confession which is called Negative or what-so-ever else of that kynde But are sent to represent unto them in all humility the present Case and Condition of this Kirke and Kingdome crying for help at their handes also and in Brotherlie love to exhort and intreat that they will be pleased to contribute their best Endeavours for extinguishing the common Combustion which by joining with almost the whole Kirke and Kingdom in the Late Covenant we trust they may lawfully doe without prejudice to the King's Majestie or to any lawfull Iudicatorie or to that Confession of Faith above mentioned Since the sound Interpretation and Application thereof to the Errours of our Times can make no substantiall change and the Band of Mutuall Defence wherein we obliedge our selves to defend the true Religion and the King's Majesties Person and Authoritie against all persons whatsoever is joined at first with the Confession of Faith Lyke as his Majesties Commissioner objecting That our Covenant was suspect to be an unlawfull Combination against Authoritie and to be the main hinderance of obtaining our desires hath accepted and was well pleased with our Declaration bearing That we have solemnlie sworne To the uttermost of our power with our Means and Lives to stand to the defence of the King's Majesty as of GOD'S Vice-gerent set over us for the maintenance of Religion and ministration of Justice REPLY VVE have Reverend Brethren sufficiently considered and examined your Answeres to our Demandes by which we expected full satisfaction to all our Scruples and doubts concerning the late Covenant But truelie in Modestie and Brotherlie Love we tell you that your Answeres what-so-ever you thinke of them your selves have not given us that satisfaction which we expected We know that some who rashly condemne every thing which is said or written contrary to the cause which they maintaine will boldly say of us that we have closed our eyes against a cleare and ingyring Light But first we say with Iob Our witnesse is in Heaven and our recorde is on high That LORD who only seeth the secrets of hearts knoweth that we love His Trueth and are ready so soone as it shall be shown unto us to embrace and professe it before the World Next we appeale to the Consciences of all impartiall Readers who shall have occasion to weygh and consider maturelie the weight of our Arguments and of these Answeres which it hath pleased you to give us wishing them yea most humblie and earnestly intreating them to judge both of your writtings and ours without prejudice or any partiall respect Yea we are confident that ye also oâ— whose love to the Trueth of GOD we are perswaded will after better advysement and more mature consideration of the matters debated acknowledge that we are not against the Trueth but for it The LORD open your eyes that you may clearly see that Trueth for which we stand WEE objected to you Reverend Brethren that you had not a Calling to urge us to the subscription of the late Covenant from anie acknowledged Authority or lawfull Judicaâ—â—rie established in this Church or Kingdome to which Objection ye answere noâ— here particularlie as we expected And whereas you say That you are come to exhort us and our People in all humilitie to joyne with you how is it that without our consent and against our will not having lawfull Authoritie which you seeme here not to acclaime to your selves you have publicklie preached to our People within our Congregation which is a thing repâ—gnâ—nt to those places of Scripture in the which the Spirit of GOD recommendeth to Elders or Pastors the care of those Flockes Over which the holy Ghost hath made them overseers Acts 20. 28. 1. Pet. 5. 2 as also telleth us That the Pastors whom the Flocke must know and to whom they must submit themselves doe watch over the Soules of that Flock and must give account for them 1. Thessal 5. 12 Hebr. 13. 17. It is also conâ—rarie to the lawes of the Christian Church in all ages For by the ancient Canons Pastors are commanded to containe themselves within the limites of their own Charge and not to presume to exercise Pastorall Office in another Pastors Diocesse or Parioch without leave As also they forbid Pastors to receive to Divine Service anie man of another Pariochin that commeth in contempt of his own Pastor Concil Nicen. â— Oecum 1. Can. 16. Concil 2. Oecum Constantinop Can. 2. Concil Carthag 2. Can. 11. Concil Carthag 3. Can. 20. Concil Chalced. Oecum 4. Can. 13. Concil Nicen. 2. Can. 10. Concil Tribur Can. 28. Concil Nannet Cap. 1. 2. †2. We did not without reason say That you and others of your Confederation enforce your Interpretation of the Negative Confession upon others seeing we heare that some Pastors and Prelates are forced to flee to forraygne Countreyes for fear of their 〈◊〉 because they have refused the said Interpretation and those 〈…〉 ave stayed in the Countrey dare scarcelie appear in the h 〈…〉 or streets and are threatned that their Stipends shall not 〈◊〉 unto them untill they subscrive your Covenant †3. Whereas you doe
