The Presbyterie.

VVHich is the next Judicatory, to which the Session is sub­ordinate. It hath in it somewhere more, somewhere fewer Parish-Churches; as, some are made up of Twentie, some of Twelve, some of fewer.

All persons within these Parishes, within the precinct of this [Page 4] Presby [...]ery, of what qualitie soever (the King, or His Family here­in are not exempted; nay, nor from the jurisdiction of His Paro­chiall Session) are under the power and jurisdiction of this grand Consistory.

The members Constituents of this Presbytery, are all the Paro­chiallThe members constituents of the Presbytery. Ministers within its compasse, and a Lay-Elder for each Pa­rish. The Lay-Elders are in number equall to the Preaching-El­ders; and in power, voyce, jurisdiction, in Heresie, Idolatry, Censure, &c. are pari consortio honoris & potestatis praediti, are so equall and uniform, that a Plough-man from the Plough, or a Trades-man from his Shop, sitting there in the capacitie of a Lay-Elder, his voyce is as good as the voyce of the most Reverend and Learned Divine, if any be there. They maintaine a paritie in all, onely a little difference in this, that a Lay-Elder cannot be Mode­rator: Yet have they no Canon for it. And we are able to prove by their bookes, that men who were never in Sacred Orders of Priest or Bishop, have beene Moderators, not onely of their Presbytery, but of their so much Idolized Generall Assembly. Master Robert Yoole, who was never Priest, nor Deacon, onely Reader in Saint Andrews, was in one turne, for a yeare, or halfe a yeare, or some lasting time, Moderator of the Presbyterie of Saint Andrews; and Master George Buchanan, who was never Church-man, and Master Andrew Melvil, who had never the Order of Deacon, both of them have beene Moderators of their great Generall Assembly.

The cases proper to this Judicatory▪ are first, such as are fromThe cases pro­ [...]er to it. every individuall Parish within its compasse referred, or presented. Secondly, All crimes and scandalls of highest straine, namely, such as are civilly punishable by death. Thirdly, All crimes which come under the censure of Excommunication. Fourthly, All appea [...]es from Sessions. Fifthly. All [...]ifferences which cannot be composed or determined in the Parochiall Conclave. Sixthly, The visitation and cen [...]ure of all what is amisse in every Parish▪ either in Prea­cher or other. Seventhly, The appoynting of Readers, and Schoole masters.

They meet once a weeke in some places, in other places onelyThe time of meeting. once a fort-night. All the Ministers in their severall turnes, at their meeting Exercise, as they call it; that is, there is appoynted [...]y the Presbytery, some one booke of old, or New Testament, [Page 5] which every one by turnes in his owne course interpreteth in the Parish Church, where the Presbytery doth meet. Two alwayes speake, the first from the Readers Deske or Pew; the other, in some other place distant from him, but convenient for hearing. The first Analyseth, Interpreteth, and taketh away the doubts of his Text; and (as they enjoyne) he is bound to the doctorall part. The second, when the first hath done, addeth to what is said; hath a warrant to supply the defects, or correct the errors of the first speaker; but especially, his charge is the Pastorall part, to apply the Text, and bring it home to the affections.

There be Ingredients in this Exercise such as God's Church be­foreLay-Preachers. this late age never knew, a kind of Creatures whom they call Expectants. These are students in Divinitie, or Country-Schoole­masters, or such youths who are bred with some Gamaliel; who af­ter that they have given their private trialls, by Preaching and dis­pute, are enrolled Expectants of such, or such a Presbytery. These must keepe their turnes in Exercising, and adding (as they call it) with the actuall Ministers, (so they call them) and once admitted to that Presbytery, may, whensoever employed, Preach in any Parish Church within the bounds of that Presbytery, doe all Mi­nisteriall acts, except Baptize, or give the Sacrament of the Lords Supper, (for ought I know, there is no Consecration used by them in that holy action, but a mee [...] thanksgiving) nay▪ they may be constant helpers, and Co-preac [...]ers with a Rabby, if he, the Pa­rish, and Presbytery agree to it. I pray you shew me where ever you read of such a prophanation, that a Lay-man without Orders, Imposition of hands, shall be a pub [...]ique Preac [...]er of God's Word, and intrude upon this Sacred Function. Th [...]se, for the most part▪ were the Beardlesse Boyes King James, of blessed memory, mentio­neth in the Conference at Hampton Court, Who would brave him to his face, pag. 4.

Within one Countie there may be two▪ or three more or sewer Presbyteries, according as there be more or fewer Parish Churches; and yet all these Presbyteries are independant one from another: onely it is remarkable, that the Presbytery of E [...]enburgh, because (as they speake) it is seated on the Watch-Tower hath well-nigh ob­tained by custome, and other meanes a Super-intending power over all other Presbyteries; and other Presbyteries many times send thither, to have resolution of their difficult cases. The reason is, be­sides [Page 6] the eminency of this Citie by its wealth, and the residence of all highest Courts of Justice there; although this Allobrogicall brood maintaine Paritie, there be notwithstanding some few Pa­triarchs, who rule and over-rule all, who Lord it, and Pope it over the Lord's Inheritance, and in this Citie ordinarily are some of these Patriarchs: and the Responsa prudentum from hence, are re­ceived as Oracles by remote Presbyteries, and reverenced as an­swers by Urim and Thummim.

There is none who liveth within the verge of a Presbytery, but is answerable to this Classis and Judicatory, and must appeare whenso­ever, or for whatsoever cited. The King and his Family are not ex­empted, nor priviledged: if He be cited, & appeare not, He may be excommunicated for His disobedience & contumacy: If He appear, He must submit His earthly Scepter to that their Scepter, which they tearme the Scepter of Christ; He must doe what is enjoyned. The Presbytery is independent from the Crown of an earthly King, who is Gods and Christs Vice-gerent in the generall Kingdome of His provi­dence only; but this Sanhedrim is Christs Vice-gerent in His oecono­micall Kingdome, as Mediator, as they speak; and consequently, to it He must vaile His Crowne, submit His Scepter, and from it re­ceive Christs Law and Ordinances.

King James of blessed memory knew this well, who therefore in that Conference at Hampton-Court, pag. 79. saith, A Scottish Presbytery as well agreeth with a Monarchy, as God and the Di­vell, then Jack and Thom, and Will, and Dick, shall meet, and at their pleasures censure Me, and my Councell, and all My proceedings. Then Will shall stand up and say, it must be thus: Then Dick shall reply▪ and say, Nay marry, but we will have it thus. And there­fore here I must once reiterate my former speeches (the King is an­swering to D. Rainolds, who seemeth to beg of His Majestie a Presbytery, or something like to it) Le Roy s' avisera: Stay I pray you for one seven yeares, before you demand that of me: and if you then find me pursey and fat, and my Wind-pipes stuffed, I will perhaps hearken to you: for let that Government be once up, I am sure I shall be kept in breath, then shall we all of us have worke e­nough, both our hands full. But D. Rainolds, till you find that I grow Lazie, let that alone.

It is more then notoriously knowne to many yet living, and is upon Record in the Presbytery Bookes of Edenburgh, how King [Page 7] James, not once, but many times, hath sent men of Honour & goodThe Presbytery hath kept state with King James. qualitie, demanding, or rather requesting for some things at their hands; who have heard the Commissioners propose the Kings mind; But they, to keepe the power and place Christ hath given them in that dignitie, sutable to so high a trust, have dismissed the Gentle­men sent by the King without answer, and by an Order of that Spirituall House, have appoynted one, or two, as Commissioners of the Presbytery, to goe to the King with their will and pleasure, losing nothing of Christ's authoritie, and carrying themselves with the King almost, as if two free Estates, or two free Kings had met, and were dealing together.

As no person is exempted from obedience and submission toAll Cases and Crimes are within the cen­sure of the Presbytery. this power, so no crime or sinne whatsoever committed, or suspected to be committed, within the Seignory of this pettie Principality: And that sometimes is so extravagantly and transcendent­ly too look't after, and called in question, (especially if indis­creet zeale, or holy Spleene worke and move by the Spirit on a ho­ly Brother) that if there be a fact and fault committed, secret, or knowne to very few, it is brought forth to the light of the World: There is no care taken to reconcile the Lapsed to God in a pri­vate way, and to conceale his offence, but disgraced he is publique­ly. What sound repentance this may worke, judge you? How con­sonant this is to the Apostolicall Canon▪ They that sinne publiquely, rebuke publiquely; and to the common Maxime of the Church, De occul [...]is non judicat Ecclesia; he may easily see, who hath not divor­ced himselfe from common sense and reason? To cure these secret sinnes by the power of the Keyes in interiori foro conscientiae, and to cover them with the mantle of Charitie, smelleth rankly of auri­cular Confession, Popish absolution, and Sigillum confessionis. See the Conference at Hampton Court, pag. 93. It is certaine, a foolish man revealing foolishly his faults to his wife, the zealous wife, up­on some quarrelling betwixt her and her husband, hath gone to a good Minister, revealed what was told her, and the honest impar­tiall Minister hath convented the man, charged him with his sinne, and made him confesse, satisfie, and doe penance publiquely.

Nay, upon a surmise, suggestion, suspition, or any mis-infor­mation,Crimes suspe­cted, are curi­ously here in­quired after. if the Minister, or Lay-Elder delate, (that is present) two persons to converse so familiarly, that it is to be feared that they are guiltie of fornication, if they be unmarried; or of adultery, if [Page 8] both of them, or either of them be married; they shall be cited, and convented, examined by all proofes, presumptions, interroga­tories, &c. whether or not they have sinned. If that the presump­tions be pregnant, although no proofe be▪ they shall be put in close prison, feed on bread and water, kept that none may come at them, all Members Constituents of these Judicatories, appoynted to try what they know against the next Court day; when no proofe can be had, and all the presumptions doe not fasten gui [...]tinesse upon the accused, and the Imprisonment and other hard usages cannot extort a confession, they are dismissed: But an act is enacted, that if those two persons, su [...]pected of fornication, or adultery, shall be seene to meet, or be in company together, except they meet in Church or Market, it shall be holden pro confesso, as confessed, that they are gui [...]tie of what they are charged with.

Nay, sometimes the parties▪ although innocent, and no reall e­vidence being produced against them, are brought on the Lord's Day publiquely to the middle of the Church before the Pulpit, to declare, sometimes to confirme their Declaration by an Oath, that they are innocent & free of that crime wherwith they are charged. And sometimes they are forced to make their publique Repen­ [...]ance in the Church, upon a Pillary, for their unchristian behavi­our: because that although the parties charged be free, yet their conversation hath beene suspitious and scandalous.

A whole Volume might be written of young women, by these courses disgraced and defamed: of many Families divided and scattered, whereas before there was no jealousie betwixt the man and the wise.

This Judic [...]tory of the Presbytery is so high and of so vast a lati­tude▪ that as the Pope bringeth in all civill causes to himselfe as a comp [...]t [...]nt Judge, sub formalitate peccati, so this Papall Conclave bringeth any thing, howsoever meerly and purely civill, under it's lash▪ sub form [...]litate scandali, as scandalous to a Christian professi­on.

It is not forgotten by many yet living, how the Presbytery of [...]resbyteriall Government inconsistent with the liberty of Trade and Commerce. Edenburgh a [...]tempted to censure Ecc [...]esiastically the Merchants there, for carrying Wheat to Spaine in time of a Famine or dearth there▪ for this was to feed and maintaine God's enemies. But a­bove all, that was a piaculum, an almost inexpiable sinne, to trans­port Wax to Spaine, for this was to be accessory to Idolatry, in re­spect [Page 9] the greatest part of this Wax was employed in making Tapers and Candles to the Virgin Mary, and other Saints.

In Saint Andrews, J. T. was endebted to P. T. a considerableInconsistent with the autho­ritie of civill Judicatories. summe of money, the greatest part of his stock. I. T. delaying, or shuffling, or not able to pay P. T. at the day of payment de­signed in the Bond, P. T. obtained before the Lords of Session a Judgement against I. T. with power to demand payment in the Kings Name, and upon disobedience to be out-lawed and fall into a Praemunire, or esc [...]eating of his moveable goods & Chattels. I. T. bemoanes hims [...]lfe to the Presbyterie: The Presbyterie convents P. T. before them, threa [...]ens him with Excommunication, if he did persist to put in Ex [...]cution the Judgement of the highest Judi­catorie in the Kingdome: and for feare of this dreadfull Court and horrid sentence, he passes from his pursui [...], continueth the d [...]mand­ing of re▪ paying of his money. You see here what power this Pr [...]sbyterie hath over all, and the highest of civill Judicatories.

Infinite instances of this kind may be produced; give me leaveThe Presbyterie at pleasure re­pealeth Royall Grants by Law confirmed. to adde one of a higher straine. The Citie of Edenburgh, by the Kings of Scotland, amongst other favours and priviledges, hath a Royall grant of a weekly Market day on Monday: This Grant is confirmed by Letters Patents under the great Seale, and by the standing Lawes of the Kingdome; the Presbyterie here, by their transcendent sole authoritie, discharged any Market to be kept on Monday: the reason was, because it occasioned the travelling of men and horse the Lords Day before, which prophaned the Sab­both: If the Trades-men, who found at home what losse they [...]ad by wanting their Market, had not with force and violence opposed their Soveraigntie, and made them forsake it, it was like enough to have passed, and obtained longer.

The most active in this case, were the Shooe-makers, who were most prejudiced by the discharge of the Monday-Market. They threatned the Ministerie Right downe, That if they persisted in that course, they would thrust them out of the Gates of the Citie: which threats restored the Mondayes-Market. When King Iames, that miracle of Pietie, Learning, and Royall prudence, heard of this, he wi [...]h uncovered head, & lifted up hands, said to this, or much about this sense, I thanke God the Shooe-makers have more power to represse the insolencie and violence of the Presbyterie, then I and my Councell both.

It is known to many yet living, that they have cited before themThe Presbyterie will not suffer Land-lords to sue for their Rents. Noblemen, and Gentlemen of good qualitie, who had intended Civill Actions against their owne Tenants before the ordinarie Judge, and discharged them to prosecute them any further under the paine of Ecclesiasticall censur [...]s. This was in re civil [...], in a civill businesse, but modus considerandi, as they tooke notice of it, it was spirituall. And why? because the holy Brethren pretended this did with-draw people from their lawfull vocations, br [...]d strifes and con­tention amongst Brethren, and did hinder the progresse of the Gospel.

