AN HISTORICAL VINDICATION OF THE Government of the Church of Scotland, From the manifold base calumnies which the most Malignant of the Prelates did invent of old, and now lately have been published with great industry in two Pamphlets at LONDON.  
The one entitled Issachars' burden, etc. written and published at Oxford by John Maxwell, a Scottish Prelate, Excommunicate by the Church of Scotland, and declared an unpardonable Incendiary by the Parliaments of both KINGDOMS.  
The other falsely entitled A Declaration made by King James in Scotland, concerning Church-government and Presbyteries; but indeed written by Patrick Alamson, pretended Archbishop of St. Andrews, contrary to his own conscience, as himself on his Deathbed did confess and subscribe before many Witnesses in a Writ hereunto annexed.  
By ROBERT BAILIFF Minister at Glasgow.  
Published according to Order.  
London, Printed for Samuel Gellibrand at the Brasen-Serpent in Pauls-Churchyard, 1646.   

For his Reverend and well beloved Brother Master ROBERT BLAIRE, Minister of St. Andrew's.  
THat I give to you an account of this my present task, it is no more than what often I have done in my other studies with your good acceptance and my great profit. When I look back (as frequently I do with a delightful remembrance) towards those years of my childhood and youth, wherein I did sit under your Discipline, my heart blesses the goodness of God, who in a very rich mercy to me, did put almost the white and razed table of my spirit under your hand, after my domestic instructions which were from mine infancy, to be engraven by your labours and example with my first most sensible and remaining impressions, whether of piety or of good letters, or of moral virtue: What little portion in any of these, it hath pleased the Lord of his high and undeserved favour to bestow upon me; I were ungrateful if I should not acknowledge you after my Parents, the first and principal instrument thereof. I cannot deny, that since the eleventh year of mine age to this day, in my inmost sense, I have always found myself more in your debt, then in any other man's upon earth.  
Among the many blessings wherein God kath made you instrumental towards me, this was one not the least, that by your gracious and most loving discourses, you so seasoned my childish heart with an early love towards the ancient oppressed Discipline of our Church and the Patrons thereof, that no after tentations were ever able totally to extinguish it: You did so replenish me with narrations of the more than ordinary graces of many both in Scotland and England, who had lived and died in opposition to Episcopal usurpations, that my spirit was ever thereafter kept in a reluctancy and a kind of averseness from the Prelatical ways.  
I confess, after you, to my exceeding great grief and loss, were taken away from my head, and I came to be set at the feet of other Masters, especally Mr. Cameron and Mr. Struthers, my very singular friends and excellent Divines as our Nation has bred, I was gained by them to some parts of conformity, which if the Lord's mercy had not prevented, might have led me, as many my betters; to have run on in all the errors and defections of these bad times: but thanks to his glorious name, who held me by the hand, and stopped me at the beginning and first entry of that unlucky course; who before I had put my hand to any subscription, or was engaged in any promise, or had practised any the least Ceremony in my Flock, did call me to a retreat.  
The remainder of your ancient instructions, and the sight of your sufferings: the happy fellowship and sweet society of that most precious man Master Dickson, of old yours, and now my most gracious Colleague, were to me strong retractives and wholesome antidotes against all the infections of the air, wherein I did live; till the Lord sent to me and many others, that sovereign remedy of all the Episcopal Gangreen, the gracious ungracious Service-book: So soon as that came into my lands, together with some late writs of the Canterburian and Court Divines, which I did carefully look into as the true and just Commentaries both of that Book, and all the rest of the proceed of that party, which then did manage the public Counsels both Ecclesiastic and Civil of Britain: I did conclude, that their Design was wicked, that their intentions were clear to corrupt the Church, and to enslave the State, that all their former innovations were but introductory means and adminicles for these ends: Whereupon I resolved by the grace of God upon all hazards, to contradict and oppose (so far as it was lawful for me to move in my sphere) all not only their late grosser, but also their former more subtle and plausible corruptions. This ever since has been the greatest part of my labour, and thanks to God, not without some fruit, especially to such who had stumbled more or less upon the block of conconformity, which was the condition, as you know of the fare most part in the whole Isle.  
At this time I did not think of any farther contest with that party; the hand of God by the Counsels and Forces of the Parliaments, and by the labours of many gracious Divines of both Kingdoms, having so broken and defeated that enemy, that there was no more fear, and scarce any thought of him among us, yet behold an unexpected necessity of one bout more with him.  
The woeful Anarchy wherein the perverseness of some few men, by the permission and heavy plague of God, has for too many years kept the Church of England, has produced such a multitude of heresies and schisms, as no heart in the which is the least sparkle of love to God, or of zeal to his truth, can behold without a great deal of grief and compassion, and now also with some piece of indignation. For to many of those seduced souls, upon their fear and presage of some controlment and restraint of their liberty to believe what they list, and preach what they believe, if once any government were set up in the Church; they become angry with all whose conscience pousses them after so long patience, to press for some settling of our so great and unheard of confusions: And because in this desire the Scots are with the first, according to their interest which they have bought at a very dear rate, there over upon them with the first, the passions of those misled people does oftentimes break out.  
It were long to tell you of the manisold, not only unexpected unkindnesses, but very injurious contumelies which from this fountain have flowed out upon our whole Nation; all which we have entertained with so great wisdom and meekness, as the Lord did furnish; so much the rather that we did find this folly and unjustice as much resented by the wiser of their own Countrymen as we could have wished: Beside, that this generation of men have served the Assembly of Divines at Westminster the Common-counsel of London, the Houses of Parliament, the King's Majesty himself, and whosoever else lies cross in their way, large as uncivilly as they have done us; the companions we have in our sufferings, make our other ways insupportable injuries the more tolerable.  
But of all the kinds of injustice whereby they have been pleased to deal against us, this now in hand seems to be most strange: they rest not satisfied with all they are able of themselves to speak, writ or print for the disgrace of our Church, unless they scrape together, and with their own hands cast upon our face the falsest of the most wicked calumnies which our common enemies the Prelates, either of old or of late have invented against us. We esteemed ourselves secure of this kind of dealing from those whom we knew to have solemnly sworn the defence of our Church-Government against the common enemy: I profess I cannot deny myamazement to see men who pretend to more than ordinary piety, fall upon their well-deserving Brethren so openly before the Sun in contempt of God and his solemn Oath, to enforce upon them old rotten calumnies, which cannot but fall back upon the head, not only of the first Authors, but also with increase of shame upon the face of the malicious repeaters so much against all piety, charity and wisdom.  
You know that one of the most false and wicked pieces that of old was written against the Church of Scotland, was Adamsons Declaration in the year 1584. it was so vile, that the Author was brought to an ingenuous confession of the shameful and wicked lies, whereof it was full; King James at that very time did disclaim it under his hand, divers of our Parliaments did condemn the matter of it as erroneous and wrong: That pestiferous carcase which with all possible infamy was buried so soon as borne, and did lie quiet in its grave of shame till a full Climaterick of three score and three years; our good friends have been so wise for themselves, and kind to us, as to dig up its stinking bones, and to carry it from house to house, from shire to shire over all England, and where over else a printed pamphlet can go, serving their Brethren of Scotland with this courtesy according to their Covenant.  
And lest the antic face of so long buried a body, should not have been looked upon by the multitude with any contentment, they did choice to be at the cost of putting it in a fine new English dress, and setting upon its head the Cape of a royal title: All to draw the eyes of the vulgar upon it, who otherwise might have passed by it wi●h neglect and disdain. In this they have put themselves to a piece of pains which I never knew or heard used with any other book: they do print it first in Master Adamsons own old Scottish language, and thereafter translated it in good modern English, setting before both the Title of A Declaration made by King James in Scotland concerning Church-government and Presbyters. When all this was told us, we made our address to the worshipful Lycenser, entreating that a Pamphlet so extremely injurious to our whole Church and Nation, might be smothered upon the Press, and returned to its pit where so long it had lain in infamy; we were told by him that divers persons of eminency, at least for their place and present Station had strongly moved him with great importunity to give his Licence for its reprinting: Yet that upon our so just and reasonable desires he would do his best to stop it: hereupon we rested satisfied, being assured of its suppression; notwithstanding, within two days after this promise it came abroad, the importunity and eminency of the persons who had drawn from the Licenser his Imprimatur, with greater ease did draw from the Press some thousands of the printed Copies, and made them to be sold publicly, to our small contentment.  
While this not very pleasant morsel is lying in our stomach scarce half digested, behold a second dish is presented to us for to help our concoction of the first; Master Jo. Maxwell, late Bishop of Rosse, Excommunicate by our general Assembly, declared Incendiary by our Parliament, and made unpardonable in the Propositions of Peace; did write in the gall of his bitterness a wicked Satire against all the parts of the Government of our Church. This some three years ago the Author did print at Oxford, under the Title of an Answer by Letter, showing how inconsistent Presbyterial government is with Monarchy. The Cavaliers there received it with great joy, being extremely satisfactory to their spite and revengeful humour against Scotland, which they did ordinarily damn and curse, as the first and greatest Fountain of all their woes. In this the Lord gave testimony for us against them; for by a sudden and unexpected fire almost all the Copies of that wicked Book were destroyed before they were brought from the Printers Shop, by the strange and remarkable accident, the mouth of the Author, and of his malignant friends at Oxford were so stopped, that we heard very little more of that Book from them. But behold our Covenanting Brethren at London, I mean some of our Antipresbyterian friends, took the courage and charity to pluck out of the fire the remainder of the Prelates labours, and misregarding not only the sentence of men, the Acts of the general Assembly of Scotland, and of the Parliaments of both Kingdoms, making the man an excommunicate and unpardonable Incendiary; but also the judgement of God from Heaven, who to their knowledge, had burnt the most of that Impression to ashes, notwithstanding they will gather what was left out of the fire as a holy relict, and hug it in their bosom, till by a new Impression at London of some thousand copies, they be enabled to make it run over all the Kingdom, and so much farther as a Pamphlet hugely cried up by their voices could flee. Our diligence to search and find out the Press, the Licenser, and if we had pleased, the Solicitors of their former Writ, made them a little more cautious in the reprinting and publishing of this; but for all their wariness it was visible enough, by whose industry the Books were dispersed to the Members of Parliament, and over all the City; it was known, by whose serious recommendations, wings were set to the sides of that Fowl, that it might flee with all diligence, much farther and more quickly than the art and malice of the Malignants at Oxford were able to have carried it.  
For my part, all the revenge I wish of so grievous a wrong, all the penance I would put upon the Authors and Actors therein, beside the weight of that sin and shame which they have drawn upon themselves by spreading so false and so wicked lies of them who by solemn oath they were obliged to have defended against such injuries, shall be only to collation at their conveniency, my subsequent Answer with their own beloved Writs; when they have compared page with page, if they find not a satisfactory reply to every material passage, then with my good leave let them rejoice in their work, and go on to recommend to more hands the serious perusal of these two notable pieces; but if so it fall out that they find it demonstrate to their own hearts satisfaction, that these imputations whereby they esteemed the honour of the Scottish Presbytery to be most grievously and irrecoverably wounded, to be nothing but most impudent calumnies, than I trust they will be entreated to repent of their rashness, and hereafter to be more slow in publishing or recommending infamous Libels against Nations and Churches (to whom justice, though piety and charity had both been lost, did oblige them to be friendly) before they have tried from some who can inform what truth may be in these things, which only enemies in the heat of their rage and revenge of supposed and misapprehended wrongs, have invented and spread.  
