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
it according to your own grounds none of you will say that ye have sworne the perpetuall approbation and practise of these things which ye esteeme to be indifferent whatsoever bad consequent of Popery and Idolatrie Superstition or Scandall should follow thereupon we speake here only of things indifferent in your own judgement for ye have declared before that ye thinke the Ministration of the Sacraments in private places no more indifferent therefore can not forbeare the practise of these although your Ordinary and other lawfull Superiours should will you to doe so wherein Pearth Assembly for which you stand is wronged by you two wayes 1. That ye differ in judgement from them about the indifferencie of the five Articles and next that at the will of your Ordinary and we know not what other lawfull Superiours ye are ready to forbeare the practise of these things which the Assembly hath appointed to be observed What Oaths ye have given at your admission we know not because there is no Ordinance made Civill or Ecclesiastick appointing any such Oath and because the Prelats who arrogated that power presented to the intrants diverse models of Articles to be subscrived dealing with some more hardlie and with others more favourably according to their own diverse motivs considerations For some immediatly after Pearth Assembly without any warrand from the Kirke or Parliament were made to sweare at their Admission that they should both in private and publick maintaine Episcopall Jurisdiction and in their private and publicke Prayers commend the Prelates to GODS mercifull Protection that they should subject themselves to the Orders that presently were in the Kirke or by the consent of the said Kirke should be lawfully established The word lawfully was not in the Principall first subscrived as we have learned and if it had been exprest it is all one for the Superiours were judges to this lawfulnesse and unlawfulnesse We will not labour to reconcile every Oath given by Ministers at their entry with the present Covenant but wish and exhort rather that they may be recalled and repented of as thinges for which they can not answere before a generall Assembly To the Fourteenth IF the words of the Covenant be plaine concerning the meere forbearance and speake nothing of the unlawfulnesse no mans thoughts can make a change 2. By this Reply ye wrong your selves in forging from the words of the Covenant impediments and drawing stumbling blockes in your own way to hinder your subscription ye wrong the subscryvers in changing the state of the question and in making a divorce betwixt Religion and the KINGS Authority which the Covenant joineth together hand in hand and most of all ye wrong the KINGS Majesty in bringing him upon the stage before his Subjects in whose mindes ye would beget and breed suspicions of opposing the trueth of making innovation of Religion and of dealing with his Subjects contrary to his Lawes and Proclamations and contrary to the Oath at his Coronation We are not here seeking inscitiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or starting hole of ignorance or of the smallest disloyalty of affection but would willingly decline that for the present which neither his Majesties wisdome nor the prudence of Statsmen nor the modesty of good subjects will allow you or us to dispute The Crowns and Scepters of Kings would be more tenderly touched then the ordinary subjects of Schoole disputes The naked naming and bare proposall of certaine suppositions such as some are made by you can not but reflex upon Authority and sound harsh in the eares of all his Majesties good subjects who wish that he may long and prosperously reigne over us 3. His Majesties most honourable privy Counsell hath proven more favourable to this cause of maintaining the reformed Religion then many Pastors whom by reason of their place and Calling it beseemed to goe before others and although according to their wonted custome they gave warrand to make his Majesties Proclamation yet on good groundes remonstrated unto them by the Supplicants they willingly refused their approbation thereof hoping that his Majesty should be moved to give greater satisfaction thereafter and this is not our saying but a publicke doing before many honorable witnesses of which number some were directed unto you whose report ye have no reason to call in question 4. It becometh us to judge charitably of the intentions of our Superiours and most of all of the intentions of our dread Soveraigne Yet if that hold good which the supplicants have offred to prove that the Service Booke and Canons containe a reall innovation of Religion we must judge otherwise de conditione operis of the matters contained in the Booke then de intentione operantis of his Majesties intention although the intention of the Prelates their Associates the Authors contrivers of the Bookes be most justly suspected by us 5. It is no delight to us and can be but small comfort to you to mention the wrongs which by you are done to us all who have joined in this Covenant and doe adhere to the Religion as it was reformed in this land in your estimation writings we are Rebellious perjured hereticks schismaticks blind guydes seducers miserable interpreters ignorants shal such men as these be your reverēd Brethren Is this your meeknesse and charity Is this the duety ye expect from us But setting these aside ye have wronged us in with-holding your hand and help from so good a Cause of purging Religion and reforming the Kirke from so many grosse abuses and opposing all those who have modestly laboured for Reformation Your speaches in private in your chambers beds of sicknesse and in your missives and in publicke at tables and in Synods which are come to our knowledge we wish rather should be remembred and repented of by your selves then be recited by us who desire not to worke you any trouble 6. Although there be a perpetuall