16. 1646. tells us That there would be a Ioynt Course taken by Both Kingdoms concerning the Disposal of His Majesties Person With Respect had to the Safety and Preservation of his Royal Person IN THE PRESERVATION AND DEFENCE OF THE TRUE RELIGION AND LIBERTIES OF THE KINGDOMS According to the COVENANT And According to the COVENANT His Majesties Person was Disposed of Presb. And do you believe that the Two Houses would have used the King any better if he had gone to Them They made it Treason Immediately and Death without Mercy for any Man to Harbour and Conceal the Kings Person upon a Supposition that his Majesty was then in London This was the fourth of May and on the sixth The Commons Uoted him to Warwick Castle which was Unvoted again upon the ninth In â—…une the Kings going to the Scots was Uoted A Design to Prolong the War And this was as much the Action of the Independents as the Other was of the Presbyterians Indep Pardon me there I beseech ye You see by the Voting Back and Forward that the House of Commons was upon a hard Tug but the Scottish Party was totally Presbyterian But will you hear the Kirk speak for it self after the putting of the King into English Hands They Exhort their COVENANTED BRETHREN the Assembly at Westminster to hold fast their Solemn League and Covenant to entertein a Brotherhood and Unity between the Nations Feb. 12. 1646. but not a Syllable of the King Again Iune 18. 1647. The General Assembly of the Kirk presses the Two Houses to a speedy Establishment of the Presbytery but not a Word again of his Majesty And in truth their Silence is a Favour considering how they order him when they speak of him As you may observe in a Resolve of theirs upon a Question Debated at Edinburgh If the King be Excluded from Government in England for not Granting the Propositions concerning Religion and the Covenant and for not giving a Satisfactory Answer to the Remanent Propositions Whether in That Case it be Lawful for this Kingdom to assist him for the Recovery of the Government or whether it be not Lawful Being put to it We cannot but Answer in regard of the Engagement of This Kingdom by Covenant and Treaty NEGATIVE Resolved upon the Question 1. That the Kingdom of Scotland shall be Governed as it hath been these last Five Years All Means being used that the King might take the Covenant and Pass the Propositions 2. That the taking of the Scots Covenant and Passing some of the Propositions doth not give Warrant to assist him against England 3. That upon bare taking the National Covenant we may not receive him 4. That the Clause in the Covenant for Defence of the Kings Person is to be understood in Defence and Safety of the Kingdoms 5. That the King shall not Execute any Power in the Kingdom of Scotland until such time that he hath Granted the Propositions concerning Religion and the Covenant and given a Satisfactory Answer to Both Kingdoms in the rest of the Propositions presented to him by both Kingdoms at Newcastle 6. That if his Majesty refuse to Pass the Propositions he shall be disposed of according to the COVENANT and Treaty 7. That the Union be firmly kept between the Kingdoms according to the Covenant and the Treaties Here 's PRESBYTERIAN LOYALTY If the King would have consented to give up his Crown Blast his Conscience Betray his Trust and Sacrifice his Friends he might perchance have been allow'd the Pageantry of a Court and some Mock-Properties of Royalty but upon other Terms the Kirk you see gives him no Quarter The King is now under the Care of his new Governours Holdenby is his Prison The Question is Matter of Church-Government and his Majesty is prest to an Alteration Some Two Months are spent in the fruitless Desires and Expectations of his Chaplains for his Advice and Comfort and any Two of Twelve in Nomination would satisfie his Majesty But That could not be they said No not a Common-Prayer-Book for his own Private Use. These were the Presbyterians still Upon the fourth of Iune 1647. Coâ—…not Ioyce with a Party of Horse took the King from Holdenby under colour of preventing other Secret Designs upon the Person of his Majesty The next day at a Rendezvouz near Newmarket was Read and Signed The Armies ENGAGEMENT compleining of the Two Houses and in particular of a Vote they had Past for Disbanding the Army Where Note that the Houses were still Presbyterian The Sum of their ENGAGEMENT was That they would Disband upon full Satisfaction received and not without it This Liberty was menag'd all this while with much Formality of Duty and Respect The Houses at every Turn advertis'd concerning the King's Motions and Iune the 9th consulted how further to Dispose of his Majesty Some Three days after the Army drew toward London and Alarm'd the City contrary to an Express Order of the Houses the very day before A Months Pay was their Errand and to save Carriage they made a step from Royston to St. Albans to receive it On Iune the 15 out comes a Terrible Representation with Desires from the Army Against all Arbitrary Powers and Interests whatsoever Pleading the Presbyterian Presidents and the Principles of the Two Houses in their Iustification The Parliament say they hath Declar'd it no Resisting of Magistracy to side with the Iust Principles and Law of Nature and Nations being That Law upon which we have assisted you and that the Souldiery may Lawfully hold the Hands of the General who will turn his Cannon upon his Army on purpose to destroy them They Demanded The Purging of the Houses and Retrenching the Power of Committees An Accompt for Publique Moneys A Period of the Present Session and Limits for the Future c. It could not chuse but Gall the Two Houses to see their Throats cut with their own Weapons but still they kept up their Greatness of Pretense and Stile and by an Order as Imperative as ever they commanded the Placing of his Majesty at Richmond in Order to a Treaty forsooth for a Safe and Well-grounded Peace But the Army had another Game to Play However what the Presbyterians would have done upon that Occasion may be seen in what they did afterward at the Isle of Wight in his Majesties last Distress and Extremity Presb. You are willing I find to pass over the Barbarism of the Independents toward his Majesty while they had him at Hâ—…mpton-Court but there is enough yet behind to make That Faction Odious to all Eternity Indep Truly no but I would not spin out a Debate to the length of a History As to the Barbarisms you speak of let his Majesty Himself be heard Colonel Whaley I have been so civilly used by You and Major Huntington that I cannot but by this parting Farewell acknowledge it under my Hand Nov. 11. 1647. And again from Carisbrook Castle to the General Nov. 27. 1647. The