It had indeed been convenient that this Answer had come sooner abroad, and followed the liars closer at the heels, but the delay was none of my fault: The Work for some time was in another far fit hand, when necessary diversions had hindered it there to be so much as begun, and I was called unto it before I could purchase and cast over a good many Writs whereupon my discourse was necessarily to be grounded, time did slide over: & when I came to be ready, I found the Press so much in work, or the workmen in idleness, that I was much disappointed of my hopes of so quick a dispatch as sometimes I have found; but if what I have done be well, it will not I hope come so late as to be quite out of season.  
I may confess to you, to whom I was wont to communicate the greatest of my secrets, that although at the beginning I was much averse from meddling at all with this task, yet when once I entered upon it, it became to me a very pleasant labour not only in regard of the pregnant occasion it put in my hand to make the lies and malice of the malignants, the impudence and rashness of the Sectaries against us clear as the noon day, but specially for the opportunity which divine providence did offer so fair as I could have wished, of bringing to light before the whole Isle the oppressed innocency of many most precious Divines, who had been half martyred in Scotland and lay still buried too much in oblivion under their sufferings: also of rectifying the misapprehensions which the Prelatical party had bred in many well meaning minds both in this Isle and over Sea by their gross misrepresentations of all the opposition which in the Church of Scotland had been made to their tyrannous oppressions. I was glad to be drawn by unadvisedness of adversaries, to let the world know the plain truth of that 17. day of December, of the Assembly at Aberdeen 1505. of the tumult at Edinborough 1637. and of many more remarkable passages of our Ecclesiastic History, which the Prelates during their Reign, and lately also in their rage for their ruin, were wont to set out in no other habit then of monstrous tragedies.  
I was also glad of this nick of time when the Presbyterial Government was coming to be set up over all England, and when a little stumbling-block was apt to make many fall, to be put to the clearing of a number of practical passages in all the parts of that government, wherein the experience of Scotland cannot but give light to all who will follow, not them so much as the Word of God, and sound reason which first led them into their way of Presbytery, and still has kept them therein notwithstanding of all the fraud, of all the force which the Court and clergy has employed sometime to cheat, sometime to beat them out of that path.  
It was to me a pleasant service, and abundantly recompensive of itself to open the prisons wherein the unjustice of Prelates had too too long enclosed the names and reputations of the most gracious instruments in our Church, condemning them so far as was in their power to lie in darkness and stink unto the world's end. I was not a little glad to be employed in bringing forth and ushering up to the stage of this vast theatre whereupon now we stand, those great and noble names of John Knox, John Willock, Andrew and James Melvils, Robert Bruce John Welsh, Thomas Smeiton, james Lauson, David Black, and divers others, from whose saces a great light does shine, and from their fame a most fragrant odour for the refreshing of all that comes near them, whose senses are not either very dull, or much corrupted. I was also content with another part of my task, to throw down to the dust of just contempt and wel-deserved disgrace, the unhappy and infamous wretches Adamson, Spotswood, Maxwell, Balcanquell and others, who by the steps of very evil actions and great disservices to their mother Church and Country, had all of them at least in hope, perked themselves up upon the pinnacles of the highest honours both of our Church and State, that in the indignation of God, whom they had greatly provoked, they might be tumbled down into the more fearful and exemplary pits of ruin.  
Many of these stories I learned from your loving and kind discourse in my very childhood; of late I have endeavoured to my power to increase and make certain that part of my knowledge by searching the chief Fountains thereof as I had opportunity; for all that I say in my answer, I believe if I be put to it, I can give good enough authorities, and if any more be needful to be said, if I were beside you, and that living magazine of our whole Ecclesiastic History, most Reverend Master Catherwood, I know whence I should be abundantly furnished; however, what here I subjoine out of the little store I had at hand, I submit it to your judgement, and rest  
Your most deservedly loving Brother and Scholar, R. BAILY. Worster-House july 29. 1646.   


The Contents of the first Treatise.  
Issachars' Burden will stumble no solid and advised mind, p. 1.  
The Author of it is an excommunicate Prelate and Incendiary, obstinate in wickedness, p. 2. The most malicious enemy to the Parliament of England that ever yet has written, p. 3.  
A favourer of gross Popery and Arminianism, p. 4, 5, 6.  
Scotland's old Obligations to England, p. 7. England's late Obligations to Scotland, p. 8, 9 The Independents and Erastians' in publishing this Book are many ways faulty, p. 10.  
The Title issachar's Burden, is a doltish reproach of this present Parliament, p. 11. the groundless calumnies of the title Page, p. 12. the discordall concord of Prelates, Erastians' and Independents in the point of Supremacy, ibid. the publishing of this Book is a grievous injury to the Parliament, p. 13. a false and mad prophecy, p. 14. the whole Treatise is but an extract of the most false and venomous parts of spotswood's Story, Ibid.  
The Church of Scotland, gives no more power to congregational Elderships than the Independents and Erastians' do allow, p. 15. the Prelates give much more ecclesiastical power to Laymen than we to ruling Elders, p. 16  
We give to Deacons no power of jurisdiction, we wish there were Doctors in all populous Congregations, Elders in some few Congregations for a time have a Dispensation, p. 17.  
No Eldership inflicts any civil punishment, Ibid. the Prelates confound miserably the spiritual and civil Offices, p. 18.  
Princes plead not for exemption from Ecclesiastic jurisdiction, p. 19 No Presbytery did ever enter in any process with the supreme Magistrate, p. 20. the Moderators of our Assembly are Preachers, p. 21.  
Our expectants are not Lay-Preachers, p. 22. the Presbytery of Edinborough usurps no power over any other, Ibid. King James aversion from Presbytery, and affection to Episcopacy, makes not this the better, nor that the worse, Ibid. No Presbytery did ever keep any State with the King, p. 23  
The Presbytery doth not inquire in secret faults, but known crimes it does not pass by, p. 24.  
The Presbytery meddles not with matter of trade or debt, or any thing civil, p. 25. they never did dilapidat any Benefice, p. 26. nor favour Gentlemen in their wickedness, they never did countenance any feud, all these were the Prelates crimes, p. 26, 27.  
Ministers generally were ever and still are, honoured more in Scotland then anywhere else, p. 29.  
Master Robert Bruce vindicated, p. 30, 31.  
The reason of the Author's malice against the general Assembly, p. 32. His false and railing slanders against it, p. 33.  
The general Assembly exercises no power, but what the King and the Laws have authorized, Ibid. the Commissioners of Burroughs and Universities are Elders, Ibid. we a cribe to the King so much power in the Assembly as the Laws allow, p. 34. the Assembly altars no Law, only it supplicates the King and Parliament to alter such Laws as confirm evident errors, p. 35. the Prelates quarrelling against ruling Elders is absurd, Ibid.  
The Assembly and Parliament in Scotland use not to differ, p. 36.  
The vindication of J. Knox & the first reformers from base calumnies, p. 37  
The suspension of the Queen Regent's authority was an Act merely of the State which did nothing prejudge the Sovereignty, p. 38.  
The Presbyterians have often supported, but never hurt royalty, p. 39  
John Knox did never preach for the pulling down of any Church, p. 40.  
The arms of Scotland against the tyranny of the French were necessary and just, p. 41. the Author very wicked and popish, Ibid.  
Cardinal Beton by all Law and reason deserved death, p. 42.  
An account of the tumult at Edinborough for the Service-book, p. 43, 44.  
Our Assemblies did ever defer all loyal subjection to the King, p. 45.  
Master Henderson was ever free from all disloyal and Papal humours, Ibid.  
Our first reformation was authorized by Parliament, p. 46.  
Episcopacy was never approved by any lawful Assembly in Scotland, p. 47. the short confession of faith was subscribed by King James in the year 1580 the Presbyterial Government was fully agreed unto before that time, ibid. the King and his Counsel did set up the Presbyteries over all the Land at the same time, p. 48.  
The general Assembly did never approve of Abbots and Pryors, ibid.  
The Ministers of Scotland were wont to preach to the King and State free and seasonable Doctrine, but in all wisdom and humility, p. 49.  
Preachers of treason are censurable both by the Church and State, p, 50.  
The Erastian and Prelatical principles brought great trouble on the Ministers of Scotland, p. 51.  
The case of James Gibson, p. 52. Mr. David Black his case, ibid.  
A clear vindication of the Assembly at Aberdeen in the year 1605. p. 53, 54, 55.  
Mr. Welsh and Mr. Forbes pitifully oppressed, p. 56.  
Bancroft a persecutor of the Scottish Presbyterians, ibid.  
Mr. Andrew and Mr. James Melvils oppressed, p. 57  
The Scottish Discipline is far from all rigour and tyranny. p. 58.  
A Narration of the Roads of Ruthen and Stirling, p. 60.  
The Assembly meddles not with Laws, nor with any civil Courts, p. 61. Mr. John Graham his case, p. 62, 63.  
The great controversy betwixt the Church and the King was the infinite extent of the Prerogative, p. 64. the Presbytery is a great bar to keep out Democracy and tyranny both from Church and State; it is a singular help both to Kings and Parliaments, p. 65. Mr. Catherwoods' vindication, p. 66.  
The Commissioners of the general assembly unjustly slandered, p. 67. A full account of the 17. day of December, p. 68, 69, 70, 71. Mr. James Melvile vindicated from assisting of Bothwell against the King, p. 72.  
A Declaration upon all the twelve Articles imputed to us, p. 73, 74, 75, 76.  
No shadow of Episcopacy remains in any well reformed Church, p. 77, 78.  
The Dutch Superintendents are very far from the English Bishps, p. 79.   

The Contents of the second Treatise.  
THe Opposites of Presbytery blinded with malice, have hurt themselves and no other by the reprinting of this false Declaration, p. 1.  
Adamson confesseth himself to be the Author thereof, but King James did disclaim it, p. 2. whatever in it is contrary to Presbytery, is condemned by the Parliament of Scotland, p. 3.  
It is hazardous for a Prince to take upon himself the faults of his Officers, p. 4. the indignation of the people in Scotland was never against King James, but oft against his Court, and that upon just grounds, p. 5.  
King James was far from Erastianisme, p. 7.  
Clear grounds for Mr. Melvils' justification, p. 9 his flight no argument of guiltiness, p. 11. A great cause of the rooting out of Episcopacy, ibid. Mr. Melvils Declinator and Protestation cleared, p. 12.  
What supremacy is lawful, p. 13. the Erastian supremacy is more than a Turkish tyranny, p. 14. if either King or Parliament admit of it, it will overthrow both, and the whole Nation with them, p. 15.  
King James revoked what here is published, and King Charles also, p. 17.  
The Presbyterial Government was established in Scotland on a divine right, with the allowance of K. James and K. Charles in divers Parliaments, p. 18  
The reprinters of this Declaration seem to be contemners of Oaths, Laws and all rights divine and bumane, p. 20.  
A full account of the French Banquet, p. 21.  
The Prelates and Erastians' extremely unjust against the Presbytery, p. 24.  
The general Assemblies approbation of the Road of Ruthven very innocent, p. 25  
The Road of Stirling cleared, p. 27.  
Episcopacy was not established at the Conference of Leeth, 1572. p. 16.  
It was lawful for the Assemblies to call to fasting, p. 28.  
The reprinters of this Declaration make no conscience of their Covenant; p. 29.  
King James his full and honest Declaration against Erastianisme, p. 31.  
The pretended intentions were not the Kings but the Prelates, p. 32.  
