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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43681	The spirit of popery speaking out of the mouths of phanatical-Protestants, or, The last speeches of Mr. John Kid and Mr. John King, two Presbyterian ministers, who were executed for high-treason and rebellion at Edinburgh, August the 14th, 1679 with animadversions, and the history of the Archbishop of St. Andrews his murder, extracted out of the registers of the Privy-Council, &c. / by an orthodox Protestant.	Hickes, George, 1642-1715.; Kid, John, d. 1679.; King, John, d. 1679.	1680 (1680)	Wing H1874; ESTC R6348	165,592	93

ye will all give me now your Charity being within a little space to stand before my Judge and I pray the Lord That he may forgive them that did so misrepresent me but I thank the Lord whatever men have said of me concerning this that on the contrary I have been often dissuading from such Ways and Practices and of this my Conscience bears me Witness but here I would not have you mistake me as if I did approve of Ways and Practices contrary to the Word of God and that of our Covenanted and Reformed Religion and as I ever abhorred Division and Faction in the Church as that which tends to its utter ruine if the Lord prevent it not so I would in the Bowels of my Lord and Master if such a feckless one as I may presume to exhort and perswade both Ministers Nor in the Faith or Profession of the Apostles who both Taught and Practised the contradictions to the fore-mentioned Doctrines and whereof some for † See Rom. 16. 7. Eph. 4. 11. Gal. 1. 19. Rev. 2. 2. 2 Cor. 8. 23. Phil. 2. 25. there were more Apostles than Barnabas and Paul and the Twenty two especially so called were Bishops fixed to particular Diocesses as St. a Euseb. lib. 3. c. 23. John at Ephesus St. b Hierom. de Script Eccles. in Tit. c. 1. Mark at Alexandria c Euseb. lib. 3. c. 4. Titu● in Cr●te James called the d Compare Matth. 13. 55. 27. 56. Marc. 15. 47. with John 19. 25. Lords Brother Son of Cleopas at e See the Authors quoted in Spalat l. 2. c. 2. 16. Hegesip apud Euseb. l. 2. c. 23. Hierom de Script Eccles. Gal. 2. 18 19. Acts 12. 17. Gal. 2. 12. Acts 21. 18. Acts 15. All which places shew That James was resident in Jerusalem and had some singular Ecclesiastical Authority and Presidency there Jerusalem not to mention f Euseb l. 3. c. 4. Hierom de Script Eccles. Timothy the first Bishop of Ephesus and the Angels of the Seven Churches in the Revelations whom universal Tradition hath delivered for Bishops of the Seven Asiatick Churches and Professors if there be any Fellowship of the Spirit any Consolation in Christ if any comfort in Love if any Bowels of Mercy that ye be like-minded having the same Love being of one accord of one mind in lowliness of mind let each esteem others better than himself Phil. 2. 1. 3. Harmoniousness and Oneness in the things of God can never enough be sought after and Harmony and Unitedness in things that tend to the 3 He means the Presbyterian Government which according to them is Christs Interest Dignity Crown Kingdom Scepter Government and Royal Prerogative by which he Reigns as King in Sion Prejudice of Christs Interest can never enough be avoided and fled from And as I am willing to lay down my Tabernacle so also I Dye in the 4 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Faith of the Holy Scriptures and in the 5 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Nor in the Faith of the Primitive Christians who looked upon the Bishops as the Successors of the Apostles who derived upon them the same Ecclesiastical Authority which they received from Christ. Every one that is but tolerably versed in the Writings of the Primitive Christians must needs confess that this was the belief of the Primitive Catholick Church but to confute the shameful assertion of this ignorant Pseudo-Minister let us descend to particular Primitive The Office of a Bishop proved to be distinct from that of a Priest and of Divine Institution Writers and see what They say upon this Subject Ignatius in his Epistles insists wholly upon the avoiding of Heresie and Schism and the Avoiding of Schism is every where inculcated by him to consist in this That without the Bishop nothing be done and all with the advice of the Presbyters Heretofore some Paraphrastical Copies of this Fathers Epistles have gone abroad in the World in which could not be found the many places which the Fathers quoted