Free Liberty which you willingly afforded us to have of the use of our Own Chaplains makes us at this time not only to Acknowledge your Former Civilities but c. So that His Majesties Condition appears to have been somewhat more easie at Hampton-Court then before it was at Holdenby Nay most certain it is that the Presbyterians even at That very Time did the Deadly Thing that brought the King to the Seaffold Presb. How could That be when the Two Houses by Purging and Modelling were Subjected Absolutely to the Devotion of the Army Indep Thus they did it His Majesty was at That time upon fair Terms with Cromwel and Ireton and not without large hopes of a Final Accommodation The Author of The History of Independency Pa. 35. is positive as to their Treating with the King While This was in Agitation the Presbyterians were at work on the other hand to break the King's Confidence in the Army by Imputations of Treachery and Levity to divert his Majesty to the Seeking of Relief elswhere with particular Undertakings of great Matters from Scotland and the City of London This way of Tampering might very well put the King to a stand which Cromwel no sooner perceived but he Immediately betook himself to a Course of Extremity Irritated over and above as is credibly affirmed by an Advise foom Argyle in confirmation of his Jealousie His Majesties next Remove was to the Isle of Wight Where for Ceremonies sake he was presented with Four Bills and upon his Refusal to pass them followed the Vote of NON-ADDRESSES In Passing these Bills His Majesty had not only divested Himself and His Successors of all Sovereignty but Subjected his People to the Basest and most Absolute Tyranny that ever was Excrcis'd upon Mortals Presb. You will not call This the Act of the Presbyterians I hope Indep No I will not But yet I must tell you that the Presbyterians upon this Juncture did every jote as much as this Amounts to So soon as the Parliament of Scotland was thoroughly Inform'd of the Distress and Danger of the King's Condition the Matter was presently Debated and a Resolution taken to Raise an Army for his Majesties Relief In which Proceeding they were violently opposed by the Genral Assembly without any regard at all to the King's Life at that time in Qâ—…estion See The Humble Desires of the Commissioners of the General Assembly to the Parliament Pag. 13. We desire that his Majesties late Concessions and Offers concerning Religion as they have been by the Church so may be by the Parliament declared UNSATISFACTORY March 22. 1648. And afterward Ian. 10. 1648. That his Majesties late Concessions and Offers concerning Religion may by your Lordships DIRECTLY and POSITIVELY be Declared UNSATISFACTORY to this present Parliament And that there shall be no Engagement for Restoring his Majesty to one of his Houses with Honour Freedom and Safety before Security and Assurance be had from his Majesty by his Solemn OATH under his HAND and SEAL that â—…e shall for HIMSELF and his SUCCESSORS Consent and Agree to Acts of Parliament enjoyning the League and Covenant and fully Establishing Presbyterian Government Directory of Worship and Confession of Faith in all his Majesties Dominions and that his Majesty shall never make Opposition to any of these or endeavour any Change thereof This is Rivetted with a Mischief And pray'e shew me now the Material Difference between Precluding His Majesty by a Vote of NO ADDRESS or by a Resolution of NO AGREEMENT His Honour and Conscience being equally at Stake on either side To give you the Sum of all in short The Presbyterians began the War Pursu'd it made the King a Prisoner Sold him and in the Depth of his Calamity presented him with Templation instead of Comfort No Composition would be heard of but the Forfeiture of his SOUL for the Saving of his LIFE Presb. But the Independents however Crown'd the Wickedness with his Blood Indep Suppose it so They did only Execute the Sentence but the Presbyterians Pronounc'd it Neither did they Execute it as Independents or under colour of any Impulse of Religion or Conscience but upon Civil and Political Pretexts He was adjudged to be put to Death as a Tyrant Traytor Murtherer and Publique Enemy Not for Refusing to Enter into a Church-Covenant or Establish Liberty of Conscience but upon a Pestilent Motive of Diabolical Policy and State Whereas the Presbyterians persecuted him as PRESBYTERIANS and depriv'd him of his Royal Support Dignity Friends Freedom in Effect Life and all because he would not renounce his Reason and Conscience in favour of their Government And I am verily perswaded that you will have as little to say for your Principles as for your Actions SECT XXVI What Party soever DEMANDS a Toleration and yet Mainteins that It is Destructive both of Church and State to GRANT one Is an ENEMY to BOTH Indep AS to the Point in Question It lies Naturally before us to speak first to the Thing in it self and we may afterward consider it in the Consequences In the Desire of a Toleration the Independents ask no more then they would be ready to Allow I wish the Presbyterians could say the like Presb. In the large sense of Allowing all sorts of Libertines and Heretiques as the late Independent Government did I do confess you have out-done the Presbyterians Indep And yet Those very Libertines and Heretiques were Your White-Boys and Favourites so long as they serv'd Your Ends. They had none of this Language from you when they Tumulted against Bishops and Common-Prayer Ceremonies and Popish Lords While they were the Instruments of Your Ambition they were the Godly Well-affected Party So that Heretiques it seems will down well enough with your Politiques though not with your Consciences Provided they will content themselves to be Damn'd and let the Presbyterians alone to Govern Presb. The Independents made sweet work in Holland did they not And where was your Spirit of Toleration and Forbearance I beseech you in New-England Indep You cannot say that we gave any Trouble in Holland to the State or that we fell foul there upon Different Iudgments In New-England 't is true we excluded the Gortonists Familists Seekers Antinomians Anabaptists and Subjected them to the Censure of the Civil Power as People of Dangerous Principles in Respect both of Good Life and Government Which Proceeding of ourâ—… methinks might serve to disabuse those that call Independency the Genus Generalissimum of all Errours Heresies Blasphemies and Schisms and take the Church way of New-England for that sort of Independency They did also exclude Papacy and Prelacy The Latter perchance more out of Regard to a Temporary Convenience then upon any rooted Principle of Implacable Severity And I perswade my self the Episcopal Party will witness thus much on our Behalfs that as to the Freedom of their Meetings and way of Worship in the late Revolutions they had much better Quarter from the Independents
the very supposition of a Law possible which may not some way or other be said to CONCERN Ecclesiastical Matters Presb. You take no notice how this Power is clogg'd with Limitations If they be found Unprofitable Unseasonable or to be abused by the People Indep Very good And if the Kirk shall think fit to find them so or so Pray'e What Remedy Bâ—…t their own Avowed Actions and Declarations are the Best Comments upon their own Principles Under King Iames in Scotland nothing was more ordinary then over-Ruling Acts of Parliament by the Acts of the Assembly Did they not erect a Counsel of the Church in Edenborough 1596. and take upon them to Convene Examine and Censure at pleasure such as they suspected to hold any Correspondence with certein Excommunicate Lords did they not also appoint to meet in Armes at the Tryal of them Nor did they think it enough to Rescind or supersede Acts of Parliâ—…ment and General Assâ—…mblies but People must be Quâ—…stion'd too for yielding Obedience to Acts of Parliament and of General Counsels under Colour of Unjust Laws Wee 'l close this particular with the Judgment of the Commissioners of the General Assembly of Scotland of May 5. 