harmony betwixt the Word and Works of GOD far contrary to that which we finde to be amongst the Children of men yet often it commeth to passe that the Word and Warnings of GOD which we heare with our ears are not believed till we behold with our eyes the plaine Cōmentaries thereof in His Works Many Proofs and notable Documents have been observed of the Finger of GOD in the Worke in hand the Characters of the great Works of GODS more then ordinary Providence since the beginning are legible here Then did the LORD begin this work when the Adversary was raised to a great hight and become intollerably insolent The beginnings were small and in the eyes of the World contemptible such as use to be the beginnings not of the works of men but of the Magnificke works of GOD the power of GOD sensible in the hearts of many and manifested by the joy the tears and cries of many thousands at the solemne renewing of this Covenant hath been a matter of admiration and amazement never to be
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
give place sometimes to other more weighty and more pressing dueties as the saving of a stranger may be omitted for saving my father or my brother or my son out of the same danger when I am able onely to save one of them And many such like examples doe occurre yet it is never lawfull to condemn or oppugn such Dueties as evill or superstitious or scandalous in themselves neither to rank them amongst things in themselves indifferent 16. Hence we doe inferre that notwithstanding of the necessity of those of the Pearth Articles which we call necessary yet sometims the practising of them may become not necessary and the omission thereof not sinfull publick authority necessity of the peace of the church so requiring Some time indeed the omission of a thing prescrived by an affirmative Divine or Humane Law may befaultlesse But it is never lawfull for Subjects to transgresse the negative part of the divine Precept by resisting with force of Arms that power whereunto GOD hath subjected them and to which he hath forbidden them to make such resistance Neither is it at any time lawfull for Pastors and Teachers to teach erronious Doctrine 17. Ye doe attribute to us as a great absurdity that at the will of our ordinary and other lawfull Superiours we are ready to forbear the practise of these things which the Assembly hath appointed to be observed And this ye inferre from the necessity of administration of the Sacraments sometimes in private places according to our judgment Certainlie ye will have much adoe to make good by right Logick this your inference from such an Antecedant But to speak of the matter of the Consequent for satisfaction to the Reader we find no such absurdity in it as ye seem to proclaim For if some Dueties appointed by divyne Law give place sometimes to other weighty dueties such as is the keeping of publick peace and good order as we have already shown much more may a thing notwithstanding of any humane Law appointing it to be observed befor these respects omitted at the will direction of those superiours to whom we ow our obedience required by that humane law who have power to dispence with our practise in that part The XIV DUPLY. IF the words of the Covenant be plaine say ye concerning the meer forbearance and speak nothing of the unlawfullness no mans thoughts can make a change But we have given our reasons which justly move us to require greater plainness neither have we as yet received satisfaction concerning those reasons 2. In our 14 Reply we said that your Band of mutuall defence against all persons whatsoever may draw subjects perhaps to take Aimes against their King which God avert coÌ„sequently from that loyaltie of obedience which they ow to their Soveraign ours except ye declare and explaine your selves better then ye have hitherto done To this ye answer that by this Reply we doe a threefold wrong one to our selves another to the subscrivers the third to the Kings Majesty But ye have not directly answered to the point proponed by us 3. The wrong which ye say we do to our selvs is in forging from the words of the CovenaÌ„t impedimeÌ„ts drawing stumbling blocks in our own way to hinder our subscriptioÌ„ This your wrongous asseveratioÌ„ we justly deny protesting as we have often done that we do walk sincerly in this matter according to our light not forging to our selvs impedimeÌ„ts nor drawing stumbling blocks in our own way but clearly showing the impediments and stumbling blocks which the contryvers of the Covenant have laide in our way by their very incommodious expression irreconciliable in our judgement with your exposition 4. Ye say we wrong the subscrivers in changing the state of the Question and in making a divorce betwixt Religion and the KINGS Authority which the Covenant joineth together hand in hand We doe nowise wrong the subscrivers when we propone uprightly our just scruples as we in our consciences doe conceive them whereby we are moved to with hold our hands from that Covenant whereof one is the fear of unlawfull resistance to Authority if we should hold to that Covenant howsoever ye will not suffer to hear patiently this objection because in your Covenant ye doe professe the conjunction of Religion and the KINGS Authority which profession of yours doeth not sufficiently serve for a full answer to our objection against those other words of that same Covenant whereupon our scruple did arise To clear this we wish you to answere directly to this our present Demand whether or no in case of disagreement which Godavert think ye that the Covenanters as obliedged by vertue of their CovenaÌ„t to make open resistaÌ„ce by force of Arms If ye think they are obliedged to make resistance then we desire your Answer to the Reasons and testimonies broght in our 2. Duply proving the unlawfulnes of such resistaÌ„ce But if ye think that they be not oblidged theÌ„ declare it plainly 5. But most of all ye say we wrong the Kings Majesty in