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
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
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
be seen of all her lovers Concerning your confidence of us as we in love judge that ye thinke not your selves â—o be stryving against the Trueth so may ye conceive that we can no more bee brought to your mynde then wee can bee drawne from the profession of our Religion as it hath been reformed sworne and confirmed by the late and preceeding Covenants and from following the example of our religious Reformers and the manie Worthies succeeding them in this Kirke who would have been glad to have seen the dayes which we now doe see and for which we pray that both yee and wee may be thankefull so shall it not be imputed unto us that we have not discerned and used the day of the LORDS visitation so shall we all rejoice together in the Day of the LORD To the First Replye YOur experience in your Disputes against the common Adversary wherein ye say ye are so frequent hath no doubt taught you how easie a matter it is to multiply Objections against the Trueth and Cause of GOD and your selves knowe that your Objection against our Calling and the Warrand of our comming to you was framed and published in Print before it was propounded unto us and ere our Answere could be had but so soone as we did heare your Demands we answered incontinent in the humilitie and trueth of our mindes that we were to obtrude nothing upon you or your flock by any particular Authority Civill or Ecclesiasticke but that we did come in all meeknesse to represent unto you the present case of this Kirke and in love to intreat you to joine with us for the peace thereof for which we trust without wronging any lawfull Authority we may claim the warrand of the highest and greatest Authority although we had not been sent from almost the whole Kirke and Kingdom lawfully conveened at this time for the preservation of Religion and of the Liberties and Lawes of this Kingdom so sore shaken by the usurpation of the Prelates and their Favourers Let us consider one another to provoke unto love and to good works c. sayeth the Apostle Hebr. 10. 24. And where ye object that without your leave we preached within your congregation which is aggravated by you as a heinous fault both against Scripture and against the Canons of ancient Counsels which ye have laboriously quoted against us we intreat you to be more sparing lest the guiltinesse if there be any reflex upon your selves For your Pulpits and Kirks being denyed us not from any injurie done by us but by your own determination before our comming a necessity was laid upon us to deliver our message in such places as your courtesie did permit wherein no man will find that we have failed if he consider first That there is as wyde difference betwixt Ecclesia turbata paâ—ata the troubled and peaceable estate of a Kirk as is betwixt Ecclesia constituenda constituta and many things are necessary in the one which perhaps are not expedient in the other Ye speake of the Constitution of the Kirke this yeare as if ye had beene speaking thereof many yeares before this time 2. That the Word of GOD and the Canons of Counsels will have Pastors so to care for their owne flockes that they forbid them not to care for the whole Kirke especially in the time of a common Combustion When the house is on fire every man ought to runne to all rowms where hee may quench it when a laik stricketh up in a Ship every Mariner yea every Passenger ought to labour to stop it Even he who is not universall Pastor of the Kirke is Pastor of the universall Kirke the Apostle hath taught us That we are members one of another Rom. 12. 4. As all the members of one bodie being many are one body so also is CHRIST 1 Cor. 12. 12. That the members should have the same care one for another vers 25. If some members of this Kirk had not cared more kindly in this time of coÌ„mon danger then other some have done the whole body had been ere now dangerously if not desparatly diseased 3. That we made choise of such houres for delivering our Message that the people might attend your ordinary times of publick worship which maketh your charge of the peoples contempt or ours of your Ministery to be most unjust In the second part of your Replye to our Answere to your first Demand ye might have made choise of words witnessing more respect to the most part of the Kingdom now ' and to the Kirke in former times then of a Confederation and negative Confession we know no other Confederation at this time but this same Laudable Covenant which our Progenitors and many yet living made with GOD and amongst themselves at the Commandement of Authority and according to the example of the people of GOD in former times Neither is that short Confession meerly Negative since the beginning thereof is affirmative and doeth virtually containe the first large Confession ratisied in Parliament 1567. 