1648. The Authority of Parliament is one thing an Act of Parliament another thing We do still acknowledg their Authority when we obey not This or That Act. And whatsoever be the TREASON of Impugning the Authority of PARLIAMENâ—… It can be no Treason to obey GOD rather then MAN Neither did the General Assembly of Glasgow 1638. and such as were active for the Covenant at That time commit any Treason when they Impugned Episcopacy and Pâ—…rch Articles although ratify'd and strengthen'd by Acts of PARLIAMENT and standing LAWS then Unrepealed Presb. When we have once gotten Power into our hands we are all too apt to abuse it But I cannot yet perswade my self that the Root of these Practises is to be found in their Principles Their Books of Discipline are Publick and no Government would ever entertein it if there were such danger in it Indep How was the Covenant entertein'd or who would have dream'd of any harm in a League for the Preservation and Defence of the King's Majestie 's Person and Authority And yet the Presbyterian Interpretation and Salvo of Subordinating his Majesties SAFETY and PRESERVATION to the Defence of the TRUE RELIGION immediately following and the Kirks assuming to Themselves the Judgment of that Religion brought both King and Church to Destruction Nor can you choose but Observe the Holy Discipline and Covenant to be both of a Stile and both of a Design Their Claim concerning Ecclesiastical Matters hooks in all Laws and In the Defence of the true Religion They usurp an Authority over all Magistrates This Discipline at the best is but a Worm at the Root of Civil Government Wheresoever it comes the Secular Power hangs the head and droops upon it and never thrives after But to Sovereign Princes a man might say of it as God said to Adam of the Apple In the day you eat thereof you shall dye the death Now as it is manifestly destructive of Law in the very Foundations of it to carry an Appeal from all Temporal Governours and Constitutions to the Scepter and Sentence of Christ sitting upon his TRIBUNAL in the PRESBYTERY the Language of Beza himself so likewise have they their Preparatory Artifices for Obstructing the Execution of Law and for the Weakening and Distracting of a Government before they enter upon the Great Work of Dissolving it And this is effected by the Trojan Horse as one calls it of their Excommunication that carries all the Instruments and Engines of Publique Ruine and Confusion in the belly of it By Virtue of this Device they do not only impose upon all Ministers and Courts of Justice but they may when they please as Hooker observes send out their Writs of Surcease and fetch in the whole Business of Westminster-Hall to the Bar of the Consistory Or at the fairest according to Beza's Distinction if they allow the Civil Iudg to try the Fact as mere Civile yet de Iure Controverso Ecclesiasticum Synâ—…drium constat Respondisse The Church was to determine in matter of Law and the Civil Magistrate after That to pronounce Sentence according to That Decision Briefly Beza gives the Presbytery the same Power under the Gospel which was Exercised by the Synagogue under the Law But now to the Point of your Excommunication and to shew you in what manner it is apply'd to hinder the Execution of Law and to obstruct Civil Iustice. By One Clause of your Discipline You may Abrogate what Laws you please concerning Ecclesiastical Matters And by Another The Minister is Authorized to handle External things for Conscience Cause So that your Authoritâ—… is without Controul in Ecclesiastical Matters and so is your Liberty of handling Civil Matters as Ecclesiastical Upon which Bottom was founded an Assertion not long since mainteined at the Savoy i. e. That the Command of a most Lawful Act is sinful if That Act commanded may prove to any One a Sin per Accidens Now if the Kirk shall think fit to Abrogate a Law as nothing more frequent whoever shall presume to Execute That Law is sure to be Excommunicate And the Supreme Magistrate himself is no less lyable to Church Censure for not Executing That Sentence then the Inferior Magistrate was for his Original Disobedience The Bishop of St. Andrews in 1586 was Excommunicate for Advising King Iames to a Declaration against Certein Fugitive Ministers that were denounced Rebels and Contriving the Statutes of 1584. touching The Kings Authority in Ecclesiastical Causes Knox is for Excommunication in all Crimes that are Capital by the Law of God and in effect for the Churches Tryal of the very Fact It was not for nothing that the Two Houses held the Assembly so long in Play upon this Point and in Despight of all Importunities to the Contrary kept the staffe still in their own Hands and reserved to Themselves the Ultimate Appeal in Cases of Excommunication Presb Was it not rather the Work of the Independents Who to say the Truth were as much against any Settlement at all as against That And against the very Convening of the Assembly it self Indep And they had done the State a good Office if they had totally hindred it But this is beside our Business We have said enough as to the Dangerous Influence of Presbytery upon the Security of his Majesty and the Law It remains now to be considered with a respect to the Rights and Liberties of the People SECT XXX The Question of Toleration betwixt Presbytery and Independency Debated with a Regard to the Rights Liberties and Advantages of the PEOPLE Indep YOU see how it is with Kings Parliaments and Laws under the Dominion of Presbytery We are now to look into the Condition of the Nobility Gentry Commonalty and of the Presbyterial Clergy it self under
Heedlesness of the Common-Souldier contributed in a High Measure to the General Fate Nay that his Late Majesty was oppress'd even by those that thought they fought for him before they understood what they did But yet let me Commend to your Observation that these relenting Intervals in the Heads of the Army did manifestly Vary according to the Pulse of their Affairs Which evinces that it was a Deliberation upon the matter of Convenience rather then upon a Point of Conscience But thus far however we are agreed That many of the Non-Conformists were engaged Whether upon Ignorance Interest or Faction take your Choice That is to say upon Which of These Three you will found the Merits of your Party We are next to Enquire How far your Principles and Actions will comport with the Duties of Society and the Ends of Government SECT IX The Non-Conformists Plea for Toleration from the Innocence and Modesty of their OPINIONS and PRACTISES C. IN the Question of Government and Obedience there are many Points wherein the Non-Conformists agree Many more wherein they differ and not a few wherein they are altogether Fluctuant and Uncertain We have Nothing to do in this Place with their Disagreements or Uncertainties save only in those Matters wherein they are United by Common Consent And to Determine what Those are will be a New Difficulty Unless you tell Us before-hand What Authorities we may depend upon Your Principles must be Known or they cannot be Examined Wherefore Pray'e Direct us Where we may find them N. C. Why truly in the History of the Reformation for This Controversie has been on foot from the very beginning of it to this Day C. If you speak of the Reformation beyond the Seas I do not find any thing there that comes neer our Purpose Here is first Pretended a Reformation of a Reformation Secondly A Conjunction of Several Parties and Perswasions at utter Enmity One with Another in a Confederacy against the Order of the Government Whereas in the Great Turn of Affairs Abroad I see little more then a Defection from the Church of Rome and People setling themselves in some other way as well as they could Muncer's Party in Germany had I confess some Resemblance of the Tumults here in England that usher'd in the late War both for the Medly and