out of them at least in the same words but since the Edition of the Medicaean Greek Copy by Is. Vossius and the two old Latin Copies by Bishop Usher which differ from the former Copies and agree with one another and wherein are found all the places quoted out of them by the Fathers and in the same Expressions wherein they are quoted no tolerable reason hath been given why they should not pass for pure and genuine neither by Blundell nor Salmasius who probably had written their Books against Episcopacy before they had seen these latter Copies nor our own † See their two Answers at the Isle of Wight and the Appendix to the Jus Divinum Minist Anglican Prop. 3. pag. 108. men who still cry down these Epistles without mentioning these latter Copies or distinguishing between them and the former This Father who was Bishop of Antioch Anno Dom. 69. and contemporary with St. John in his Epist. ad Magnes saith thus Vos decet non concuti aetate Episcopi sed Secundum virtutem dei patris omnem reverentiam ei tribuere Ad Smyrnens omnes Episcopum Sequimi●i ut Jesus Christus patrem Presbyterium ut Apostolos diaconos autem revereamini ut dei mandatum Nullus sine Episcopo aliquid operetur eorum quae convenit in Ecclesiam illa firma gratiarum actio Eucharistia reputetur quae sub ipso est vel quam utique concesserit Ubi utique apparet Episcopus illic multitudo sit quemadmodum utique ubi est Jesus Christus illic Catholica Ecclesia non licitum est sine Episcopo neque Baptìzare neque Agapen facere sed quod utique ille probaverit hoc est deo beneplacitum ut stabile sit firmum omne quod agitur Honorans Episcopum à deo honoratus qui occultum ab Episcopo aliquid operatur diabolo praestat obsequium Ad Ephes. Concurrite sententia dei etenim Jesus Christus incomparibile nostrum vivere patris sententia ut ipsi

portae inferorum non vincent eam tibi dabo claves c. inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnes actus Ecclesiae per eosdem praepositos gubernetur cum hoc itaque divina lege fundatum sit miror Epist. 68. he calls the Ordination of a Bishop sub populi assistentis conscientiâ traditionem divinam Apostolicam observationem and instanceth in Act. 1. 15. and Epist. 65. upon occasion of a Deacon reproaching Rogatianus his Bishop Pro solitâ tuâ humanitate fecisti ut malles de eo nobis conqueri quum pro Episcopatus vigore Cathedrae autoritate haberes potestatem quâ posses de illo statim vindicari Meminisse autem diaconi debent quoniam Apostolos id est Episcopos propositos dominus elegit diaconos autem post ascensum domini in coelos Apostoli sibi constituerunt Episcopatus sui Ecclesiae ministros And Epist. 42. to Cornelius Bishop of Rome Hoc enim vel maximè frater laboramus laborare debemus ut unitatem à domino per Apostolos nobis successoribus traditam quantum possumus obtinere curemus Epist. 69. Christi qui dicit ad Apostolos ac per hoc ad omnes praepositos qui Apostolis vicarià ordinatione succedunt qui audit vos me audit Faith of the Apostles and 6 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Primitive Christians and 7 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Protestant Reformed Churches and particularly of the 8 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Church of Scotland whereof I am a poor Member that has been so wonderfully Carried on against so much Opposition Athanasius who flourished Anno Dom. 326. writing to Dracontius Elected to a Bishoprick and refusing it saith Quod si nullam omnino mer●edem Episcopi functioni destinatam credis servatoremque ●ui eam ita instituit contemnis Damasus who flourished Anno Dom. 367. Epist. 4. de chorepiscopis Nullus ex Septuaginta discipulis quorum speciem isti gerunt nil de hoc quod Apostolis eorumque successeribus Episcopis specialiter debebatur legitur assumpsisse Epiphanius who flourished Anno Dom. 360. Haeres 75. writes thus Docet divinus Apostoli sermo quis sit Episcopus quis Presbyter cum dicit ad Timotheum qui erat Episcopus Presbyterum ne objurges Ambrosd de dignit sacerdot writes thus Claves illas regni coelorum in beato Petro cuncti suscepimus sacerdotes i. e. Episcopi for in the following Chapters he asserts That the Bishops in St. Peter received the Keys from Christ and the Presbyters from them Augustin ad Quod vult deum de haeresibus among other Heretical Opinions of Tom. 6. Aerius reckons this for one Quod docebat Presbyterum ab Episcopo nullâ differentiâ debere discerni De verbis dom Serm. 24. Dicit ergo qui vos