bringing him upon the stage before his subjects in whose minds we wold as ye do 〈…〉 alleadge beget and breed suspitions of opposing the true 〈…〉 aking innovation in Religion and of dealing with the s 〈…〉 contrary to his Lawes and Proclamations and contrary to the Oath at his Coronation We answer â—e have not brought but have found his Majesty upon this unpleasant stage opposing himself openly to your Covenant with solemn protestations against all suspitions of opposing the trueth or making innovation of religioÌ„ or dealing with the subjects contrary to his lawes proclamatioÌ„s or contrary to the oath at his coâ—â—natioÌ„ this his Majesties declaratioÌ„ against which ye have protested we have willingly received do truely believe it 6. What the most honourable Lords of his Majesties privy Counsell have done coÌ„cerning his Majesties last proclamation upoÌ„ what motives their Hs. themselves do know his Majesties high CoÌ„missioner hath publickly declared in his printed Manifesto contrary to some of your asseveratioÌ„s coÌ„cerning the proceeding of that honorable boord 7. Ye profess here that it becoÌ„meth you to judge charitably of his Majesties intentions altho ye disallow the Service Book and Canons as containing a reall innovation of Religion and doe affirme that the intention of the Prelats their associats the Authors and contrivers of the books is most justly suspected by you We have told you already that concerning the matters contained in those books it is not now time to disput the books themselvs being discharged by his Majesties proclamation and a royall promise made that his Majesty will neither now nor herafter press the practise of the forsaid CanoÌ„s Service book nor any thing of that nature but in such a fair legall way as shall satisfie all his Majesties loving subjects that his Majesty neither intendeth innovation in Religion or Lawes As for the intentions of his sacred
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
of thinges variable in particular Congregations We aske Into which of the Members of this distinction ye referre Episcopacie and the Articles of Pearth that is whether they most necessarilie be omitted in all Churches and at all times or not If ye say that they must be necessarilie omitted and that the Negative Confession confirmed with an Oath doth tye us to the omission of them then both ye would make us to sweare and subscrive against our Consciences for we are perswaded that these things are lawfull as also ye would make us to abjure Episcopacy and the Articles of Pearth in perpetuum which is â—latlie contrary to your Declaration in your Answeres 1. 5. c. If you say on the other part that we are not tyed by the negative Confession to the omission of these things then why have ye in all your wrytings against us exprobrate to us Perjurie in violating of the Oath conâ—ayned in the negative Confession 5. We would gladly have known your minde concerning the lawfulnesse of such Rites as are nor of divyne Institution expressed in GOD'S Word For we ingenuously professe that none of your Answeres which hitherto we have seen to the Instances or Examples brought by us in our sift Demand of Rites used by your selves in your Churches as lawfull without divyne Institution to which we could adde many moe doe give us any satisfaction nor yet as we thinke can give satisfaction to any indifferent man As for example is Blessing of Marriages a meere circumstance who can be so impudent as to say â—o or if it be a Ceremony what praecept or practise have ye of it in GOD'S whole word If it be alleadged that we have a warrand from that Blessing pronounced Gen. 1. 28. upon Man and Woman after their creation we aske by what consequence can that Solemnitie of blessing of Marriages used in our Churches with all the Ceremonies of it be drawn from that effectuall and operative Blessing of our first Parents or rather of whole Man-kynde Is there here an institution of a perperâ—uall observance or Rite to be used in the Church more then in the 22 verse of the same Chapter when GOD blessed the Fowles and Fishes and said Be fruitfull and multiplie and fill the waters in the Seas c. If againe it be answered that Pastorall Benediction is mentioned in Scripture first what is that to Blessing of Marriages And secondly why are not all other pactions as well as Marriages blessed in the Church chiefly seeing Matrimoniall Blessing hath been is abused in the Romane Church which holdeth that Marriage is a Sacrament and consequently Matrimoniall benediction ought as it would seeme to be secluded from the Church rather then other Blessings The Sixth Demand Whether or no it be fit to subscrive such an Interpretation as in matters of lawfullnesse and unlawfulnesse and consequently in matters of Faith contradicteth the Judgement of so many Divines most famous of the reformed Church both Ancient and Modern who did and doe holde that these Rites and Ordinances brought into this Church by the Assemblie of Pearth are in their own nature lawfull and such as ought not to make a stirre in the Church of GOD and also condemneth the venerable practise of the Ancient Church and the most eminent Lights of it even in those purest times unto which we apeale against the Papists in our Disputes ANSWERE We trust that no sound Divyne Ancient or Moderne would in this case denye the expediencie of the forbearance of the practise of Pearth Articles And further then this nothing at this tyme is required Replye Your silence in not answering that which we affirmed concerning the judgement of Divynes Ancient and Moderne of the reformed Church anent the lawfulnesse of the Rites and Ordinances which were received in our Church by the ordinance of the Assemblie of Pearth as also concerning the judgement and practise of the ancient Church doeth make us thinke that ye acknowledge the trueth of that which we affirmed there 2. We have already showne that the Oath which ye requyre of us importeth more then the forbearance