As the particular Ministers of individuall Parishes are underSome few of the Presbyterie tyrannize over the rest of their poore Brethren, r [...]move and transplant at pleasure. them, so they find the tyrannie of their Archisynagogi, their prime leading Ministers, in that measure, that their little finger is heavier then a Bishop's whole hand and loynes. Bishops are like to a Pa­ternall Government, chastising with Rods; but the Presbyterians scourge them with Scorpions: any Lord, Knight, or Esquire, who is cunning, and can by faire carriage or otherwise, gaine favour or credit with some few Patriarchall Presbyters, he is able at pleasure to turne out an honest man (who perhaps is too free in rebuking the Gentleman for his sinnes, or cannot, or will not condescend to grant his unlawfull and unjust demands) and to bring in one to his owne fancie and humour, with whom, and by whom, he is able to worke and effectuate his owne bad inten [...]m [...]n [...]s. This holy Sanhe­drim, although the Parochiall Minister for Intellectuall abilities, be sufficiently enabled, and for Morall Integritie be blamelesse; yet they will find it fit he be transplanted from that Church, because the Congregation is not edified by him: at a Visitation, the Land­lord is able to make all say, and witnesse, they are not edified by him: or if a Presbyter, who hath more power with the dominus Moderator, and his assistants, being in a Parish of a small s [...]ipend, and espying somewhere a better Parish, and an honest man in it, but not so much respected by the High-Priests of the Sanhedrim, he will turne him out by the Presbyterie, enter the Charge, and re [...]pe the benefit of a better Parish, and place the other (it may be, and often proves so, the better and worthier man) in another Pa­rish of lesse worth▪ & deterior his condition. There needs no other reason for this, but that t [...]is sacred Consistorie, directed and assisted with infallibilitie, doe finde it è Re Ecclesiae, that it is for God's glory, and the good of the Church▪

I might instance a world of these Examples; only let me tell youAn honest man removea from his place, and one by them brought in, to make away sa­crilegiously the Church▪ Patri­monie. one, o [...] the Presbyterie o [...] Cooper in Fi [...]e. A Noble-man there having one M. Weymis, an honest man, a Preacher and Parson at one of the Churches, the which whole Parish belonged to the Noble-man, u­sed all the entreaties, all the threatnings he could, to perswade M. Weymis to make over to him, and [...]is House, the Right of the Bene­fice, which i [...] I mi [...]ake not, was a Parsonage. The good man re [...]u­sed it: the Noble-man finding the man immoveable, having pre­pared the way [...]ith the Ring-leaders, accuseth the honest man be­fore the Presbyterie, obt [...]ineth [...]entence of removing M. Weymis from that Church and Benefic [...], and bringeth in one M. Scrogie, who with the consen [...] of [...]e Presbyterie, sacrilegiously made over the Right of the Church to the Noble-man and his Family. M. Weymis was transplanted to another Church. The Right made over by S [...]rogie, was afterwards confirmed by Act of Par [...]iament. K. James, when this Noble-man▪ c [...]me to him, spoke to him to this sense: My Lord, I wonder now you have so much power with the Presby­terie to ob [...]aine such a thing, and worke so strange a matter; I pray you [...]ch me the way, [...]or I would gladly know it. The No­ble-man an [...]wered, to this sense, or much about it; Sir, you take not the right way: I pr [...]p [...]red my businesse, by gaining the prime men to my cours [...], Len [...] to A. B's [...]ou [...]e so [...]u [...]h Mault, and to C. D's h [...] us [...] much Mea [...], to N. a Carcas [...]e of Beefe; this got me the power to put away Weymis, to bring in Scrogie, and from him, with the coment of the Presbyterie, to have the right of the Parsonage impropriate to me and my House: Sir, this course you must take, if you would worke any thing by, or with these men.

The Testament o [...] a Gentleman of Wit, and more then ordinary worth and esteem, is to this day extant, (although he he dyed many yeares agoe) wherein confessing his many sinnes (he was much guiltie of uncleannesse, and was of more then ordinarie reach in Politicall and subtile Wayes) abhorring himselfe for them, and earnestly begging pardon, professed, and protested, That no Sinne did wound his Conscience so much, as his deepe Hypocrisie; who, without the true feare of GOD, made great shew of Religion, where none, or little was: and, to cover his sinnes from the World, to hide his shame, and the better to effectuate his private Designes, he made much of some few prime leading Ministers; by doing of which, hee was [Page 12] not challenged for his sinnes; and was enabled to worke his other ends. This hath beene, and is this day a constant course kept by all of that Cut and Coat.

It is known, that no Kingdome of the Kings was so much in­se [...]edThe Presbytery the Seminary and nursery of Feuds. with Feuds, (as they call them) as that of Scotland: nor was there any thing more ordinary, then Neighbourly Feuds in Pari­shes, to be fought, to the effusion of much blood, partly beginning sometimes within the Church, and ended in the Church-yard, where many times some were killed: And it was as ordinary, to find each Presbyterie divided in their affection and course, accord­ing as they affected the one, or the other partie. Nor was Scot­land ever free of Feuds, sheathing their Swords in their Neigh­bours bowells, murthering one another, till a little before King Iames came into England; nor did ever that Kingdome enjoy such Peace and Plentie, as during the time of Episcopacie.

Sir, by the few instances I have given you of many, you may see clearely, that Presbyterian Government is not onely inconsistent with Monarchie, but destructive of the Libertie of the Subjects person, and Trade; encroaching upon all authoritie, Soveraigne, and Delegate; restraining at pleasure, Causes and Suits commen­ced before Judges; forbidding Execution of Judgements, obtai­ned before the ordinary Judges; repealing Grants, Letters▪ Patents, Rights and Priviledges authorized by Law: assuming to it selfe the Civill power, exacting Civill fines▪ pecuniary mulcts, inflicting corporall punishments, painfull and disgracefull; defaming young, disgracing married persons; and in briefe, is against the Peace of the Kingdome, of Families and Neighbours. And for their Cler­gie or fellow-Presbyters, they tyrannize over their Conscience, depose, or transplant them at pleasure, for reasons knowne to some few of the more active. It is proper now to speake next of

Provinciall Synods.

IN describing of which, we need not to insist much: for except that the Jurisdiction is of greater extent and latitude, yet in its essen­tialls, constitution, and power, with the exercise of it, it is the ve­ry same.

A Provinciall Synod is the apish imitation of a ProvinciallWhat it is. Councell, consisting of a Metropolitan, and the Suffragan Bishops of his Province: With them, it is an associate body of the Com­missioners chosen out of all the In [...]ividuall Presbyteries within the precinct of the Province. How many there be of them in the Kingdome of Scotland at this instant, I know not: but the King­dome is divided into so many Provinces, as they in their prudence thinke it fittest for the Government of the Church.

If I remember right, by their plat-forme of Discipline, these Provinciall Synods are to meet twice a yeare, or oftner, pro re [...]atâ.

These Synodall Assemblies have a super-intending and over-ru­lingThe extent of their power. power over all the Presbyteries within the limits of that Pro­vince.

The cases proper to these Courts are: First, All matters whichThe cases which fall within their Jurisdiction. doe appertaine to the whole Province: Secondly, All Referres from all Presbyteries within its Verge: Thirdly, All cases of eve­ry severall Presbyterie▪ which were difficult, and could not there be determined: Fourthly, The due censure of all what is thought to be done amisse in any Presbyterie, within its lash: Fifthly, What is ordered and decreed in those Provinciall Synods, tyeth all within the particular Presbyteries and Parishes, as well Lay as Clergy-men, to obedience. Any Presbyterie else, that moveth without the spheare of this Province, is not tyed to obey what this decrees, by vertue of any authoritie flowing from it.

The same course is holden in all things in the Provinciall Sanhe­drim, The politique stratagem of the great Gamali­els. which is kept in the Presbyteria [...]l Consistorie, so that I need not trouble you by resuming and repeating the like: onely here is some peece and use of good Policie, which is this; In a Province there may be some foure, or five, or six, or more knowing leading-Ministers, who over-rule different and distant Presbyteries, and so cannot formally and fairely joyne their wits and power to com­passe their common and private ends. The meeting of this Provin­ciall Synod occasioneth the meeting of th [...]se leading men in the same place; who after that they have communicated Counsells, and agreed upon the course, they are able to draw their brethren, their pupils of their Faction, as Servum pecus, slavishly, yet with much Zeale, to dispute, debate, and voyce for what they in their wise­dome thinke fit for their owne ends: which course layd downe, [Page 14] will be so prevalent, that if it be against King, Country, Preacher, or Lay-men, in that concerneth the publike, or any private mans interest, to whom they stand engaged, it is to as little purpose to some good men to oppose, or moderate this course, as to a man for step a current of a flood, after a great in [...]ndation of raine, with his foot.

There is another trick of policie too▪ whereby the Apostles of this Province advance their owne credit; that the wisest of the No­bilitie and Gentrie see who are the active and doing men, and ha­ving their particular interest many times, both in the publique, and their owne private, they make their addresse to these Popes, gaine them to their course, and strengthen themselves by the Spi­rituall Sword to disturbe the publique, or to gaine their private ends, whether right or wrong. When the Commissioners from hence returne to their severall Presbyteries, they in [...]a [...]e to them, to command the particular Ministers to Preach in their Parishes Doctrine tending to the advancement of those designes: and this is so much obeyed, that the Minister of the Kings Family, or Pa­rish, must sing the same [...]ong, although it concerne the King in His Honour, or in that is most deare to [...]im, and be to the preju­dice o [...] His Person, Soveraigntie and Government.

These [...], these prime men of God, are attended and honouredThe great ho­nour which is given to the Patriarchall Presbyters. so by the su [...]e and cunning Nobles and Gentlemen, that they are well-nigh deisied; in their comm [...]ng to and fro, to Assemblies, Presbyteries, or upon other occasions, the most eminent of the Province wait upon them, entreat them to come to their Houses, set them at the head of the Tables by my Lady, provide for them the b [...]st chambers. And that you may know, howsoever they pre­tend Paritie, that it is protestatio contra factum, never Bishop in Scotland hath come into Cities with such Convoyes, been attended with such great personages, as some of this holy Brother-hood. It is to this day remembred, that when Master Robert Bruce came from his Visitation in the West▪ or South, returning to Edenburgh, and entring by the Canon-gate, King James looking out at His Window in His Palace at Halyrude-House, with indignation, (which extorted from him an Oath) said. Master Robert Bruce I am sure intends to be King, and declare himselfe heire to King Ro­bert the Bruce.

If you would allow me upon this to digresse, I beg to be bold to tel you a true story, and the most insolent I beleeve, you ever read or [Page 15] heard. When Q. Elizabeth was waxed old, K. James bethinkingThe presumptu [...] ous carriage of M. R. Bruce to­ward K. James how to come at the peaceable possession of that Right, God and nature had entitled him to after her death; and resolving to recall and pardon the Earles of Angus, Huntlie, and Arroll, (who at that time were banished and beyond Seas) feared, if by himselfe, and his Soveraigntie, he should doe it, because they were professed Papists, he feared the Church would except against it, and move his Sub­jects to Sedition and Rebel [...]ion; yet the Noblemen were most a­ble to strengthen him▪ and doe him best service in the Kingdome. To prevent this misc [...]iefe, he sent one of his trusted and worthy Courtiers to M. Robert Bruce, one of the Ministers of Edenburgh, who at that time had great sway in the Church, desiring him to come to His Majestie about some businesse of high concernment. M. Robert did come. The good admirable King, welcommed him more then courteously, took him into His Retiring or Bed-Cham­ber; spoke powerfully to this sense: M. Robert▪ I have sent for you to have your advice in a businesse of great weight concerning the Peace of Scotland and England, and which concernes me in Right and Honour most nearly. Q. Elizabeth, my Sister and Cousin, is sick and cannot live long, you know I have God's and Nature's Right to that Crown; I cannot loose it in Honour or in Justice, and yet my prayer to God is, that I may come at my Right without a­ny blood. I know there is some Faction in England against me, but my friends are more prevalent there. It concerneth me, in the poynt of Prudence, to provide that there be no Faction and divisi­on in this my Kingdom of Scotland, for if this Kingdom be all one way for me in heartie obedience and subjection, the dis-affected partie in England will be better advised, then to worke me trouble to their great disadvantage. Now, saith the best and wisest of Kings, I feare nothing, but that these three Noble men beyond Seas, be­cause of their forfeiture, may be wrought upon by Papists, encou­raged and enabled by them there and the English Papists, who are most against my comming to the Crown of England, knowing I am a sound Protestant, [...]o come hither and trouble Me and the Peace of this Kingdome. Doe you not thinke it sit, that I give them a pardon, restore them to their Honour and Lands▪ and by so doing▪ so gain them, that thus I may save the effusion of Christian blood? To this demand so piously made, the answer was; Sir, you may pardon Angus and Arroll, and recall them, but it is not sit, nor will you [Page 16] ever obtaine my consent to pardon or recall Huntlie. To this the most gracious King sweetly replyed: Master Robert, It were bet­ter for me to pardon and recall him, and not the other two, then the other two without him. First, because you know he hath a greater command, and is more powerfull then both of them. Se­condly, Next, you know I am more assured of his affection to me, for he hath married my deare and neare Kins-woman, the Duke of Lenox his Sister. His rejoyner was; [...]ir I cannot agree to it. The King out of the great depth of His wisedom and prudence, and His transcendent goodnesse, concluded thus; Master Robert, I have im­parted my most secret thoughts to you first before any, and to you onely; I am so confident of your zeale and good affection to Me and My Honour, that I entreat you to thinke upon this matter a day or two; and after your better thoughts and Prayers, returne to me, and tell me clearely what you thinke. Thus was he dis­missed with as much respect as the King could give to any of His highest Subjects. The truth is, at this time this man had more pow­er in Edenburgh then the King; and his credit there had a mighty influence upon all His Sect, and many in the Kingdome: within a day or two he returnes to his Majestie; yet, if I be informed right, not till he was called upon. When he entred the Kings Presence-C [...]amber, the King tooke him into a secret retiring roome as be­fore, made the doore be shut, and speaketh to this sense: Now Master Robert, I hope you have thought more seriously upon that weightie businesse I proposed to you the last day, and have prayed God to direct you and Me both, tell me then, what you thinke of my purpose and resolution concerning those three Noble-men? He returneth this answer; Sir, the more I think of it, the more I am contir [...]ed in the advice I gave to you the last day. I agree with all my heart, that you recall Angus and Arroll, but for Hunt­lie it cannot be. The King resumed and repeated his reasons before mentioned▪ and added some more. He obstinately opposed and contradicted it. All doe know, who knew any thing of these times, that Angus and Arroll were as bigot Papists, if not more, then Huntlie; there was no difference in Religion: the truth is, Master Bruce was a Lover of the Earle of Argyle who loved not much the Earle of Huntlie. This was the Spirit inspired him, as it seemeth. King James desired his reasons: he gave none▪ but spoke majesti­cally. Then the King told him downe-right, Master Robert, I have [Page 17] told you my purpose; you see how nearely and highly it concerneth me: I have given you my reasons for my resolution, you give me your opinion, but you strengthen it not with reason; wherefore I will hold my owne resolution, and doe as I first spoke to you. To the which, with Christian and Subject-like reverence, he returned this reply; well, Sir, you may doe as you list, but chuse you, yee shall not have me and the Earle of Huntlie both for you. Sir, Judge by this in what case Monarchie is, in such a Government; for that this is truth, I am as much assured of, as morall certaintie can assure any man of morall truth, which with his owne eares hee hath not heard. And yet this man was but Minister of Edenburgh.