2. No Pastors in our knowledge have either been forced to flee to foraigne countreys or have been threatned with the want of their Stipends for the refusing their Subscription but this we have heard that some of them have of their owne accord gone to Court for procuring of protections against their Creditors and against the Lawes and duety of good Subjects have made lies between the KING and his People Others we know have wilfully refused to abide with their flock and being earnestly intreated by them to attend their Charge have left them and have gone out of the Countrey for no reason but because the people had subscrived and as ye knowe that Arguments have been taken from augmentation of Stipends to hinder Subscription so ye may knowe That fear of worldly losse rather hindereth men to subscrive then scruple of Conscience The Prelates flight seemeth rather to have proceeded from inward furies of accusing Consciences or for fear of a storme which being procured by their owne doing may be easily prognosticated by them then from the inforcing of subscription of the Covenant which in our knowledge was never required of any of the Prelates although they be grossly guilty of the breach of the Covenant which they did sweare subscrive before 3. Your help by your prayers and other means for extinguishing of the present Combustion we still desire but with all intreat that you would both joyn with the rest of the Kirkes of the Kingdome in publicke humiliation and fasting which the LORD himselfe doeth proclaime and call for at this time so should your prayers be the more effectuall and also ye be good instruments according to your power with your own people and the countrey about to joine in the Covenant so should ye finde the worke of Pacification the more easie 4. The reasons which we touched in our Answere for proving that ye might without just offence to any
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
the 12 Tables these words are applied to this purpose This is observed by KING Iames of blessed memory in his often mentioned Book of the true Law of free Monarchies For albeit sayeth he that I have at length proved that the KING is above the Law as both the author and giver of strength thereto yet a good King will not onely delyte to rule his Subjects by the Law but even will conforme himself in his own actions thereunto alwayes keeping that ground that the health of the coÌ„mon-Wealth be his chiefe Law And where he seeth the Law doubtsome or rigorous he may interpret or mitigate the same lest otherwise summum jus be summa injuria But this sentence doth nowayes warrand Subjects to refuse obedience to standing Lawes against the will of the Supream Law-giver who is a speaking Law For this were to open a doore to all confusion which would not prove the safety but the ruine of the Common-Wealth As for that which ye said before of the Generall Band and Confession of Faith and which here again ye doe alleadge for your Covenant we have signified our opinion thereof in our preceeding Duply The responses and verdicts of Juris-Consults concerning your Covenant are not known to â—s nor yet the reasons and inducements which moved them to give out their declaration in your favoures as ye alleadge Of Obedience due by Subjects to Authoritie 5. The point touching Royall Authority is not so full of thorns and rocks as ye give out if men would be pleased unpartially to hold the plain and patent way laide before us by holy Scripture and by Orthodox Antiquity and by many Eminent Divines in the reformed Church and learned Politicks which we shall here make manifest after the vindication of those three famous Theologues Whitaker Bilson and Rivet whom ye would have the Reader to esteem favourers of your opinion 6. Doctor Whitakers words against William Raynold translated into English out of the Latine Edition at Oppenheme Anno 1612. Pag. 51. are these He relateth the timults and troubles which were raised for Religion in Germany France and Boheme as if that one thing were sufficient to condemne them because once they did oppose themselves and resisted the violence offered to GODS Trueth and to themselves Whereas notwithstanding Fayth Oath and publicke Edicts finally the Lawes themselves gave them warrand to doe the same I will not say more of this matter which is nowise pertinent to the present purpose especially seeing not onely their just Apologie but also the Edicts of the Princes themselves have liberated them from the crime of Rebellion By these words of Doctor Whitaker which ye have cited the Reader may easily perceive that he doth nowayes mantain or allowe taking of Armes by Subjects without warrand of the publick Lawes and approbation of the Prince but excuseth what was done in those warres by the allowance of the Lawes and Edicts of Princes 7. So also Doctor Bilson in his Book entituled The true differeÌ„ce betwixt Christian subjection and unchristian Rebellion Printed at Oxford Anno 1585 Pag. 382. in the wordes cited by you declareth evidently that he speaketh of such Republickes and States as have defences warranded by fundamentall Covenant in that Government But what is that Doctors minde concerning the duetie of Subjects in a free and absolute Monarchy is evident by his own words in that same book Pag. 380 where disputing against a Jesuit he sayeth Warre for the Catholick Religion is both lawfull and honourable you say you must adde of the Subjects against their Prince or else you range cleane besides our question We strive not what causes may lead Christian Princes to make Warre on their Neighboures but whether it be lawfull or tollorable for the Subject to beare Armes against his naturall and absolute Prince You prove which is nothing to our purpose But Sir in this enterprize the person must bâ— respected as well as the cause Be the cause never so just if the person be not authorized by GOD to draw the Sword they be no just nor lawfull Warres Private men may not venter on Warres unlesse they be directly warranded by him that hath the Sword from GOD. And