Cases and extreame dangers of the Religion and Common-wealth professeth first that he and all other Protestants condemne such doctrine Secondly That this Errour did proceed from a mistaking of the Governement of the Scotish Kingdome â—s if it were not truely properly monarchical Thirdly That the rashness of those wrytters is to be ascrybed partlie to the hard and perilous times of persecution wherein they lived and partlie Scâ—tâ—râ—m praefâ—rvâ—do ingenio et ad audendum prompto Thus he wryâ—eâ—h in the 13. Chap. of the said Booke Pag. 274. and 275. answering to the reâ—rimination of â— Iesuit who had affirmed that Bâ—câ—aâ—naâ— Knox and Goodman had written as boldlie for the Rebellion of Subjects against Princes as any of their Order at any time load done A thing much to be noted by us at this time lest we any more give that advantage to Iesuites to make Apologie for their rebellious Doctrines and Practises 3. Not only making of Covenants but also all other actions are to be esteemed and judged of first by the equitie of the subject and matter then by the ende For if the matter pactioned that is which the parties mutuallie doe promise be justlie forbidden by a lawfull Authoritie and consequentlie be unlawfull in it selfe then the goodnesse of the ende or project can not make the paction or Covenant to be good or lawfull The Third Demand If it be alleadged that in extream and most dangerous cases such Acts of Parliament may be contraveened Quaeritur whether there be now such extream case seeing we have his Majestie in his former Proclamations avowing protesting declaring and in this last Proclamation taking God to witnesse that he never intended any Innovation of Religion and also seeing He hath removed already all that which made men feare Novations to wit Service Booke Booke of Canons and the alleadged exorbitancie of the new high Commission ANSWERE If the removing of the Service Booke Booke of Canons and the limitation of the vast power of the high Commission contayning so much superstition and tyrrannie of Prelates be a benefite to this Kirke and Kingdome we ought under GOD to ascrybe the same to the peacable Meettings humble Supplications and religious Covenanting of the Subjects which have given information to his Majestie and have procured from his justice and goodnesse so great favour as is thankfullie acknowledged in the last Protestation which doeth also expresse the many particulars wherein his Majesties late Proclamation is not satisfactorie And therefore the Lords of his Maesties Privie Counsell upon the Supplication and Complaint of his Liedges were moved to rescind the Act of the Approbation of the foresaid Proclamation and to rent the subscrybed Missive which was to be sent therewith to his Majestie We are consident that the Declaration wherewith his Majesties Commissioner was so well pleased will also give satisfaction to our Reverend Brethren and that they will not thinke it convenient for them to give further approbation to the Proclamation then the Counsell hath done although all of us ought with thankfulnes to acknowledge his Majesties benignitie Replye We will not here dispute what hath been the maine or principall cause moving his sacred Majestie to discharge the Service-Booke and other things which occasioned the present perturbation of our Church nor yet whether or not his Majesties Proclamation may give full satisfaction to all the feares and doubts of his Subjects For our selves we professe that upon his Majesties Declaration and gracious Promise contained in his Majesties last Proclamation we believe first that his Majestie never intended Innovation in Religion Secondlie that he will maintain the true Protestant Religion all the dayes of his life which we pray GOD to continue long Thirdly that all Actes made in favours of the Service-Booke c. are discharged Fourthly that he will never urge the receiving of the Service Book Book of Cannons c. or anie other thing of that Nature but by such a faire and legal way as shall satisfie all his Subjects And thence we doe collect that which we affirmed before to wit that ther is no such extraordinary or extream case as might give occasion to Subjects to make such a Band as is directly forbidden by the foresaid Act of Parliament and to contraveane it in such a manner as may seem to import a resisting of Authoritie by force of Armes The Fourth Demand Concerning that Interpretation of the Negative Confession which is urged upon us wherin the Articles of Pearth Episcopacy are declared to be abjured as well as all the points of Popery which are therein expresly and distinctly mentioned Quaeritur Who are the Interpreters of that Confession that is Whether all the Subscrivers or onely those Ministers conveened in EDINBURGH in the end of Februarie who set it down If all the Subscrivers then what reason have we to receive an interpretation of that Confession from Laicks ignorant people and children If onely those Ministers conveened then in EDINBURGH then seeing no man should take an honour to himself but he who is called of GOD as AARON Hebr. 5. 4. what power and authoritie had they over their Brethren to give out a judiciall Interpretation of these Articles of Faith and to inforce their Interpretation of these Articles upon them ANSWERE The subscrybers are here misinterpreted in two poyntes very materiall One is that they presume upon power or Authority which they have to give out a judiciall interpretation of the Articles of the Confession and to enforce the same upon others whereas they onelie intended to make knowne their own meaning according to the minde of our Reformers and in charity to propound and recommend the same to others who might be made willing to embrace it Although it be true also that very great numbers of Ministers were conveened and testified their consent at that time and although the private judgement of those who are called Laicks ought not to be mis-regarded for it is confessed that an Interpretation which is private ratione personae may be more then privat ratione medii The other which being observed will answere diverse of the following Demands that the Articles of Pearth and of Episcopal Government are declared to be abjured as points of Popery or as Popish Novations wheras the words of the Covenant put a difference betwixt two sorts of Novations one is of such as are already introduced in the Worship of GOD and concerning those whatsoever be the judgement of the Subscryvers which to every one is left free by the words of the Covenant they are onelie bound to forbear the practise of them by reason of the present exigence of the Kirke till they be tryed and allowed in a free Generall Assemblie The other sort is of such Novations as are particularlie supplicated against and complained upon as the Service-Booke and Canons c. which are abjured as containing points of Poperie And this we avouch from our certain knowledge to be the true meaning