The reprinters of this Writ are either hypocrites or Apostates, ibid.  
Caesaro papism is an Antichristianisme, worse than that of the Pope, p. 33.  
Prelates and Erastians' their Sympathy and Antipathy, p. 34.  
King James against all toleration of heresies or schisms, p. 35. Also much contrary to our present Anarchy, p. 36.  
The retarders of government are enemies to themselves and to the welfare of England p. 37.  
The Recantation of Patrick Adamson pretended Archbi. of St. Andrews, p. 37  
Mr. Patrick Adamsons own Answer and refutation of the Book falsely called The King's Declaration, p. 41.  
Two pious and prophetical Letters of Mr. Jo. Welsh, which he wrote out of his prison after the sentence of death was pronounced against him and other gracious Ministers for their testimony against Erastianisme & Prelacy, p. 45.   

The Authors out of which the chief testimonies of the subsequent Vindication are taken.  
The Acts of Parliament printed at Edinborough by Robert Walgrave in the year 1597.  
The Acts of the second Parliament of King Charles printed at Edinborough by Robert Young, 1641.  
The Acts of the general Assembly at Edinborough 1632. printed at Edinborough by Evan Tyler 1642.  
One of the Registers of the Church of Scotland, Manuscript.  
A collection out of the Registers of the Church of Scotland by Mr. David Catherwood, wherein, beside other things, are Mr. Andrew Melvils' process, the Animadversions of the Commissioners of the general Assembly upon Adamsons Declaration delivered to the King; Also a Reverend Divines censure at that time upon the same Declaration; Also King James his true Declaration.  
Knox History.  
Altar Damascenum.  
Adamsons Recantation.  
Mr. Welsh his Letters.  
The Ecclesiastic History of Scotland written by John Spotswood, pretended Archbishop of St. Andrew's, licenced for the Press under the hands of Secretary Stirling and Windebank.  
Issachars' Burden, under the name of an Answer to a Letter, etc. Also Sacr● Sancta Regum Majestas, both printed at Oxford 1644. by Mr. John Max well pretended Bishop of Rosse.    

THE UNLOADING OF ISSACHARS' BURDEN.  
WHen from divers good hands it was brought to me, 
Iss●chars burden will stu●ble no  and advised mind.  that Presbyterial Government began to be evil spoken of by many, & to be suspected by some who hitherto had not been unfriends to it, through the occasion of a late Pamphlet Entitled Issachars' burden; which some Sectaries with all care and diligence do put in the hands of the prime Members of both Houses of Parliament, and others whom they conceive to have any influence in the affairs either of Church or State, either of City or Country: The word of the old Philosopher came in my mind, a short sighted man, is a quick judge; who sees few things, does soon and rashly give out his sentence.  
That this nameless Pamphlet printed by a Malignant at Oxford, and reprinted by the industry of Sectaries at London, should be able to open the mouth, or touch the heart of any considerate man with the least suspicion against the Government of the Reformed Churches, seems to me a little strange, and will do so, as I suppose, to others who shall be pleased to consider with me some circumstances of that writ; first the Author, secondly, those whom he professes to tax, thirdly, its Publishers, fourthly, the matters contained therein. 
The Author of it is a man infamous, an Excommunicate Prelate and in●endiagy.   
The Author, as uncontroverted fame since its first publication at Oxford makes manifest, is Mr john Maxwell late Bishop of Rosse, from whose gracious pen a little after this, did drop another piece of the like benign quality, Sacro-Sancta-Regum majestas; they must be of a greater than ordinary credulity, who can admit this man's testimony-against the Church of Scotland; for by the most solemn judicatories of that Land, he is declared infamous: by the general Assembly for many grievous offences he with some other Prelates were delivered into the hands of Satan, but for more treasonable crimes this man by the Parliament of that Kingdom was declared an incendiary: a Censure put upon no other Prelate but him alone.  
These no more heavy than just sentences were so fare from bringing him to any show of repentance, 
A man obstinate and obdured in wickedness.  that they filled his heart with bitterness and rage, to do, speak, and write what ever masice, heightened to the uttermost, could dictate.  
In that most scurrilous and envenomed Satire Lysimachus Nicanor, his pen was thought to be principal; for this he got a warning from heaven so distinct and loud as any uses to be given upon earth, to reclaim him from his former errors: with his eyes did he see the miserable man john Corbet, who took upon him the shame of penning that rabble of contumelious lies against his Mother Church, hewed in pieces in the very arms of his poor wife; this Prelate himself in the mean time was stricken down and left with many wounds as dead by the hand of the Irish, with whom he had been but too familiar: All this did not humble his stout spirit; so dangerous is it to be put in the hands of the Devil by the servants of God according to their Masters warrant; for no sooner did he recover of his wounds, but he went for Oxford of purpose to cast ●oyl in that flame, in the first kindling whereof he had been a prime instrument.  
How little faith ought to be given to this man I might show by seven years old Stories; 
A man very corrupt in doctrine.  it's well known that he above all men living did move and encourage Canterbury to force upon Scotland the Liturgy and Canons; what ever Popery or Tyranny is found in either, he was a prime Author and full consenter thereto: the erroneous Tenants of the Canterburian party, especially their gross Popery in the heads of Transubstantiation, justification and Purgatory, were according to his mind, as the supplement of Ladensium Autocatacrisis demonstrates: how near he and his two most intimate friends Forbes and Synserfe were to the open profession of Popery, does appear by the avowed defection to Rome of their chief Scholars and most familiar dependants, Forbes his Son, Synserfe his brother, Menteith the great Achates of all the three Bishops.  
But leaving these elder stories, 
The most malicious enemy to the Parliament of England that ever yet has written.  behold what new stuff he lays out in his two Pamphlets; in matters of State these are his maxims; all resistance to Kings in any imaginable case of the most extreme Tyranny is simply unlawful, though the Religion. Laws, Liberties of whole Kingdoms were totally subverted. Let Princes do what ever miseniese can come in the heart of the worst men, subjects are to suffer all, and have no right allowed by God to make any opposition farther than by tears and prayers 
(a) Sacro-Sanct. p. 19 All opposition by force, resisting of Kings by Arms, whether in a defensive or offensive way, is against God, and unlawful, ibid. p. 66. They commit the highest Treasons against God & man, & make poor people die Traitors to both ibid. p. 68 fancying to themselves that they fight the Lords battles for Religion & Liberties, they dream they die Martyrs when they die Traitors to God and his Anointed, ibid. p. 132. They set the simple people upon Rebellion against God and his Anointed to the destruction of State, soul and body temporally and eternally. . That the defensive war of the Parliaments of both Kingdoms is a most real Rebellion and Treason; that all who have died in that quared are certainly damned; that the Covenant is a damnable Conspiracy; that all Covenanters are Traitors and Rebels both to God and the King; that their Covenant puts them upon the principles of Rautitack and Faux, to kill Kings and blow up Parliaments 
(b) Vide supra. a. also ibid. 63. This Covenant maketh every man to be armed with power, and the way left to himself, for aught we know, it may be Raviliacks way or Guido Faux his way ibid., p. 7. For as bad as the jesuite is, in my conceiving the Puritan is worse. . That the Arms of the Irish Rebels were no more unjust, than these of the British who opposed them; that the Irish Cessation was lawful and commendable 
(c) Ibid. Preface to Ormond, you were assaulted with two of the worst extremes of opinions, enraged both of them with the same degrees of madness. . That the marquis of Ormond for piety and prudence has not his match upon earth 
(d) Ibid. You whose piety is admirable, whose wisdom and prudence is above the ordinary, and all your equals, so experienced in matters of State, that it is a wonder to them who know you, and incredible to them who have not been eye witnesses. . That for military virtue he is equal to Scipio, Hannibal, and Caesar. 
(e) Ibid. Your heroical Acts are worthy of the greatest Caesar, you gained so much as their valiant Hannib●s and Scipios.  That the Legislative power is in the King alone: That his Monarchy makes him above all Laws, and lets him be tied to none, but gives him power to alter and abolish them at his pleasure 
(f) Sacro Sanct. p. 180. One of the Sectaries principles whereby they intoxicate the Vulgar, is that in a Monarchy the Legislative power is communicable to the subject, ibid. p. 94. At the admittance of Saul God giveth to the subject Legem parendi; Sovereignty is an undivided entity, how can you share it among more? . To diminish any thing of this Pretogative is to destroy Monarchy, to dethrone the King and to take his Crown from him. 
(g) Ibid p. 141. You totally destroy Monarchy, and must say down right our gracious Soveragne is no Monarch, p. 142. An impotent King is the same with no King.  For Parliaments to meddle with any part of this power is a sacrilege which God will revenge 
(h) Ibid. p. 144. The worst bargain ever subject made, was at any rate to purchase a possession of the sacred Rights of Kings; till these Kingdoms be purged of sacrilege so highly committed against God, by wronging his Anointed and he be restored to his sacred Rights, we need look for no effectual blessings of God. . When through weakness or imprudence, a Prince is cheated or enforced to give away to his Parliament any part of his power, himself or any of his posterity, when ever occasion offereth, may lawfully take it back, notwithstanding of any promise, oath or law made to the contrary 
(i) Ibid p. 142. I doubt not to affirm, but if any good Prince or his Royal Ancestors have been or are cheated, out of their sacred Right by fraud or force, he may at the first opportunity when God in his wise providence offereth occasion resume it. .  
You see with what a Statesman we have to do, 
A favourer of ●rosse Popery ●nd Arminianism.  for his Religion hear a part of it, Episcopacy is a necessary and fundamental truth, of Divine. Institution and Commandment 
(k) Issachar, p. 1. In the Edition of Oxford, Episcopacy is the true necessary and perpetual Government of the Church institute by Christ; we deceive ourselves to expect deliverance from our troubles if we subordinate fundamentals in Religion, necessary truths to our civil good. . All Ecclesiastical jurisdiction belongs to the Bishops alone by Divine Right, no Presbyter ought to be a member so much as of a Provincial Assembly 
(l) Ibid. p. 31. Now is forgotten that of the council of Chalcedon, concilium est Episcoporum, and that old barbarous but Christian enough verse, Ite foras laici, non est vobis locus ici. . That the King's consent to the abolition of Episcopacy in Scotland, is the true and great cause of all the troubles which since that time hath befallen him and his subjects 
(m) Ibid. p. 2. What peace hath King or Kingdom enjoyed here or in Ireland since Episcopacy by Law in Scotland was damned? . That Abots, Priors and their Religious Houses of Monks and Friars are lawful in the Church 
(n) Ibid. p. 49. Abbots and Priors to Melvils' time were nominate and admitted to Abbeys and Priories as Church men: but this great Doctor found out another Divinity, that for Abbots and Priors there was none such in the Word of God. . That Patriarcks and Cardina's are Church Dignities highly to be reverenced 
(o) Ibid p. 43. Cardinal Beton a Priest and Archbishop of so high Dignity . That the Pope by Divine Right is as true a Bishop as any other Bishop in the world, but by humane Ecclesiastic Right he is greater than any other 
(p) Sacro. Sanct. p. 58. The Pope the Bishop of Rome hath no more by Divine Right, except it be in extent then the meanest Bishop in his Diocese; what he may have by positive Ecclesiastical right, it's not pertinent for us now to examine. Hierome compareth three of the meanest Bishops with three of the greatest Patriarcks, Privileged at that time by Ecclesiastical Canons. . That Presbytery is worry then Popery and jesuitism, that it were much better for any King to put his Dominions under the yoke of the Pope and jesuites, then of Presbyteries and Synods 
(q) Issachar: Edition Oxford, p. 30. The ●ing is in a worse condition under this sovereignty, then under the Pope, ibid. p. 45. The Presbytery it or may be in time a mother of as much rebellion and treason as any jesuitism of the highest die; if not more: certainly Rome, although a whore, is not so bad, nor so abominable. . That the first Reformation in Scotland, France, Holland, Germany, and where ever the supreme Magistrate was not the Author and Actor of the work, was unorderly and sin ull, an action seditious and treasonable, a great cause of all the mischiefs that from that time to this have come upon the Churches, 
(r) Ibid. p. 36. This gave life to that tumultuary Reformation, we will never wrong Reform Religion so much as to count of that as an orderly Reformation; We doubt not but it was attended with much sedition, faction and Rebellion: p. 41. I daily hearty bewail that too too much idolised Reformation; if Knox and his complices had kept in the way of the old Martyrs, we had been more happy; sure I am the great and more than ordinary sins in them and us, and our forefathers, have brought us to be plunged in these miseries, God so punishing the sins of that first Reformation, by this second spurious Reformation.  All controversies of Religion, aught to be decided by the writs of the fathers, 
(s) Sacro sanct. p. 59 Would God both sides in this and other controversies, would submit to the judgement and determination of the holy Fathers.  It is but precise Puritanisme to refuse the Apocrypha books, 
(t) p. 39 If our strait, laced brethren would be pleased to cast an eye upon Apocrypha, I refer them to Ecclesiasticus.  It is presumption for any man upon earth to meddle with the questions of Election and Predestination. 