again in that same Book Pag. 502 Our Saviour for teaching his that they should be brought before Kings and Rulers and put to death and hated of all men for His Name sake addeth not as you would have it and he that first rebelleth but he that endureth to the end shall be saved and again Not with violence restrain them but in patience prossesse your own souls This is the way for all Christian subjects to conquer tyrants this is the remedy provided in the new TestameÌ„t against all persecutions not to â—esist powers which GOD hath ordained lest we be damned but with al meeknes to suffer that we may be crowned And Pag. 513. he showeâ—h that manifold formes of Common-wealthes make diverse men speake diversly of the Magistrats sword And Pag. 518 he pleadeth that the Subjects in England have not that lawfull warrand to draw the sword without consent of their Prince as the Germans have without consent of the Emperour and this discourse he prosecuteth in â—ome following pages 8. The same is the meaning of Doctor Râ—vet as we take it in his commentarie upon the Psalm 68. where he distinguisheth between an absolute principality and such a principality as is only conditionall pactionall conventionall Of this second sort are to be understood his words of just and necessary defence But of the absolute principality speaking in that same place he recommendeth to Subjects rather suffering of martyrdome And this to be his meaning appeareth more clearly by his last declaration concerning this question in his late treatise entituled Iesuita Vapulaâ—s where being pressed by an advesary he handleth this question of purpose In the mean time we wonder very much that ye have not directly answered to these remarkable wordes of Doctor Rivet alleadged by us in our Reply wherein he plainly averreth that the doctrine of Buâ—hanâ—â—â— Knox and Goodman concerning Subjects resisting their lawfull Princes is not approved by any sound Protestant We expected from you a full and particular Answere and now againe we would gladly heare whether ye approve the judgement of Rivet concerning that doctrine of these writers or not 9. Thus having vindicated these three divynes which ye alleadge for you we come now to those testimonies which we promised for clearing of the plainness of the way touching Authority First it is evident by holy Scripture that it is unlawfull for Subjects in a Monarchicall estate such as is this Kingdom of Scotland to take Armes for Religion or for any other pretence without warrand and power from the Prince and Supreame Migistrate For the Scripture teacheth us that the Sword belongeth onely to the KING and to them who are sent by him Rom. 13. 1. Pet. 2. 13. 14. That we ought to keep the KINGS commandement and that
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
in Brotherly love exhort and entreat us to contribute our best endeavours for extinguishing the common Combustion we praysing GOD for your pious zeale and for the lovingnesse and modesty of your speeches wherein by GOD'S help we shall labour to keep correspondence with you that both we and you may show â—â—â— selves to have learned of CHRIST Meeknesse and lowlinesse of heart we most willingly promise to doe so by all means which our consciences will permit us to use as also to joine our most humble and hearty Prayers with yours that it may please GOD in this dangerous exigent to doe good in His good pleasure to our Sion and to builde up the walls of our Ierusalem †4. We may justly say that this new Covenant is substantially different from the Old which was made Anno 1581. in respect it not onlie containeth that Old Covenant or Confession which was allowed by two Generall Assemblies but also your interpretation of it which as yet hath no such Authoritie or Approbation †5. No Band of Mutuall Defence Against all persons what-so-ever is expressed in the Covenant made 1581. And altho it were yet the case is very unlike For Subjects may make such a Covenant of Mutuall Defence by Armes with the consent of the King who only under GOD hath the power of Armes or of the Sword in this Kingdome But they who made this late Covenant had not his consent as that former or olde Covenant had which is a thing so evident that no man can call it in question †6. As for that which you affirme here that my Lord Commissioner his Grace was well satisfied with your Declaration it becommeth not us to pry narrowlie into his Graces doings but truely we have more then reason to pry most narrowlie into the words of a Covenant which is offered unto us to be sworne and subscrybed lest we abuse and prophane the Sacred Name of GOD and tye our selves to the doing of any thing which is displeasing unto him Last of all whereas ye desire us to joyne our selves to you and to the rest of your Conâ—ederacie who are as you affirme almost the whole Church and Kingdome truely we cannot but reverence such a multitude of our Reverend Brethren and deare Countrey-men and are ready to be followers of them in so farre as they are followers of CHRIST But neither can we doe any thing agaynst the Trueth neither can we attribute so much Authoritie to their multitude as otherwise we would in respect there hath been so much dealing for Subscriptions in all quarters of this Kingdome and so manie have beene threatned to give their consent as we are most credibly informed The Second Demand Whether or no we ought to subscryve the foresaid Covenant seeing all Covenants of mutuall Defence by force of Armes made amongst