of the practise of Pearth Articles for a tyme. 3. The forbearance of some of them seemeth to us to be meerly unlawfull and contrary to that Pastorall duetie we owe to our Flocke 4. The forbearance of any of them considered with a relation to the Authority enjoyning them in our judgement is plaine disobedience The seaventh Demand Whether it be agreable to Charitie or Pietie to requyre us to abjure these Rites as Popish which in the sinceritie of our hearts following the light of our Conscience whereof we take GOD to witnesse we have hitherto practised as lawfull and laudablie following the same light doe yet practise them but suppose this might be requyred of us by any Quaeritur Whether or no it becommeth them so peremptorilie and upon such a suddentie to urge us to this who these by-gone twenty yeares have desired earnestly to enjoy the freedome of their Consciences in their Ministerie even in denying obedience to these things and standing Lawes for them and when they were urged to obedience did so often protest and earnestly request that they might have a tyme to be well enformed and maturelie advysed of the matter which to the most part of them was most graciously granted Let them therefore looke to that naturall Maxime Quod tibi fieri non vis alteri ne feceris and to our Saviour's Precept of the same sense and almost of the same wordes Matth. 7. verse 12. ANSWERE We hope that such a Forbearance of the practise will prejudge the libertie of no mans Conscience Replye It would much prejudge our Consciences to sweare and subscrive the negative Confession taking it according to your conception and meaning who requyre our Oath 2. How can we sweare to labour by all means lawfull as ye require in your Covenant to expell those thinges whereof we holde some to be necessary and all the rest to be lawfull and laudable The Eight Demand Whether it be fitting to sweare to defend the Kings Person and Authority with this Limitation In the defence and preservation of the true Religion Lawes and Liberties of this Kingdome As if their Persons ought not to be defended against all Enemies although as yet they embraced not the Trueth or having before embraced it yet have fallen from it or as if their Royall Authority were not to be acknowledged although commanding thinges unlawfull and as if we were not subject thereto in yeelding to suffer under them when we give not active obedience to them ANSWERE 1. The Answere of the first Demand may give satisfaction here 2. The Specification of the defending the Kings Person and Authoritie in the defence of the true Religion Lawes and Liberties of the Kingdome is warranded by the Confession ratified in Parliament by other Acts of Parliament by the other Confession and by the generall Band joyned with it 3. No man will
with-holde his Subscription from the Covenant because it doth not as it intendeth not to expresse everâ—â— duetie we owe to the Kings Majestie as if the not naming were a denying of the duetie Reply What ye have replyed in your Answere to our first Demand we have examined in our Confutation of your Answere 2. If ye consider well all the Circumstances of the making of your Covenant ye will finde that it had not been amisse at this time to have expressed more fullie the Loyaltie of your Intentions to maintaine the KINGS Person and Honour Next it is necessarie to expresse it yet more fully for our cause whom ye require to sweare subscrive your Covenant lest we doe any thing in this matter with a doubting Conscience which is a grievous sinne that is Doubting whether or no we are tyed by our Oath to maintain the KINGS Authority onelie in so farre as it is imployed in the Defence of the foresaid true Religion or at lest as it is not imployed against it For it seemeth to us unlawfull to sweare the maintenance of the KINGS Authority with this limitation precisely And if ye be of a contrary mynde we are most willing to confere with you of this point The ninth Demand VVhethere or no we can sincerely sweare to maintaine the Authority truelie and properlie Monarchicall of the King and withall sweare also disobedience to these Articles which are authorized by his standing Lawes and to maintaine the meanest of his Subjectes against him in their disobedience of his Lawes as yet standing in vigour concerning these thinges ANSWERE 1. The Answere to the first Demand is usefull here also 2. Forbearance of Practise for a time in such a case is rather Obedience then Disobedience for example Kneelling was thought convenient because all memorie of Superstition was past should it not therefore be forborne because Superstition is now revived and flagrant They who practise keep the letter of the Law but they who forbeare keep the life and reason thereof Replye Your Covenant requireth more of us then the forbearance of the practise of Pearth Articles as we have often times declared 2. We have also showne that the forbearance of Obedience to standing Lawes without licience of Superiours and contrarie to their commandement especially if it be done by deliberation and if men tye themselves by an Oath to do so is manifest Disobedience 3. The Article of Pearth anent Kneeling was not grounded onelie nor yet principally upon that Narrative which ye mention but rather upon the conveniencie and decencie of the gesture of Kneeling in the receiving of the holie SACRAMENT which reason doeth yet continue as also the other reason which ye mention holdeth yet for the bodie of the People of this Church were never Papists and consequently have no memorie of Popish Superstition as those who lived in time of Reformation 4. We can not see nor conceive how a Vow and Band of maintaining the meanest Subject of this Kingdom against all persons whatsoever and consequently against the KING himself as we have showne in our second Replye in disobedience of his Lawes can consist with that love reverence and subjection which we owe to our KING Neither have ye brought any thing in your Answere