(u) Sacro sanct. p. 105. These Seraphical Doctors make so bold with almighty God, as to unfold the secrets of Predestination, and to define who are the Elect, and who the Reprobate.  All necessity takes away Freedom from the Will. 
(x) Ibid. p. 91. The first act of man's will necessarily, fertur in summum bonum, this is actus necessarius non liber, not so free as it may choose or reject, it is elicited by force, constraint, or necessity.  the Schoolmen do rightly teach that the Sacraments confer grace by some extrinsecall supervenient power, 
(y) Ibid. p. 121. Schoolmen do confess, that the Sacraments do not confer grace, vi naturali physica & inhaerente, but vi morali supernaturali & superveniente.  men's sins are washed away by doing of Penance, 
(z) Ibid. p. He was forced to flee and with 40. years' penance and repentance wash away that guiltiness,  Ministers are Priests, 
(aa) It's high time for Prince and Priest to strengthen one another,  all who have adhered to the Parliament are Sectaries and mad ones, 
(bb) Ibid. p. 38. No moderate Sectary if any such be, p. 68 People thus madded by mad Sectaries and Shebaes'. .  
By this little taste of the man's Spirit, we may see their wisdom who bring in such a witness to testify against the Reformed Churches; 
It is strange that any gracious Englishman should be apt to hear slanders against the Church of Scotland.  and how good friends they are either to the Parliament or to the true Religion, who recommend this writer with so loud praises to the diligent perusal of simple people.  
The 2d circumstance I offered was, the object of this calumnious writ, whom does it undertake to defame? the Church of Scotland; It is possible for any gracious Englishman to applaud this injury.  
Who did so hearty concur and so much assist the first planting of the Church of Scotland as that renounced Queen Elizabeth and the state of England? 
Scotland's old obligations to England.  our History tells us that in all the assaults of that Church from the Popish and Prelatical party, we were not only comforted by the encouragements of the English anti-episcopal Divines, Cartwright, Hildersham and all the rest of the old Non-conformists cordially sympathising with us, but also the Queen and State by continual Letters, and many gracious Embassages, did ever support our cause, and assist us when we needed both with Armies and Monies: knowing that notwithstanding of all our differences with the Prelates, yet we were most firm for the Protestant cause and welfare of England, against all Enemies both at home and abroad.  
When lately the Canterburian designs were on foot to change the Religion, 
England's late of ligations to Scotland.  and enslave the state of all the three Kingdoms to an absolute and Turkish Monarchy, or at least such a tyranny as this day is exercised by the French and Spanish Kings, did not Scotland at that time (when no party at all in England, nor Ireland would or durst appear) take their lives in their hands, and with courage for the liberty of the whole Isle set their f●ces against these Popish Tyrants? did they not with such piety, prudence, moderation and valour manage that common cause, that the blessings of all England and of all Protestants, yea of all in Europe of what ever profession, who loved the just liberty of the subject, did rest upon their heads?  
Thereafter when that wicked faction glad to be rid of them, and to give them all their desires according as they were pleased to demand them, did turn their Arms from them upon the good subjects of England and Ireland, and in both, had well near accomplished their design: Ireland having no considerable Army to oppose the barbarous murderers, and the Army that was after some faint opposition, joining with the Rebels against the Parliament. In England the North and West being totally lost, the King's great and victorious Armies ready to swallow up the remnant, no friend upon earth appearing for the gracious party, their lamentable and desperate condition was by their Commissioners with sighs and tears represented to Scotland. Where their Brethren were so touched with compassion, that laying aside all thoughts of hazard which was extremely great, they resolved to engage all they had, life, wealth peace, and what else is dear, for to rescue the English out of the pit of their visible, imminent and otherwise unavoidable ruin. They sent to Ireland an Army of ten thousand well appointed men, who banished the Barbers out of Ulster, where they were strongest, and out of the most of Conaught, keeping so much of that Isle in possession of the English, as made it easy for them when ever they thought fit to regain the rest.  
They sent into England a gallant wellarmed & governed company of twenty thousand effective, who by God's blessing, themselves alone, did ruin the King's main & greatest Army under Newcastle, and joining with others of the Parliaments forces at Long-Marston, did so break and defeat the prime of all the rest of the King's forces met together, that they were never afterable to bring to the fields any Army very considerable, either for number or courage. Much occasion of action was not thereafter afforded, yet the keeping quiet of all the new conquests by North Trent, and the holding the neighbouring Associations in awe till the Parliaments forces at their leisure did take up the rest of the country, was no small service.  
In these actions the Scots did spend very much precious blood, many of them did endure much hardship both in England and Ireland, and at home by the Pestilence; by a prevailing Enemy, by intestine discouragements and divisions, all flowing from their friendship with England, they were overwhelmed with greater miseries than their fathers had seen for many hundred years, and which grieved them more than all things else, they were entertained by too many of them for whom they suffered all these evils with so great unkindness, they were loadned with so many calumnious and contumelious aspersions, the Reformation of Religion their greatest aim went so fare back before their eyes, that their provocations were great, to provide at last for themselves while something yet at home did remain to them to be preserved. But beholding visibly in their retreat and provision for themselves, the certain ruin of their unadvised friends, they choosed rather to put up with patience all their sufferings and quietly to wait on till the ruin of the Enemy, and settling of their brethren's estate by their help, might open the eyes of all, and bring the most perverse to Repentance for their misbehaviour towards the instruments of their welfare; especially when they did see the invincible fidelity of the Scots unbrangled with the greatest temptations.  
Though in all their late unexpressible extremities they had received no assistance at all from England, nor much importuned them for it, though to their greatest grief they did see the Gangrene of Heresy and Schism without the application of any true remedy, overspreading all England so fast, that the infection of Scotland with this Pestilence seemed unavoidable, though the current of affairs did seem to run in that channel, that the person and family of the King, the authority of the Parliament, the Liberties of the City and Kingdom might be cast ere long into no mall hazard; our Army also and Nation for no other cause but their constant resolutions to keep to their first principles, did seem to stand in a very near possibility to be to alley destroyed; yet for all this they were fare from any rash or unjust conclusion, their eyes were towards the Lord, they did wait for his deliverance, and when by him an opportunity was put in their hands to right themselves with the disadvantage of others, yet they did manage that occasion with so much justice, wisdom, dexterity and success, that all the world they hope is satisfied with their honesty, as of men who minded nothing more than the saving of the whole Isle from these calamities that visibly were imminent; the re-establishing of the King in his throne, the confirming of the Parliament, City, and Country in all their rights, the settling of Religion and peace according to the word of God, and the Laws of the Land, and their own quick return to their homes in very easy and equitable terms, enriched with nothing so much a with a conscience of well deserving, with the blessings of all England, with the commendation of Neighbour nations, and with the hopes of the Posterities favourable construction of their whole deportment in this great action. That such a people as this should be traduced and defamed by contumelious Libels in England, and that at London with the contentment or patience of any, it would seem a matter very strange, if the most absurd and strange things were not here long ago become common.  
The third circumstance considerable, 
The Independents and Erastians' in printing and publishing this book are many ways faulty.  is the instruments and present publishers of this writ●. That a Bishop at Oxford should have been countenanced in writing a Satire against the Scots, whom all the Malignants did hare as the chief and first Authors of the miscarriage of their great design, we do not marvel: but that at London our sworn and covenanted Brethren should be avowed proclaimers of Scotland's disgrace, it is a piece of singular and unexpected unkindness: Our Brethren whether Independents, or Erastians' or both who have procured this Edition, and with so much sedulity make it pass from hand to hand, though they had been pleased to cast behind their backs all the good offices which this last century of years have passed betwixt the Kingdoms, though they had banished all gratitude towards the Scots for their late actions and sufferings: though their conscience had permitted them to have trod under foot all the Oaths and Covenants whereby they stand expressly tied to defend the Reformation of the Church of Scotland against the common Enemy: Yet I would know of them how they are become thus unadvised to let their indignation against the Scottish Presbytery swell up so high, as for their hatred thereunto, to venture the destruction of the Parliament of England, to declare all the Members of both Houses at Westminster damnable Traitors, because dying in the act of Rebellion without Repentance; but all who have perished on the Malignant side to be a kind of Martyrs as being unjustly killed for their duty to God and the King; to bring back Bishops to the house of Lords, to put into their hands alone, and that by Divine Right all the Ecclesiastical jurisdiction of the whole Church of England. And if they were resolute in their hatred of Presbytery, thus far to miscarry, I would further know if either the Erastians' or Independents have any principles for the reduction of Poperty, for the re-erection in England of Abbot's Cardinals and Popes: And if men against their own principles must needs run thus mad, yet that they should be permitted to act according to their madness in the daylight, under the eye and nose of so wise, just and prudent a Parliament, it is and will be long hereafter a matter of very great admiration, especially to them who at the same time did behold some other writs for much smaller reflections, purged with the hand of the Hangman by fire in many public places, and their publishers how well deserving soever otherwise both of Church and State, stigmatised with notes of high infamy.  
These three considerations are but proemicall, the fourth concerning the particular matter of the Treatise is the principal: If I should examine every thing it would be tedious, yet shall I touch upon every passage that I conceive to be material.  
This second Edition has a new Title Page, 
The title Issachars' burden is a doltish reproach of this present Parliament.  and some additions in the Preface: In the very inscription Issachars' burden, there is a salt Gibe at the present Government; that which the Proverb wont to appropriate to the Peasants of France, that they were strong Asses willing to bear all Burdens so they might live in peace in that fat soil, by this good Patriot is contumeliously applied to England; it now is the Ass, crouching under two burdens, if Presbytery be the one, the Parliament must be the other; these be the two unsupportable burdens pointed at along all the Author's Writs: the two light burdens which he every where cries up are Monarchy screwed up to the highest pin of Tyrannical Prerogative and Episcopacy in all its Papal Privileges, both well fastened upon the Asses back by the cords of a Divine Right: who ever for the love of peace in a plentiful Land will set their shoulders under this double burden, are Issachars' Asses indeed; but truly the Scots have not merited this commendation, for their Land is not among the most plentiful, nor have their backs been very patiented of such burdens, but rather than to crouch under them, they have kicked at their drivers, and have taught their riders to be more wary than they were wont in overloading their poor Asses.  