for the Rabble In Scotland indeed there was a Contest for the Reforming of a Reformation and it went high But it was only a Struggle for the Geneva-Discipline Which Humour was brought over to us too and driven on for a while under Q Elizabeth with much Contumacy and Bitterness But our Case in short was never known in the Christian World till the late Troubles and thither it is that we must resort for satisfaction to our present Enquiry Now whether you 'l be tried by the Declarations Votes Orders and Ordinances of that Pretended Parliament that carry'd on the Quarrel Or by the Undeniable Doctrines and Positions of your own Divines and those the very Idols of your Party is left at your Election N. C. As for the Parliament let them answer for themselves We had no hand in their Proceedings And for our Ministers They were but Men and may have their Failings as well as other People If you would know our Principles We are for Worshipping according to the Light of Our Consciences for Obeying God rather then Man and for yielding all due Obedience to the Civil Magistrate C. All This comes to Nothing For you may make that Light what you please and Qualifie that due Obedience as you list What does all this Evasion and Obscurity signifie but that there is somewhat in the bottom more then you are willing to own There are a sort of People that tell us The War raised in 41 in the Name of King and Parliament was Lawful And That the Soveraignty was lodg'd in the Two Houses Nay in the People in Case of Necessity That Kings are but the Peoples Trustees Their Power Fiduciary and the Duty of Subjects only Conditional That Princes may be Depos'd Nay and put to Death in Case of Tyranny And That their Persons may be Resisted but not their Authority That the King is Singulis Major Universis Minor And that the People may Enter into Covenant for the Reformation of Religion without the Consent of the Chief Magistrate nay against his Authority and Propagate Religion by the Sword They make their Appeals from the Literal Construction of Law to the Equitable from the Law Written to the Law of Nature and Necessity A Man might ply You with fresh Instances upon this Subject till to morrow morning But here we 'l stop And pray'e speak your Opinion now of Granting a Toleration to a Party that Professes and Teaches These Principles and Acts accordingly N. C. What is all This to the Non-Conformists Who are already come to an Agreement that In the Question of Toleration The Foundation of Faith Good Life and Government is to be Secured C. Very Good So that what Party soever shall be found Guilty of the Positions aforesaid and of Actions answerable thereunto cannot reasonably pretend to a Toleration from the Innocency of their Opinions and Practises Now to Particulars The POSITIONS of Divers Eminent Non-Conformists I. The War raised by the TWO HOUSES in the Name of King and Parliament 1641. was Lawful I cannot see that I was mistaken in the main Cause Nor dare I repent of it Nor forbear the same if it were to do again in the same State of Things And my Iudgment tells me That if I should do otherwise I should be guilty of Treason Or Disloyalty against the Soveraign Power of the Land Pag. 486. A King abusing his Power to the Overthrow of Religion Laws and Liberties may be Controuled and Opposed This may serve to justifie the Proceedings of this Kingdom against the Late King who in a Hostile way set himself to overthrow Religion Parliaments Laws and Liberties P. 10. The Righteousness of the Parliament's Cause is as clear as the Sun at Noon-day And like the Law of God it self in These Excellent Qualifications of it That It is Holy Just and Good P. 6. II. The Lords and Commons are the Supreme Power Nay the People in Case of Necessity Parliaments may judge of Publique Necessity without the King If deserted by the King and are to be accompted by Virtue of Representation as the Whole Body of the State P. 45. Whensoever a King or other Superior Authority creates an Inferior They Invest it with a Legitimacy of Magistratical Power to Punish Themselves also in Case they prove Evil-doers P. 7. England is a mixt Monarchy and Governed by the Major Part of the Three Estates Assembled in Parliament P. 111. The Houses are not only requisite to the Acting of the Power of making Laws but Co-ordinate with his Majesty in the very Power of Acting P. 42. When as a Part of the Legislative Power resides in
be Reconciled Shall we not have Nem and Monstrous Opinions Propagated daily And will it not be every Man's business to Advance the Credit and Authority of his own Party Where is the Bond of Peace in this Exercise and Latitude of Dissention The Unity of the Church in this Multiplicity of Professions Which is the True Religion among so many divided and contradictory Pretenses to it Or rather Is there any Religion at all where there is neither Christian Charity Stability of Principles Reverence or Agreement in God's Worship N. C. I hope you will not deny the Protestant Interest to be the Interest of the True Religion And undoubtedly the bringing of the Protestants into an Union among Themselves is the Advantage of every Protestant State and of Protestancy it self C. Past all Dispute and an Uniformity of Worship brings them into that Union Which is never to be attained while the World endures by a Liberty of Conscience How was the Protestant Interest I beseech you United in the late Dissolution of Government When Every Man did that which was Right in his own Eyes Examine the Story well and you will find Reason to believe that the Church of Rome has gain'd more upon Us since That Unsettlement of Ecclesiastical Order then perchance from the first hour of the Reformation even unto That very Day For Liberty of Conscience did no less bring a Civil War upon the Protestant Religion then the Pretended Liberty of the Subject did upon the State It turned every Man's Hand against his Brother Every Man had a Religiâ—…n to Himself and every Man's Conscience as I told you was his Bible and We are still to presume that like Causes will produce like Effects It is also remarquable that the lowdest and boldest Declamers against the Orders of the Church proved likewise the most Pragmatical and Audacious Invaders of the Civil Peace The Antecedent Schism serving only for a Prologue to the Ensuing Sedition N. C. This Arraignment of their supposed Principles about Government may haply proceed upon Mistake There is Reason to think that the many late Disputes about Prerogative and Liberty are Controversiae ortae non primae that they had their Rise from something else which lies at the Bottom C. This is but Peradventure I Peradventure No. For if a Man may haply be in a Mistake he may haply too be in the Right I will grant ye likewise that the Disputes about Prerogative and Liberty had their Rise from somewhat else which lay at the Bottom That is to say It was not Purity of Religion Reformation of the Liturgie Retrenching the Exorbitant Power of Bishops or Scruple of Conscience as pretended that wrought the Subversion of Church and State but it was the Design which lay at the Bottom of Carrying on the Great Work of Overturning the Government under Countenance of that Plausible Imposture and Disguise N. C. Inclinations and Interests more then Speculative Opinions will be found to have born the Sway and Caused those Active Motions on the One Hand and the Other These Dogmata or Problems about Obedience and Government do but little where Mens Affections and Concernments do not give them Spirit and Uigor C. It is most Certain that