to satisfie us in this point And because ye alleadge as we heare that ye are mistaken in this point and doe vindicate your selves by those words of the Covenant wherein ye promise to maintain the KINGS Authority we pray you to expresse your minde more fully concerning it and to showe us 1. What ye meane by mantaining the KINGS Authority in that part of your Covenant wherein ye expresse your loyall Intention To maintain the KINGS Person and Authority and in speciall Whether or no the maintaining of the KINGS Authoritie be taken by you as it excludeth all resisting of his Authority by force of Armes even although he should command thinges unlawfull and contrarie to the Trueth For so we thinke it should be taken and that it should be so taken we are ready to demonstrate Neither can we sweare it in anie other sense 2. Whether your promise of mutuall defence In the same cause of maintayning the true Religion and his Majesties Authority c. ought to be understood of the maintaining the Kings Authority absoluâ—elie that is Whether he maintaine the true Religion or no Or on the contrarie if it ought to be understood of the maintaining the Kings Authority conditionally in so farre as he maintaineth the true Religion and not any other wayes If you say that it is to be understoode the first way we assent to that part of your Covenant and have no more scruple anent it except that one which we mentioned in our Reply to your second Answere to wit that the words of your Protestation seeme to import more and that your Paction or Covenant is made without the Kings privitie and consent If ye say that it is to be understood the second way then we continue urging our foresaid Demand to wit how a man can maintaine the Kings Authority and withall maintaine the meanest of His Subjects in resisting His Authority And how we can be said to stand for the Kings Honour when we vowe and promise to doe that which hee himselfe professeth to be against his Honour and which in the common judgement of men is thought to be so The determination of this point is more then necessary at this tyme and therefore let us in sinceritie and Brotherly love conferre of it that the Consciences of others who doubt of this may receive satisfaction The Tenth Demand Whether or no we ought to sweare to such a Covenant which taketh away from us all hope of a free Assemblie or Parliament to judge of the matteres presently debated for how can these vote freely of any matter propounded to the decision and deliberation of the Church and Estate who have already sworne to adheere to one part of the Question and how can those who dissent from them submit themselves to their judgement chiefly seeing they are Possessoures and have Lawes Civill and Ecclesiastick standing as yet for them ANSWERE We perceive that this tenth Demand is made of the Articles of Pearth therefore we answere as before That we promise onely forbearance which can prejudge no mans liberty in a Generall Assembly Replye We have showne that your Covenant and Oath importeth a manifest Abjuration of the Articles of Pearth and therefore the swearing of it doeth manifestly prejudge the liberty of Voting in a Nationall Assembly For how can they freely either reason in an Assembly concerning Episcopacy and the Articles of Pearth or else give their judgement without prejudice concerning them who have already promised sworne and vowed first To adheere to the Discipline of the Kirke that is according to your Interpretation to the whole externall policie of the Church as it was 1581. 2. To labour by all meanes lawfull to remove and expell all those Rites and
uniformity of divyne service throughout this Nationall Kirk and a more perfect forme then we yet have that the publick Service were not permitted to the severall judgements and private choise of every Minister and Reader Which also was thought convenient by the Nationall Assembly of the Kirk of Scotland holden at ABERDENE Anno 1616. 2. Whether that Service Book now discharged containeth any Innovation of Religion or any thing contrary to the Protestant Religion as ye alleadge we doe not dispute now But we doe assuredly believe the piety and sincerity of His Majesties intention ever to have been and still constantly to be as it is graciously declared by His Majesties late Proclamation And we are certainly perswaded that His Majesty hath given order to discharge all the Acts of Counsell made anent the Canons and Service Book and are credibly informed that they are discharged by Act of Counsell at Holy-Rood-House the fifth of Iullie last according to the order given by His Majesty Also we see no such just cause of Fear as may import your alleadged necessity of Covenanting seeing His Majesty will not presse any thing of that nature but in such a faire and legall way as shall satisfie all his loving Subjects that he neither intendeth innovations in Religion nor Lawes as we declare in our former Replye to which ye have not sufficiently answered Neither was it necessary for removing of any just Feares that his sacred Majesty should disallowe that Service Book as ye require but it was sufficient to discharge it in manner foresaid 3. Ye doe conclude your Answere unto our third Replye with an uncouth and incredible Position whereof ye bring no proofe at all but onely this bare Assertion Whosoever professe themselves to bee perfectly satisfied with the Proclamation doe proclaime in the ears of all the Kingdom that they are better pleased with the Service Book and Canons then with the Religion as it hath been professed in this Land since the Reformation This your Thesis is so evidently weak that we need no more for the over-throw thereof but to oppose thereunto this our playn and undenyable Antithesis Who professe themselves to be perfectly satisfied with that Proclamation whereby the Service Book and Canons are discharged and the Religion professed in this Land since the Reformation is established doe proclaime in the ears of all the