To returne thither, from whence we digressed, that you may know, that this great Honour which is done to those great ones,The Countrey honour not these Apostles in the name of a Dis­ciple, as it ap­peareth by the d [...]s [...]respect all othe [...] Ministers h [...] from their Parishioners. the Cabinet-Councell of all Provinciall and Generall Assemblies by these cunning and subtile Nobles and others, is not done in the name of a Disciple, in the name of a Prophet; reslect a little with your eyes, and consider how the same men respect and entertaine their own Parish-Minister; when the Gamaliels sits by my Lady, the Parish-Priest will be below the Candlestick; and will be forced to come to his Lord, or Laird, and Crouch downe for a morsell of Bread, and small peece of Money. Nay, before the Gamaliel be gone, he must prompt and Cat [...]chise the poore stipendi [...]rie, how to carry himselfe with the Lord and Laird; not to exact too rigorously what is due in his competent Stipend, nor in Preaching, Doctrine, or Dis­cip [...]ine, to offend the Lord or Laird: such good Christians, such Jehoshus's, Nehemia's, and Esdras's, are to be much made of for the Cause of God: I dare to say, never Bishop or Arch-Bishop in Eng­land or Scotland, hath used more authority nor did ever carry them­selves so arrogantly to wards the meanest of their Clergie, as these men doe over their simpler brethren. I come now at last to

The Generall Assemblie.

THis is the Great and High Sanhedrim; the last resolution of faithThe prerogative of this Court. is almost in this associate Body. Here Christ sits in the Highest glory and Dignitie he can upon earth. Here is the ultimate decision of all controversies. Here you may find really that fancied infalli­bilitie [Page 18] of the Pope. The Jurisdiction in this is universall, in all con­cerneth Ecclesiastica, Ecclesiasticos, and what concerneth all Tem­poralia in ordine ad Spiritualia.

The authoritie of it is soveraigne, independant from any, de­rivedThe indepen­dent Sove­raigntie of it. to them by trust immediately from Christ; to him alone they are accountable. Whosoever obeyeth not this Soveraigntie, is to be Excommunicate; the Magistrate is at their Command, and as they prescribe, to punish in Estate, in Body, in Life and Death: If the King obey not, He is to be Excommunicated; and to strengthen this, the Nobilitie, Gentrie, Collective Bodie, nay, every individuall person is to concurre, to compell and censure him to the utmost of his power, to punish, to dethrone, to un-King, to kill, &c. Let us come and see how this goodly Judicatorie is made up.

It is composed, First, of the Commissioners sent from all theOf whom, and how it is com­posed. Presbyteries of the Kingdome: which (as I heare and am infor­med) is thus ordered; every Presbyterie sendeth out two Preach­ing-Elders, and a Lay-Elder: by this it seemeth, that the Clergie hath the advantage.

Secondly, therefore consider, that besides the Commissioners from Presbyteries, there commeth from every Burrow and Cor­poration one Commissioner; and Edenburgh, for some spirituall prerogative no doubt, is honoured and priviledged to send two.

Thirdly, the Univers [...]ties and Colledges send their Commissio­ners, which for the most part are not Doctors nor Ministers, but Lay-men and Graduates in Liberall Arts and Sciences. This will goe neere to equall the number of Lay-Commissioners to that of Preaching-Ministers.

Fourthly, the King is a member constituent too, and should beHow the King is a member of it, and [...]f no pow [...]r above the meanest Ruling-Elder. there either personally by himselfe, or virtually and r [...]presentatively, in, or by his Commissioner: He hath one voyce too, and that affir­mative onely. In what Capacitie they admit the King to be a mem­ber constituent of this Spirituall Court, I know not well, if they be agreed upon it. Some hold, that he is there as Princeps membrum; by this I see he is the first Gentleman there, and it may be, hath the right hand too: Some say, as a Representative of the Civill Body of the Kingdome, and sits there in that capacitie: All of them agree in this, that he is bound by his ow [...]e presence, or Commissioners, to see and provide, that no disturbance or viol [...]nce be offered.

The King, if present, and His Commissioner, if absent, have so much honour indulged to him, that He or His Commissioner may have foure, five, or six Assistants for advice; but these Synodicall Fa­thers give their indulgerces with such circumspect prudence, that to preserve Christ's honour and their owne entire, the King or His Commissioner may debate and advise with His Councell, or Assi­stants, or desire any of them to speak, while matters are in debating; but when it commeth to the decision and determination by voy­ces, and pluralitie of voyces maketh the Decree, the King has onely one Voyce, and that Affirmative onely, not Negative.

By this it is certaine, that if the greater part of voyces determineThe King must execute their Commands, al­though they be against his Con­science. contrarie to the King's voyce, nay, to His mind and Conscience, He is bound to put it in execution: for Potestas Juris is radically in the whole Ass [...]mbly; the King hath no more but Potestatem Facti, to be an executioner Rei Judicatae, of the Decrees; otherwise, He is censurable: and if He be obstinately refractorie, He is not worthy to hold His Crowne.

The King presides too, as they confesse; but so, that it is onely civilly, and in His civill capacitie.

If I be not mistaken, yet I dare not a vouch this confidently, the King hath not power to propose any thing Spirituall, or that concerneth the Church; but if He doe it, it must be done by the Right Father of the Assembly, the Moderator. This I dare to say, that neither the King nor his Commissioner can hinder or oppose the proposing of any thing they thinke concerneth the Kingdome of Jesus Christ: for this were no free generall Assembly, and to limit the holy one of Israel. Nay, i [...] the thing proposed, conceived by them to be Spirituall, be so twisted with the things Civill, that the ordering or establishing of it may carry along with it a change and distemper in the State and Government, or import danger to the King and Crowne; the Moderator, or any Commissioner, hath power to propose it, determine it, and never to consider or reflect upon the danger of King, State, or Kingdome, and that for God and Christ's glory.

The proper, naturall, and right Fresident of this Seraphi­callThe proper Mo­derator, is a Preacher. Judicatorie, is one of the Preaching-Elders (although wee observed before, how Lay-men, as Buchanan, Melvil, Bruce, have beene Moderators) a Lay-Elder now cannot be Mode­rator.

Here is the Legislative power, here is the Soveraigntie of Christs Kingdome, here is the highest Tribunall and Judicatorie of Christ upon the Earth, from which no person, no office, no condition of creature is priviledged; from it lyeth no appeale.

The King hath no power to appoynt the time or place of thisThey indict the Assemblie by their owne power. Assembly, but once a yeare it must necessarily meet. And at the close of every Assembly, the Present appoynteth the day and place for the next. If any great Exigencie really, or in their fancie in­tervening, requireth the meeting of a Generall Assembly before the time determined, the Commissioners from the Assembly are to make remonstrance of it unto the King.

Whatsoever power the Pope unjustly usurpeth, the CatholickThe vast power of this Court. Church, or her virtuall and Representative, an oecumenical Councell, justly challengeth; this generall Assembly vindicateth to it self, only Authoritative, by way of authoritie, within the Church of the Kingdome and Nation; yet Consensivè, and Charitativè, to ex­tend to all Neighbour-Churches in the World, what-ever it be that concerneth, fidem, cultum, Regimen, &c. credenda, agenda.

And yet if this infallible Supreame Judicatorie would reserve to it selfe that jurisdiction is due to men in Sacred Orders, and which intrinsecally, radically, and originally is in them ex vi ordinis, al­though Presbyters intrude upon higher Callings, and they place all Ecclesiasticall power, at least communicate it to Lay-people, the Princes condition were tolerable: Nay, if they did onely trench upon what is due to Soveraigntie, and with which he is invested from God Almightie, which is restrained, ad Externum hominem, and Externum Regimen, although Sove­raigntie by it be brought into straiter and narrower bounds, a King might be in some poor condition, although Robbed of His Right. But when they come to this, that in ordine ad spiritualia, in order to spirituall things, they will give the King Lawes, repeale His La [...]es, command and expect performance and obedience, o­therwise Excommunicate, and if a King neglect that Excom­munication, incite inferiour Magistrates, Nobles, and Com­mons, to bring Him in order, to compell and force Him; He is in a worse condition under this Soveraignitie, then un­der the Pope, by how much it is worse to a King to be sub­jected to an untamed furious Beast, the multitude, then to the tyranny of one.

All these Lay-Elders, all these Commissioners from Corporati­onsLay men Jud­ges in highest poynts of Faith and Worship, &c. and Burrowes, are de jure divino, as fully Judges in all matters of Faith, Worship, Government; Judges of Heresie, Idolatrie Superstition, of the highest poynts of Orthodox and Ca­tholick mysteries, of the grossest and subtillest Heresies, Aria­nisme, Arminianisme, Macedonianisme, Montanisme, Soctanisme, Anabaptisme, &c. as any man in Sacred Orders there, have vocem deliberativam, vocem decisivam, have a debating, discussive voyce, and concurre as much with the insluence of their voyce, to pre­scribe and give us Normam fidet, cultús, politiae, a confession of Faith, a prescript for Worship, Canons for Government and Dis­cipline, as ever Bishops had in lawfull Christian Councells: Bi­shops, limbs and members of Antichrist, are no part of it. Now is forgotten that of the Councel of Chalcedon, Concilium Episcopor [...]m est; and that old Barbarous, but Christian enough verse,

I would gladly aske of one of these Rabbies, and great Masters inCommissioners of Eurrowes are there onely in a Lay-capa­citie. Israel, how commeth it that the Commissioners of Burrowes sit there, voyce there? are they too de jure divino, by divine right? If they answer, that such are chosen as are, or have beene Lay-El­ders; I rejoyne: the Lay-Elders come in that capacitie onely, as Commissioners of the particular Presbyteries: These are not members Constituents of the Presbyterie in that capacitie, that they are, or have beene Lay-Elders, but have right and interest in this high Court in that capacitie meerely, as Commissioners of Burrowes. Looke upon their acts of generall Assembly, and you will find, that it authorizes Commissioners from Burrowes to be parts Constituent of this Judicatorie, quâ tales, as sent from the Burrowes.

Againe, I aske, seeing you make Doctors one of your foure ho­lyWe find Do­ctors no where. Functions Ecclesiasticall, constituted by Christ; in what Judica­torie find we them? In Sessions they are not; In few Presbyteries they be; and if there, in some other capacitie. In Generall Assem­blies if any be, they appeare as Commissioners from the Universi­tie, in this capacitie onely. And many times it is seene, that Pro­fessors of Philosophie have beene Commissioners of Colledges in Generall Assemblies.

Leaving these absurdities, which are monstrously grosse, I comeThe power which this San­hedrim assu­meth to it selfe. to consider next, what is the Soveraigne power of this high Sanhe­drim. If they would, in Christian moderation, assume no more to themselves but onely a Directive Power, and by humble Remon­strances and Supplications, with that reverence is due to Soveraign­tie and Majestie, Petition the King to animate their Acts, Canons, and Constitutions, with the influence of his Legislative Power; this were faire Quarter. But, by your favour, no sooner have they en­acted it here, and so soone as it is solemnly intimated, which is by returning to every Presbyterie, with it's Commissioners, a Copie of the Acts, Orders, and Ordinances, and by the Presbyterie's Order every Minister hath published them in the Parish Church; all things so done, are animated with a Potestative Power, by the influ­ence these Orders receive from that Legislative Power Christ hath entrusted them with, in his oeconomicall Kingdome. All then are bound to obedience, if it be in the meanest in [...]iffer [...]nt thing; nay, if this Order crosse or repeale a standing Law, all disobedients are ly­able to all Ecclesiasticall Censures, and may forthwith be proceeded against, even till they be delivered over into the hands of the Divel.

This Assembly is above the King; to them he ought to give anThey are above the King, and all Soveraigntie account of his Faith; to their Confession of Faith he must conforme himselfe; to their Orders he must give obedience; otherwise, he is excommunicable, deposable. I feare you scare beleeve me; yet truly, non verenda retego, sed inverecunda confut [...]; I discover not the nakednesse of Father, the shame of Brot [...]er, nor Friend; would to God the tenets and practices were [...]uried in Hell, and the maintai­ners regained to God by true repentance, & f [...]rs [...]king their wayes: I discover onely things that are past all shame, & which our Church can never owne. Sir, if you will hard [...]y b [...]l [...]eve me in this, let me give you their assertions in this case & their con [...]ormable practice.

It is their constant Catholike Tenet, That if the King, Queene,If they cannot reforme by the King, they may by any other meanes else. Regent, or Protector, or whosoever he or she is, in whose Person Soveraigntie is fixed, or in whose Person it is representatively fixed, onely by a siduciarie trust, during the non-age of the Prince or Princesse; will not submit himselfe to this holy Scepter, will not according to it's prescript, reforme Religion, preserve it in it's inte­gritie; any man or men are bound to doe it, at their direction. I spare Martin. Junior's Faith in this, That there is no Authoritie a­bove the Brotherhood. No Magistrate (saith [...] e. Thes. 17. 18. 22.) [Page 23] may lawfully mayme or deforme the Body of Christ, which is the Church; no lawfull Church-Government is changeable, at the plea­sure of the Magistrate; of necessitie, all Christian Magistrates are bound to receive this Government. Nor will I insist upon Viggin­ton's assertion; That, what the Holy Brotherhood cannot obtaine by suit and dispute, the People must bring it to passe. You desire the Tenets and Practices of the Church of Scotland onely.