joine with us in subscâ—iving are not yet answered for first a sound interpretation of the Covenant although proceeding from a private person and altogether voide of externall Authority can not make a substantiall difference and if the interpretation be unsound although it were confirmed by Authority it maketh not a substantiall coincidence 2. Why is it denyed that the former Covenant containeth mutuall defence since all are obliedged thereby to deâ—end Religion according to their vocation and power and the KINGS person and Authority which can not possiblie be done without mutuall defence and since that clause of the Covenant is so expounded and applied upon grounds of perpetual reason in the general Band drawn up Printed by Authority An. 1590. 3. Ye must either prove this Covenant to be substantially different from the former which is impossible or ye must acknowledge this to have the same Authority with the former since we are really obliedged in the former Covenant and virtually the same warrand of KING Counsell and assemblie remaineth and was never yet discharged by vertue whereof the Covenant might have beene renewed yearly by all the subjects of the Kingdome no lesse then it hath beene subscrived yearly by such as passe degrees in Colledges and such as were suspect of Papistrie from time to time 4. What was done by his Majesties Commissioner was noâ— done in a corner that it needeth to be pryed into or doubted of and what was allowed by his Grace who had so great power from his Majesty to declare his Majesties will and to receive Declarations from his subjects and who was in every poynt so zealous and tender of his Majesties service and honour who are ye that it should be dissallowed by you Ye will have the Kingdome guilty of combination against Authority and will not have the KING to be satisfied when they have declared themselves to the contrary and their Declaration is accepted by his Majesties Commissioner This manner of dealing is more sutable to Papists and such Incendaries then for you who desire to prove good Patriots in using all means of Pacification 5. We are sory that ye should be the first who have accounted our Covenant to be a confederacie against the Trueth since some of your selves and all every where have been constrained to acknowledge that they aime â—t the same end with us to maintaine the Trueth And for that which displeaseth you in our way that we deale after such a manner with people to come in we answere that we have seen in this Land the Day of the LORDS Power wherein his people have most willingly offered themselves in multitudes like the dew of the morning that others of no small Note have offered their subscriptions and have been refused till tyme should try that they joine in sincerity from love to the cause and not from the feare of men and that no threatnings have been used except of the deserved judgement of GOD nor force except the force of reason from the high respects which we owe to Religion to our KING to our native Countrey to our selves and to the Posterity which hath been to some a greater constraint then any externall violence and we wish may prevaile also with you To the Second VVEE perceive that ye passe in silence that which we answered concerning the preventing of trouble which by all appearance had been too sensible to many before this time if the Conventions censured by you had not been kept we desire that ye would here declare your selves whether ye would have rather received the Service Booke Booke of Canons and other trash of that kind tending to the subversion of Religion and to the prejudice of the Liberties of the Kingdom then to have conveened in a peaceable manner to present Supplications to his Majestie for averting of so great evils Neither doe ye speak a word of the saying of K. Iames which ought to be regarded both for the witnesse sake who is of so great authority and for the testimony which containeth so great reason For shall not the whole body of a Kingdom stirre pro aris focis or shall our Religion be ruined and our Light be put out and all men holde their peace We told you also that the first part of the Act of Parliament 1585 is relative to another Act in Queen Maries time which specifieth what sort of Leagues and Bands are forbidden and setteth us free from the breach of the Act but yee have answered nothing to this and still dispute from the Act of Parliament rather then from other grounds better beseeming your Profession and ours and in this will so precisely adhere to the letter of the Law that you will have no meetings without the KINGS consent even in the case of the preservation of Religion of his Majesties Authority and of the liberties of the Kingdome which we are sure must be contrary to the reason and life of the Law since the safetie of the People is the Soveraigne Law Although it be true also that for our Covenant we have the consent of Authority pressing upon all the subjects in the generall Band and confession of Faith formerly subscrived for maintenance of the Religion their subscription and Oath as a note of their soundnesse in Religion and of their loyaltie and fidelitie to the KING and his Crown wherein Iurisconsults more skilled in this kinde then we need to be have given their