Kingdom that they are better pleased with the Religion professed in this Land since the Reformation then with the Service Book and Canons The IV. DUPLY. YEâ— alleadged before and now again doe affirme that we have mistaken your Interpretation of the old Covenant as if it had been given out judicially by you and as if ye had intended to enforce it upon others To free your selves of this imputation ye said in your first Answere that ye intended onely To make knowne your own meaning according to the mynde our Reformers and in charity to recommend it to others Hence we inferred in our Replye that ye ought nor to obtrude your Interpretation upon us nor molest any man for not receiving the same To this now ye say in your second Answere Although you neither use threatnings nor obtrude your Interpretation upon us yet we must pardon you if ye match us not with the greatest part of this Kingdom in whose name by all fair meanes ye recommend it to us Truely Brethren we are not offended with you for preferring the judgement of so many to our judgement who are but few in number neither need ye to crave pardon of us for this But concerning these faire meanes and that force of reason whereby ye say ye recommend your Interpretation of the old Covenant to us pardon us if the experience we have both of your writings and proceedings make us to oppose this your assertion For in your writings we expected indeed but have not found that force of reason whereof ye speake and as for the proceedings of those who have subscrived your Covenant we of all men have least reason to believe that they use no threatnings seeing we hear daylie so much their threatnings against our selves 2. Whereas for clearing of that which ye said before concerning the minde of our reformers ye affirme that The authoritative judgement of our reformers is evident not only by the confession of Faith ratified in Parliament but also by the books of Discipline Acts of Generall Assemblies and by their own writes First we marvell how ye can say that the private writings of Master Knox and others who with him were instruments of that great worke of Reformation have publicke Authority to obliedge the Subjects of this Kingdom The legislative and obligatory power of the Church is only in Synods or conventions of Bishops and Presbyters and not in particular persons expressing their minds apart Next this Church in the former age by abrogating the office of Superintendants established in the first book of Discipline hath declared that the statuts and ordinances contained in those books are not of an authority perpetually obligatory but may be altered or abrogated by the Church according to the exigencie of tyme. The same likewise is manifest by the abrogation of summary excomunication which this Church did abolish although it was established in Generall Assemblies wherein Master Knox and other Reformers were present We need not to insist much in this seeing so many of you who are Subscribents mis-regard the ordinances of our Reformers prefixed to the Psalm Book concerning the office of Superintendants or Bishops Funerall Sermons and set formes of Prayer which they appointed to be publickly read in the Church Hence the Reader may perceive that ye have no warrand for your Interpretation of the old Covenant from the authoritative and obligatory judgement of the Reformers feeing ye can not ground it upon the Confession of Faith ratified in Parliament As for those other meanes mentioned by us to wit Scripture Antiquitie and consent of the reâ—ormed Churches that they truly make for us and against you the unpartiall Reader may perceive by these our Disputs Whether or not Episcopacie and Pearth Articles be abjured in the late Covenant 3. As for the second mistaking mentioned by you in your Answere we did show in our Replye that in your Covenant Pearth Articles and Episcopacy are abjured And for proving of this we asked of you what ye meaned by the recovery and liberty of the Gospell as it was established and professed before the foresaid Novations and what is that period of tyme to which your words there have reference that is Whether it be that period of time when the Service Book and Book of Canons were urged upon you or if it be the time when Pearth Articles and Episcopacy were received in this Church But truely your Answere to this is nowise satisfactory nor hath so much as a show of satisfaction For ye are afraid to expresse that period of time lest ye beforced to grant that which we before objected And yet your
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
heard to the contrary these twenty years past to cleave unto the words of the Covenant concerning such Rites as are brought into the Kirke without or against the word of GOD. The Blessing of Marriage now the second time instanced we conceive neither to be circumstance it being neither time place order of doing nor any such thing nor a Ceremony properly so called more then the Blessing of the People commanded in the Law and practised before the Law or praying for a Blessing upon the Ordinance of GOD that it may be sanctified unto His People we neither exalt Marriage so high as with the Papists to thinke it a Sacrament nor doe we abase it so low as to thinke it a paction or contract meerely Civill it being the Covenant of GOD which cannot be disolved by consent of the parties as other civill Contracts may be and therefore as we will not use it superstitiously according to the prescript of the Service Booke so will we not for the abuse of Popery although it were a Paction meerely civill it being so important with-holde Ecclesiasticke Benediction from it To the Sixth SIlence carrieth sometimes the appearance of consent sometime it is from weaknesse and since yee know also that it may at sometimes come from wisedome and moderation why doe ye not rather keepe silence your selves then make such an interpretation of ours We deny not but Divines both ancient and moderne are against us