The Scot's maintaine. That if the King, or Queene, will not re­formeReligion may be reformed, or preserved by violence. Religion, they may take upon them by violence and power to reforme it. This they have learned of their grand-father Knox, as you may reade in an Epistle of his, written from Diepe, An. 1557. and in Knox Hist. p. 213. what is lawfull for Reformation, is law­full for preservation of Religion.

First, and here they begin with the Nobles, and determine rightIf the King will not, the Nobles may. downe; Noble men ought to Reforme Religion, if the King will not, Knox, ap. 25. Againe, That God hath appointed the Nobilitie to bridle the inordinate app [...]tites of Princes; and in so doing, they cannot be accu­sed as resisters of Author [...]tie. Knox, Hist. 343. And, That it is their dutie to represse the rage and insolencie of Princes, Knox, ap. 33.

Secondly, in the second p [...]ace; if the Nobles will not doe, the If neither King nor Nobles, the People may. People and Commonalite may reform Religion, at the order and direction of the Brotherhood, Knox to the Commonaltie, fol. 49. 50. The Com­monaltie, by their power, may bridle the cruell Beasts; (they meane, Priests and Prelates) Knox to the Commonaltie, fol. 55. Tho Com­monaltie may lawfully require of their Soveraign, to have true Preach­ers; and if he be negligent, they may themselves provide them, main­taine them, defend them against all that doe persecute them, and may detaine the profits of the Church-Livings from the other sort; (that is to say, Priests, Papists, Prelates, and Malignants) Knox to the Commonaltie, fol. 55.

Thirdly, in the third place; if they come to the happinesse, toIf Nobles and Commons joyn, there is hope of some greater successe. have Nobles and Commons obedient to their Commandements, for Reformation, or preservation of true Religion, (which must be so as they fancie) I am deceived, if they allow not more violence, and esteeme it more pietie, zeale, and justice. Their Tenets are: The Commonaltie concurring with the Nobles, may compell the Bishops to cease from their tyrannte, Knox to the Commonaltie, fol. 47. Againe; The Nobilitie and Commonaltie ought to reforme Religion, and in that case may remove from Honours, and may punish such as God hath [Page 24] condemned, Deut. 13. Of what estate, condition, or honour soever. Knox, ap. sol. 28. 30.

Fourthly, in the fourth place, if the Nobles will not joyneIns [...]riour Ma­gistrates & peo­ple may joyne. with the People or Commonaltie, in the Reformation, or preservation of true Religion; at the direction of the Ministe­rie, the inferiour Magistrates may, and should doe it. Knox, Hist. p. 217.

Fifthly, in the fifth place, before so good a worke be not done,Every indivi­duall in this good worke, may, and ought to the utmost of his power, intend and en­deavour Refor­mation. if Nobles, or the whole, or greatest part of the Commonaltie will not be obedient, assisting, & ayding to so good a work; Every indi­viduall man & person is bound to advance this good worke, to kill Papist, Priest, Prelate, Malignant, nay a King, if he stand out an ene­mie to God, and Christ, and cannot otherwise be reclaimed, or removed, nor by suit or dispute gained to the right way, (I dare say, their doctrine leads to this) see Knox, ap. fol. 30. where roundly he saith, The punishment of such Crimes as touch the Maje­stie of God doth not appertaine to Kings and chiefe Rulers onely, but also to the whole body of the People, and to every member of the same, to revenge the injurie done against God. Againe, see him, fol. 35. The People are bound by oath to God, to revenge, to the utmost of their power, the injurie done against Gods Majestie. To this purpose they alleadge the examp [...]es of Phincas, who in his zeale killed the Adul­terers: of Ehud, who in the same zeale killed Eglon in his private Chamber, (remember he was a King:) Of Jael, who killed Sisera: of Matathias, who in zeale killed a Jew for committing of Idola­trie; and who, in the same zeale. at the same time killed the Kings Commissioner. Sir, put these things together, and see, where this Sovera [...]gne Supreame Ecclesiasticall Judicatorie hath such domini­on and power over mens consciences, that being directed by their Ministerie, they are bound to doe to the utmost of their power, for Reformation and preservation of Religion, what Sacred Per­son of any King can be secured? What man offending against the Majestie of God (which is as they sarcie many times) may not be taken away by one like to a Ravilliack? What. Commissioner or Counsellour of the King, but in doing his best service to His Ma­ster, he may be stoned like to Adoram, and all this goe in po­pular esteeme currant for good service, and extraordinarie zeale to God and his Cause?

Sixthly, in the sixth place, upon those grounds, Covenants andAll, or as many as are wel-af­fected, may Co­venant & com­bine for doing this worke. Confederacies come in, to strengthen all, to joyne Purses, Persons, Wit, and Strength, contra omnes mortales, Regid Majestate non ex­ceptâ, against King and Bishop, Prince and Prelate, to the defence of the good Cause; with a Combination, every one to be ayding, assisting, and maintaining one another in so good a Cause.

Seventhly, in the last place commeth their Orders for Reforma­tion,The Confide­rates may by themselves give Orders. or preservation; and that by themselves and the collective Body, or any Associates whatsoever, without respect, reverence, or obedience to the Soveraigne author [...]tie of the Prince.

The practice is clearely seene in M. Knox his proceedings: forPractices upon the Tenets. after that by his Letter, which we mentioned before, written to Scotland, Anno 1557, from Diepe, and otherwise, he had infused the above-named Principles into many, an Oath of Confederacie was taken amongst them, and subscription under their hands, to some agreement. This gave life to that tumultuarie Reformation, much strength being added to it, by the concurrence of the Sacri­legious, hoping thus to swallow up the Church-Revenues; which is more then certaine, was against Knox his mind, and the first Re­formers. As we deplore great losses the Church had by this Refor­mation, and doe thanke God heartily for his admirable bountie and mercie in the good of Truth we got by it, yet we will never wrong Reformed Religion so much, as to account of that as an orderly Reformation; we denie not, but it was attended with much Sedi­tion, Faction, and Rebellion.

Anno 1558, without the authoritie of Soveraigntie, nay, withoutOrders of Re­formation, pre­scribed without the Authoritie of Soveraignty. the knowledge of it, these Confederates, at the direction of their Ministerie, prescribe Orders for Reformation of Religion to be observed and practised throughout the whole Kingdome. See Knox Hist. p. 217, 218.

They goe farther; they writ an Imperious Letter to the Religi­ousThey charge their adverse partie to obey their Orders. Houses, in the Name of the Congregation, commanding all of them to remove from thence against such a day, or then they would eject them by force. Knox, ib.

Within very short time after, a Parliament being holden by theThey protest a­gainst King & Parliament. Queen Regent, (Queen Maries Mother, and great Grand-mother to our gracious Soveraigne) they make a Protestation, That except they had their desires, they would goe on in their intended course of Reformation; That neither they, nor any that joyned with [Page 26] them, should incurre therefore any danger in Life, or Lands, or other Civill Penalties; and, That if any violence happened in pur­suit of those matters, they should thank themselves. It is very ob­servable, they were all bound in that Confederacie, to assist and strengthen each other in that course: See Knox Hist. pag. 256. First, here you have the direction of the Ministerie: Next, you have a Confederacie, and Bond of mutuall defence: Thirdly, you have Orders and Decrees agreed upon, in common: Fourthly, you have Warrants issued out, to make or force all to be put in execu­tion: Fifthly, you have a Protestation, and that a threatning one too, against the Queene Regent and whole Parliament: Are those things consistent with Monarchie? What Scripture? what Father? what practice of the Church doth warrant such a Reformation?

Come on, and you shall have them anon in open contemningThey contemne Soveraigne Au­thoritie. Soveraigne Authoritie. The Queene Regent, to suppresse these beginnings, and to nip them in the bud, cites them to appeare at Stirling: They appeare not; they are out-lawed: all men, under paine of Treason, are inhibited to assist them. There is no obedi­ence, but all in the Confederacie adhere to them: I cannot, for my part, justifie this Divinitie.

From Disobedience and Contempt, they are guiltie of usurpingThey usurpe Royall Power. the Royall Power: for very shortly after, Anno 1559. immediately after a Sermon preached by Knox in Saint-Iohnstowne, at his ex­hortation and direction, they fall to the pulling downe of the Reli­gious Houses, and within two or three dayes equall three of them to the ground. Can it appeare, that by Holy Writ or Reason such Popular tumultuarie Reformations are warrantable? Is it not in­trinsecally inherent in the Crowne, or wheresoever Soveraigntie is fixed? And so they proceeded in Fife, Angus, Mornis, Stirling, Lowthian, &c. and through the whole Kingdome. See Knox Hist. p. 263. Here were many goodly and rich Churches spoyled, robbed, and cast downe.

After this they disclaime Soveraigne Authoritie, except it be asThey resource their lawfull Soveraigne. they please, and have their desires. The Queene Regent threatned Saint-Iohnstowne, where this disorder first was acted. They of the Confederacie writ to her in plaine tearms; That except She stayed from that crueltie, they should be compelled to take the Sword of just defence, and protested. That without the Reformation which they de­sired, they would never be subject to any mortall man. See Knox, p. 265.

More followed. By a Letter they cite all their Brethren to re­paireThey command all she Brother­hood to be assi­stants. unto them: and that you may know, that their Letters were Authoritative Commands, and that all the Authoritie is from the independent Soveraigntie of the Church; consider, how they write to the Nobilitie, upon paine of Excommunication, to joyn with them. Knox ibid. pag. 268, 269, 272.

How much this Ecclesiasticall Soveraigntie did exalt it selfe a­boveThey are obey­ed, the Queenes Herald is abu­sed. the Civill, is more then apparent in this, That when an Herald in his Coat of Armes, commanded all men under paine of Treason to return to their houses, by publique sound of Trumpet, in Glasgow no man obeyed that Charge, but went forward to their Associates, Habes confitentem reuns. Knox, pag. 274.

They denounce Warre too, which was ever judged to be the pe­culiarThey denounce warre against their adversa­ries. specifick prerogative of Soveraigntie: for they writ to the Bishops and Clergie, That except they desisted from dealing against them, they would with all force and power execute just vengeance and punishment upon them; and, that they would begin the same Warre which God commanded Israel to execute against the Canaanites. Which manner of proceeding, they tearmed a resisting of the Enemie. Knox Hist. p. 275, 276.

The poore Queene Regent was brought to an Accommodation,They will heare of no Peace, but enter into a Combination for mutual defence. and the Assembly at Saint-Iohnstowne was dismissed: But there parting they entred into a This is much like a Clause in the late horrid Covenant. League by Oath, That if any one Mem­ber of their Congregation (this in the Scotish is equivalent to Ecclesia) should be troubled they should all concurre, assist, and convene againe to­gether, for the defence of the same. Knox, pag. 283.

The Queene Regent finding this Soveraigntie over-beare Her's, and the Peace of the Kingdome shaken; by a Declaration published and preclaimed, testified her desire of Peace, and descended so much, that really it was onely a Request: They scorned it, would none of it, confuted it by another, did exhort those of their Faction to excourage themselves in the Lord, to stand upon their guard, like to the re-builders of Jerusalem and the Temple, with the Sword in one hand, and the Bible in another; wherein they gave the Queene many times the Not much unlike the un­civill language cast upon our gracious Sove­raigne in these Times. Lye, and abused her with reproachfull and contu­melious speeches. The Subjects that continue their obedience, are honoured with no better tearme, then to be called the Queenes Faction. You may reade this at leysure and pleasure in Knox Hi­storie, pag. 330, 333, 362, 364. Nay, they renounce their obedience [Page 28] unto Her, protested, That whosoever should take Her part, should be punished as Traytors, whensoever God should put the Sword of Justice into their hands. Knox Hist. p. 364.

At last they rise to the highest pitch of Rebellion, and Anno They depose the Queene Regent. 1560 they depose the Queene Regent; the predetermination being given, That it was lawfull for them to doe so, by M. Knox and M. Wilcocks. This is upon Record yet in that Kingdome, and is set downe by M. Knox himselfe, Hist. pag. 372, 378. And it is ob­servable, that the Queene, if I remember right, lived but a month, or little more, after this pious act.

Some will now say, that I speake too hardly of our first Refor­mersThe Author's modest opinion of that is called the first Refor­mation of Scotland. and Reformation, and would know what is my opinion of them and it. To deale clearely; God is my witnesse, I am no Papist, but doe abhorre Poperie as much as any; and that I am no Puritan, the other partie will witnesse for me: I am bound to speak the truth in my heart; and to give some satisfaction, I say, First, as I am able, I blesse and prayse God most heartily, that we were delivered from the Popes Tyrannie, and that grosse A [...]gyptian darknesse we were under: which I ascribe to the admirable wise­dome and infinitely transcendent goodnesse of God. Next, I leave the men to God's mercie; but for the manner of proceeding, the way they tooke, I dare not, I will not approve it: but will say with Jacob, in consilium eorum ne veniat anima mea. Thirdly, I dayly heartily bewaile that, that too too much Idolized Reformation, in an excessive hatred against Poperie, did run too much to the other extreame; that the goodly Order and Government of the Church was shouldered out; the publique service and worship of God, with it's decencie, reverence, and come [...]inesse, was much defaced, disgraced; That goodly, stately, and rich Churches, were abused; robbed, and equalled to the ground; and, that the Church-Patrimonie was dilapidated: and yet this was not so much done by the first called Reformers, as by their Disciples, Aetas parentum pejor avis.