Problems draw no Blood and We do not read that ever any Man's Throat was cut with a Speculation or a Syllogism But yet Inclinations and Interests you allow may do much towards Mischief So that I have what I desire if I am but able to make it out that Liberty of Conscience will most indubitably beget strong Inclinations in the People to shake off the Yoke of Government and that they will not want specious Appearances of Interest so to Do. First The Servants of Iesus Christ as the Non-Conformists peculiarly stile themselves have This Advantage of the Subjects of Temporal Princes that They serve the Better Master and the Dignity of their Spiritual Profession supersedes the Duty of their Political Allegeance So often as they shall think Good to stand upon That Privilege By Virtue of which Prerogative they do not only Claim an Exemption from the Obligation and Reach of Humane Laws But a Commission also and Authority to Reform those Laws in Case of Error and Corruption according to the Standard of the Gospel Now to this Principle and Doctrine do but add Liberty of Conscience and the People have Law and Magistracy at their Mercy already For First they reckon themselves no further answerable either to the One or to the Other then as they find them Warranted in and Grounded upon the Word of God And Secondly they may chuse whether or no they will find any Law or Magistrate whatsoever to be so Warranted or Grounded And consequently Whether there shall be any Government or No. One Man's Conscience cannot allow This or That Injunction to be according to God's Word It may be Lawful to Another but it is not so to Him and Hee calls for Indulgence and Moderation Another Man's Conscience swears by the most High God that it is point-blank Against it and nothing will serve Him but utter Extirpation And whatsoever they call Conscience must pass for Current Every Man is to govern himself by his own Opinion not by Another bodies It is no longer Liberty of Conscience if a Man shall be run down and concluded by Prescription Authority Consent of Fathers Scripture Reason and the like without being CONVINC'D N. C. I thought you would have shewed me in what manner or by what means Liberty of Conscience comes to turn the Hearts and Interests of Subjects against their Superiors as you said you would C. A little Patience and I 'le be as good as my Word It has brought us to this pass already you see that it has cast the Government upon the good Nature of the Multitude and made it purely dependent upon the Breath of the People whether it shall Stand or Fall So that in short the Matter in Question falls under these Two Considerations First Whether a People left to Themselves either to be under the Restrient of Laws or not will not rather agree to cast off a Government then to defend it Secondly Whether they will not likewise find a very fair appearance of Interest and Advantage in so doing The Former I think will easily be Granted by any Man that does but advise either with the Common Practises of the World or with Humane Frailty Taking the World either in Individuals or in Parties What says the Artificer the Tradesman the Farmer Why should We be put upon Extremities of Hard Labour Course Fare Rising early and Going to Bed late and all little enough to keep our Families from starving any more then such and such that lie wallowing in Ease Abundance Luxury and Riot But This we may thank the Law for that has Appropriated those Possessions to Particulars which God Almighty gave us in Common Why should We be the Drudges of the Kingdom says the Day-Labourer The Law
Convention Look now a little into the Scotch Affairs and observe the Growth of the Non-Conformists Demands from one thing to another till in the End by virtue of what the King Granted them they possest themselves of all the Rest. In their Tumults says his Majesty they complein'd only of the Service Book In their Petition exhibited to the Counsel they complein'd of the Service-Book and Canons In their Covenant they complein of and Abjure the Five Articles of Perth although Establish't first by a General Assembly and Then by Parliament After This they complein of the High Commission And Then of Prelates Sitting in Civil Judicatories Hereupon His Majesty Commissions Marquis Hamilton with full Power and Authority to Conclude and Determine all such Things as should be found for the Good Quietness and Peace of that Kingdom Directing him also to take the mildest Course that might be for the Calming of those Commotions And what Effect had this Peaceable Inclination of His Majesty upon the Covenanters but to blow them up into more Seditious and bolder Practises against the King's Authority and the Publique Peace They pursue their Demands and Clamour for a Free General Assembly and a Parliament His Majesty gives them all their Askings Indicts a Free General Assembly and a Parliament Dischâ—…rges the Service-Book the Canons High-Commission The urâ—…ing of the Five Articles of Perth Commands the Subscribing of the Confession of Faith and the Band thereto annexed in the very Form which they pretended to Impose And offers them an Act of Indemnity for what was past In all which Condescentions the King's Patience and Mercy only served to heighten and confirm those Men in their Undertaking and to expose his Royal Dignity to Contempt In the conclusion the King had so far gratified their Importunities that they had nothing left to Quarrel upon but His Majesties refusal to Abolish Episcopacy and to admit the Authority of their Lay-Elders From hence they brake out into open Rebellion and when the King had them directly at his Mercy upon the Interview of the two Armies near Berwick such was his Tenderness that upon their Supplication for a Treaty he Trusted them again and Concluded a Pacification whereof the Covenanters observ'd not so much as One Article Upon his Return to London His Majesty as is elswhere observed passes the Triennial Bill Abolishes the Star-Chamber and High Commission Court Passes an Act for the Continuance of the Parliament Not to insist upon the several other Concessions concerning Ship-money Forests and Stannary Courts Tunnage and Poundage Knighthood c. Now in Requital of these Benefits the Faction Claps up and Prosecutes his Majesties Friends Prefers and Enlarges his Enemies Rewards the Scots Entertains their Commissioners Votes Them their Dear Brethren for Invading Us Calls in all Books and Proclamations against them They take away the Bishops Votes Impose a Protestation upon the People Take away the Earl of Strafford's Life Charge Twelve of the Bishops with Treason Declare the King's Proclamations to be False Scandalous and Illegal Keep his Majesty out of his own Towns and Seize his Arms and Ammunition They present Him with Nineteen Propositions for the Resignation of his Royal Authority They Vote a General and Raise an Army against him They Usurp the Power of the Militia and give the King Battel Levy Moneys and Declare the Queen Guilty of Treason After all These Usurpations upon the Civil Power They are put to 't to bring the Cause of Religion once again upon the Stage They enter into a Covenant and call in the Scots again They Abolish the Common-Prayer secure the Person of the King Share the Revenues of the Church and Crown They Sequester Banish and Imprison his Majesties Adherents and in the Conclusion Sell Depose and Murder their Soveraign This was the Fruit of that Pious and Unfortunate Prince his Clemency and Indulgence Now to bring the Instance home to the present Times What could be more Pious