concerning the lawfulnesse of the thinges contraverted but we withall affirme first that Divines both ancient and moderne are against you also and both may be true for both are but propositions indefinite in a matter contingent 2. That almost all Divines universally are for us and for the forbearance of thinges indifferent in such a case which is the point urged by us and cleared before Secondly we deny not but the Oath containeth many other Articles but concerning that of the Novations already introduced if ye could have believed us and so many thousands as have subscrived it containeth no more but the forbearance of them for a time neither can any farther be extorted from the tenor of the Covenant it selfe according to your grounds If ye will interpret it according to the meaning which ye thought it had the last year and which we urge you not to change and to promise forbearance can neither be contrary to that duety which ye ow to your flock nor be disobedience to Authority but a meane to edifie GODS people and obedience to GOD. To the Seventh FIrst The reason propounded in the seventh Demand for refuseing your subscription because ye supposed Pearth Articles to have beene abjured as Popish is answered to the full and impediment put out of your way This other that ye propound concerning our conception and meaning of the short Confession may be as easily removed if ye will once believe that we urge not upon you our meaning but leave you to your own till the matter be examined in an Assemblie 2. Ye call some of those Novarions necessarie but without warrand of that Assembly which concluded then as indifferent and all the rest you will have to be laudâ—ble thus by progresse of time things formerly indifferent become necessary and what was but lawfull before and had much adoe to gaine that reputation is now become laudable where ye plainly discover the cause of your unwillingnesse to subscrive not so much to be the commandement of Authority as the necessity and excellency of the things commanded Till ye therefore change this opinion ye cannot promise forbearance neither upon our dealing nor at the commandement of Authority although forbearance should serve for the peace of the Kirke and Kingdome To the Eight FIrst we remit the reader to our Answere and your Reply which we hope shall be found no confutation 2. We observe that ye have not answered our Argument for our swearing the defence of the KING and his Authority with a specification which ye call a limitation wherein we have followed the Confession of Faith ratified in Parliament the KINGS Confession and act of Parliament upon which ye will not doe well to fasten so foule Imputations and put so hard constructions as ye doe upon us for inserting in our Covenant what they have said before us If our specification be right why censure you it If it be wrong why fasten ye not your censures upon the fountaine from which it is derived the loyalty of our intentions to maintain the KINGS Person and Honour is so fully expressed that it hath given content to those who are nearest his Majesty and we should wrong not only them but also the Covenant and the subscrivers thereof if we should make new Declarations to others of greater distance who wrong both the KING and themselves in craving them 3. To doe with a doubting Conscience is a grievous sinne but to make and multiply doâ—bâ—s for hindring a good worke and to oppose against a shining light is no lesse grievous Ye spake before of a limitation and now ye have added precisly as if the nâ—ming of one duety were the excluding of all other dueties We all by our Oath of Alleadgeance by his Majesties lawes and by other obligations acknowledge that we owe many other dueties to the KING which were very impertinent to expres in this Covenant 4 What kynde of conference ye meane whether by word or write we know not but while we were among you ye know what notice you were pleased to take of us and we have no delight to resent it To the Ninth FIrst We are ashamed to draw this Rug-saw of contention to and fro in a continuall Reciprocation concerning the forbearance of Pearth Articles and therefore forbearing to doe so any more we referre the Reader to our former Answeres 2. We doe not affirme that the only reason why kneeling was appointed was because all memory of superstition was past There be indeed other reasons expressed in the Act but such as the Authors thereof may be ashamed of as both perverting the Text Psal. 95. as making kneeling to be necessary in every part of GODS Worship and as giving matter to many Treatises proving kneeling before the Elements to be Idolatrie according to the Act unto which we now referre you but this we say which is manifest by the Act it selfe that in the case of present superstition or feare thereof all other reasons had not beene forcible to enforce kneeling then nor can have force to continue kneeling now This feare hath beene great this year by past throughout the Kingdom by reason of the many superstitions of the Service Booke which it may be ye no more acknowledge then ye doe the superstitious dispositioÌ„ of the people because they are not that which they were at the time of Reformation 3. We would heare what malice it selfe can say against the words of the Protestation That it shall be lawfull unto us to defend Religion and the KINGS Authority in