Spernit meSpernit Si solis Apostolis dixit qui vos spernit me spernit Spernite nos si autem sermo ejus pervenit Tom. 10. ad nos vocavit nos in eorum loco constituit nos videte ne spernatis nos ne ad illum perveniat injuria quam nobis feceritis Ad Crescon Grammat l. 1. Attende etiam quod quemadmodum ad Titum cum explicaret Paulus qualis esse Episcopus debeat there he asserts Titus to have been a Bishop Non ergo solos qui ex circumcisione sunt sed eos maximè tales esse ait oportere tamen in doctrinâ sanâ redargui refellique ab Episcopo vaniloquos mentis seductores indubitatâ praeceptione firmavit There he saith That St. Paul commanded all Bishops in Titus to exhort and convince Gainsayers And in the next words he saith He looked upon that Precept as given to himself Unde hoc etiam mihi jussum esse cognosco hoc pro viribus ago Enarrat in Psalm 44. in our Translation the 45. 16. v. Pro patribus tuis nati sunt tibi filii Quid est pro patribus tuis nati sunt tibi filii patres missi sunt Apostoli pro Apostolis filii nati sunt tibi Constituti sunt Episcopi Hodie enim Episcopi qui sunt per totum mundum unde nati sunt ipsa Ecclesia patres illos appellat ipsa illos genuit ipsa illos constituit in sede patrum Apostolórum non ergo te putes desertam quia no vides Petrum quia non vides Paulum quia non vides illos per quos nata es de prole tua tibi crevit paternitas Contra literas Petil. lib. 2. c. 51. Cathedra tibi quid fecit Ecclesiae Romanae in quâ Petrus sedet in quâ hodie Anastasius sedet vel Ecclesiae Hierosolymitanae in quâ Jacobus sedit in quâ hodie Johannes sedet quare appellas Cathedram Pestilentiae Cathedram Apostolicam Chrysostome in his Homily on Ignatius saith he was Successor to St. Peter in the See of Antioch ordained by the Apostles ut tanto principatu dignus and in his Homilie● on Timoth. and Titus he expresses his opinion of Bishops as of an Apostolical Institution Perhaps it may seem superfluous to shew further how effrontedly this Antiepiscoparian speaks in saying He died in the Faith of the Primitive Christians but because the Presbyterians have the confidence to represent Hierom as a Patron of their Cause I will take a little more pains to shew how they have abused the World by this pretence in demonstrating that this Father held the

so I die in the Faith of it that there will be a Resurrection of his Name Word Cause and Covenant and of all his interests therein though I dare not determine the time when nor the manner how but leave all those things to the infinitely wise God who hath done and will do all things well Oh that he would return to this Land again repair our breaches take away backslidings appear for his Work O that he were pacified towards us Oh that he would pass by Scotland once again and make our time a time of love Come Lord Jesus come quickly himself hasten it in his own time and way The Lord is my Light my Joy and my Life my Song and my Salvation The good of his chosen be my mercy this day and the enriching comforts of the Holy-Ghost keep up and carry me fair through to the glory of his Grace to the Edification of his people and my own eternal Advantage John Kid. Amen THE LAST SPEECH OF Mr. John King With Animadversions thereupon Men and Brethren I Do not doubt but many that are Spectators here have some or other end then to be edified by what yee may see in the behaviour or hear in the last words of one going to eternity But if any of you have ears to hear as I doubt not but some of this great gathering have then I desire your ears and attention if the Lord shall help and permit me to speak to a few things First I bless the Lord since by his wisdom and holy providence he hath carved out my lot to die after this manner that I die not a As unwillingly as other malefactors use to do for in the interval betwixt his condemnation and execution he by his friends used all the means he could to procure his Majesties pardon unwillingly nor by force It is true I could not do this of my self neither allways having an inclination to put the evil day farr away but through b There are two sorts of courage one natural and the other supernatural or inspired and the raising of the Animal Spirits by strong liquors for Aristotle compares Enthusiasm to wine will plausibly counterfit both Hence we see that common Malefactors party to rid their minds of the torment of fear and partly out of a vain glorious desire to be mistaken by the rabble for men of great natural courage who