Gracious or Obliging then His Majesties Declaration concerning Ecclesiastical Affairs in Favour of the Non-Conformists All that was possible for the King to do in Consistence with Conscience Honour and the Peace of his Dominions His Majesty has therein given them a frank Assurance of with their Lives and Estates over and above in the Act of Oblivion And are they one jote the Quieter for all This No but the Worse for no sooner was the King's Tenderness in That Particular made Publique but the Generality even of those that had lately Entred into a Regular and Dutiful Compliance with the Orders of the Church started into a new Revolt which proves sufficiently the Benefit and Necessity of a strict Rule and the hazzard of a Toleration For rather then abide the Penalty of the Act they could Conform but upon the least Glimpse of a Dispensation they Relâ—…pse into a Schism Neither do I find that they were less Troublesom before the Act of Uniformity when they Preach'd at Randome then they have been since Nor to say the Truth that they have much more Cause of Compleint Now then they had Then For what are they the worse for a Penalty that is never Executed But if you will have a True Measure of their Moderation and Good Nature I pray'e take notice of their Proceedings upon His Majesties Commission for the Review of the Book of Common-Prayer We will appoint says His Majesty in his Declaration concerning Ecclesiastical Affairs an Equal Number of Learned Divines of Both Perswasions to Review the same and to make such ALTERATIONS as shall be thought most NECESSARY So that the Alterations were to be agreed upon by BOTH PARTIES and found likewise to be NECESSARY Now instead of Alterations joyntly agreed upon They Publish a Complete Liturgy of their own indeed a New Directory but under the Title of The REFORMATION of the Liturgie which in all their Books signifies ABOLITION Give me the favour next to observe upon some of their NECESSARY Alterations They have turn'd WEDDED Wife into MARRIED DOEST THOU Believe into DO YOU Believe All this I STEDFASTLY Believe into All this I UNFEIGNEDLY Believe These are some of the Important Scruples that are cast into the Balance against the Unity of the Church and the Peace of the Kingdom What is This but to make Sport with Authority and Conscience Laws must be Suspended Princes Vilified and Importun'd because forsooth the Godly Party may not be Govern'd by Laws of their own making Nay by Words of their own chusing too So that we are like to have a Schism for Syllables as well as for Ceremonies For what is the Difference betwixt WEDDED and MARRIED but that the One wears the Stamp of the Law-Makers and the Other of the Law-Menders Is it not now evident that they are the worse for good usage And that they have ever been so You see the Effects of keeping to a Rule in Queen Elizabeth and King Iames And we have since felt to our Cost
I Answer that First The Doctrine of our Church speaks directly to the Contrary Secondly The Rubrick directs Kneeling at the Confession and the People continue Kneeling at the Receiving N. C. But with your Favour the Rubrick does afresh enjoyn Kneeling and order the Communion to be delivered into the Peoples Hands KNEELING C. Right And now take your Choice whether we shall rather run the hazzard of being suspected to adore the Breed because we receive it after the English Gesture of Worshipping which is Kneeling or incur the same Censure by Changing Posture and taking it after the Ancient way of Worshipping which is Standing If you can make appear that where the Custom was to Worship Standing they Received Kneeling you say something toward the perswading of us that Worship Kneeling to Receive Stà nding Your Exceptions throughout are much of a Quality Negatively Imposing upon Authority because you will not be Positively bound up your selves For You shall NOT do This or That is an Imposition as well as You SHALL Another Humour you have gotten of Scrupling at Ceremonies because they are made as Necessary to Salvation as the Word it self and the Sacraments This is the Suggestion of the Petition for Peace Pa. 8. Whereas it has been and still it is the Constant Care of the Imposers themselves by an express Solemnity of Explanation to satisfie the whole World to the Contrary Give us leave only for one Word more and that out of Calvin's Institutions concerning Scandal Lib. 3. Cap. 19. which you make one part of your Compleint There is says he a Scandal GIVEN and TAKEN The One is the Scandal of the Weak the Other of the Pharisees who out of a pâ—…rverse Malignity of Spirit turn every thing to the worse There is no Yielding to this sort of Men No Enduring no Hearing of them Qui quum in mille Impietatis Formas Duces se praebent sic sibi agendum fingunt ne proximo sint Offendiculo Who under colour of Tenderness in the Matter of Scandal make no Conscience at all of a thousand Gross Impieties This is His Iudgment and Our Case And there is no Remedy but by concluding upon a Final and Unaccomptable Iudge SECT XXI Whatsoever God hath left INDIFFERENT is the Subject of HUMANE POWER C. AS Reasonable Nature consists of Soul and Body so is the Authority that Governs it Divine and Humane God Eminently over All and Princes Ministerially under Him and as his Substitutes The Dominion of our Souls God reserves Peculiarly to Himself committing That of our Bodies to the Care of the Magistrate Now if Power be a Divine Ordinance so consequently is Subjection for to Imagine the One without the Other were to destroy the Reason of Relatives A Strict and Accurate Disquisition of This Matter would save us much Trouble that arises about the Bounds and Limits of our Duty How far Religion binds us and how far Allegeance That they are severable we are not to doubt since Truth it self has said it Give unto Caesar the things that are Caesar ' s and unto God the things that are God's But that they are only so severable as never to become Inconsistent is founded upon the same Immovable Rock Let every Soul be subject c. A Precept of a Perpetual and Universal Operation and Limited neither to Time Place not Persons N. C. Your Deduction of Government and Subjection from Divine Institution is well enough and that we are to Obey the Magistrate for God's sake and in Subordination to God is easily Prov'd and Granted But I hear nothing yet of the Particular Bounds and Terms of Humane Iurisdiction What 't is belongs to God and what to Caesar. C. And That I confess is the Pinch of the Question For One Duty comes up so close to the Other that 't is not for every Common Eye to pass between them Effectually they Touch but in what Point is of a Nice Decision The nearest way to the Knowledge of our Duty is to apply it to the Laws and Powers of the Authority for a Man must first Know the Rule before he can Observe it We are then to consider that the Almighty Wisdom has invested Kings with an Unlimimited Power of Commanding or Forbidding in all Matters which God Himself has not either Commanded or Forbidden Which Proposition resolves it self into This Conclusion Whatsoever God has left Indifferent is the Subject of Humane Power N. C. Does not that Opinion destroy Christian Liberty C. No But the Denial of it destroys Magistracy If Kings have not This Power they have None at all And it Implies a Contradiction to suppose any Authority in Nature without it N. C. But may not a Prince tye himself up in a thing otherwise Indifferent C. I speak of Power according to the Institution not of Power limited by Pâ—…ction N. C. May not the same thing be Indifferent