What is added in the Title, 
The groundless calumnies of the title-page contemptible.  that the Presbyterial Government of Scotland is Tyrannical, and inconsistent with Monarchy, that it is so much worse than Episcopacy, as the bite of a Scorpion is worse than a Rod, we shall believe it when the subsequent Treatise makes it good, which doubtless shall be done when the Author has demonstrate his assertion, that Popery and Jesuitism are burdens much more easy and rather to be chosen then the Scottish Presbytery, in the mean while till the proofs come, just men will allow us to take all this, but for the bellows of a stomach overcharged with fiery and enraged humours.  
In the Preface, 
All the Liberty he grants to people is to be ●aves to Ty●ants.  to show his skill in the Politics, he first sets down as two most friendly Companions, the Royal Prerogative and the Liberty of the People: but behold wherein here he insinuats, and elsewhere at length proclaims the knot and bond of their concord to consist: The King by his Prerogative is the only Lawgiver both for Church and State, The people for all their Liberty, by Divine Institution, are appointed to obey and do their services, though both Church and State were never so injuriously oppressed by the cruelest Tyrants. So our Parliaments, our Church Assemblies, our defensive Arms must all be buried together in one Pit. This is the first ease that Issachars' Ass gets of its burden, by the hand of this merciful driver.  
In the next two Paragraphs he advances the Royal Prerogative to an external Episcopacy, 
The discord a●t concord of relates, Era●tians, & Independents, in ●e point of supremacy.  no man I know, in this is his opposite; but while he makes this external Episcopacy no less than a true headship over the Church, and the denial of it in this sense to be a dethroning, an uncrowning, a stabbing, a trampling under foot of Kings, I know no living man agreeing with him herein. It is certain, Queen Elizabeth and King James and their Bishops did reject this odious and Papal Prerogative of headship over the Church; also how fare either your Erastian or Independent friends will go along with you in the present discourse, you will reckon at your leisure among yourselves. You tell the Erastians' that Kings for all their Prerogative, yet have no more power of Excommunication and Ecclesiastic censures, then of preaching the Word and Administering the Sacraments; you tell them also that the Royal Prerogative reaches not to the making of a Church Canon, nor to the degrading or silencing of a Preacher, but only to the calling of an Assembly of Divines for these works which are part of their proper and spiritual charge. You tell your Independent friends that the Magistrate has power assigned to him by God, to imprison and punish all, who either by their Heretical or Schismatical Tenants trouble the peace of the Church: It is like these morsels will not be a food of very easy digestion to their tender stomaches.  
The next three Paragraphs are but mere invectives (as justly you style your own language,) 
The pubishing of this book is a grievous injury to the Parliament.  against the Parliaments of both Kingdoms, for abolishing Episcopacy, for defending their own lives and liberties against your Malignant Faction; you make them all to be men without any conscience, without all faith, all Religion, all honesty, wicked and Rebellious Hypocrites, shedders of innocent blood, destroyers of many brave spirits and Ancient Families, Authors of Massacres, murders, rapines; Villains more cruel and bloody then Turks or Infidels, whom God will destroy as he did Core and his Complices for their insurrection against Moses and Aron.  
May we not here marvel at your partiality, who having seen with your eyes, the practices of the Rebels in Ireland, and of the Malignants at Oxford, you should yet have the conscience to bestow all this good language upon us and no word of it in all your Writs upon them; or shall we marvel at the Independents and Erastians' wisdom, who think it fit upon some mal contentment with their friends to make themselves blazers of such railing and cursed calumnies against themselves and their whole party: or shall we marvel at the Parliament partence, who permits the Rabshakehs of Oxford to walk peaceably upon the Streets of London, and to be welcomed within every door though openly they cast upon all our faces the excrements of the worst of their passions.  
In the last two Sections of the Preface, 
A Petition extremely unreasonable, to believe an infamous man's word without any proefe.  there is a Prayer and a Prophecy, we are prayed to believe and that without probations, that all the following Histories are mere Gospel, all most true and certain: of this so modest a desire, we have a good reason given us fides non extorquetur vi, sed ratione & exemplis suadetur, Ergo we must give up our belief, and source our faith to assent to all that hereafter shall be said, though neither Scripture, Reason, nor Authority be so much as alleged for it; I take this Logic to be none of the best.  
What is spoken of the Author's Gravity and Learning, we shall take it as we find it, he is as others of the faction for learning, neither with the first nor with the last, but for effronted boldness he is second I dare say to none of them all; as for piety none that ever knew him young or old, will swear him guilty of any such imputation. That he was an eye witness of the Stories he relates is evidently false, for all except a very few of his Relations, are of things passed before his birth, at least before the years of his discretion, and what he reports of our late troubles he did not see, for than was he busy executing Canterbury's commands in his Diocese of Rosse, an out corner of our Kingdom, and so soon as that storm began to blow a little loud, he quickly fled out of the Land, whither he never yet returned, being conscious of his deservings, for of all the Scots Clergy, he alone was declared Incendiary, and him only did the justice of the Parliament of Scotland appoint to tread in the last footsteps of William Laud, as he had done in the former with great joy.  
The Prophecy is a Prediction of England's total destruction, 
A false and mad prophecy.  if Episcopacy be not restored the warrant of this Prophecy is as good as the former prayer a Bishop's jest in the Counsel of Trent, and one of Esop's Fables, upon such grounds alone, does this severe Prophet pronounce from the heaven, England's destruction, were not a Scotish bit, as he calls it very fit for the mouth, 
The whole Treatise is but an extract of the most false and venomous parts of Spoiswoods story.  and an English rod or spur for the sides of such a presumptuous Prophet? we shall say no more to the Preface.  
In the Treatise itself you draw your discourse to four heads, the Church Session or congregational Eldership, the Classical Presbytery, Provincial Synod, and general Assembly, upon some of these four you draw in what ever disgraceful Story you have either heard or read of any Churchmen of Scotland opposite to your way. The great fountain of all your bitter waters, is that cistern which Spotswood of Saint Andrew's did endeavour all his life time to gather together; in that Collection the Author's great intention was to heap up all things he conceived might make the Presbyterial Government hateful, and the Episcopal lovely; but being certain of great contradiction from many who knew as much in affairs as himself, and were much more willing to speak truth without disguise, he kept in this book while he lived, that it might not see the light till after his death, when he was not to be argued with for any of his lying and malicious Narrations. This Manuscript falling in your hands, you draw out of it what is most venomous, and or that stuff make up this present book. There are long ago in Scotland prepared, sufficient Antidotes against the poison of the whole story, whereby any man may be furnished without difficulty towards the full confutation of your extracts; but the grossness of your Lies did cry so loud at this time for an answer, that the patience of many good people admitted not of so long a delay as that I could be furnished from a far with any materials; yet out of the small store of my knowledge and memory of the affairs you speak of, and by some few helps which my present accommodations do furnish, I will venture to give you a sudden answer, which I hope shall prove satisfactory enough to all ingenuous Readers, who will not affect to cavil, if there shall be found any material defect, reply when you will, you shall have a rejoinder.  
Upon your first head of Church Sessions you spend your first three pages, wherein you make us ascribe to our congregational Elderships much undue and tyrannic power. 
Page 1. The Church of Scotland gives no more power to congregational Elderships then both the Independents and Erastians' do allow.   
To this I answer in general; First, That we give no more power to congregational Elderships than the Churches of France, or Holland, of New-England ascribe to them, both in their doctrine and daily practice. Secondly, the power we ascribe to them cannot be challenged either by Independents or Erastians' for the Independents great plea with us, is about the defect, that we give not power enough to that Court, with our excess herein they were never offended; as for the Erastians' they will not question with us about any power which the Parliament will be pleased to allow unto that Eldership; now yourself doth know that our Church Sessions practise not any power, but that which the Acts of our Parliament do warrant, our liberty there is not astricted to any certain enumerate cases, but I dare say that in many years we will not have occasion in our congregational Elderships to meddle in any case; which even this Parliament hath not already allowed, or will not (as I conceive) be willing upon the first Emergency to allow.  
I grant you Prelates are here our opposites, 
The ground of the Prelate's quarrel is absurd.  but how justly, let equitable men judge; you tell us that congregational Elderships ought to have no power at all, because forsooth, the whole power of all spiritual jurisdiction, must reside in the Bishop alone: It is your principle that in all the Preachers and in all the Congregations of the whole Diocese yea of the whole Kingdom, there is not so much power as to give to any man for what ever crime, a public admonition; yet any Lay man in the Kingdom or out of the Kingdom, whom the Bishop is pleased to make his Official or Chancellor, may keep a Court in any part of the Diocese, and therein pass a sentence of Excommunication against the best Pastors and chief Members of any Congregation; because the Scots since their first Reformation could never by any Art, nor by any Force, be gotten enslaved to such a Tyranny; therefore it is, that you, your Colleagues, and your Fathers, have been offended with them, and in your anger have invented these calumnies which here you are pleased to object.  
The first particular crime which ye lay to our charge is, 
The Prelates give much more Ecclesiastical power to Laymen, than we to ruling elders  That we do give some power of spiritual jurisdiction to ruling Elders and that by a Divine Right; We grant the charge, and think it easy to demonstrate the warrant of our Tenet both from Scripture, and the practice of all the ancient, and all the reformed Churches; but it is needless here to digress into that debate, for this is not your main quarrel with us that we give some power or jurisdiction to those you call Lay-Elders, but that we ascribe any part of jurisdiction to any at all beside the Bishop, for you know it is an Article of the Prelatical Creed, That a preaching Elder hath no more interest in jurisdiction then a lay Elder, that for this kind of power, Priest and people are all alike; That neither of them of themselves by virtue of their office have any dram thereof, yet by virtue of a Commission from the Bishop either of them is capable of a pleni-potency, and are able to do the acts of the highest spiritual jurisdiction; what the jesuites were wont to ascribe unto the Pope in the Church universal, That the Bishop takes to himself in his own Diocese: he, and he alone, by Divine right, is the head, the sun, the fountain, the only receptacle of all spiritual jurisdiction which he keeps to himself, or communicates to be execute by others; for the time, the measure, the persons, according to his own good pleasure. The Erastian principle is only different in this, that they pull the Pope and the Bishop out of the chair, that there may be room to set down the Magistrate in their place.  
What you speak of the Deacons, it is a mistake; 
We grant to Deacons no power of jurisdicton, we wish there were Doctors in populous congregations page 2. In some few congregations Elders have a dispensation for a time.  for albeit they be present in the Eldership to receive their directions for the poor, yet they do not voice in any well governed Eldership, nor do they claim any power in jurisdiction: Concerning Doctors, that populous Congregations wants them, it comes not from any design, but for want either of means or of Idoneous and willing persons.  
What you speak of the yearly election of Elders, the matter is this; There is not in any Congregation of Scotland which I do know, a yearly election of Elders, but in populous Cities, where the Elders are many and divers of them unable to attend that charge, without the hurt of their estate, the most of them being Merchants and Tradesmen, who must travel for their livelihood; they have a liberty to be free from that service every two year, if so they be content to attend upon a call every third year, the Levites attended the service of the Temple but a few months in the year: What is right or wrong in this custom of some few of our Congregations, we are willing to debate it, and as it shall be found just or unjust, to keep or change that practice, for in such things we love not to be contentious.  