contemn Death privatly fortify themselves before the time of execution by strong spirits and cordials by vertue of which they often appear to die like gallant men In like manner religious Malefactors I mean such as pretend to suffer upon the account of religion that they may rid themselves of the terrours of an evil conscience and appear to be assisted like Martyrs with supernatural courage highten their spirits at the time of execution by strong liquours and cordialls which make them brisk and bold and insensible of Death and Hell But then as the former sometimes drink to much and so discover the Cheat by dying Drunk so the latter who are so much the more execrable Hypocrites of the two as it is a greater sin to counterfit Grace than nature sometimes by taking too much of the creature discover their imposture by their Drunkenness and by dying not like Martyrs but sots This was the deplorable case of Hugh Peters whose sad condition that good penitent Mr. Cook lamented at his execution This likewise was the case of the Pentland-Rebels who were executed at Edinburgh who were so stupified and besotted with the Sack and Brandy which they drank on the day of their execution and the day before that they died like Beasts without so much as making a prayer to God or desiring others to pray for them to the great scandal of all good Christian spectators who saw them and whereof many yet a live can witness what I say Lastly this was the case though not to that degree of Gaven the Jesuit elder brother to this deceiver who delivered as much as he was permitted to speak of this speech which he had composed before in such a broken confused manner as Drunken men use to do in somuch that the orthodox spectators pityed the wretch and his brotherhood were ashamed See notes d and f on the first in Speech grace I have been helped and by his grace yet hope to be and though possibly I might have shunned such a hard sentence if I had done things which though I could I durst not do no not for my Soul yet I durst not God knows redeem my Life by the loss of my Integrity and Honesty I bless the Lord that since I have been apprehended and a prisoner God hath very wonderfully upholden me and made out that comfortable word c I shewed before on note c in the first speech that this sort of Ministers falsly so called have a Jesuitical trick of abusively applying the holy Scriptures to themselves Here we may see another notable instance of it where the deceiver applys to himself this comfortable message which the Prophet delivered in Gods name to the Jews as they were his People in a civil sence bidding them not to be afraid or dismay'd because he would strengthen them help them and uphold them against their Enemies so that those who were incensed against them should be ashamed and confounded and those that warred against them should be as a thing of naught But here he blasphemously asserts that God miraculously upheld him and made out these comfortable words to him as if the Holy Ghost had whispered them in his conscience as expressly as the Prophet spoke them unto the Jews Or as if whatsoever was written in the holy Scriptures were to be so exactly transcribed in the works of Providence that even the Prophetical passages and predictions were to be accomplished over and over in different Ages or as if the latter works of Providence not only in general but as to particular Societies and Persons did answer as exactly to some or other places of the Scripture as Face answers to Face in a Glass This Doctrine is taught in a Book called The fulfilling of the Scriptures Printed 1669. wherein are such Blasphemous applications of the Scripture-promises to the Condition of the Covenanters in Scotland as cannot be read without horrour and indignation by any Orthodox man Ever since the Re-establishment of Episcopacy the Conventicle-Preachers have assured their People that God would destroy it again and restore his own work but then as often as they began to withdraw from them seeing no probability of such a turn then they Preached and Wrote of the great promises which were made to Believing as that Faith was the Evidence of things not seen and that they ought to believe the naked Word when there was no appearance of its out-making according to 2 Chron. 20. 20. Hear O Judah and Inhabitants of Jerusalem believe in the Lord your God so shall you be Established believe his Prophets so shall you