Responses and Verdicts in favours of us and of our cause 2. The poynt touching Authority is so full of Thornes and Rockes useth to be so vehemently urged to procure envye against the Gospell of CHRIST and can so hardly be disputed and discussed except in a large Treatise to the satisfaction of Kings and Kingdomes and all having interest that for the present we only wish you to heare the testimonies of two grave Divynes the one is Whittaker in his Answere to Master Reynolds preface pag. 6. Stirres and Tumults for matter of Religion Reynold rehearseth that hath been in Germanie France Bohemia as though it were sufficient for their condemnation that they once resisted and did not by and by admit whatsover violence was offered either to GODS Trueth or to themselves contrary to Promise to Oath to publicke Edicts to Law whereby they were warranded to doe as they did more of this matter will I not answere being of another nature and cleared long since from the cryme of Rebellion not only by just defence of their doeing but also by the Proclamations and Edicts of Princes themselves The other is Bilson in his Booke of Christian subjecton in defence of the Protestants in other Countreys against the objection of the Iesuit Pag. 332. affirming that subjects may defend their ancient and Christian liberties covenanted and agreed upon by those Princes to whom they first submitted themselves and were ever since confirmed and allowed by the Kings that have succeeded they may requyre their own right save their own lives beseech that
they be not used as slaves but like subjects like men not like beasts that they may be convented by Lawes before judges not murdered in corners by Inqusitors This is also the judgement of Rivetus in his Commentarie Psal. 68. which being looked upon by you will furnish a full answere to what ye have cited at length from his Iesuita Vapulans For betwixt Jesuiticall treasonable and pernitious doctrine and practises against Princes and Magistrats refuted by him and the loyall and sound doctrine of Protestants your selves know the difference and opposition like as it is cleare as the Sunne by that short Confession by the Application thereof to the times in this present Confession by our publicke Protestation and by the Declaration exhibited to his Majesties Commissioner that we meane not only mutuall concurrence and asistance in the cause of Religion but also to the uttermost of our power to defend the KINGS Majestie his Person and Authority We would be glade that ye and others were witnesses to our private Prayers and the most secret of our thoughts and affections concerning our loyaltie to our dread Soveraigne so should ye either cease to write in this sort against us or be forced to write against your own Consciences 3. When we justifie our Conventions and Covenants from their purposed ends we meane not only the last and most remote ends but the nearest and immediate and if nothing in these can merite just censure the Conventions and Covenants no more in that which ye call the Object nor in their ends can be culpable what Aspersions have been put upon our Reformation and Reformers by the malice of our Adversaries can not be unknown to you But we wish that your engynes and penns may be better imployed then to joine with them in so bad a cause which we expect also from your prudence considering the people and place where ye live To the Third YEE doe well and wisely that ye search not curiously into the myndes of Princes and Reasons of State but whether all his Majesties subjects be satisfied with the last Proclamation needeth no deep search For although possiblie some had been more pleased with a Proclamation commanding the Service Booke such especially who neither will see no errours in it or have publickly professed that they have been groaning for it yet the Protestation of the Supplicants against it as it giveth most humble and hearty thanks to His gracious Majestie for what is granted so it testifieth upon undenyable evidences that the Proclamation is not a satisfaction of our just desires for first the Proclamation supposeth the Service Booke to be no Innovation of Religion 2. That it is not contrary to the Protestant Religion 3. That the Proclamation giveth not order for discharging all the Acts made in favours of the Service Booke especially that of the 19 of February which giveth unto it so high Approbation as serving for mantaining the true Religion and to beat out all Superstition and no wayes to be contrary to the Lawes of this Kingdom but to be compyled and approved for the universall use and edification of all His Majesties Subjects 4. It is so farre from disallowing the said Booke that it putteth us in feare that it shall be prest in a faire and legal way and therefore notwithstanding the Proclamation the necessity of Covenanting which containeth nothing contrary to the Acts of Parliament nor to the duety of good Subjects but is the largest Testimony of our Fidelity to GOD and loyaltie to our KING whatsoever it may seem to you to import doeth yet continue that His Majestie may be pleased to grant the full satisfaction of our reasonable Petitions and that our Religion and Liberties may be preserved for afterwards Whosoever professe themselves to be perfectly satisfied with the Proclamation doe proclaim in the ears of all the Kingdom that they are better pleased with the Service Booke and Canons then with the Religion as it hath beene professed in this Land since the Reformation To the Fourth VVEE were assured that your Demand proceeded from a Mistaking and therefore according to our knowledge did ingenuously for your satisfaction expound unto you the minde of the Subscrivers but finde now that we have laboured in vain at your hands