Majesty we do heartily thankfully acknowledge them to be truely conforme to his Majesties gracious declaration in that his last Proclamation And indeed it becommeth both you and us to think sâ— of them Neither do we take upon us to harbour in our breasts any uncharitable suspition concerning the inteÌ„tions of those others of whom ye speak seeing they stand or fall to their own Master and the thoughts of their hearts are unknown both to you and us and in a matter uncertaine it is surest to judge charitably Yea we have maâ—â—y pregnaâ—â— Arguments to perswade us that those reverend Prelates and their Associates had no such intention as ye judge 8. Ye make mention of three wrongs done by us to you the one in the Warning whereof ye have an answer already given in our 12. Duply where ye did use great exaggerations then either the intentioÌ„ of the warner did merit â—â— became your chartiy and profession And by your repetition of it in thâ—â— place ye show that ye have too great delight to dwell upon such expostulations wheras theologicall reasons of the matter in controversie would better become you in such a Disput. The second wrong is that as ye alleadge we have wronged you in with-holding our hand and help from so good a cause of purging Religion reforming the Kirk from so many gross abuses and opposing all those who have modestly laboured for Reformation But certainly the wrong is done to us by you in that ye do without warraâ—â— of Authority obtrude upon us and those coÌ„mitted to our charges the swearing of an Oath which is against our own consciences and because of our just refusall opposition ye do wrong us also in misinterpreting our pious and upright meanings and in making and stirring up collaterall and personall quarells against us and threatning us therwith Thus if GOD by his special grace did not uphold us might we be driven by worldly terrours to do against the light of our own consciences 9. The third wrong wherwith ye charge us and for the which ye do infinuate that we may fear trouble is as ye alleadge in our speaches in publick and private and in our missives c. Hereunto we answer â—â— in our former Replyes that whensoever it shall please you to specifie these speaches we hope to give you and all peaceably disposed christians full satisfaction and to clear our selves of that imputation so that none shall have just reason to work us any trouble In the mean time if our ingâ—nuity would permit us as it dothnot to think it a decent course to make use of hearkeners and catchers of words and to wait for the haulting of our Brethren some of your own speaches might be represented unto you wherein ye would finde weaknesse 10. As for these owtward or externall Arguments which ye bring here to prove your Covenanting to be the work of God from the success of your enterprize from the multitude of subscrivers and from their contentment from their good carriage which we wold wish in many of them to be more charitable and peaceable and so more christian then it is we cannot acknowledge to be a CoÌ„mentary written by the Lords own hand as ye pretend in approbation of your Covenant unless ye first clearly show us the text or substance of your Covenant to be written in the holy Scriptures in all points therof especially in those points wherin ye and we do controvert and which only at this time can be pretended against us seeing we make oppsition only in those points And we wish heartily that leaving these weak nots of Trueth to the Papists chief acclaimers of them amongst christians that we speak nothing of aliens from christianity ye would be pleased to adhere with us into the holy Scriptures as the only sure perfect rule of true Religion and the heavenly Lamp which God hath given us to show us the way of trueth peace wherin the GOD of Trueth and Peace direct all our steps for JESUS CHRIST our Saviour who is our Peace To him be Glory for ever Amen JOHN FORBES of Corse Doctor and Professor of Divinitie in ABERDENE ROBERT BARON Doctor and Professor of Divinitie and Minister in ABERDENE ALEXANDER SCROGIE Minister at old Aberdene D. D. WILLIAM LESLIE D. D. and Principall of the KINGS Colledge in ABERDENE JA SIBBALD D. of Divinitie and Minister at ABERDENE AL ROSSE D. of Divinitie and Minister at ABERDENE FINIS LoÌ„d edit ann 1616 pag. 200. 201. XII Tabularum fragmenta de officio consulis Regio imperio duo sunto iique praeeundo indicando consulendo praetores judices coÌ„sules appel lantor militiae summum jus habento ne mini paren to Salus populi suprema lex esto a Quid ergo turbamini volens nunquam vos deseram coactus repugnare noÌ„ novi Dolere potero potero slere potero gemere adversus arma milites Gothos quoque Laâ—rhymae mea arma sunt Talia enim munimenta sunt sacerdotis Aliter nec debeo nec possum resistere b Non ego mi vallabo circumfusione populorum Rogamus Auguste non pugnamus Tradere Basilicam non possum sed repugnare non debeo Interest enim quibque causis quibusque authoribê° homines gerenda bella suscipiant ordo tamen ille naturalis mortalium paâ—i accomodatus hoc poscit ut suscipiendi belli authoritas atquâ— consilium penes Principem sit Aug. Lib. 22. contra Faustum Cap. 75. Hugo Grorius de jure belli pacis lâ—b 1 cap. 4. num 6. Averroeâ— 5. Metaphys comment 6. See Hugo Grotius de Iure belli pacis Pag. 66. where he citeth sundry ancieÌ„t Authors Rivet in his Iesuita vapulans Cap. 13. Ambrose in obitum Valâ—tiniani See Doctor Field in his 3. book of the Church Cap. 32. Altare Da mascen p. 828. and 853. Re-examination of the Assemblie of Pearth pag. 227. In regulis juris in sexto Reg. 42. Gregorie Nazianz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 UpoÌ„ these wordes Nicetas his Interpreter speaketh thus Baptismum suscipe quamdâ—u minime circum te pugnant is qui te baptismi aqua tingere parat qui poecuniarum tuarum haeres futurus est Ille videlicet studiose ageâ—s atque contendens ut ea quae ad vitae exitum necessaria sunt suppeditet hoc est ut te salutari aqua tingat dominicum corpus impertiat hic contra ut testamento haeres scribatur Consilium Nicenum Can. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsamon his wordes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altare Da maâ—cen p. 341. disp against the English Popish Ceremonies Part. 3. Cap. 1. See theÌ„ Dispute against the English Popish Ceremonies part 3. cap 7. sect 5. The late Confession of Helvetia cap. 27 Confession of Bohem. cap. 15. English Confession art 15. CoÌ„fession of Auspurg art 15. art 7. Confession of Wirtemberg art 35. Confession of Sweveland cap. 14. Calvin Institut lib. 4. cap. 10. §.