Prosper But then when things fell not out according to the prediction of these false Prophets but quite contrary then they had another Scripture to quiet their Disciples viz. That the Righteous ought not to be afraid of evil tidings but that their hearts should be established trusting in the Lord and that they should not be afraid untill they had seen their desires upon their Enemies Psalm 112. 7 8. Therefore they ought to get their Spirits quiet in a recumbency on God and to trust his Testimony more than their own Hearts because there was then a most sensible outgate when there was least of Sense Fulfil of Script pag. 50. and most of Faith that when their Cause was lowest then God called them to throw themselves on the promise and that their most desperate venture of Life Estate and Credit upon the Promises of God hath usually had the richest Incom and that those who have been most Friends to Faith have had Faith most a Friend to them And then if through Faction of great men or secret favour of Fanaticks in Power any thing happened for their advantage then there was another comfortable Triumphant Text to be applyed to them to make them expect greater matters yet viz. Because I said unto thee I saw thee under the Fig-Tree believest thou Thou shalt see greater things than these Joh. 1. 50. Therefore is it good with Caleb to take part with the promise against the discouraging reports about the Anakims for believing doth always make way for sense so that it is good to trust in God in a day of streights seeing his returns have been not only according to Faith but have often exceeded their belief Then whatsoever happens for the Interest of the Cause is not only the reward of their Faith but the answer of their Prayers for the People of the Lord can testifie by experience that when they have oft with Hannah gon in before the Lord in the bitterness of their Spirit they have been made to return with a sensible and marvellous change in their case For God is near unto his People in what they call upon him according to his Word Those who have a desire to see more of their Blasphemous applications of Scripture may consult the foresaid Book out of which I have taken these See also Notes e. h. o. Fear not be not dismayed I am with thee I will strengthen thee I will uphold thee by the right hand of my righteousness Isa. 41. 10. I thank the Lord he never gave me leave so much as to have a thought much less to seek after any d Yet when he was charged by authority for having born Arms in the late Rebellion he denyed it Upon which one or more of those who apprehended him being called Swore that they took him with Swords and Pistols to which being asked if that was not to bear Arms he said that he meant he never bore Arms in an Hostile manner viz. in his hands Shift that might have been in the least sinful I did always and yet judge it better to e The Posterity of Abraham were made Gods Segoulah or peculiar People by vertue of that particular Contract which he was pleased to make with the Father of the Faithful and seal with the Sacrament of Circumcision and therefore if Moses when he came to years of Discretion had owned himself for the Son of Pharaohs Daughter and so had succeeded to Pharaohs Imperial Throne he had virtually abjured the Blood of Abraham and thereby renounced God his only Church and People and that holy Covenant to which were annexed so many Promises and Priviledges as singular Prerogatives of that People and particularly that of them as concerning the Flesh Messias himself should come In this therefore the Author of the Epistle to the Hebrews commends the Faith of Moses that he chose rather in a time of Persecution to own his Brethren the only Church and People of God and the Covenant by which they were espoused to him than to enjoy the Temporal pleasures of a Crown to which he could not have succeeded without renouncing of Abrahams Blood But what is this to the case of this Deceiver who was hanged for rebelling against his natural Prince Yes it was a brave Text to induce the People to believe that he was a great Prophet and the Familiar Friend of God as Moses was and that the Covenanters are Gods People and the People of the Episcopal Churches but as Egyptians whom it is Lawful and Meritorious to Rob and Kill suffer affliction with the People of God than to enjoy the pleasure of sin for a season Therefore I am come hither to Suffer and to lay down my Life I bless the Lord I dye not as a Fool though I acknowledge I have