In your three last Sections ye do cast upon the Eldership in hand, a rabble of incongruous practices; 
Page 3. No Eldership inflicts any civil punishment although the Magistrate in the Eldership doth so sometimes.  what you bring of pecuniary mulcts, imprisonments, banishments, jogges, cutting of hair, and such like, it becomes neither you to charge, nor us to be charged with any such matters: No Church-assembly in Scotland assumes the least degree of power, to inflict the smallest civil punishment upon any person; the General Assembly itself bathe no power to fine any creature so much as in one groat: It is true, the Laws of the Land, appoint pecuniary mulcts, imprisonment, joggs, pillories, and banishment for some odious crimes, and the power of putting these Laws in execution is placed by the Parliament in the hands of the in●eriour Magistrates in Burroughs or Shires, or of others to whom the Counsel Table gives a special Commission for that end; ordinarily some of these civil persons are ruling Elders, and sit with the Eldership: So when the Eldership have cognosced upon the scandal alone of criminal persons, and have used their spiritual censures only to bring the party to Repentance, some of the Ruling Elders, by virtue of their civil office or commission will impose a Mulct, or send to Prison or stocks or banish out of the bounds of some little circuit, according as the Acts of Parliament or counsel do appoint it. But that the Eldership should employ its Eccclesiastick and Spiritual power for any such end, none of us do defend. That either in Scotland or any where else in the world, the hair of any person is commanded to be cut by any Church judicatory for disgrace and punishment, is (as I take it) but a foolish fable. That any person truly penitent is threatened in Scotland, with Church censures for nonpayment of Monies, is in the former Category of calumnies.  
But suppose that all your alleagations were true, 
Bishops confound miserably the spiritual and civil office.  yet how congruously does a challenge of this kind come from your mouth? do you think that all civil employments are incompatible with spiritual offices? How many Ministers did you get to be justices of Peace? you yourself were a judge of Common-pleas; your colleague S. Andrew's, was Chancellor of the Kingdom; you know the Treasurer's white staff was very near to your hands, and for the missing of it what stir you made: Many of you were Lords of Council, and all of you Lords both of Parliament, and temporal Lordships and Regalities, where your Baylies kept Court in your names, divers of your Coat with your good liking, have been Secretaries of State, Keepers of the Privy Seal, Leger Ambassadors with foreign Princes: your brethren over Sea in France, and Spain, Germany and Italy, are Admirals of Royal Navies, are Generals of Land forces, are Princes of Temporal Estates, according to these principles that I think you do approve, according to your Cannons in Scotland, and your ordinary practice in England. Great sums of money were exacted in your spiritual Courts, and pocketed up for private uses; how many have been excommunicate there, for nonpayment of a shilling, and refused absolution, till their fine was paid with increase? what do you speak to us of a pecuniary mulct, of a very small and unconsiderable value taken up by the Magistrate, and employed only in pious uses? Why do you speak to us of cutting of Beards, when your Prelates do burn the cheeks; how many gracious souls have been starved to death in your Episcopal dungeous? how many thousands have you banished out of Bricaine, out of Europe, for no fault at all but their zeal to the truth of God? how many hundred thousand hath your pride and obstinacy in error, caused to be slain within these seven years; in the next age ignorant men may be pardoned to deny these things, but it were great impudence this day to deny them, when yet we do stick in the Pit of these troubles, wherein the madness of you Prelates hath cast us.  
Your objection about the Baptism of Bastards is vain; 
We refuse Baptism to no insant where either of the Parents will undertake for Christian education.  for we refuse not that Sacrament to any of them, if either of the Parents profesie Repentance, and undertake for the Christian education of their child, but the ground of your quarrelling in this Point is, that we cannot follow your Popish Doctrine, that we refute to profess the actual regeneration of all baptised Infants, and that we dare not put all unbaptized persons in the state of unregeneration and damnation.  
Your next head concerns the Classical Presbytery; 
Page 4, 5. No Prince pleads for any exemption from Ecclesiastic jurisdiction.  your first Objection against it, which a little thereafter, and oft elsewhere you do ingeminate, is, That the King and his family are subject to its Jurisdiction: I would gladly know if among the rest of the Prelatical absurd ties this were one: That Christian Princes and Magistrates are fully exempted from all Ecclesiastic jurisdiction; sometimes your party would seem to speak so, as if every Magistrate, at least every Prince were such a God upon earth that none might say to any of them, Sir, what are you doing, though they were running to hell themselves, and drawing at their heels, all they were able: This is so gross a flattery, that all advised Princes abhor it, and confess themselves to be subject to Ecclesiastical Discipline as well as others; for they know if they should exempt themselves from this part of Christian religion, they should presently be in hazard or losing the benefit of all the rest; for Christianity is a body of Articles so straight joined, that either all must be received or none.  
You yourself (though among the absurdest of all your faction) do confess so much as any Presbyterian in the world did ever think of: you say that the Crown and Sceptre is subject, not only to the directive power of the Church (expound the Church as you will, for a congregational Classical or Nationall Eldership, it is alike for the present Question) but also to the authoritative power of the same whereby the Church does proceed not only in foro interiori conscientsae but also exteriori ●ccl●siae to censure as it finds cause.  
Thus far you and the most Monarchik of the Prelates go; 
No Presbytery did ever enter in any process with a supreme Magistrate.  that in doctrine any Presbyterian Divine went ever further, I do not know, but in practice never one of them went so far: Some Bishops have actually excommunicate the best of the Emperors upon their enormous Scandals; but that any Presbyterian did ever so much as begin a process with any Prince, when they had the greatest provocations thereto, it cannot be showed to this day. The Church of Scotland notwithstanding all the cross actions of King james or King Charles against them, in overturning not only the accidentals, but many of the substantials of their Religion, and in persecuting them without all cause, with fire and sword, and all the calamities of a bloody war, yet did they never so much as bethink themselves of drawing against any of them, or any of their kindred or special servants, the sword of Church censures. The Church of France always wholly Presbyterian, when Henry the fourth one of their Members apostatised from them to the Pope, did never so much as enter into a consultation of delivering him into the hands of Satan. Without all peradventure, Presbyterians are much more tender than any other Christians of what ever name, to meddle with Magistrates by the censures of the Church.  
In the next Paragraph you flee out again upon the ruling Elders, as if it were absurd for any of their coat to sit in Ecclesiastical Judicatories; all the ground of your quarrel is, their want of an Episcopal Commission; with this qualification you can admit any Layman not only to sit in Ecclesiastical judicatories, but to sit there as sole and only judge; you can make them your Vicar generals before whom all the Clergy of your Diocese must stand to be examined and judged, for the discharge of their duty in all Ecclesiastic administrations. The Prelates have no question with the Presbyterians about the persons of Laymen as they call them, whether they may be Members of Spiritual Courts, but about their calling, both grant the lawfulness of the thing, but the Prelates do found it upon a Commission from themselves, The Presbyterians press their calling from God and the Church according to Scripture.  
What you object of Lay men moderating our Presbyteries and Assemblies, 
All the moderate is of 〈◊〉 ●●●embly are preachers.  is no more than the ordinary practice of our Prelates; how often has Sir Nathaniel Brent and other Gentlemen merely Civilians, sitting not only as Prolocutors, but a● Vicar generals, and so only judges, before whom the whole Clergy of the Diocese of London or of Canterbury, have appeared as my Lord Bishop's subjects for their trial and censure: albeit in Scotland we never had any such custom as you object; for the Moderators of our Church meetings do begin and end with solemn prayers, now ruling Elders have not a calling to pray publicly in the Church; also they are but assistants in Discipline, the principal charge lies upon the labourers in the Word and Doctrine; we do not allow to an Assistant the place of the Principal.  
As for the men whom you name, we grant none of them was in the Orders you speak of, neither of Deacon, Priest, nor Bishop, you mean preaching Deacons; Orthodox men in Scotland, as now in England, do reject all these Orders as Popish; further I did never hear that any of the three persons you name, did ever moderate any of our Assemblies; their is no reason that for this or any thing else, we should take your bare assertion or the word of any of your Coleagues for a sufficient proof: but giving all you allege to be true, the first man you name, you confess was a Reader, now ye know at the beginning of our Reformation, our Readers were Ordained to be truly Ministers, to be Priests in your dialect; for they did exhort and preach as they were able and celebrate the Sacraments. The second man you name Mr Melvil, was a Doctor of Divinity and so long as Episcopal persecution permitted, did sit with great renown in the prime chair we had of that faculty: George Buchanan had sometimes as I have heard, been a Preacher at St Andrew's, after his long travels, he was employed by our Church and State to be a Teacher to King James and his Family: of his faithfulnesse in this charge, he lest I believe to the world good andisati factory tokens: the eminency of this person was so great, that no society of men need be ashamed to have been moderated by his wised me.  
Your next exception against the Presbytery is for their Expectants, 
Expectants are not Lay-Preachers.  these be the Sons of the prophets who in their preparations for the Ministry, at their first exercises for assay and trial are heard in the Presbytery; with this practice no reasonable man can find fault; it is naturally impossible for any without a miracle, to attain the habit of preaching but by divers Initial and preparatory actions; where can these be so fitly performed as in the Classes? The Expectants are present in the Classes for their training not as Members, for they do not voice in any matters of Discipline. The true mystery of this controversy is that the Expectants are permitted to preach before the holy hands of a Bishop have conferred upon them the Order of a Deacon, and so power to preach and baptise: The Church of Scotland did always reject this corruption as clearly contrary to Scripture.  
Your gird at the Presbytery of Edinburgh is weak and unconsiderable; 
The Presbytery of Edingburgh usurp no power over any other.  for that meeting has no power at all above the meanest Presbytery in the Kingdom, notwithstanding of all the service which the gifts of the Members thereof may perform to any who are pleased to crave their advice. It's not to be supposed but men of eminent gifts where ever they live must have an influence upon many others; we do remember it to our grief, that you and your Companions while you lived in that Presbytery which you mock, did send forth your Episcopal, Arminian and Popish poison to all the corners of the Land, East, West, South and North.  
That King james at Hampton Court, 
Pag. 6. King james aversion from Presbytery and affliction to Episcopacy makes not this the better not that the worse.  and elsewhere did speak his pleasure of the Presbytery, makes it nothing the worse: his resolution to keep up Eiscopacy in England for his own ends, moved him to discountenance what ever opposed it; yet so, that in his Basilicon doron & at divers other occasions he gave luculent Testimonies to many Presbyterian Divines of his own acquaintance, preferring them for grace and honesty before all those whom he could make willing to accept of Bishoprics.  
The best Princes are not void of Errors, the greatest mistake of this wise Prince was in his too great affection towards Episcopacy, the Presbyterian Nobles and Divines in Scotland set him in his Infancy upon his Throne, when his life and Crown without their cordial assistance was given by all men for gone; in all his great fears from Spain, or any where else at home or abroad, so long as he remained in Scotland, his recourse was only to them, and notwithstanding of the very hard measure which oft they had received and still feared from him, yet did they never fail to support him in his need, neither ever had they any difference with him but that which flowed from the unhappy fountain in hand. Had it been the will of God, that this, otherwise very wise Prince, at his first coming into England had cast over the hedge of that Church, the evil weed of Bishops and their Ceremonies, he had certainly procured much greater peace to his own mind, and in all probability prevented the huge mischiefs which from this neglect above all other causes do this day overwhelm his house and all his Kingdoms.  