Subjects of any degree upon whatsoever colour or pretence without the King's Majestie or his Successoures privitie and consent are expreslie forbidden by King JAMES of blessed Memorie and the three Estates of this Kingdome in the Parliament holden at Linlithgow Anno 1585 ANSWERE The Act of Parliament forbiddeth in the first part Leagues and Bands of maintenance privilie made such as are called Bands of Manrent as the act in Queen MARIES time to which it hath relation doeth beare And in the second part only such as tend to the publick disturbance of the peace of the Realme by moving sedition But no act of Parliament doeth discharge nor can any just Law forbid Conventions or Covenants in the generall or such Covenants in speciall as are made with GOD and amongst our selves not for any mans particular but for the common benefite of all not to move Sedition but to preserve Peace and to prevent trouble which by all probabilitie had been to many before this time too sensible if this course had not been taken Conventions and Covenants in the judgement of Jurisconsults are to be esteemed and judged of according to their diverse ends good or bad which made King JAMES of happy memory to take it for an undoubted maxime That pro aris focis pro patre patriae the whole body of the Common-wealth should stirre at once not any more as divided members but as one consolidate lumpe Replye In that second part of that Act of Parliament holden at Linlithgo Anno 1585. are forbidden All Leagues or Bands of Mutuall Defence which are made without the privitie and consent of the KING under the pain to be holden and execute as movers of sedition and unquietnesse c. Wherefore we can no wayes thinke that any Bands or Leagues of Mutuall Defence by force of Armes are there permitted that is not forbidden seeing first the words of the Act are so generall for in it are discharged All Bands made among Subjects of any degree upon any colour what soever without his Highnes or his Successours privitie and consent had and obtained thereunto Next All such Bands are declared to be Seditious and perturbative of the publicke Peace of the Realme or which is all one are appointed to be esteemed so And therefore we can not see how any Bands of that kynde can be excepted as if they were not seditious 2. We doubt not but the late Covenant being considered according to the maine intention of those Pious and Generous Gentle-men Barrons and others our dear Countrey men who made it especially our Reverend Brethren of the holy Ministery is a Covenant made with GOD and proceeding from a zealous respect to GOD His Glory and to the preservation of the puritie of the Gospell in this Church and Kingdome But we cannot finde a Warrand in our Consciences to grant that such Covenants in so farre as they import mutuall Defence against all persons what-so-ever none being excepted no not the KING as it seemeth unto us by the words of your Covenant but farre more by the words of your late Protestation the 28 of Iune wherein you promise mutuall Defence against all externall or internall Invasion menaced in his Majesties last Proclamation are not forbidden by any Band nor justlie yet can be forbidden For first we have already showne that they are forbidden in the foresaid Act of Parliament Anno 1585. 2. No Warrefare and consequentlie no Covenant importing Warrefare is lawfull without just Authoritie which we are perswaded is only in the supreame Magistrate and and in those who have power and employment from him to take Armes Yea so farre as we know all moderate men who duely respect Authoritie will say that it is so in all Kingdomes and Monarchies properly so called Of which nature is this his Majesties most Ancient Kingdome And that it is altogether unlawfull to Subjects in such Kingdomes to take Armes against their Prince For which cause that famous and most learned Doctor Rivetus in a late Treatise called Iesuita vapulans speaking of the judgement of Buchannan and others who taught that Subjects might take Armes against their Prince in extraordinary
Cases and extreame dangers of the Religion and Common-wealth professeth first that he and all other Protestants condemne such doctrine Secondly That this Errour did proceed from a mistaking of the Governement of the Scotish Kingdome â—s if it were not truely properly monarchical Thirdly That the rashness of those wrytters is to be ascrybed partlie to the hard and perilous times of persecution wherein they lived and partlie Scâ—tâ—râ—m praefâ—rvâ—do ingenio et ad audendum prompto Thus he wryâ—eâ—h in the 13. Chap. of the said Booke Pag. 274. and 275. answering to the reâ—rimination of â— Iesuit who had affirmed that Bâ—câ—aâ—naâ— Knox and Goodman had written as boldlie for the Rebellion of Subjects against Princes as any of their Order at any time load done A thing much to be noted by us at this time lest we any more give that advantage to Iesuites to make Apologie for their rebellious Doctrines and Practises 3. Not only making of Covenants but also all other actions are to be esteemed and judged of first by the equitie of the subject and matter then by the ende For if the matter pactioned that is which the parties mutuallie doe promise be justlie forbidden by a lawfull Authoritie and consequentlie be unlawfull in it selfe then the goodnesse of the ende or project can not make the paction or Covenant to be good or lawfull The Third Demand If it be alleadged that in extream and most dangerous cases such Acts of Parliament may