nothing to boast of in my self I acknowledge I am a Sinner and one of the chiefest that has gone under the name of a Professor of Religion yea amongst the unworthiest of those that have Preached the Gospel f See note on h. in the first Speech My Sins and Corruptions have been many I have defiled me in all things and even in the following and doing † By Duty here I suppose he means Prayer which the Presbyterian Writers Emphatically call by that name And as in other things so especially in this they use to perplex and enslave the consciences of men by representing the natural infirmities of human nature for great sins which either are not sins at all as those first motions of the appetite which the Schoolmen call motus primo primi or else but common irregularities of our corrupt nature which God will never lay to our charge unless we indulge and promote them Such as are extravagant thinkings which proce●● from the nimble and disultory nature of the imagination which will make Excursions when the mind is most serious and intent No man can be so intent upon a Mathematical demonstration but wandring thoughts will interpose whether he will or no and inspite of his uttermost attention so interrupt him that he will sometimes loose the connexion and be forced to begin his demonstration again Besides some things and accidents will make such deep impressions upon our phancies do what we can to resist them that our minds will rave upon them in our Studies and Prayers and in such cases God who knows whereof we are made better than we know our selves will be so far from imputing them unto us that if we manfully resist them he will pity our infirmities and accept of the will for the deed I make this remark because there is nothing more common than to find our modern Pharisees with their Mouths full of tragical lamentations and complaints of the common infirmities of human nature without taking notice of their own on their Parties presumptious sins Like this deplorable wretch who heretakes pains to confess that he wanted not infirmities in doing of Duty which no meer man ever yet wanted

eos quos baptizaverat suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus super poneretur caeteris ad quem omnis Ecclesiae cura pertinere● schismatum semina tollerentur Having now shewed that the Primitive Christians believed the Function of a Bishop to be distinct from that of a Presbyter and Superior to it and that the Bishops were the Successors of the Apostles and of Christs institution as they were I hope it is plain that this Antiepiscopal Deceiver dyed not in the Faith of the Primitive Christians as he hath the impudence here to profess From what I have here said of the Episcopal Office and Authority I may draw some Corollaries First that the Primitive Catholick Church acted in Conformity to its own Profession in declaring Aerius as an Antiepiscoparian an Heretick Secondly that Church-Government is not indifferent but that the † Episcopos esse in Ecclesiâ debere tanquam institutionem Apostolicam ac ordinationem proinde divinam contra Puritanos contraque Bellàrminum semper sensi qui negat Episcopos à deo immediatè suam jurisdictionem accepisse Sed nihil mirum à Puritanis eum stare quum Jesuitae nihil quàm Puritano-papistae ●int This was the Judgment of King James as is observed by Becanus de Prim. regn Angl. c. 7. Jacobi regis praefat Monar Episcopal is immediately of Apostolical and mediately of Christs institution and by consequence at least as unalterable as the Baptism of Infants and observation of the Lords-Day which the Presbyterians with good reason declare that the Magistrate ought not to change or take away Thirdly that it is Blasphemy to say that Episcopacy is an Antichristian usurpation over the Church Fourthly that to assert with the Covenanters that the Presbyterian-Government is of Divine institution is an Unscriptural Heretical and absurd Doctrine contrary to the Word of God and the practice and profession of the Holy Catholick Church And as this Jesuited Presbyterian died not in the Faith or Profession of the Primitive Christians so he died not in the Faith of the Reformed Churches First not of the Church of England which is Governed by Bishops like the Primitive Churches and after the warrant of their example hath Instituted Ceremonies and worships God by Liturgical Forms Nor secondly of the Reformed Church of France which submits to the regulation of the Edict of Nantes which is a pure and