It feareth me, besides that God is punishing our present sinnes, that by this Scourge, which is gilded with the specious, but spurious compellation of a glorious thorow, second Reformation, he is in the same justice punishing the sinnes of that first Reformation. For my part I judge verily, that Church had never an orderly and warrantable Reformation, till it was happily begun and advanced [Page 29] by King James, when he tooke the Government in his own hands, and was like to come to a great perfection under the Government of our most gracious Soveraigne King Charles: Although I denie not, but the seeds of Truth, sowne by Hamilton, Wise-heart, Mylne, and others, who before Knox his time did preach Truth, cast downe the errors of Rome in the peoples hearts, were farre from stirring up the subjects against lawfull Authoritie; and like the an­cient Martyrs, did suffer patiently, and seale the Truth of the Gospel with their bloud. If Knox and his Complices had kept in this way, I am certaine that Church had beene more happy; nor had we seen such Robberie and deformitie in the Church. Sure I am, great, many, and more then ordinarie sinnes in them, and us, and our fore-fathers, have brought us to be plunged in those almost in­extricable miseries: and till we proportionably repent, we cannot looke to see better dayes; what is dis-joynted in State set aright, and the beautie of God's House restored: which God of his mercie grant to us, for his onely Sonne Jesus Christ.

By what is said, it appeares sufficiently, that this Spirituall So­veraigntie is farre above the King's Crowne: and what we under­tooke, to make their practices prove their Tenets, is more then evident; onely one thing rests to be proved, That this Sove­raigntie may authorize any and every private man to doe to the utmost of their power for the Reformation of Religion, to plun­der, kill, &c.

Sir, I referre you to M. Knox Historie of the Church of Scot­land, Practice of mis­chiefe done by private men, and commended by them. pag. 143, 144, 145. where relating how Cardinall Beaton, Arch-bishop of S. Andrew's, (a man whom I justifie not, neither com­mend much) was killed by Norman Lesley, John Lesley, Peter Carmichael, and James Melvil, in his owne house, the Castle of S. Andrew's, who were all onely private Gentlemen; and if you will trust Buchanan, the cause was, a jarre betwixt Norman Lesley and the Cardinall, upon Knox his faith; the quarrell was, the killing of M. George Wise-heart (a good man undoubtedly.) The Cardi­nall could have no mercy, although he cryed pittifully for it, saying, I am a Priest, ye will not stay me: Knox, I say, relating this historie, commends the fact of Iames Melvil, killing him with grave and pious words in his mouth, as a godly fact. The summe of the storie is; when they entred the Cardinall's Chamber, with some sixteene or seventeene more, Iohn Lesley and Peter Carmichael fell violently [Page 30] and passionately on him, but James Melvil with gravitie and pie­tie withdrew them, and said: This worke and judgement of God, (although it be secret) ought to be done with great gravitie. And presenting unto him the poynt of the Sword, said, Repent thee of thy former wicked life, but especially of thy shedding of the blood of that notable instrument of God, M. George Wise-heart, which albe­it the flame of fire consumed before men, yet cryes it a vengeance up­on thee, and we from God are sent to revenge it. For here before my God I protest, that neither the hatred of thy Person, the love of thy Riches, nor the feare of any trouble thou couldest have done to me in particular, moved, or moveth me to strike thee: but onely be­cause thou hast beene and remainest an obstinate enemy against Christ Jesus and his holy Gospel. And the meeke man of God, as he is there tearmed, strucke him twice or thrice thorow with a stog­sword; and he fell. I give all this, that James Melvil did this in revenge of M. George Wise-heart, being slaine by the Cardinall: What Divinitie will warrant this fact of Iames Melvil's to be a good and godly fact (for so it is noted in the Margent) to a private man, to murther or kill thus a Priest, an Arch-bishop of so high dignitie? The result of all is, he did it gravely, in cold blood, told him, so much, that he was sent from God, he had no private end; the motive stirred him up to this godly fact, was, That he had beene, and remained at that time an enemy to Jesus Christ, and his holy Gospel; he exhorted him to repen [...]ance, and for all his great sinnes, as Knox writes the storie, he allowed him no more time, but so much as was spent in his godly Counsaile: for imme­diately after he was twice thrust thorow. But those Seraphicall Doctors know, Nescit tarda molimina Spiritus Sanctus; and the Spirit can worke suddenly, Inter os & offam, Inter Pont [...]m & Fontem, especially where and when they are sent of God to doe such great good works: But this is protestatio contra factum. What­ever M. Melvil said in his Protestation, Knox doth witnesse, that the Cardinall being murthered, they seized upon the Artillerie and Ammunition, wherewith that Fortresse was plentifully furnished, and likewise upon the rich hangings, houshold-stuffe of all sorts, apparell, Copes, Iewels, ornaments of Churches, great store of Gold and Silver-Plate, besides no small quantitie of Treasure in readie Coyne.

I could instance some practices about the time of the Parlia­ment, in Anno 1621, commonly called the Marquesse of Hamil­ton's [Page 31] Parliament, but because that will onely reflect upon some par­cular persons, I passe it willingly and wittingly.

It is most certaine, when the pious and learned Doctors of A­berdene did demand of the Patriarches of this late Covenant; Why they did not by Preaching, Printing, Censuring, or some re­all deed, expresse their detestation of that horrid fact done by the Rascally-rout of Edenburgh the 23 of Iuly, 1637, where at the first reading of the Service there, a great many Bishops being in the Cathedrall Church, the Serving-women rose barbarously with­in the Church, did throw their stooles at the Bishop of the place; & the Dean who was officiating, did cry out most horribly, that the Major, Aldermen, and others within, could hardly compose it for a long time; and the worst and basest of the People, who were with­out, did throw in great stones at the Glasse-windowes, the doores being shut: After the arising of the commotion, to prevent more tumult and danger, and when Service and Sermon were done, the Bishops, Major, & Aldermen, going home with the Lord Chancel­lour, and some Bs. attending his Grace, the Bishop, and Deane of Edenburgh, with others, were wel-nigh stoned in the streets: when I say, it was demanded of these Apostles, Why they did not con­demne this unchristian Barbarous out-rage, voyd of Pietie and Reason, and without any example in the Christian Church? the summe of their answer was, and to this day is, That such a zealous people were to be left to their owne warrand, they knew not by what Spirit they were governed, God worketh great workes many times by basest meanes: and yet those Nobles they speake of, those zealous, those intelligent and knowing Christians (whereof many of them in Edenburgh were knowne Coale-stealers and Whores) were the first active instruments in this glorious Reformation. I con­fesse, this Divinitie is so transcendent and Metaphysicall, that it exceeds my capacitie, and is so fruitfull upon any occasion to work all or the greatest of mis-chiefes, that I doe not see how it can con­sist with peace or safetie of King, Kingdome, Church, or of any entrusted with greatest trust in Church or State: I beleeve, any ra­tionall man may see by this, how superlatively this spirituall Signo­rie is above King and Royall Soveraigntie. And that this Govern­ment Ecclesiasticall is inconsistent with Monarchie, with the Peace of a Kingdome, and is or may be in time a Mother and Nu [...]se of as much Rebellion and Treason as any Jesuitisme of the Highest [Page 32] dye, if not more. Certainly Rome, although a Whore, and hath a cup of abomination in her hand, is not so bad nor so abominable; I pray God to keepe all good Christians cleane of both.

Let us goe on; In Faith, Worship, and all spirituall things they vindicate to themselves such a Soveraigntie, that King, Councell, Parliament, nay, all together, must not touch the Scepter of Christ; they are to Determine, Define, take Cognisance, Accuse, Sentence, Punish; neither King, nor King and Councell, nor King and Par­liament, must assume power here; for otherwise, it is to intrude upon Christ and his Right.

This Soveraigntie is of so high a straine, so large an extent, thatWhen they de­mand the Roy­all conformati­on of their De­crees, it is one­ly an act of courtese. when they have decreed any thing in this supreame infallible Judi­catorie, that they may have the better obedience to demand the King and Parliament's approbation; This is not demanded as a thing arbitrarie, which the King and Parliament may doe, or not doe; or leaving it to His Royall Judgement, with the advice of His Parliament, to qualifie or rectifie their Decrees and Orders: No, no truely; that is, to betray the trust Christ hath given them: they need not supplicate or petition for it; it is in them but an act of courtesie, to shew dutifull obedience. And if the King and Parlia­ment will not grant it, they are armed with as much power from Heaven, as to force them to doe it, by Excommunication, and ma­king all good Christians joyne with them in God's Cause.

Some may thinke, I speake liberally; God forbid I should doe it: If any desire to know more in this particular, let him reade the Scotish Pope's Sermon. Preached at Westminster, and Printed by Order of the House: I will not spend Time and Paper, to cite his words, which giveth to the King no more Authoritie then this; To approve by his subscription, what the Presbyters have Decreed. But to make this appeare, I give you some unanswerable Reasons: First, It is certaine, in Scotland M. Knox and his Complices set on their Reformation, with­out the Queene, or Queene Regents Authoritie, or the Au­thoritie of Parliament. For Anno 1558, they made their Con­sederacie, gave out their Orders for Reformation, through­out the whole Kingdome: Anno 1559, they Acted their Re­formation,An instance, anno 1559. by casting downe Churches, Abbeyes, &c. casting out Priests, Fryers, &c. and all this, by their owne radicall and originall power. Queene Mary, their true and lawfull Soveraigne, [Page 33] did authorize them in nothing; shee was then in France. The Queene Dowager, Queene Regent, King Iames the fifth's Wi­dow, having the Soveraigntie by fiduciarie trust, in regard of the absence of the Queene her Daughter, did not authorize it; nay, she did by her Authoritie oppose it, contradict it, came in Armes against it. The Parliament was not till the yeare 1560, (how hol­den for the present I cannot tell) but in that Parliament they set out a Confession of Faith, reformed Religion: but when they sent to the King and Queene beyond Seas (Queene Mary was then married to Francis the second in France) to confirme or ratifie the Acts thereof, they denyed. When intelligence was given to the Confederates they professed, they little regarded the denyall of King and Queene; for, say they, (Knox Hist. p. 500.) all we did, was rather to show our dutifull obedience, then to beg of them any strength to our Religion.

Another in this kind you have; In Anno 1571, King Iames thenAnother in­stance, ann [...] 1571. being King, and the Earle of Marre being Regent, an Assembly was holden at Leith; where, by the Order of the Assembly, and Ordi­nance of the Regent and Councell, some Commissioners were ap­poynted from the Regent and Councell, and some from the gene­rall Assembly, to condescend upon a Plat-forme of Discipline, which was agreed to on both sides. The Plat-form is, That the Government of the Church shall be by Arch-Bishops, Bishops, Deanes and Chap­ters, &c. the order and course of all their Nomination, Election, &c. is just conform to this in England at this day, & as it was in Scotland before this late pretended Reformation, being indeed but the Churches deformation. That Plat-forme was entrolled in the Councell-Books of that Kingdome, and stands there to this day: This I know certainly, and if I be not deceived, and almost I dare say it, except they have wronged their most famous and their most ancient Councells, the same is upon Record in the Generall Assem­bly Bookes.

Give me leave to tell you by the way one thing, that the Nega­tive Faith, which is sine rugâ, sine masoulâ, was framed anno 1580, and it is believed, that in that Negative Faith, Episcopacy is abju­red as Antichristian; yet anno 1581, this same Government is re­newed, ratified, and ordained to continue constant, and not to be changed, till His Majestie come to perfect age, and to be kept or changed then only in what He and His great Councell, the Parlia­ment, [Page 34] shall thine fit, and not otherwise. Before this, the King His Houshold and Councell had subscribed the Negative Faith; can a­ny man, not voyd of judgement and discretion, thinke, that the King, His Houshold and Councell, in subscribing it, did judge Epis­copacie Popish and Antichristian?

Next, it is worth your notice taking, that as I honour the good parts which were in Knox and his fellow-labourers, I never accoun­ted them as Apostles, men secured from error; yet I will say so much for their justification, That they were greater Enemies to Sacriledge then their after-disciples; and were not against the Or­der of Episcopacie, as Popish and Antichristian, as M. Andrew Melvil and his disciples afterward maintained. Nor were they so foolish, to seclude all Church-men from voyce in Parliament; on­ly their desire was, That seeing the Popish Bishops were allowed to enjoy their Benefices & Rents during their life time (this was more then our charitable glorious Reformers allowed to their Protestant Bishops now) with all other Priviledges, except Spirituall jurisdi­ction, that they should not sit in Parliament as the repr [...]sentative of the Church; but in their places, should sit the Super-intendents and Commissioners of the Church: Which ineed were somewhat like to Bishops, but resembled more Arch-Presbyters then Bishops,

To returne againe thither from whence we digressed; after thatThey set on their Discipline by themselves. this Plat-forme of Discipline was so agreed and established, as we told before M. Andrew Melvil comes to Scotland about the yeares 1574 or 75, ultra citra. This man, a good Hebrician and Linguist, and full of the Geneva Talmud, which was now more refined, be­ginneth to set Presbyterian Discipline higher; to make a second Booke of Policie, or devout Imaginations, acknowledgeth no more Orders in the Church, then the soure above-named. A Bishop was no more in Scripture, but the same identically with Presb [...]ter; and where Abbots and Priors to his time were nominated and admit­ted to the Abbyes and Priories as Church-men, gave their trialls, and were collated (as they speake) by the Super-intendents: This great Doctor found out another Divinitie, That there was no Bi­shop but a Parish-Priest; Scripture for Abbots and Priors, there were none such in God's Booke. At this time, and from that, they call Reformation to this time; there was no Bishoprick nor Abbey annexed to the Crowne, and consequently, nor improp [...]iate to a­ny Subject. It is true, Lay-men held them in commendum, by the [Page 35] King's gift, but as men able to doe the King and Church good ser­vice; and before their right could be compleated or perfected, they were to returne to the King from the Super-intendent a Collation or Certificate, That he was of that abilitie, to doe good service to the King and Church. Men sacrilegiously disposed, grasped gree­dily this Doctrine, and thanked God, that their names, as Abbots and Priors, were not in the Booke of God: And to have these Church­livings and dignities, with Bishopricks annexed to the Crowne, and from thence to impropriate them to them and their heires, they deified M. Melvil, and contributed their best wits and utter­most power to rayse Presbyteriall Government higher. And by the sole Authoritie of that they call the Church, they began, without the King, Councell or Parliament's consent or Authoritie, to di­stribute the who [...]e Kingdome into so many Presbyteries, as they thought fit in their discretion, and by the direction of the holy Spirit, as they blasphemously pretended, and did procure private subscriptions to their new Booke of Policie, and put it in practice. They will more readily beleeve this, who know that in England the disciplinarians in London-meetings debated & established their Or­ders in secret and not warrantable Conventicles, & much about the same time; and great correspondence was entertained betwixt the Scots and the English at that time. How that booke of Discipline was practised without any authoritie in Surrey and Northampton­shire, and other places, is knowne well enough.