from which we have received this Reply unto which concerning the first Miss-interpretation we answere 1. That although we doe neither use threatnings nor obtrude our Interpretation upon you as bearing any obligatory Power yet pardon us that we march you not and put you not in the Ballance with the greatest part of the Kingdom both Ministers and others in whose name we recommend this Interpretation unto you by all faire Means and force of Reason and in so doing wee are so farre from the breach of our Solemne Vow and Promise that we esteeme this to be no small proofe of that godlinesse and righteousnesse wherein we are bound by our Covenant to walke 2. The autoriâ—ative judgement of our Reformers and Predicessors is evidenced not onely by the Confession of Faith ratified in Parliament but also by the Books of Discipline Acts of Generall Assemblies and their own Writs wherein if ye will ye may find warrâ—nd for this Interpretation and in respect whereof it is publick ratione medii besides those midses of Scripture of Antiquity and of the Consent of the Reformed Kirks which are named for midses by you Concerning the 2 Missconstruction it is no marvell that Prejudices and Preconceived Opinions possessing the minde make men to fall upon Interpretations of their own but in the South parts of the Kingdom where many learned and judicious men both Pastors and Professors were assembled at the first subscriving thereof we remember of none that did fall into that Misstake And the two sorts of Novations such as are already introduced and such as are supplicated against are so punctually distinguished that there is no place left to Ambiguitie but on the contrary the Novations which we promise to forbeare for a time onely cannot be supposed in the following words to be abjured for ever as Popish Novations 2. Upon a new examination of the words ye perceive that the Articles of Pearth and Episcopacy are condemned as erronious Corruptions because we promise to labour to recover the former purity libertie of the Gospell unto which our Answere is that it appeareth that you will have all the Covenanters against their intention and whether they will or not to disallow and condemn the Articles of Pearth and Episcopall Government lest they be tryed in a Generall Assembly but it is knowne to many hundreds that the words were purposelie conceived for satisfaction of such as were of your judgement that we might all joine in one heart and Covenant for establishing Religion and opposing Erroures And for your Argument whether the Articles of Pearth and Episcopacy be against the purity and liberty of the Gospel or not which is not determined by these words of the Covenant but
are not as yet perswaded that your way is lawfull and convenient for attaining to this end The II. DUPLY. VVE desire al troubles to be prevented by allowable means but are not perswaded to reckon in that number this your covenanting and conventions which we esteeme to have been the occasion of much trouble As concerning your question whereunto ye so earnestly require our Answere to wit whether we would have received the Bâ—okes of Service and Canons or used such meanes as ye have used for avoiding them ye shall know that if we had been of your judgement concerning those Bookes we would neither have received them nor yet used any meanes unlawfull for opposing of them such we thinke your Covenant and conventions prohibited by Authority to be untill we be better informed but would have used humble supplication to his majestie for removing those evills and if we had found no remeed thereby would have resolved according to the practise of ancient Christians either to â—â—ee his Majesties dominions or else patiently to suffer whatâ—oever punishment it should have pleased him to insâ—ict In the meane time concerning those Bookes of Service and Canons we rest content with his Majesties gracious Proclamation and if hereafter our opinion of them shall be asked by Authority we shall sincerely and unpartially deciare it 2. Your urging of us again with the saying of KING Iames forâ—eth us to manifest his meaning by his own words perhaps contrary to your wish or expectation That most wise and religioâ—s KING neare the beginning of his Booke concerning the Powder Treason writeth expresly that such a rising up of the bodie pro aris focis pro patre patriae ought to be according to every ones calling and facultie Which words at least doe import that the moving of the Politick body in whole or in parâ— ought not to be against the will direction of the head This is cleare by that which the same KING hath written in his Booke entituled The true Law of free Monarchies whereby many strong Arguments he doeth aâ— length demonstrate that in a free Monarchie such he proveth this his ancient Kingdom of Scotland to be the Subjects for no occasion or pretext whatsoever may take Armes without power from the KING and much lesse against him whether he be a good KING or an oppressour whether godlie or ungodlie although the People have might and strength humane And comprehendeth the sum of all his discourse concerning this matter in these words following Shortlie then to take up in two or three sentences grounded upon all these Arguments out of the Law of GOD the duety and alleadgeâ—nce of the People to their lawfull KING their obedience I say ought to be to him as to GODS Lievtenant in Earth obeying his commands in all things except directly against GOD as the commands of GODS Minister acknowledging him a judge set by GOD over them having power to judge them but to be judged onely by GOD whome to onely he must give count of his judgement Fearing him as their judge loving him as their Father praying for him as their Protector for his continuance