to One and not to Another C. Very Good And will not every thing Imaginable appear Non-Indifferent to some or other if nothing may be Commanded but what upon such a Phansie may be Disobey'd N. C. Pardon me I do not speak of Matters of Civil Concern but of Matters of Religion C. That 's all a Case for you cannot Instance in any One Civil Action that may not be made Relative to Religion But we are now upon the Extent of Humane Power That there is such a Power and That Authoriz'd too by God Himself you have already Granted Let me but understand now Upon what Subject shall that Power be Exercis'd If you exclude Things Indifferent One Man may have a Real Scruple and All the Rest pretend one Who shall distinguish So that the Rule holding from One to All the Sacred Authority of the Prince becomes dependent upon the Pleasure of the Subject and the Validity of a Divine and Unchangeable Ordinance is subjected to the mutable Iudgment and Construction of the People N. C. And you expect the Magistrate should as well have the Authority of Iudging what 's Indifferent as of Restreining it C. You may be sure I do for I am but where I was If I make You the Judge Is it not all one as to the Magistrate whether you Refuse upon Pretense that the Thing is not Indifferent or upon Pretense that He cannot Restrein a thing Indifferent The Crime indeed is differing in the Subject for the One way 't is an USURPATION of Authority and the Other way 't is a DENIAL of it N. C. Why then it seems I am to believe every thing Indifferent which the Magistrate tells me is so be it never so Wicked C. No There you are bound up by a Superiour Law N. C. Have you so soon forgot your self You would not allow me to be a Iudge just now and here you make me one C. Right To your self you are one but not to the Publique you are a Judge of your own Thought but not of the Law N. C. And does not This way of Arguing as much
of all Government to have some Unaccomptable Iudge some Unquestionable Expedient of Law or Authority for the Ending of Controversies The Determination to be Final and Decisive No Appealing from it and no contending beyond it N. C. What not in Case of Errour I could be well enough content with a Iudge and with Indispuâ—…able Laws if you could but assure me of Infallible Law-Makers But I should be sorry to see a Roman-Infallibility set up in England C. So that rather then a Fallible Iudge you will have None at all You could be content with a Iudge you say but then That Iudge must be Questionable in Case of Errour so that Another Iudge is to Judge Him and the very Iudge of This Iudge is Himself Questionable and so is his Iudge and his Iudges Iudge in Infinitum in Case of Errour Which Case of Errour may be Alledg'd wheresoever there is no Infallibility and if there be no Infallibility in Nature then by your Rule there can be no Iudge in Nature N. C. I do not say but a Man may Iudge Certainly in some Cases though not Infallibly in All and all I ask is only a Free Exercise of my Iudgment at Discretion without being ty'd up to an Implicit Resignation There is but a Right and a Wrong and the One I must Embrace and Reject the Other How shall I know This from That without Enquiry And what am I the better for That Enquiry if when I have Learn'd my Duty I am debarr'd the Liberty to Practise it C. You turn the Question from the Necessity of a Judg to his Infallibility 'T is all one to me whether you make him Infallible or Credible or what you make him or where you place him provided that he be Acknowledg'd Necessary and Unacâ—…omptable That He is Necessary I presume you will easily afford me for there can be no Peace without him every Man being at Liberty to Wrangle where no Man is Authoris'd to take up the Strife But would you have him Unaccomptable or no N. C. What greater Encouragement is there in the World to Tyranny then the Opinion of an Unaccomptable Sovereignty C. What is it rather you should have said that Excites Sedition and Depopulates Kingdoms so much as the Contrary And doubtless the Fiercest Tyranny is much more supportable then the Mildest Rebellion N. C. Truly as to the Convenience of a Definitive Sentence I should be glad to see it without the Hazzard of a Dâ—…finitive Injustice C. You mistake your self if you oppose a Possible Injury on the One side to a Certain Wrangle and Confusion on the Other If Infallibility you cannot find why may not the fairest Probability content you N. C. But would you have that Probability govern by Unquestionable and Authoritative Conclusions C. By any means you do nothing else For where Controversies are Inevitable and Concord if it may be had Necessary What can be more Reasonable then to chuse the most Competent Iudge of the Matter in Controversie for the Concluding Umpire of the Controversie it self N. C. But a Man may Iudge Probably in One Case and Improbably in Another Suppose the Determination to be manifest Errour or Injustice would you have the same Submission paid to it as if it were Equity and Truth C. Yes To the Determination though not to the Errour You are to stand to the Authority of the Sentence without Contesting the Equity of it for Right or Wrong 't is a Decision The Principal Scope and sure End of a Reference is Peace The Hopeful Event and Issue of it is Righteous Iudgment Is it not well then to be sure of the One and in so fair a Likelihood of the Other Put it to the worst You are not bound to be of the Iudge his Opinion but to be over-rul'd by his Authority Neither do you undertake that he shall Judge Critically as to the Subject of the Question but that he shall Judge Effectually as to the purpose of the Reference N. C. This Resignation may do well in Cases of â—…ivil Interest but it will hardly hold in Matters of Conscience Who shall pretend to Iudge of my Conscience beside God and my Self C. The Scripture which is the Rule of all Consciences shall be the Iudge of Yours But the Question is not What the Conscience Is but what it Ought to be Not what your Private Iudgment says but what the Scripture means and the Thing I strive for is a Judge of That A Iudge of the Rule of Faith which I take to be all out as necessary as a Iudge of a Political Law You cannot but allow that there are Diversities of Opinions as well in Religion as concerning Secular Affairs And such is our Corruption that we draw Poyson even from the Fountain of Life and the Word of God it self is made the Warrant of all Crimes and the Foundation of all Heresies Look behind ye and you may see a Prince Murther'd by his Subjects Authority Beheaded by a Pretended Law and all this Defended by a Text. The Church Devour'd by a Divided Ministry The Government overturn'd by a Solemn League and Covenant to support it An Arbitrary Power Introduc'd by the Patrons of Liberty The Lord's Prayer Cashier'd to make way for the Motions of the Holy Ghost and Charity it self Extinguish'd for the Advancement of the Gospel We have liv'd to see as many Heresies as Congregations and a Consistorian Scrutiny prest beyond the Rigour of a Spanish Inquisition We have seen some that abhor Idols committing Sacrilege Christ's Kingdom cry'd up till his Divinity is Deny'd Strictness of Life Inculcated till the very Rule of it The Decalogue it self is Rejected And Blasphemy hunted out of the Tavern into the Pulpit In fine What Sin and Misery have we not known and felt since under the Form of Liberty of Conscience This Freedom of a Private Spirit came in vogue Nor are we ever to expect better from it till all Men shall conspire to do the same thing where every Man is left to his Own Gust to do what he pleases And whence flows all this Mischief and Confusion but from a License of Wandring from the Rule Methinks These Practises should put you and your Cause out of Countenance N. C. I am no Advocate for Anarchy though no Friend to Uniformity And I know 't is with Non Conformists as with other People there are Good and Bad of All sorts But to go with the Moderate Would you have all Mens Consciences Gobern'd by the same Rule C. Better Particulars suffer for Incompliance with the Publique then the Publique suffer for Complying with Particulars Uniformity is the Ciment of both Christian and Civil Societies Take That away and the Parts drop from the Body One Piece falls from Another The Magistrate for Orders sake requires Uniformity You and your Associates oppose it upon a Plea of Conscience The Question is Whether He shall Over-rule your Opinions or You Over-rule His Authority This Dispute