Now, I appeale to my judicious Readers, to judge, when without Authoritie, by their owne inherent radicall Right, they make Or­ders, Reforme, Establish a Discipline; Whether these men ima­gine, that the concurrence of Christian Authoritie Soveraigne is absolute necessarie, or that their demand is any thing else but an act of courtesie, when by themselves and assistants they may establish and practise it?

This second booke of Policie, Master Melvils Reformation, is the Epocha of our second Reformation. The fruits of which I will tell you, were the Annexation of all Bishopricks, Abbeyes▪ Priories, &c. to the Crowne; which was effectuated, Ann [...] 1587.

If you will cast your eyes upon the third glorious Reforma­tion, that makes the Popes knees shake like Belshazzars, [Page 36] when he did see the hand-writing on the Wall, (that is, if we will speake truely, this (as I said before) deformation, which is the disgrace of reformed Catholike Religion, and which threatneth Church and Religion, King and Kingdome with ruine) you will find these men have sung a note above Ela, have ordered and pra­ctised more then all that went before them; Hanc movere nolo Ca­marinam: I hope a better wit, and more elegant and eloquent pen, shall sometime Anatomise this Monster, and so lay it open to the view of the world, that it shall appeare to be no true brood of the Reformed Catholike Protestant Religion.

Secondly, another argument to prove, that this Superlative So­veraigntieAll must preach [...]s they direct. in spiritualibus, hath all its most naturall Subjects at its devotion and obedience, is this: That what they command to be Preached, must sound alike in all their Synagogues; And whosoe­ver he be that is the Minister of the Kings Family, he must Preach the same: There is no co▪ equall, corrivall, or co-ordinate power, that can doe so much as intercedere, make the least sort of crossing, opposing or interposing. Is it not knowne, that the Kings Minister in Scotland, at the direction of this Conclave, when His Councell have beene to meet frequently for Treatie with Ambassadours from forraine Kings; upon the Lord's Day, or Week-dayes Ser­ [...]on before the meeting, [...], in great freedome of the Spi­rit, hath told him all the Counsell of God from Heaven, with a de­nunciation of Judgements, if he swerve from it? And if the King had gone to the Church of Edenburgh, a Beardlesse boy had told him more sound wisedome from Heaven, how to article and con­clude in matters of Highest concernment betwixt him and Spaine, or him and France, then all the wisest Councellours and greatest Nobles in the Land: and this forsooth must be the King and Councell's Rule.

Thirdly, doe they not challenge to themselves the sole power toThey appoynt publike Fasts. appoynt publike Fasts, to give the reasons of it, which ordinarily are, That Gods judgements are incumbent and imminent upon Church and Kingdome, for the sinnes of the Governour and Go­vernours, and that the Government is amisse? And the conse­quent or effect of these Fasts, is too too freequently and ordina­rily some Commotion, Sedition, Rebellion, or at least, some change of Court, Councell, or Session.

[...]cannot here passe by a storie as true as strange. While KingA strange af­front offered to King James. James was in Scotland, two French Ambassadours had remained some moneths there with Him: being ready to depart, and take their leave of the King, the King for His owne and the French Kings greater Honour, sent on a Saturday for the Major and Al­dermen of Edenburgh, commanding them the very next Monday to Feast the French Ambassadours: The Ministers of Edenburgh, to affront the King, and the King of France too, on Sunday inter­vening indict a solemne Fast to be kept to morrow, on Monday, the day appoynted the Saturday before by His Majestie, for the en­tertainment of the Ambassadours. The Magistrates of Edenburgh proudly contemne the Command of the supreame Spiritual Pow­ers, and out of carrall affection, feast the King and the French Ambassadours Royally and Nobly on Monday; when the Mini­sters and the good Christians of Edenburgh fast, the King, the Am­bassadours, and Magistrates of Edenburgh feast: ô facinus horrea­dum! But to avert Gods judgement from the Land, the Major and Aldermen were cited & convented (here was some favour, that the King and Ambassadours were not; but I will tell you, it was partialitie and corruption; for some of the Ministers were the Kings Pensioners, and this kept the King free) to be censured for their high Scandall, in contemning so solemne a Fast. There was much worke: but the King, who was the ch [...]efe and almost sole transgressour, with interposed delayes, and much sollicitation and prudence, tooke off the edge of their zeale, and the pu [...]suit ceased.

Fourthly, That this Assembly is Soveraigne in all Spiritualls, ad­mitsNone Preach­ing Treason, is censurable by a­ny but by them. no Co-ordinate or Co-equall power, farre lesse a superior, is cleere in this; That if any Preacher be charged before King or Councell for any offence to be punished, if they in any case can cloathe it with a Spirituall respect, or circumstantiate it so, that it may be qualified for the Spirituall High Sanhedrim, the partie ci­ted and convented may and ought to appeale to the General Assem­bly, as to the Judge competent: M. Andrew Melvil, if I be not deceived, was the first Spirituall Councellour of Law; that taught this way. It is certaine, that what they Preach in Pulpit is not cen­surable by King, Parliament, nor Councell, or any Judge or Judica­torie else: There be two reasons for it; One is, that, Spiritus Pro­phetarum subjecti Prophetis, the Spirit of the Prophets are subject [Page 38] to the Prophets onely, 1 Cor. 14. The other is, whilst men are there in that infallible Pulpit, they are (as they boast it) ruled by some superior good Spirit, and they dare not blame or condemne them, lest they should offend and sinne against the Spirit; and so, although a man Preach downe-right Treason, if it be in this place,This is the Scotish Do­ctrine, the root of all S [...]dition and Rebellion. he is priviledged. It is knowne, and, I hope, [...]et remembred, that after King James of blessed memorie, anno 1584. made many good Lawes to ourbe the Insolenc [...]e of Ministers, did by Statute and Act of Parliament declare His Supremacie over Ecclesiasticall Persons and Causes; condemne all Judicatories in use, which were not by his owne Authoritie established; (He meaned the Presbyteriall) That the Ministers then did importune the King to repeale them: And when that would not doe, did they not [...]all at last into open rayling against him in Pulpit, as an enemie to Christ and his King­dome? They dispersed th [...]ough the Kingdome infamous Libells a­gainst His Person and Royall Honour; they branded [...]im as an A­postate from the Truth, and revi [...]ed Him as an off sp [...]ng of the cruell and bloodie House of Guise. This for [...]ed the King to put out a Declaration, anno 1585. in Print, yet extant, to vindicate Himselfe and His Honour from that unchristian and more then disloyall calumnies. At or about the very same [...]ime, some [...]ugitive Ministers out of Scotland, pretending they were persecuted, did in the Pulpits of London, with their foule mouths, rayle against His Ma­jestie, the wisest and learnedst of Kings; so that the Scotish Am­bassadour was forced [...]o complaine to Queene Elizabeth of it: Her Majestie gave present Orders to the Lord Bishop of London then, to silence all the Scotish Preachers there.

Now, that this Sanhedrim is onely com [...]etent Judge in Spiritua­libus, and that one convented be [...]re King [...]nd Councell, may de­cline his and the Councel's Authoritie, al [...]ough he hath Preached Treason appeareth cleerly: First, if this [...] not beene an ordina­rie practice before this time; what needeth the making of that Act of Parliament, anno 1584. declaring i [...] Treason in all time to come, to decline the Power and Jurisdiction of the King and His Coun­cell? Secondly, has not James Gibson, Minister at Penca [...]tland, witnessed for, or against himselfe rather, in this case in Print; who publikely in his Preachings compared His Majestie unto Jeroboam, told Him He should be the last of His Race, reproached Him as a Persecutor; and much more of this zealous stuffe: who being con­venced before the King & Councel, & accused of those pious crimes; [Page 39] he with that boldnesse which becommeth his Order, justified all, say­ing to His Majestie; As long as you maintaine these cursed Acts of 1584, the tyrannte of Bishops you are a Persecutor: And addes, That as Jeroboam for the leading of the people of Israel from the Lawes of the house of Judah, and from the true worship of God, was rooted out, he and all his posteritie; so should the King (if He continued in that wicked course, maintaining those wicked acts against God) be rooted out, and conclude the Race. Much more to the like purpose was said, & if any look upon the Privie-Councell books of the Kingdom of Scotland, he will find this a truth. He was convented 27 December, anno 1585. This man was an Oracle consulted, & gave his answer in Coppinger, Arthington, and Hack [...]t's extraordinarie motion, which storie you know better then I.

M. Black Minister of S. Andrew's, was convented too before the King and Councell about the same time, who appealed from King and Councell to the Presbyterie or Generall Assemblie; this last had spoken against both King and Queen: There was a great businesse for the two mens appeales, their Brethren sided so much with them, that the King had too much to doe: At last, out of more then warrantable indulgence, His Majestie was content to insist no far­ther against them before His Councell, but remit their Censure to the Generall Assemblie it selfe: before which it was cleerly proved, that in Pulpit they had spoken reproachfull & Treasonable speeches; yet could the King, by no power or intreatie, obtaine of them to in­flict any punishment upon them, because said they, They knew not with what Spirit they were over-ruled.

I will shut up this poynt with one instance more then sufficient, to make the truth of what I say to appeare, Before K. Iames came to the Crowne of England, it was or linar [...]e in Scotland to have a Generall Assembly once a yeare & oftner prore natà, upon any great exigent. The last which was kept during His Majesties abode there was anno 1602. In the close of which, the next ensuing was appoynted to be at Aberdine, anno 1603 in the interim the King succeeding to Q. Eliza­beth, & being in England He was so much taken up with the affaires of the King [...]om, that He was necessitated to lay aside those concern­ed Scotland, & for this reason His Majestie thought it fit to adjourn the Assembly (unto which he had a speciall eye, knowing their tur­bulent disposition & experienc'd in it vnilst he [...]as present amongst them) to the next Summer, in an. 1604. When the time appointed was come, His Majesties more weighty affaires not suffring him to think [Page 40] upon the Assemblies businesse, He gave order to Prorogate it to a­nother and longer day; which was accordingly done by publike Proclamation, authorized by His Honourable Privie Councell of that Kingdome. Notwithstanding all which, some Thirteene or Foureteene Godly zealous Brethren must needs meet at Aberdene, at the day appoynted for the Assembly: They established and for­malized the Judicatorie, by constituting a Moderator, a Clerk, and other essentiall Members of the Court. The Lords of the Councell understanding this contempt, sent a Gentleman of good qualitie and place, with an Herault at Armes, to discharge and dissolve their meeting. The Commissioner and Herault were en­tertained with as much respect, as before they had given reverence to the Proclamation, issued out by the Soveraign Authoritie of the King, with the advice of His Honourable Privie-Councell. The Holy Fathers in the great Sanhedrim protested and professed, That in Conscience and Dutie to Almightie God, they were bound to preserve the Churches right, and could not, would not, giveThe same Spi­rit now raignes in our Anabap­tisticall Eng­lish. way to that power the King Sacrilegiously usurped, which proper­ly and natively belonged to the Church virtuall, the Assembly. They kept and continued the Assembly some dayes, and finding that no more of the holy Brother-hood came to joyne with them, they dissolved; and to preserve the holy right of the Church, appoyn­ted the time and place of meeting for the next Assembly. The King hearing this, gave order to His Privie-Councell to cite and convent them before them, and to punish this High contempt: The more zealous Champions of the Lord of Hosts appeared, and with an undaunted courage gave in to the Lords of Councell a Protestation, a Declinator from the Kings Councell, and appealed to the next Generall Assembly, as the sole and competent Judge in this Case and Cause. The Kings Atturney or Advocate, by Order from the Councell-Table, was ordained to pursue them criminally before the Lord Justice Generall, and that upon the Act of Parlia­ment mentioned before, Anno 1584; upon which Order, the one halfe confessed their fault, and easily made their Peace, and obtai­ned pardon. The Zelots were convicted of Treason, ad Terrorem & exemplum, more then for any other end or respect; and onely banished the Kingdome: Of whom, the most part thereafter, up­on confession and submission, were pardoned, came home, lived and enjoyed their owne, or at least as good, if not better Benefices. [Page 41] Are these things consistent with Monarchie, or the obedience is due to Soveraigntie and its Highest Courts?

So absolute and uncontroleable is this High Celestiall Court,The Soveraign­tie Ecclesiasti­call Tyranni­zeth over Con­science, Body, and Estate. that it commandeth Conscience and Soule, disposeth of Body and Estate in the poynt of Religion, that if you conforme not in all, neither Soule nor Bodie, nor Estate can be in Peace; nay, no tol­leration can be allowed, where this Soveraigntie domineereth. And to make this power of the larger extent, it is certaine, their Faith and things necessarie to Salvation, are of greater latitude then that of the Councell of Trent.

If any doth not, after a little time granted for information, con­forme and subscribe to their Confession of Faith, (which is more in negatives and destructives, then affirmatives and positives) their [...]ule of Government, their manner of Worship, and what else in their opinion is necessarie to Salvation, (and in this I am sure they are more rigorous then ever God or Catholike Church was, for if you dissent but from them in a Theological Tenet, it is Heresie) you are forthwith excommunicated, and given over to the Divell: Af­ter which, upon the remonstrance of a Commissioner from the Presbyterie to the Civill Judge, there is a Warrant from Supream Authoritie given out, to command you to conforme (this is diffe­rent from the Writ De excommunicato capiendo) or then within few dayes to be put to the Horne (that is, Out-lawed.) Upon disobedi­ence, the tender Conscience not conforming, the Out-lawed's Estate moveable (Chattells we call it) become proper to the King. God knoweth, little of this benefit commeth to the King's The­saurer, but a Donater to the escheit, which ordinarily is the Con­victed's mortall Enemie, and for a little composition hath the right made over, and hath the benefit of the escheit. If within a yeare and day he give not obedience and conformitie, his whole Reve­nues and Rents of immoveable Goods forfeit to the King during his life time: Some Enemie of his, or Favourite of the Thesau­rer's, obtaineth the King's Right, and the King hath little or no­thing of it. Here you have him stript of all his Estate moveable, immoveable. Yet here is not an end; but still upon Remonstrance of the Prebyteries or Churches Commissioner, another Writ goeth out, which they call Letters of Caption (that is, if I mistake nor, the tant' amount of the Writ de Excommunicato capiendo) which is directed to all Sheriffs, Stuards, Provosts, Bayliffs, &c. to seize and secure [Page 42] secure his Person wheresoever it may be apprehended, and to com­mit him to close Prison as a Rebell. If he skulk and hide himselfe, then upon the same Remonstrance goeth out a Writ, which there they call Letters of Intercommuning (I know nothing in the Law like this) the intent is, that none of the Kings Subjects commune or conferre with him coram or personally, or by Letter or interpo­sed Person keepe intelligence or correspondence with him; other­wise, the intercommuner is to be judged & reputed to be a Rebell of the same guiltinesse. You will be pleased to remember this, when the Church requireth all these of the Civill Magistrate (so they are pleased to terme Soveraigntie) he is bound to grant them. Now, I pray consider, if this is not in many respects worse then the Inquisition; when an opinion in a Theologicall Tenet, different from the assured faith of those Gamaliels, may bring a man unto all those troubles. Onely to make amends for this, and to palliate their crueltie, they would faine perswade us, that this authoritative way preserveth a Church from Heresie, Error, Superstition and Schisme.