be contraveened Quaeritur whether there be now such extream case seeing we have his Majestie in his former Proclamations avowing protesting declaring and in this last Proclamation taking God to witnesse that he never intended any Innovation of Religion and also seeing He hath removed already all that which made men feare Novations to wit Service Booke Booke of Canons and the alleadged exorbitancie of the new high Commission ANSWERE If the removing of the Service Booke Booke of Canons and the limitation of the vast power of the high Commission contayning so much superstition and tyrrannie of Prelates be a benefite to this Kirke and Kingdome we ought under GOD to ascrybe the same to the peacable Meettings humble Supplications and religious Covenanting of the Subjects which have given information to his Majestie and have procured from his justice and goodnesse so great favour as is thankfullie acknowledged in the last Protestation which doeth also expresse the many particulars wherein his Majesties late Proclamation is not satisfactorie And therefore the Lords of his Maesties Privie Counsell upon the Supplication and Complaint of his Liedges were moved to rescind the Act of the Approbation of the foresaid Proclamation and to rent the subscrybed Missive which was to be sent therewith to his Majestie We are consident that the Declaration wherewith his Majesties Commissioner was so well pleased will also give satisfaction to our Reverend Brethren and that they will not thinke it convenient for them to give further approbation to the Proclamation then the Counsell hath done although all of us ought with thankfulnes to acknowledge his Majesties benignitie Replye We will not here dispute what hath been the maine or principall cause moving his sacred Majestie to discharge the Service-Booke and other things which occasioned the present perturbation of our Church nor yet whether or not his Majesties Proclamation may give full satisfaction to all the feares and doubts of his Subjects For our selves we professe that upon his Majesties Declaration and gracious Promise contained in his Majesties last Proclamation we believe first that his Majestie never intended Innovation in Religion Secondlie that he will maintain the true Protestant Religion all the dayes of his life which we pray GOD to continue long Thirdly that all Actes made in favours of the Service-Booke c. are discharged Fourthly that he will never urge the receiving of the Service Book Book of Cannons c. or anie other thing of that Nature but by such a faire and legal way as shall satisfie all his Subjects And thence we doe collect that which we affirmed before to wit that ther is no such extraordinary or extream case as might give occasion to Subjects to make such a Band as is directly forbidden by the foresaid Act of Parliament and to contraveane it in such a manner as may seem to import a resisting of Authoritie by force of Armes The Fourth Demand Concerning that Interpretation of the Negative Confession which is urged upon us wherin the Articles of Pearth Episcopacy are declared to be abjured as well as all the points of Popery which are therein expresly and distinctly mentioned Quaeritur Who are the Interpreters of that Confession that is Whether all the Subscrivers or onely those Ministers conveened in EDINBURGH in the end of Februarie who set it down If all the Subscrivers then what reason have we to receive an interpretation of that Confession from Laicks ignorant people and children If onely those Ministers conveened then in EDINBURGH then seeing no man should take an honour to himself but he who is called of GOD as AARON Hebr. 5. 4. what power and authoritie had they over their Brethren to give out a judiciall Interpretation of these Articles of Faith and to inforce their Interpretation of these Articles upon them ANSWERE The subscrybers are here misinterpreted in two poyntes very materiall One is that they presume upon power or Authority which they have to give out a judiciall interpretation of the Articles of the Confession and to enforce the same upon others whereas they onelie intended to make knowne their own meaning according to the minde of our Reformers and in charity to propound and recommend the same to others who might be made willing to embrace it Although it be true also that very great numbers of Ministers were conveened and testified their consent at that time and although the private judgement of those who are called Laicks ought not to be mis-regarded for it is confessed that an Interpretation which is private ratione personae may be more then privat ratione medii The other which being observed will answere diverse of the following Demands that the Articles of Pearth and of Episcopal Government are declared to be abjured as points of Popery or as Popish Novations wheras the words of the Covenant put a difference betwixt two sorts of Novations one is of such as are already introduced in the Worship of GOD and concerning those whatsoever be the judgement of the Subscryvers which to every one is left free by the words of the Covenant they are onelie bound to forbear the practise of them by reason of the present exigence of the Kirke till they be tryed and allowed in a free Generall Assemblie The other sort is of such Novations as are particularlie supplicated against and complained upon as the Service-Booke and Canons c. which are abjured as containing points of Poperie And this we avouch from our certain knowledge to be the true meaning