Secular Edict and which hath always worshipped God by a Common-Prayer-Book and observes Holy-days as Christmas Easter and Whitsunday and which reverences Protestant Bishops after the example of Calvin and Beza their first Reformers and owns Ministers Ordained by them and are never without some such in their Church And whos 's † The Kings larger Declaration pag. 75. Pastors especially those of Charenton were offended at the Solemn League and Covenant as an indelible Scandal to the Protestant Cause as also the Professors Ministers and Consistory of Geneva and their neighbour Reformed Churches as was certified to King Charles the First by his Publick Ministers abroad Nor lastly died he in the Faith of the Reformed Church of Scotland which never professed Episcopacy to be an unlawful or Antichristian Constitution c. as may be seen in the Larger and Lesser Scoticane Confession in the Harmony but I suppose he means the Covenanted Reformed Church that Schismatical Military Church which was and is the Reproach of the Protestant or Reformed Name by the mighty 9 So he calls the incurable obstination of the Presbyterian Party in Schism against the Episcopal Church and Faction and Rebellion against the State Power Goodness and Wisdom of God I bear my witness and Testimony to the Doctrine Worship Discipline and Government of the Kirk of Scotland by 10 A great * Presbyteries Tryal pag. 50. Apostle of the Covenant said in the Pulpit that the Angels and Saints of heaven if they could leave the sight of God would be glad to come down and see the admirable order of the Presbyterian Church of Scotland by Kirk-Sessions Presbyteries and Synods Which Platform being no where to be found in the Scripture made many that had cryed up the Presbyterian Discipline for a Divine Institution tu●● Independents Quakers and Atheists and condemn it as in truth it is for a meer human invention Which if Mr. Calvin had not hit upon and set up in that exigence in Geneva had never been known to the Western no more than to the Eastern parts of Christendom at least to great Britain where it hath been taught in both Kingdoms without any ground in the Scriptures or Antiquity for the sole indispensable government of the Church † King Charles his larger Declarat pag. 67. The National Covenant is that which in the Harmony is called Generalis Confessio it was first Subscribed by King James of blessed Memory and his Household 1580. and by Persons of all Ranks 1581. by an Ordinance of the Privy-Council and Act of General-Assembly It was Subscribed again by all sorts of Persons 1590. by a new Ordinance of Council at the desire of the General Assembly with a general Bond for maintaining the true Religion and the Kings Person and so far Authority permitting or commanding it all was well But then afterwards in † See the Declaration in w. on the first Speech and the Kings larger Declarat pag. 68 69 70. 1638. without the Kings Authority or Commission from his Council they imposed it again according to a new Interpretation of their own although no Authority can interpret any Oath Law or Rescript but that which made it or those whom they who made it have Constituted Interpreters and Judges thereof The new Interpretation was That this Confession was to be interpreted and understood against all the pretended Innovations as if every one of them had been expressed therein viz. The Five Articles of Perth the Service Book the Book of Canons the High-Commission and Episcopacy it self although these things were neither named nor hinted at in that Confession whereof the first Framers only abjured in it those Romish Corruptions which in their time had infected the Church Besides all this they altered the Bond which was annexed to the former Confession by adding these words without authority A mutual defence of one another against all Persons whatsoever by which what they meant the King by woful experience found The Copy of this Confession may be seen in the forecited larger Declaration of the King Kirk-Sessions Presbyteries Synods and General-Assemblies Also I bear my Witness and Testimony to our Covenants † National and Solemn-League betwixt the three Kingdoms which Sacred and Solemn Oath I believe cannot be dispensed with nor loosed by any person or Party upon earth but are fully binding these Nations and will be so ever hereafter Also I bear my Testimony to our publick Confessions of Sin and engagements to Duty and that either as to what concerns