There is another practice of the power of this Court; That forThis Court is Judge of Trea­son in relation to Religion, and of fit and wor­thy Councellors for a King. the glorie of God, forsooth, the honour of the King, the good and preservation of Church and Religion, it may assume to it selfe to be Judge of what is Treason, what is not; who are fit Councel­lours for a King, who not.

Practice is the most sure infallible and cleare proofe and demon­stration of power. I will give you one in the case of Treason, that none dare to say it is a Lye, and which can be made good by the authentique and publique Records of Parliament and Coun­cell of Scotland, and their owne Noble Acts of Generall Assemblie.

When King James, about the age of Josias, (when in holy Writ it is recorded of Him, that He began to seeke the Lord with all His heart) had taken the Government of the Kingdome in His owne hand; and did Reigne and Rule with such prudence incom­parable▪ admirable, that none could justly except against Him or His Government: yet such was the restlesse ambition of some, who could not with patience endure the trust of others, especially of that Noble worthie Esme Duke of Lenox, His Majesties rearest Kinsman and highest Favourite, and that justly for His most emi­nent Noble endowments. These discontented Gentlemen put on a [Page 43] resolution to get the King into their hands and power, and to thrust out that Noble Prince. They watched an opportunitie, when the King came to His sport of hunting neare to Saint-Johnstowne, with an ordinarie attendance, (the Noble Peere staying with others at Edenburgh, for the King and Kingdomes better service) surpri­sed him fearing no ill, seized his person, carried him along to the Castle of Ruthin, kept him so that none could have accesse to him, till he was forced to command the Duke of Lenox to depart the Kingdome, (which our of zeale and love to the King he did in Winter embarking at Dunbritaine, came to France and dyed shortly after) and to change all his servants they disliked, and to surround him with themselves and their owne. They kept their King in captivitie the space of nine moneths, suffering none to come at Him, but such as they pleased. The Wise King put a good face upon a soule businesse, seemed to like well of them and their courses. Neverthelesse, the best and most knowing of Subjects grumbled exceedingly to see their Prince so abused. The Conspi­rators understanding it, did advise upon the best course to satisfie the people, and to bring them to approve their way: They wrought with the chiefe Rulers of the Synagogue, and prevailed. At the next Generall Assemblie, they give in a Remonstrance to them then sitting in Edenburgh, declaring the Extraordinarie reasons that moved them to secure His Majesties Person in the Castle of Ru­thin: their zeale to the Reformed Religion, which was in immi­nent and apparent danger by the practices of the Duke, who was sent from France to Scotland, of purpose to corrupt the young King: their care to secure the King's Royall Person, whom the Duke intended to conveigh privately to France: their desire to free the Subjects from the bloodie tyrannie and oppression both of their lives and goods, by the malitious disposition and insatiable avarice of those who were about him, and over-ruled him; and a great manie more specious pretences, (which are not much different from these of this time;) upon this Narrative, the humble Petiti­on to this Superlative Soveraigntie, was, That the holy Brother­hood would be pleased to give an approbation to this their Heroick and Christian Fact, & whatsoever was their judgement, they would obey it with this proviso, That it should be made known to all good Christians within the Realme. The demand was pious and just, the holy Assemblie secured from erring and error, and not en­croaching [Page 44] upon any thing meerly civill, but in a case of so high concernment in ordine ad spiritualta, as competent Judges doe take the case into their consideration, after mature deliberation, being assisted with a fancied infallible direction, give out their verdict, authorize and approve all in substance or circumstance to be holily and justly with much zeale and discretion done. In all this, they exceeded not their power, and that because what was done, was for the advancement of God's glorie, the honour and personall safetie of the King. and publique good of the Kingdome: That all good people may rest content, and be fully satisfied; it was farther ordained, That all Ministers shall, upon their returne to their Parishes, inimate so much to all their flocks; and withall, exhort all people to esteeme the Actors as good Christians and Pa­triots, that for the causes above-mentioned were necessitated to take this course, to preserve Religion, to rectifie the errours of the Court, which were brought and wrought to that height, that both Religion and Policie were in the greatest imaginable danger. The Ordinance was accordingly performed, to no small griefe of ho­nest Subjects and Christians. Sir, if there were no more instances, what doe you thinke of this?

It is worth your notice taking, that this Noble Duke dying in France, who, before his comming to Scotland, had beene bred in Poperie, became a Protestant when he came thither, and was King Iames His Convert. While he was a dying, Romish priests were most earnest for accesse, to reconcile him to that Church; but he adhe­ring to Truth, and protesting withall his promise to his Cousin King James, would admit none, and dyed in the Communion of the Protestant Resormed Church.

This high Court, the Generall Assemblie, in ordine ad spiritualia, The Soveraign­tie of the As­sembly is above all Lawes, and may repeale them. challengeth and practiseth a Soveraigne power above all Civill Lawes and Statutes, and Acts of Parliament; And that with that power, that of it selfe it may repeale and condemne standing Lawes, and Acts of Parliament, which are in practice, and obser­ved within the Kingdome.

To give you a recent example and instance of this; Since this Assemblie, of late in this distemper, hath recovered it's place and power, the Generall Assemblies of Glasgow and Edenburgh have damned Bishops, as Antichristian, and against their Reformation. I wave this. More, they have secluded Bishops or any Church­man [Page 45] from having any voyce in Parliament, Conventions, or Councell. Thus by their owne most proper Ecclesiasticall anthori­tie, they have made voyd many Acts of Parliament there, which before were in force and practice: As that in anno 1584, declaring it Treason to call in question the power and authoritie of any of the three Estates (that is, Bishops, Lords, and Commons) or any one of them. This Act was made onely to preserve the priviledges of the Ecclesiasticall estate inviolable: This is evident by the King's De­claration put forth the yeare following, 1585. Againe, they have made voyd another Act of Parliament, in anno 1597. Ordaining Ministers, that should be provided by His Majestie to Prelacies, to have Vote in Parliament, as being the thira Estate. Another, in anno 1606.

The same Assemblies did declare the Acts of the Assemblies of Glasgow, Perth, &c. null, voyd, and unlawfull; which notwith­flanding were enacted as Municipall Lawes, obedience comman­ded, and practised in the greatest part of the Kingdome. How much King James His happie memorie is blasted, by these superci­lious new Orders of those Assemblies, my Pen blusheth to expresse.

The same Assemblies have condemned the High-Commission Court, declared by Act of Parliament. And this is done upon this ground, which proveth their Soveraigntie in spiritualibus, because it was not consented to by the Church: that is, the Virtuall Church, the Generall Assemblic.

When I consider these things, I cannot sufficiently wonder, how the High Court of Parliament of England hath swallowed and sworne their Covenant, which in it's right sense doth establish aAn Ecclesiasti­call Court. Court above King and Parliament. Judge now, if this Oath be in Iudicio, veritate & justitiâ.

If King and Parliament be subordinate to this Court in spirituali­bus, All Judicato­ries are subor­dinate to this Sanhedrim. or in temporalibus in ordine ad Ecclessastica; all the reason in the World will plead, That it is most just, that all Judicatories whatsoever, even the Supreamest, from whom lyeth no appeale, submit and subject themselves to it.

The holy Fathers of this Court have showne their Right in this poynt too. To confirme this, I will bring but one instance, and spare to trouble you with more.

This Storie can be made good by Records, which I am to tell you: And first, give me leave to informe you, That the Lords of Session. (who by Act of Parliament are so) are in all Civill causes [Page 46] the Supreame Judicatorie of the Kingdome under the King. No Judgement passed there, can be rectified or reduced by any Judica­torie under the King and Parliament, but by themselves, which is onely by suspension of Execution of that is judged and decreed, or by action of Reduction: This is nothing but provocatio à Philippo malè edocto ad Philippum recliùs edoctum, This thus premised, I come home.

M. John Craham, one of the Judges of that Associate Body, had commenced an ordinarie and proper suit before the Lords of Session, obtained Decree and Judgement according to his Libell. After which, a rumour was noysed abroad, that the Writs and Evi­dences, upon which his suit, and the judgement upon it were foun­ded, were forged and false. The Generall Assembly tooke notice of this injust Decree, as they to whom the inspection of Religion and Justice belongeth, and who were bound not to suffer such an unjust judgement to take place and be executed. They send for M. John Graham, commanding him by their authoritie to passe from his Decree, to make no use of it against the partie against whom it was obtained, and that because it was purchased upon false grounds, and it gave occasion of great scandall, That he being a Judge, should make use of such Writs. His answer was, If any would challenge his Decree or Iudgement upon any just ground, he might have his recourse to the ordinarie Iudge, and take it away by way of rednction; but so long as it was not reduced, it concerned him to take the benefit of it. Then seeing that they could not pre­vaile by admonition, they threatned him with Excommu­nication, if he did not what they enjoyned. He appleales from them to the Lords of Session, as the onely Competent Judges in such cases: notwithstanding, they resolve to proceed against him. The Lords of Session finding themselves interessed, and the Assembly usurp­ing upon them and their power, in this proceeding against one of their own number, who had appealed to them in a civil cause alrea­dy judged by them, directed some of their number to the Assembly, & desired them not to meddle any more in that businesse. as being meerly civil, & no wayes belonging to their jurisdiction. This pro­duced no other effect, but incensed the holy Fathers to rayle against the Judges as wicked and corrupt men, who sided one with ano­ther, whether it were right or wrong. The businesse at last came to this height, that the Lords of Session (who would not suffer them [Page 47] to encroach upon their Priviledges) by vertue of that delegate power and authoritie they were invested with from the King, threatned to out-law them, and to proclaime them Rebels to the King, if they proceeded any further, and would not admit of the appeale. The Assembly finding themselves too weake, and not able to make their part good by Power, (in which case onely they will be Martyrs) fell from the pursuit, and all was quieted.

Now I beseech all men seriously to consider, in what condi­tion are they that live under such a Government that is bound­lesse and universall; will give Lawes to King, Councell, and Parliament; Repeale theirs at pleasure; reduce and make voyd Decrees and Judgement of Highest Judicatories, &c. What Peace or Tranquillitie can there be in such a State or Kingdome? Give me leave to tell you a true storie. It is knowne and lamented by all good men this day, how King Iames His Soule was vexed with them, that many times they have made Him fall out in teares. A Noble man, a most wise man, then Chancellor, seeing the King extreamely troubled at the mis-carriage of the Ministerie, said to Him: Sir, no man is to be blamed, that you are so much troubled with the Ministers, as your selfe; for when they doe any thing amisse, you never cease till by your Royall Prudence and Authoritie you set it aright againe: but would you leave them to themselves, the very Body of the People would rise up against them, and stone them out of the Kingdome. His Majestie retur­ned a most pious Answer, worthie to be written in Letters of Gold in Marble, that all Kings may learne it: My Lord, sayth he, your Advice is shrewd Policie, but your Counsell is not good Pietie; If I had no more to doe, but to serve my selfe of them for a Politique end, your Advice is good, and I know it would prove so: But God hath appomted me a Nurse or Father of his Church; it is my charge from my Lord and Mafter, to preserve his Church, and not to ruinate it: which if I doe, God will ruinate me and my Posteritie.

King Iames in the Conference at Hampton-Court hath well ob­served, That this Ecclesiasticall Government prepareth way, and ushereth in a Democraticall Government: and he telleth also, That in His Mother Queene Maries absence, and in His owne Minoritie and Non-age, it was much thought upon and intended. [Page 48] Their Maximes of Divinitie lead to it; for they say, Respublica est in Ecclesiâ: The Church and her Policie are the House, the Ci­vill Government is but the Hangings, which necessarily, for de­cencie and good order, must be made conformable to the House: Monarchie is enmitie against the Church. Catherwood, in his Book entituled Altare Damascenum, gives you it in down-right tearmes, Naturâ insitum est omnibus Regibus in Christum odium; and in his Preface or Epistle (I have not the Book by me) he calls K. James, Infensissimum & inf [...]st [...]ssimum purioris Religionis hostem. And that they may now exercise all their Power, and bring the Kingdome to a Popular State, which was not so seisable before, it is more then probable, and much to be feared, and with great prudence to be prevented; because the Generall Assembly hath in it now the prime Noble men of the Kingdome, Dukes, Marquesses, Earles, Lords; the most active and knowing Knights of Counties, and Esquires; the wisest Citizens and Corporations; and this, in the Capacitie of Ruling-Elders: who discontented, are able here to make a Facti­on, call King, Session, Councell, or whom they please, before them, because of their supreame, universall, and independent Ju­risdiction. And this Judicatorie cannot erre in its determinati­ons,This they wic­kedly affirme. for it is undoubtedly secured from error, and assisted with infallibilitie.