Churches by it self or More of them in Combination I will never open my Mouth after it in a Plea for the Independents Presb. It were a hard matter indeed to fasten any thing upon the Principles â—…f a Party that professes to have no Principles but still refers it self to the Guidance of a Further Light Indep And yet you can blame us for our Principles though by your own Confession you know not What they are Now for the Reserve of Acting according to a Further Light It is exprest in the Ordinary Form of our Church Covenant that it is to be reach'd unto us out of the Word which most assuredly will not lead us into any Evil. If this be all you have to say against the Independents I would gladly hear what Defence you are able to make for the Presbyterians Either Simply and in Themselves or else Comparatively with any other sort of People Nay I should not much care if you took the Iesuits Themselves for your Foil Presb. How can you say This Considering that Thundring of Excommunication which has sounded in all Ages since the beginning of the Papal Reign against Kings Emperours c. And These Practises Iustified by their Decretals and Canons Divines of greatest Authority and some of their Councils Ascribing to the Pope a Power of Deposing Princes that are Hereticalâ—… or Favourers of Heretiques The Iesuits Doctrine of KING-KILLING hath made them Odious c. Indep Do you tell us of PAPALEXCOMMUNICATIONS justified by Canons Divines Councils DEPOSING of Kings for Heresie and the Iesuits Doctrine of KING-KILLING c The Disciple should speak Reverently of his Master for I assure you a Iesuits Cloak sits exceedingly well upon the Shoulders of a Presbyterian To Discipline must all the States within the Realm be Subject as well the Rulers aâ—… the Ruled According to the Discipline of the Kirk of Scotland Printed in London 1647. The Person of the Magistrate ought to be Subject to the Kirk Spiritually and in ECCLESIASTICAL GOVERNMENT Submitting himself to the Discipline of the Kirk if he Transgress in Matters of Conscience and Religion Beza Buchanan and in truth the whole Brotherhood are for the Excommunication of Princes So that there 's Presbyterial EXCOMMUNICATION you see as well as Papal And in Case of Superstition and Idolatry the Presbyter can DEPOSE too as well as the Pope in Case of Heresie Was not the Queen-Regent in Scotland 1559. Deposed upon the Encouragement and with the Approbation of Willock Knox and their Fellows As not doing her Duty to the Subjects and as a vehement Mainteiner of Superstition and Idolatry Did not the Commissioners of the Kirk in 1596. threaten an Open Protestation against King Iames and his Council in Case of either Pardoning or Restoring the Popish Lords that were at that time under Banishment As to the Iesuits Doctrine of KING-KILLING We are able not only to Match but to Out-doe it out of the School of the Consistory There is no doubt but the Iesuits are Guilty of Delivering Doctrine that naturally leads to King-Killing Conclusions But do ye find that ever they said in plain Terms It is Lawful for Subjects to take up Arms against their Sovereign in Case of Religion Or that ever they Publiquely Applauded the Murther of a Prince after the Fact was Committed Certainly in this Particular the Consistorian Copy goes beyond the Papal Original Upon a dangerous Uproar that was raised by the Ministers in Edinburgh 1596. The King by Proclamation discharged all Iudicatories from Sitting there Whereupon the Ministers prest a Bond of Association upon the Noblemen and Barons and sent a Letter drawn by Robert Bruce and Walter Balcanquel to the Lord Hamilton to Head them For by the Motion of God's Spirit and animated by the Word the People had gone to Arms in Defence of the Church c. Not to trouble you with a Rabble of Unnecessary Instances In the Ninth Section there has been said more than enough upon this Subject already You shall now see the Veneration they have for the PERSONS of Princes Gibson in the Pulpit denounced that Curse against King Iames that fell upon Ieroboam that he should die Childless and be the last of the Race An. 1585. which words by the Assembly with much a do and after declining the Question were found to be Scandalous David Blake preached that all Kings were the Devils Barns and His Majesty had detected the Treachery of his Heart For which he was cited before King and Council and appeal'd to the Presbytery who by their Commissioners moved his Majesty for a Surcease of the Process with a charge in case of refusal to Protest against the Proceedings of the Counsel Quasi Pulpita sayes Cambden a Regum Authoritate essent Exempta As if Pulpits were priviledged from the Authority of Princes Iohn Welch at the High Church in Edinburgh preached that the King was possest with a Devil and that the People might Rise Lawfully and take the Sword out of his hand But what is all this in comparison with the License of the late times here at Home when the Two Houses and Assembly were daily entertained with Sermons and Pamphlets of this Quality for which the Authors had their Thanks and Imprimanturs But I shall rather confine my self now to the Arbitrary excesses of the Scottish Presbytery as the Model of the Covenanted and blessed Reformation To come now to their Usurpation upon the Civil Power King Iames was surpriz'd at Ruthuen 1582. under pretext of Religion and kept 5 months a Prisoner This Act was publiquely justified by the Assembly at Edinburgh as done for the Preservation of the Kings Person and Religion In the Case of Andrew Melvil It was insisted upon that Treason in the Pulpit fell under the Cognition of the Presbytery and that neither King nor Counsel Primâ Instantiâ ought to meddle with it But it is a much easier matter to find what a Prince may not do under the Inspection of a Presbytery then what he may He must not receive an Embassader nor pardon an Offender without the Approbation of the Kirk Nor so much as chuse his own Guards Court-Officers or Counsellers nor Issue out any Proclamations or Decrees They are to direct him what Forfeitures to take and how to dispose of them when to Arme and whom to Trust. If the King has a a mind to Feast an Embassader they presenly indict a Fast and Curse the Magistrates almost to Excommunication for not observing it Nay so little Power had King Iames with these people that when his Mother was under a Sentence of Death he could not get them so much as to Pray for her That God would Illuminate her with the Light of his Truth and save her from the Apparent danger she was in On the other side they claim to themselves the Power of Warr and Peace of Calling and Dissolving