if he be good for his amendement if he be wicked following and obeying his lawfull commands eschewing and fleeing his furie in his unlawfull without resistance but by sobbes and teares to GOD according to that sentence used in the primitive Church in the time of the persecution Preces lachrymae sunt arma Ecclesia that is Prayers and Tears are the armes of the Church 3. Ye told us before and now againe doe repeat it that the first parâ— of the Act of Parliament 1585 is relative to another Act in Queen Maries time forbidding Bands of Manrent We knew that sufficiently before ye told it and passed by that part of your Answere as not percinent for our Argument so that ye needed not now againe to put us in minde of it But we may justly challenge you for not answering that which we objected concerning the second part of that Act for it reacheth farther then that Act made in Queen Maries time and of new statuteth and ordaineth That in time comming no Leagues or Bands be made amongst his Majesties Subjects of any degree upon whatsoever colour or preâ—ence without his Highnesse or his successoures privity and consent had and obtained thereto under the paiâ—e to be holden and exeâ—ute as movers of sedition and unquyetnesse c. Whereunto also is consonant the 131. Act made in the 8 Parliament of King JAMES the sixt Anno 1584 where it is â—â—atuted and ordained by the KING and his three estates that none of his Highnesse Subjects of whatsoever quality estate or function they be of spirituall or temporall presume or take upon hand to convocate conveane or assemble themselves together for holding of Councells Conventions or Assemblyes to treat consult and determinate in any matter of estate Civill or Ecclesiasticall except in the ordinary judgements without his Majesties speciall commandement or expres licence had and obtained to that effect under the paiâ—es ordained by the Lawes and Acts of Parliament against such as unlawfully convocate the KINGS Liedges And whereas ye finde fault that we dispute from the Act of Parliament and that we doe precisely adheare to the letter of the Law we pray you to consider that the nature of this question leadeth us to the Act of Parliament Beside it seemeth strange that ye should challenge us in this kinde since for justifying of your union as ye call it ye have amassed a great number of Acts oâ— Parliament and inserted them in the booke of your Covenant We omit the misapplying of these Acts which were made against Popery and not against all these things which ye doe now resist as Popish Neither can we perceive how these Acts of Parliament adduced by you to justisie your union prove that point Moreover some of these Acts cited by you as namely the 114 Act made in Parliament Anno 1592 in so farre as it is against Episcopall Government and all other of that sort are expresly rescinded by a posteâ—ior Act made in Parliament Anno 1612. How could ye in a legall dispute for justifying your union produce rescinded Acts as if they were standing Lawes and passe by the posterior Acts which are yet Lawes standing in vigour whereby these other Acts are rescinded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Constitutiones tempore posteriores poâ—â—ores sunt his quâ— ipsas praecesserunt â—â— de constitutionibus Principum L. 4. 4. We doe adheare in our former Replye not onely to the Letter but also according to our conception without prejudice of better information to the very reason and life of the Law The sentence cited by you to wit Salus Reipub. suprema lex esto or the safety of the Common-Wealth should be the chiefe Law serveth for a good direction to Rulers in making or changing of Lawes or in judging according to them whence in the Lawes of
superioures Parents in the fift Commandement 49. But we with good warrand doe averre that the precept which forbiddeth resisting of the Civil power and in generall the denying of obedience to the lawfull commandements of our Superiours is of greater obligation and moment And first we prove this by an Argument taken from the diverse degrees of that care which we ought to have of the Salvation of others for this care tyeth us to three things to wit first to the doing of that which may be edificative and may give a good example to all Secondly to the eschewing of that which may be scandalous or an evill example to all that is to the eschewing of every thing which is either sin or hath a manifest show of sin Thirdly to abstain even from that which although it be lawfull yet it may be to some particular persons an occasion of sin Of these the first two are most to be regarded in respect they concern the good of all which is to be preferred to the good of particular persons Hence we inferre that the precept of obedience to Superiours which prescriveth an Act edificative to all because it is an exercise of a most eminent and necessary vertue is more obligatory and of greater moment then the precept of eschewing scandall causelesly taken by some particular persons 50. Secondly That the precept of obedience to our superiours is of greater moment consequently more obligatory then the precept of eschewing scandal is evident by these reasons which are brought by our Divines to show wherefore the fifth Commandement hath the first place in the second Table to wit first because it coÌ„meth nearest to the nature of Religion or Piety commanded in the first Table whence as your own Amesius noteth in his Medulla Lib. 2. Cap. 17. § 13. the honouring and obeying of Parents is called by prophane Authors Religion and Piety Secondly This precept is the ground and sinewe sayeth Pareus in his Catechetick explication of the fift precept of the obedience which is to be giveÌ„ to al the rest of the precepts of the second Table