This Divine Policie hath another sacred Trick, to preserve itsA holy Trick, which hat [...]heth all Scdition and Treason. Soveraigntie, and to continue it, which is this: The Generall As­sembly ord [...]narily meets but once a yeare, yet at the end and close of every Generall Assembly, there is a choice made of some Com­missioners, (a Committee) who are to reside, or at least upon any necessarie occasion to be at Edenburgh. These are the Virtuall As­sembly, and their Power continueth till the next Generall Assem­bly. They are in the first place, to intimate to the King the desire and demands of the Assembly, and to see all due civill Sanction and confirmation given to it: the King, His Councell, His Parliament can change nothing of their sacred Decrees, without their consent. What-ever new occurrence is in Church or State pro re natâ, these Commissioners are to give order and to see, ne quid detri­menti Ecclesia capiat. It is true, their Orders bind onely in the interim betwixt the two Assemblyes, and the next plenarie Gene­rall Assembly may derogare, abrogare, obrogare, &c. yet give me leave to tell you truth; these great Delegates, with their Power, [Page 49] have so much influence upon the next Generall Assembly, that their [...] precognitions and predeterminations are formally and Legally enacted. Nor is this to be wondred at; for the Achito­phels and Joabs of Church and Kingdome, the best head-peeces of greatest depth, Preaching and Ruling-Elders, are in this Junto.

Here are all disturbing Seditions, and treasonable courses hatched and conceived; whether it be Treason against the King, Sedition in State or Kingdome, the change of Court, the removing of Courtiers from the King, the surrounding of Him with others, &c. The next Assembly ownes all their courses, Decrees them under pretence of Pietie, Reformation of abuses, removing of Malig­nants from the King and His Counsell, from being Judges in the Supreamest Judicatories of the Kingdome, &c. By this meanes at pleasure, when and where they will, they procure Parliaments to worke for their owne and private ends. To facilitate the worke, Order is given to all Presbyteries, to command all the Ministers to Preach to their Flocks, to make and keepe Fasts, for the danger the Church is in; that the King is inclinable, nay, inclining to Po­perie;This trick was practized here of late in Eng­land. that there are none in trust or power by Him, in Court, Councell, Exchequer or Session, but such as are Popish or Popish­ly affected: and such they must be, if they once determine it. And wofull experience hath confirmed it, that Worthie, Innocent and deserving men have suffered, and the King hath beene forced to a­bandon His best Servants.

This close Committee hath all these prerogatives: First, During the interim betwixt two Assemblies, they had trust to see, that all the Orders and Decrees of the Grand Consistorie should be put in Execution. Next, upon any exigent intervening, they have the power, by their influence upon all the Presbyteries in the King­dome, to make them goe which way they thought fit for their owne ends, both to make the Ministers Preach their sense, and to worke with all the people to beleeve, the posture of affaires in Church and State, were as they informed and represented them. Thirdly, here were all things prepared for the next great meeting of the Generall Assembly.

By these meanes, things projected were effected. This way, the Queen Regent was put from Her Regencie: This way Q. Mary was expulsed Scotland: This way, King James His captivitie at Ruth [...]n was found to be good Service: This way, that Noble Duke [Page 50] of Lenox Esme was made a Papist, and the King forced to aban­don him, and he to depart the Kingdome in Winter being sick, and shortly after dyed in France. By this meanes, if I be not de­ceived, was that infamous day the 17 of December, anno 1596. atro signanda lapillo, renowned for a most horrid insurrection in Eden­burgh against K. James and His Prime Counsellours. I shall give you a short and true account of it.

King James, whil'st He was King of Scotland, by all forraigneThe Storie of 17 December, 1596. Kings, Princes and States, was admired for His extraordinarie Royall endowments: Ambassadours from many beyond Seas at the same time, and almost constantly were with him. The small­nesse of the Patrimonie of that Crowne, was not able to maintaine that Royall deportment He kept. Besides, being too too Royally liberall and magnificent, His Coffers were emptie, and at this time scarce was His Majestie able to maintaine the necessary charge of His House, in that measure which was suitable to so Royall a King. To rectifie this, the King, with the advice of His Councell, entru­sted with all His Rents, Revenues and Casualties, Eight prime men of good worth and integritie, Officers of State, Counsellours and Judges. This was done, that all might be rightly regulated; and before all things, His Tables at Court kept like a Kings, that for­raigne Ambassadours might not espie any want, which might de­rogate from the Honour of King and Kingdome. The ordinarie Tables of the Court were regulated; the Courtiers dayly allow­ance was re-trenched; which they could not away with: They, and other discontented persons, did reproachfully call these men, The Octavians. They, who grumble at this, & would right themselves, to gaine their intendment, hit upon the ordinarie and safest way; that was, to begin with the Church. They informe, That the forraigne Ambassadours did worke upon the King to turne Papist: That it was like they would prevaile, for these Octavians were all such in their hearts, and dissembled onely, in professing to keepe a commu­nion with the Protestant Church; That if those were not removed from the King, and good men put about him, Religion, King­dome, and all were undone. When this had beene often informed and suggested, early in the morning, on the 17 day of December, three of the Kings Domestick Servants came to M. Walter Balcan­qual's house; The Ministerie of Edenburgh, and others Commissi­oners of the Generall Assemblie, with some of the best Christians [Page 51] of Edenburgh are sent for; they meet there. The Kings Servants informe, That all was undone, if they did not in time and speedily prevent; for the Marquesse of Huntlie, (this was the late Mar­quesse who came occasionally the night before to Court, and it is true he was Popish, but God knowes he was free of what he was charged with) say they, was with the King till twelve a clocke at night in his Bed-Chamber yester-night; it is resolved upon, to re­erect Poperie, and so many of your best Citizens and Christians are to be seized upon; some to be sent to Blacknes, some to Innernes, some to Dunbrittion, &c. The case was apprehended in that zeale which became the Cause. The resolution taken, was, That M. Wal­ter Balcanqual, being to Preach that very day in the Chancell of Saint Giles Church, which they call the little Church; after Ser­mon and Prayer done, he should desire all good Brethren and Christians to meet immediately forthwith there, for the good of Church and Religion: Noblemen, Gentlemen, Preachers, Bur­gesses, all who affected the good Cause, did meet. M. Robert Bruce was appoynted by common consent, Moderator. It is layd open in what case Church and Religion, State and Kingdome are: the ur­gent instant necessitie is made to appeare. The result of the deter­mination was, That presently they goe to Armes, and by holy force to pull from the King's side those Popish Octavians: That a Letter be written to John, Lord Marquesse of Hamilton, to come to Edenburgh, to be Captaine of the Congregation; and in regard the King had made defection from the true Religion, He being the nearest of the blood, should come and take the Government upon him. I know the just Copie of this Letter is extant to this day. They run to Arms; the Word is, The Sword of the Lord, and Gideon. The good King was in the place of Justice, the prime of the Octa­ [...]ians with him; hearing something of the uproare and tumult by a secret passage, he and some other goe up to the Exchequer-house over-head. A great Lord was Head of the Congregation, he & some others, who came Commissioners to the King, were admitted, de­manded those Octavians to Justice. The King askes this Lord, How durst he, against His Authoritie, His Lawes, His Proclamation, keep unlawfull meetings at Edenburgh? (for the K. before had discharged the meeting of those Cōmissioners of Assembly, or any other meet­ing whatsoever, without His Royall Warrand.) The Lord, with courage in zeale to a good Cause, told the King, That He should see [Page 52] ere long they durst to doe more. The Lord, or some other, taketh hold of one of the Octavians Gowne, who was President of the Session; but he pulleth his Gowne out of his hand, and conveyeth himselfe downe to the house where the Lords did sit in judgement▪ In fine, the King and Lords were forced to shun the danger of this tumultuarie insurrection, to close up the doores, and some to stand with their Swords drawne, if any should offer violence to breake up the doores. Some good Subjects, especially Alexander Home of Northborvick, for the time Provost of Edenburgh, and Roger Mackmath (whom King James ordinarily called His Baylife) with others well disposed and Loyally affected Subjects, and namely, the Hammer-men, rise up in Armes for the King; who, partly by smooth words, and partly by threats, husht and housed the Factious and Seditious. The King came out of the place of Judicatorie, and on foot, attended with many Nobles, Gentlemen, and other good Subjects, came to His Palace at Halyrude-house in Peace: where, immediately in the afternoone, he convened His Privie-Councell, and by His Wisedome and Authoritie so repressed and punished that insolenc [...]e, that all the time of His Reigne the like Barbarous treacherous course was never attempted. I hope you are the more apt to beleeve this, when you remember what a Petition or Decla­ration was presented to Q Elizabeth at Greenwich, anno 1582. to remove from Her Service and Trust such as they know were not well-affected to the Religion and Church.

I could make it appeare how all Seditions almost and Rebellions in that Kingdome, have beene set a foot or somented by this Pres­byterian Government (which hath no warrant from the Word of God:) How neighbourly Feuds have beene encreased and enter­tained: How Moneys Collected for the reliefe and support of Ge­neva, were by the Chiefe G [...]maliels & Presbyters interverted, em­ployed to rayse and pay Souldiers, to ayde and assist the Earle of Bothvel and his Complices in Rebellion against the King. I feare I have wearied my Reader alreadie, the Subject is everlasting, and I am weary of it.

If I should give account of the late practices and Tenets of this late Covenant, it were possible to let you see that it hath farre ex­ceeded all the mischiefe ever their fore-fathers did, although they tread in the same foot-steps. The reason why I have spared it, is not I feared it; I hope to discover it sometime to the World, by anato­mising [Page 53] it fully. I hope, all knowing Christians and Loyall Sub­jects have espyed the ungodly passages in it, and are sufficiently confirmed, that nothing can be more destructive of Monarchy, and the Peace of any Government. To shut up all, give me leave in the close, to give the Articles of their Apostaticall Creed incon­sistent with Monarchy, which they hold as the twelve Articles of the Apostolicall Symbole. I will touch onely the prime of those; for, for their other Articles, they are so many, and of so vast an ex­tent, abounding in Negatives, that as King James saith well, He that would keepe them, is not able to keepe them in his Braine, but must keepe them in a Table-Booke.

The Articles of the Dogmaticall Presbyterian Faith inconsistent with Monarchie.

I. AS I have said before; They Preach and maintaine, That theTheir Dogmati­call Creed. Church is the house of God, the civill Policie and Govern­ment are onely the hangings.

II. Next, they beleeve, all Ministers are pari consortio honoris & potestatis praediti, that there must be a paritie in the Church: Joyne these two together, and you have a faire way for Democracie.

III. They vindicate to themselves and their Consistorie a Sove­raign, compleat, universall, independent power in all things spiritu­all that concerne Salvation, they have not only the directive power, but the Legislative also; and all temporall things, in order to Salva­tion and Religion, come within the Vierge of their Scepter. All So­veraigne Power (wheresoever you fix it) whether in one, as in a Monarchie; or in few, as in an Aristocracie; or in many, or all, by vicissitudinarie turnes have onely the Executive power to doe as they command; and is bound to preserve by it's Power, Lawes and Armes, their sacred and celestiall Priviledges and Soveraigntie.

IV. Whatsoever Laws, civilly enacted by King or Parliament, they conceive to be against the Lawes of the Kingdome of Christ; by their native proper intrinsecall right, immediately derived from Christ, they may repeal and make voyd, & discharge the Subject to obey them. They may Decree, not onely different Lawes of their owne, from the standing Lawes of the Kingdom, but contrary, con­tradictorie and destructive of them. And have withall so much co­active power, that if obedience be denyed to the Lawes of this So­veraignti, they can destroy the Soules of the Subjects, by delivering them over to Satan.

[Page 54]V. No Minister, Preaching in Pulpit Sedition or Treason, or rayling at King, Councell, the prime Judges, is accountable, or punishable by King, Parliament, Councell, or any Judicatorie whatsoever: But from all, he may appeale to the Sanhedrim and Con­sistorie, as the sole and proper competent Judge.

VI. What Corroboration or civill Confirmation, or Sanction they demand of the King, which he is able to doe civilly (for they will give him no formall interest in any sacred or religious thing) He is bound to grant it, and to obey them as Christ's immediate Vice-gerents: otherwise, they may Excommunicate Him.

VII. Reformation and preservation of Religion, especially to prescribe the way and Orders for Reformation, is solely theirs.

VIII. The King is bound to put their Orders in Execution; but if neither He, nor His Councell, nor His Parliament will doe it, the Inferiour Judges, the Nobles, the Commons, nay, every individu­all man to his utmost power, at their direction, are bound to do it.

IX. That they may, without Warrant of Supreame Authoritie, Assemble where and when they will, for God and Christ's Cause, and for the Libertie and Peace of Subject and Kingdome, in ordine ad spiritualia; and there they may Covenant together Sweare, and subscribe, for the glory of God, the advancement of Religion, and conspire, and combine in a mutuall defence one of another, in this holy Cause and League.

X. They teach and maintaine, That all Soveraigntie and Maje­stieThis Position is contrarie to the Word, By me Kings raigne▪ Prov. 8. 15. So their power is from God, Rom. 13. 1. in a King is originally, immediately and properly derived from the Communitie, and that onely by way of a fiduciarie trust; so that it is habitually and radically still in the People, and the King hath no greater portion or proportion then He hath by the first po­pular Fundamentali Constitution: And in case of deficiency, the collective Body may supply in Church or State the defects of His Government. For want of good administration, the King is censurable; For enormous errours He is deposable, and they may dis-inherte His Posteritie.

XI. That a defensive Warre is lawfull against a bad King, or a weake King seduced by Malignant Councell.

XII. They may oppose and resist all His Officers and Commis­sioners by force and violence, if they come to Execute His illegall Commands. And if He will be so obstinate, that He will come in Arms against these As good as Re­bells and Tray­tors. good Christians, they resist not His Authority, but His Will: not his Office, but His Person.

Besides their practice, upon these grounds, is to bring all Cases, all Causes under their Cognition and Judgement, sub formalitate scandali; by which the King is robbed of His Sacred Prerogative, the Judges of their authoritie, and all Subjects of their Right and quiet. The rest of their Extravagant Maximes, most repug­nant to Monarchy, and the Peace of Government are reduceable to those Heads which are full of Poyson, and containe in them the spawne of Treason and Rebellion. God preserve all good men from swallowing this Poyson, and save his Church from this Pres­byterian-Scourge; which Government is so inconsistent with Monarchy, that it is not onely destructive of the Regall, but of all Governments whatsoever. If once it should be established here, (which the God of might and mercy forbid) Then I would send a Farewell to Religion, to Peace, and the Subjects Libertie, which cannot stand with the Factious discords of a Tyrannicall Indepen­dant Presbyterie.