What here you subjoin to prove the pride of the Presbytery and the state it kept with King james, is an ill conceived bob; 
Page 7, 8. No Presbytery did ever keep any state with the King.  when the Prince was pleased to honour them with a Message, was it not better manners and greater civility for them to return an answer by some of their own number, then by his Majesties own Messengers; had they sent their minds otherwise, how much more would the Prelatic Courtiers have cried out upon their sauciness and pedantic Rusticity.  
The next Tale you tell us is, 
The Presbytery is very tender of the fame of all persons, though the Magistrate punish strumpets.  of the Presbyteries severity and unjustice in bringing shame upon many young women on groundless suspicions, of putting them in prison till they confess their secret sins, in forcing them to clear themselves by oaths in the Congregation, of needless jealousies: This tale is delated with many odious circumstances; but consider first that you shoot your Arrows at the wrong Butt: You may remember the Classical Presbytery uses not to meddle with any such matters; its true, the congregational Eldership by clear Divine Right, and consent of all differing parties, take notice of the manners of the whole flock, if pregnant presumptions of fornication be delated to the Eldership by any Officer, they will send to admonish the parties deferred, but first in private with all discretion and tenderness; if secret admonitions be contemned, and persons wilfully will continue in a scandalous behaviour, then will they call them before the Eldership, and after earnest request, if nothing else can do it, will at last ordain them to eschew conversing together in private and suspect places: but for calling of any before the Eldership upon light presumptions, for prisons, for feeding with bread and water, for troubling of families, it's but a Prelatical calumny. This indeed is true, some known whores and strumpets when they have brought forth children in fornication, and refuse absolutely to name the Father, or when they give up such men as all know to be innocent; the Magistrate will put them in prison for some time: and if a flagrant scandal of fornication arise upon persons who desire themselves to be cleared, they will be admitted to purge themselves by their oath in the Eldership or in the Congregation as the flagrancy of the Scandal, or the parties themselves do require, but what is all this to these odious fables here related? it seems you were angry at another matter, which I will here speak out for you.  
Scotland however subject to many sins, 
It does not curiously inquire in secret faults but known crimes it doth not pass by.  yet I dare say is much more free of fornications and adulteries among people of any fashion, than any Nation I know or have heard of, this makes the conversation of persons there to be free and without all suspicion except on very good ground; but if such crimes be clear, there is no sparing of any person of what ever quality, all are called to an account; that is the matter which seems to burn you: Your bosom companion Mr. Menteth having debauched a prime Lady in his flock, when no secret advertisement could break off that wickedness, though a child or two were brought forth, the honourable friends of the Knight who was wronged, could keep no longer patience, but did openly crave justice, whereby Menteth was cast out of the Church and Kingdom, and the Adulteress divorced from her Husband; at this and the like procedure you are grieved, your meekness would have all such abominations covered, and remedied only by Auricular confession. That this Epi●copa l indulgence flows from no merciful disposition, it appears well by their ordinary rigour, pressing the most gracious Minister and others, for the smallest opposition to any of their Traditions, with their Oaths ex Officio, and casting them upon their mere pleasure into the closest prisons and greatest afflictions; well may the malevolence of Enemies declaim against the severity of Presbyteries and paint them out as most cruel and intolerable inquisitions; but believe it they that know and have seen them either in France, Holland, or Scotland, can assure that the fault if any be, falls upon the other hand of too great indulgence; no man is called before them but for a notorious fault, persons of any tolerable civility or circumspection, use not to be called all their life time to any account of their behaviour; if the Presbytery were able to give so satisfactory an answer for its to great meekness unto the Sectaries challenge, as it can to the Prelates for its too great strictness, I should be very glad.  
What is subjoynd of the Presbyteries meddling with Trade and commerce, of dischargeing men to pursue for their debts, 
Page 9, 10. The Presbyteries meddle not with matters of trade or debt.  and Landlords to sue for their Rents, are stories so true, as the father of lies is wont to dite to his obedient children: Possibly in the eighty eight year of God when the Spaniards were coming to destroy the Land, some godly persons had dissuaded their Neighbours, to carry victuals to Spain at that time; and some men may have had scruple of conscience for sending of wax, and furnishing of immediate materials for Idolatry; I believe also that gracious Ministers have given private counsel to rigorous exacters of their Rents, and unmerciful pursuers of their debts; But that ever any Presbytery in Scotland did take cognizance of any such matters to the uttermost of my best knowledge, is an Episcopal, that is a manifest and malicious untruth.  
The same I say of your next story; 
They never took upon them to change a Market day.  the Monday markets in some chief Towns were an evident occasion of profaning the Lords holy Sabbath; this to all the godly was a matter of grief; both particular persons, and whole Presbyteries have oft regretted it, and offered their Petitions to the Council and Parliament for the remedying thereof; but that they ever of themselves did attempt to make any change of Market days, it is so false as any thing can be; you our Prelates as you were taught by your Fathers in England were always passionately desirous to have Sunday counted no Sabbath, both by your doctrine and example, you laboured to seduce the people to profane that day with all kind of public pastimes, all strictness about the Sabbath you cried down, as Puritanick judaisme, so long as your Kingdom stood, this evil was remediless; but so soon as we got your chairs and thrones as you call them overturned, the first General Assembly thereafter made it one of their chief cares to cause draw a humble petition to the next ensuing Parliament for translating of the Markets of the chief Burroughs from Monday to Wednesday: The Parliament being purged of Episcopal, Popish and Malignant Members, who oft before had obstructed this gracious work, unanimously did agree to the Petition; so that now, blessed be God, with the good liking of all, and to the prejudice of none, these market days are changed.  
What follows of the Presbyteries violent transporting of Ministers from better places to worse at the pleasure of Noblemen, 
Nor to transport Ministers at any man's pleasure.  I have known this done by Bishops and their High Commission, (for no men ever in Scotland did so much flatter the Nobles and assist them, if they were resolved to oppress a Minister, as the Prelates) but while the Presbyterial government had any vigour, that every man was in this fashion transported, I take it to be exceeding false; for by the Laws and practice of the Presbyrery, disgraceful Transportations are of so great difficulty, that since the Bishops were cast out from among us, I did never hear of any; for no man with us can be put from a better place to a worse but for a fault, which as it puts him from one place, so readily it will keep him from all others.  
The knavish example he brings of this practice in the Presbytery of Couper, 
They ●ever did dilapidate any benefice.  I take it to be a mere Episcopal invention, no man with whom I have conferred ever heard of any such matter; Spotswood the fountain of his fables is here mute, I am confirmed in this opinion by that which he makes the main scope of the tale, the Presbyteries consent to the dilapidation of a Personage; such an action is so fare contrary to the rules of all our Presbyteries, and to any practice that ever I heard, that it makes me take all the rest but for a tale of Robin Hood. The Bishops indeed when they professed their greatest zeal to recover all the Church rends out of the hand of the Laity, were found to be but too ready to dilapidate unto Noblemen and others too much of the remnant of the Church's patrimony; yourself may remember what bargain you made as I think with the Earl of Seaforth, which you know was the first occasion of diminishing your reputation with your great Patron Land of Canterbury: I am sure your Colleague Spotswood did sell the whole Abacy of Killwinning to the Noblemen and Gentlemen of Cuningham, to the great prejudice and grief of the University of Glasgow, and the Ministers of the bounds who had great interest therein.  
At the Parliament of Lithgow 1606. our good Bishops for their own base ends did consent in the name of the Church, though they had never so much as consulted here in that business, to the greatest dilapidation that ever was heard of in Scotland, the impropriation to Noblemen and Gentlemen at one time, of no fewer than sixteen Abbacies, every one whereof had incorporate the rents of a number of Parish Churches. Too many pranks of this kind have been played by the Prelates and Clergy men of their way, but that ever any Presbytery was guilty of such sacrilegious tricks, it will never as I imagine be proved.  
What you speak of a Gentleman's confession in Testament of his grief, for deceiving good Ministers, is to no purpose; 
Page 12. Nor favour Gentlemen in their wickedness.  did not Hypocrites deceive the Apostles? but that Ministers did keep him from Church censures for his known uncleanness, you know there is no reason to believe you upon your bare word; the Gentleman's hypocrisy was but small, if his villainies were so open that justly he could be challenged for them.  
For your last imputation I know that feuds in Scotland were frequent and lamentable; 
They never did countenance any feud; all these were the Prelate's crimes.  also that King james labours in suppressing them were happy and successful; but that any Presbytery did ever entertain them, it's a lie so gross that for all your Cretian Art, you are not able to bring so much as the colour of on instance to prove it. I find in Spotswood, Letters of King james to Presbyteries and Synods for their assistance in that gracious work; and it is certain that all the Kings in Christendom had never been able to have abolished these feuds without the help of the Ministry. Can you tell me of any Bishop that either did endeavour or had such power in the heart of any people, as to promove that work one hairs breadth? I know that the chief Bishops for all their open fawning, were yet ever esteemed so great haters of the Nobility and prime Gentry, that they did little regard how many of them perished; yourself I think knows that in the feud betwixt the graham's and the sandiland's, none was a better swordman, than your Metropolitan Spotswood.  
Your last Paragraph is but a recapitulation of these things which I hope I have demonstrate to be clear untruths.  
Your next head is of Provincial Synods; 
Page 13. Prelatical principles take away the very being of Elderships and Assemblies.  upon these you are brief, and yet might have spared much of that you bring; for the most hath no more relation to Provincial Synods, then to any other Church meeting. In the beginning you make the Provincial Synod to be an apish imitation of an ancient Provincial Council, consisting of the Metropolitan and his suffragan Bishops, intimating hereby what elsewhere you have published, and in your declinator of the Assembly at Glasgow subscribed, That the very constitution of all our Synods is vicious, as consisting of Members whom reason and Antiquity does exclude; all jurisdiction belongs to Bishops, a preaching Presbyter has no more to do with it then a ruling Presbyter, without an Episcopal commission; by virtue hereof a man of any coat, may sit and voice in a Synod; without this none but Bishops themselves may have place there.  
That which you make the politic stratagem of the Gamaliels as you call them of our Land, 
Presbytetians would not use wicks to corrupt the Assembly; therefore Bishops were se●●p to 〈◊〉.  is nothing but that which in all societies Ecclesiastic and civil, nature makes necessary: in every multitude some men by their gifts and diligence will fall to be leading; but that the most leading men among us, had ever any authority to command the weakest of their Brethren, you dare not allege it, though every Prelate by virtue of his office pretend to a power of commanding all his Clergy. That the most eminent men among us could ever carry an Assembly after them, farther than their reason did persuade the minds of their Brethren, it is very untrue.  
How little able Noblemen have been to sway the Votes of a Synod to their own desires, you and your Brethren know as well as any others: for the difficulty and impossibility of this practice was the main ground whereupon your Antichristian order behoved to be brought back again from Rome to Scotland: When King james by many experiments, had found that neither himself nor all the Noblemen of the Land were able either by Art, or allurements, or terrors to sway the Assemblies of the Church to their own appetites, the resolution was taken to destroy these meetings, to overturn their orders, to spoil them of their power, to put all in the hand of Bishops upon this confidence, wherein they were not deceived, that although they had found it impossible to make the multitude of the Ministers so long as their Assemblies enjoyed their old and just privileges, obsequious to the will of the Court; Yet if once that order of Synods were overturned, and their power settled in the Bishop's hands, it would be an easy matter to make the whole Clergy very tractable and obnoxious. What therefore here you object of the Synods serving the lusts of great men, was neither true nor possible, so long as the Presbyterial government stood entire; but so soon as that was overthrown and changed into Episcopacy, that game was gained. We never knew any Bishop oppose himself in any thing to the Court, nor to the desires of any Nobleman how unreasonable so ever, if the Court was for him.  