Two reasons are coÌ„monly brought of this one is that all Societies oeconomick Civill and Ecclesiasticall doe consist and are conserved by the submission or subjection of Inferiours to Superiours which being removed confusion necessarily followeth The other is that the obedience of this precept maketh way to the obedieÌ„ce of all the rest For our superiours are set over us to the end that they may make us to doe our duety to all others And consequently our obedience to them is a mean instituted by GOD to procure our obedience to all the rest of the Precepts of the second Table Now would ye know what followeth out of this let your own Amesius whose words are more gracious unto you then ours tell you it Seeing sayeth he Cap. citato § 6. humane societie hath the place of a foundation or ground in respect of other dueties of Iustice and Charitie which are commanded in the second Table of the Law therfore these crimes which directly procure the perturbation confusion and eversion of it are more grievous then the violation of the singular Precepts Now we subsume the denying of obedience to Superiours enjoining such things as in themselves are lawfull and expedient directly procureth the perturbation and confusion of humane society And therefore it is a crime greater then the violation of other particular precepts of the second Table For this cause Dionysius Bishop of Alexandria in his Epistle ad Novatum cited before declaring how much the unity of the Church which is most frequently marred by the disobedience of Inferiours to their Superiours ought to be regarded sayeth that Martyrdom suffered for esâ—hewing of Schismâ— is more glorious then Martyrdom suffered for â—schâ—wing Idolatrie 51. Thirdly These offices or dueties which we owe to others by way of Justice are more strickly obligatory then these which we owe to them onely by way of charity And consequently these precepts which prescrive dueties of justice are of greater obligation then these which prescrive dueties of charity onely But we owe the duety of obedience to our Superiours by way of Justice and therefore it is more obligatory then the duety of eschewing Scandall causelesly taken which is a duety onely of charity The Major or first proposition of this Argument is clear of it self as being a Maxime not onely received by the Scholasticks and Popish Casuists but also by our Divines See your own Amesius in his Medulla Lib. 2. Cap. 16. § 58. 59. 60. 61. 62. 63. where he not onely proponeth this Maxime but also proveth it by two most evident examples The Minor is likewise clear For first the duety of obedience which we owe to the publick Lawes of the Church and Kingdom belongeth to that Generall Justice which is called Iustitia legalis For the legall Justice as it is in Inferiours or subjects it is a vertue inclining them to the obedience of all Lawes made for the benefite of the Common-wealth as Aristotle declareth in his fift book of the Ethicks Cap. 1. Secondly Debitum obedientiae the debt of obedience which we ow to our superioures is not only debitum morale a debt or duety unto which we are tyed by morall honesty and GODS Commandement but also debitum legale or debitum justitiae quod viz. fundatur in propriojure alterius a debt grounded upon the true and proper right which our superioures have to exact this duety of us so that they may accuse us of injury and censure us if we performe it not There is a great difference betwixt these two sorts of debt and the last is far more obligatory then the first As for example a man oweth moneys to the poor by a morall debt but to his creditor he oweth them by a legall debt or debt of justice and therefore he is more strictly obliedged to pay his creditor then to give almes Such-like by morall honesty and GODS precept also a man oweth to his neighbour a pious carefullnesse to impede sin in him by admonition instruction good example and by ommission even of things lawfull when he foreseeth that his neighbour in respect of his weaknesse will be scandalized by them But his neighbour hath not such a right to exact these things of him neither can he have action against him for not performing of them as our lawfull superioures have for our due obedience In what sense the administration of the Sacraments in private places was thought indifferent in Pearth Assembly 52. In our Reply we professed that we can not abstaine presently from private Baptisme and private communion being required tâ— administrate these Sacraments to such persons as can not come or be brought to the Church Hence first ye take occasion to object to us that the state of the question concerning Pearth Articles is quite altered in respect we and our associates did ever before alleadge the question to be of things indifferent but
ye throw against us with plain profession to work us discontentment thereby we shal here make an answere to them in meekness and evident demonstration of our peaceable disposition Questions Answered 7. YOur first Question concerning the Service-Book and book of Canons is nowise pertinently proponed to us If we did urge upon you the said books of Service and Canons as ye doe now the Covenant upon us we should particularly and punctualy declare our mind concerning them 8. To your second Question we answere that it is our duety to enquire carefully what is incumbent upon us by the Law of GOD and man towards our Prince We doe not move questions of state but doe answere to your propositions resulting upon matters of state and we doe labour as it well becommeth all good Subjects to be well informed before we put our hand to any thing which concerneth our due obedience to our Prince As for that which here again ye alleadge of his Majesties Commissioner and wise States-men as having received satisfaction from you we referre you as before to our Answere made thereto in our first Duply 9. To your third Question we answer our assertion concerning the unlawfulnesse of Subjects their resisting the Authority of free Monarchs by force of Arms even although they were enemies to the Trueth and persecuters of the professors thereof can not in the judgement of any reasonable man import that we have the least suspition of our KING that either he shall change his Religion or shall fall upon his religious and loyall Subjects with force of Armes We have often declared in these our Disputs that we are fully perswaded of our KINGS Majesties constancy in profession of the true Religion and equitable disposition in ministration of Justice And in testification hereof we rest satisfied with his Majesties Proclamation against which ye have protested 10. To your fourth Question we answere because that we doe esteem subscription to your Covenant neither to be warrantable by GODS word nor to be a convenient mean for pacification we hold it our duety both to with-hold our hands from it and to dehort our people from it 11. To your fift Question we answere 1. We hold it a wrong â—upposition which ye make that the Prelates and their followers are labouring to introduce Popery and to make a faction 2. We know our gracious KING to be so just and so wise and so ripe in yeares and experience that he will noâ— suffer any of his Subjects to abuse his Majesties name in the execution of any injustice 3. To make resistance by force of Arms against the KINGS publick standing Lawes and against his Majesties publick Proclamations is not in our judgement a convenient or lawfull way for defending of the Religion of the Liberties and Lawes of the Kingdom and of the KINGS Authority but on the contrary it bringeth scandall upon our profession See our Reasons in our second Duply 12. To your sixt Question we answer that in all free Monarchies there is nothing left to subjects in the case of persecution by their own Soveraigne Princes but patient suffering with Prayers and Tears to GOD or fleeing from their wrath as we have at length proved in our second Duply This doctrine did the people of Alexandria learne of their holy Bishop Athanasius as is evident by their own words in their Protestation subjoined to the Epistle of Athanasius ad vitam solitariam agentes If say they it be the commandement of the Emperour that we be persecuted we are all ready to suffer Martyrdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1. Oper. Athanas. Pag. 868. Edit Paris 1627. As for the nature of the Government of this Kingdom of Scotland read the Book of King JAMES the sixt of blessed memory entituled The true Law of free Monarchies and the Preface of the first Book of Regiam Majestatem where it is expresly said of the KING of Scotland that He hath no Superiour but the Creator of Heaven and Earth Ruler of all things This our Answere neither proceedeth from flattery neither from any intention to stirre up Princes against their loyall Subjects nor from any aime at other worldly ends as ye doe uncharitably judge but from our due fidelity to our KING from our true love to our Countrey and from our upright desire to the Glory of GOD and the comfort of our own Souls in the Day of our Accounts The X. DUPLY. ALthough we take you to be of the number of those who penned the late Covenant yet pardon us to call your Glosses of it in question so long as ye doe not satisfie our Arguments which prove them to be contrary to the very words of your Covenant We have shown in our Replyes and now again in our fourth Duply that the words of the Covenant import a perpetual adherance to the whoâ—e externall Policy of the Church as it was Anno 1581 and the removing of Pearth Articles and Episcopacy as of things contrary to the Liberty and Purity of the Gospell Whence we still inferre that these who have sworn the Covenant are tyed by their Oath to vote against Pearth Articles and Episcopacy and consequently can not without prejudice either dispute or give out a decisive sentence concerning them in the intended Assembly 2. Ye say ye will not judge so uncharitable of us as to think us so corrupt that in our opinion since the time designed by us nothing hath entered into the Church beside Episcopacy and the Articles of Pearth which can be prejudiciall to the liberty and purity of the Gospell We are glad that although ye judge uncharitably of us yet ye judge not so uncharitably and although ye think us corrupt yet ye think us not so corrupt as not to be sensible of these things We told you our minde before in our fourth Duply concerning these abuses which ye think to have been occasioned by Pearth Articles and now we tell you that if Pearth Articles and Episcopacy for these their alleadged consequents be altogether removed the benefite which ye think our Church may receive by removing of them shall not in any measure equall her great losses The XI DUPLY. VVEe complained in our Demand of the uncharitablenesse of your Followers who calumniate us as if we were favourers of Popery And to show how unjust this calumnie is we declared that we are ready to swear and subscrive our nationall Confession of Faith ratified and registrated in Parliament to which Declaration we have now added our Oath which we did swear when we received the degree of Doctorate in Theologie and have solemnly again renewed it Pag. 81. 82. In your Answer to that Demand ye slighted our complaint and did not so much as once mention it which made us in our Reply to complain also of you who have shown your selves so unwilling to give us that testimony of our sincerity in professing the Trueth which all who know us think to be due to us We expected that in