What here you subjoin of the great honour deferred to some of the Ministry, 
Page 14. Ministers generally were ever and still are more honoured in Scotland then any where else.  however your exaggerations be invidious and Satirical, yet we are not ashamed to profess that no where in the World, the Nobility and Gentry carry greater respect to Ministers then in Scotland. The Bishops did much envy this; for how ever the King and Courtiers did countenance them, yet the whole Country where ever they went, did justly despise them: but the Ministers, those especially who with any zeal did oppose their evil courses, were always by the greatest of the Land before their faces highly honoured. It is true, Ministers of the Episcopal cut were no more prized than their Masters; but this I may affirm that the poorest and weakest Minister of what ever side, was ever more honoured by the Nobility and Gentry of Scotland then by the best of the Bishops, even those who made it their glory to be the Patrons of poor Ministers against the Nobilities oppression. Though our Scottish Bishops were not come to the height of the English Prelates grandour; and the poorest of the Scots Ministers that ever I knew, were of a much better fashion than many hundreds of the English Curates and Priests; yet I have often seen the meanest of the Scottish preachers get more respect from the prime Earls of that Land, than the chief and best deserving Ministers could have from their ordinary Bishops, either within their private walls or in the face of their Provincial meetings. So what you object of the contempt of the Ministers in Scotland, if it be understood from their Brethren or from the Nobility or Gentry, it is very false; but if from you and your Colleagues it was too too visible.  
Your next Story concerns Mr. Robert Bruce Minister of Edinburgh, 
P. 15, 16, 17. Mr. Robert Bruce vindicated.  a gracious and Heroic Divine as Scotland ever bred. Though the quarrel of Episcopacy did at last alter King james countenance towards him, yet all the Bishops of the three Kingdoms had never so much respect from that Prince as this man. What you speak of his great attendance, is either a very ignorant, or a very malicious mistake; neither he nor any Minister of Scotland, though nobly borne and of good Estates, used ever to be attended by any more servants than one at most, but in their journeying to Presbyteries, Synods or Visitations, the Noblemen and Gentlemen members of these meetings, were always glad of the Ministers company, and when their way fell to be one, they were wont to travel together; doth it from hence follow, that the Noblemen and all the Gentlemen of their Train, were the Minister's attendants?  
The long relation you make of King james conference with Mr. Bruce anent the Earl of Huntly, you take it out of the story of Spotswood, who at first was a domestic servant but thereafter a great unfriend to Mr. Bruce; The tale of your Author you do much enlarge, and add unto it many circumstances whereof you have no warrant; the matter as I gather it, out of your own Author was thus. The Earl of Huntly all his life time was the head of the Popish faction in Scotland, he was oft excommunicate, and oft he gave satisfaction to the Church, abjuring his Popery, and joining to our Church, but always he played the Hypocrite or Apostate; when the Catholic league was first framed in France, betwixt the Pope, King Philip of Spain and the Guizians for the rooting out of all Protestants, this man made himself quickly of that party: When in the eighty eight the Spanish Armada came to conquer this whole Isle, no man was so ready as he with his whole strength to have joined with them, when after the miscarriage of that Navy, the enterprise was renewed, divers times he sent his Messengers to the Prince of Parme at Brussels, and to Philip at Madrid, assuring his readiness to concur for the destruction of Queen Elizabeth and all the Protestants in the Isle; though all these horrible Treasons were proved under his own hand, and acknowledged, and all were pardoned, yet nothing could amend his evil nature, he was still sound plotting the delivery of the Isle, into the Spaniards hands; and when all hope of foreign invasion was past, yet he could not give over, but was proved to have new plots upon the King's person, for making of him prisoner, and killing before his face Chancellor Maitland, his prime and best Counsellor: This also was pardoned, notwithstanding he remained the same man, and quickly thereafter in the sight of the Court, and all the Town of Edinburgh, he burned the Earl of Murrays house above his head, (Murray was a prime Noble man of the Land, the Kings near Kinsman, the heir of the good Regent, the best Governor that any King of Scotland did ever enjoy) this man did Huntly kill without any cause at all, but his own mere envy and malice; for these crimes he was again excommunicate; the Earl of Argile at the King's entreaty and direction pursued him with an Army of ten thousand men; many hundreds of these good subjects were killed by that Rebel, when after Argiles deseat, the King himself with his prime Nobles went out against him, he with displayed banner went to the fields against the King; all this Spotswood reports at length. Let any conscientious man here be judge, King james for his own respects requires a conscientious Minister to consent and concur with him, to obtain from the next ensuing Assembly, the absolution of such a man from the censure of Excommunication, for this was the main question; the honest Minister could not be persuaded to consent unto the relaxation of such a bloody obstinate Apostate, confessed by all to be still imponitent, from the censures either of Church or State: As for the inconveniences, his Majesty did allege the dangers from the Papists of England, if Huntly and the Popish party in Scotland were too much irritate; was it any great crime for Mr. Bruce to differ in this from his Majesty, and to tell him plainly that which was the opinion of all the good Ministers of Scotland, though the ground of the King's quarrel with them, That it would prove his best policy to make fast with the Protestant party of England and over-sea, renouncing all correspondency either with Papists or Prelates, that if he walked upon this ground, God and his right would carry him through all, both seen and imagined difficulties? The world long ago is satisfied with the wisdom of this advice; for it was quickly found that too much connivance and compliance with Papists, did bring that Prince upon the very brink of ruin; for the Popish party of England finding themselves disappointed of their great hopes did run to the desperate attempts of the Powder-plot and other Treasons: Also the keeping up of the Bishops was a great cause of all the mischiefs which since that time to this day have fallen either upon our Church or State; It is true, the words you ascribe to Mr. Bruce are very unmannerly; but who will believe that ever any such phrases proceeded from the mouth of so grave and wise a man? your only Author is Spotswood, His testimony in this case ought not to be trusted; but if you will look to the matter of Mr. Bruce his counsel, I subject it to the touchstone of the severest censurers.  
Upon the fourth head of General Assemblies, 
Page 18, 19, 20, 21. The reason of the Author's malice against the general Assembly.  you spew out the whole remnant of your gall; the wrath of a child does kindle against the whip that scourges him; I will not remember you of the dogs snarling at the stone that hath hit him: The General Assembly for just causes did chastise you with their sharpest rod of Excommunication, they did deliver you into the hands of the Father of lies and Blasphemies; if there were no more than what here you writ, it is a demonstration that the sentence of that Reverend Assembly against you is ratified in heaven, and that God in his justice according to the word of his faithful servant, hath delivered your obstinate soul to be acted by that evil spirit? who else could move you to blaspheme the crown of Christ, and the holy One of Israel by name, and to make the holy Scriptures the ordinary channel through which your profane girds at the General Assembly must run: What you bring, the most of it is so impertinent, and so remote from all relation to any Assembly, and set down in such confusion, that the very effects, though the cause were not known, may evidence the distraction of your Spirit. I shall handle the fieryest of your darts as they come from your furious hands.  
You make us to ascribe to our General Assembly, 
False and railing slanders against the general Assembly.  a jurisdiction universal and infallible, you will have it to meddle with all affairs both Spiritual and Temporal, you would make the world believe that all disobedience thereto is censured with excommunication, and that it commands the King to punish i● estate, body and life all who disobey; otherwise that it causes the King himself to be dethroned and killed, this often you repeat; moreover you call this Assembly an untamed furious Beast, you advise the King much rather to submit himself to the Pope then to be in the reverence thereof; what spirit makes you break out into such discourses, yourself will see, if ever God give you repentance; however it is evident, that lies and malice do here strive which shall predominate.  
The General Assembly in Scotland hath no more power than what the Parliaments since the first Reformation have hearty allowed unto them, they meddle with no temporal case at all; 
It exercises no power but what the King and the Laws authorise.  and all the spiritual cases which to this day they have touched, may be reduced to a few heads: That every disobedience brings with it Excommunication, is a wide slander, we do not excommunicate but for a grievous transgression joined with extraordinary obstinacy; This censure is so rare with us, that a man may live long and before his death never be witness to it. What civil punishment the State in their wisdom finds meet to impose on a person who contemns the Ordinances of God, let themselves be answerable: But that the Assembly medles with any man's life or goods, is like the rest of your Assertions, and yet no more false than the other lie you have here. That ever any Assembly of the reformed Churches upon the highest provocations did take it so much as in debate to excommunicate, much less to dethrone any King, its most false; but the Spirit that leads you must be permitted to breath out his natural air, and to lie according to his very ancient custom.  
You object it once and again that the Commissioners of Burroughs and Universities are received as Members in our general Assemblies; behold the greatness of this crime, 
The Commissioners of Burroughs and Universities are all Elders.  out of every Classical Presbytery we allow one ruling Elder, to go as Commissioner to that Nationall meeting, and if there be a royal Burgh within the bounds, we allow two, and three if there be an University: What would you say to the Parliament of England who appoints four ruling Elders out of every Classis, to accompany two Ministers to the Assembly, though there be neither Burrow not University in the bounds? of this we are careful, that whoever comes either from Cities or Universities, be not only ruling Elders, but also have an express approbation from the Eldership.  
What you speak of the King's presence in our Assemblies: 
We ascribe to the King so much power in the Assemblies as the Laws allow, albeit not such a Tyranny as Prelates would flatter him into.  it is true, it was ever our wish, and oft our happiness to have the King or his Commissioner amongst us at these meetings, we never did dispute their capacity; no more was craved then the place of a civil Precedent, and this no man did ever deny either to him or them, nor a power to propound what ever they thought expedient; but some of your flattering Prelates do ascribe to the Prince a power which neither we nor our Laws may own. You give him a power to call so many as he will, without all Commission from any Church, to voice in all Assemblies, and by the multitude of their voices to carry all: You give him also a power to hinder the Assembly to debate any matter which he mislikes, were it never so necessary for the very being of the Church: You give him a Negative Vote to stop any conclusion, were it never so consonant to the Word of God; yea, an affirmative Vote to carry all things in the Assembly, absolutely according to his own mind, The Assembly being but his Arbitrary Court in things spiritual, by whose advice the Prince who is the supreme judge in all causes does determine as he finds it expedient; sometimes according, sometimes contrary to their judgement. Such a power, no ordinary either Erastian or Prelate will willingly grant to any Prince upon earth; but this was one of the late Canterburian extravagancies, wherein your singular zeal did much help you to your Bishopric.  
What you add of our pressing the King to execute all our Acts under the pain of Excommunication, we have oft told you it is a great untruth; for all Scotland knows that the furthest we went ever with any Prince in our Assembly Acts, was, humbly to supplicate for their civil Sanction; i● we obtain it, we bless God and them; if we cannot by any prayers persuade, we sit down in grief and wait patiently upon their good pleasure.  
Our taking in of all things temporal upon some spiritual relation, 
The Assembly altars no Laws, but only supplicates the King and Parliament to alter such ●aws as confirm evident errors,  and forcing the King to change his Laws though never so prejudicial to the State, your report in this will be believed, when you have gotten grace to forsake in some measure the Spirit that now leads you. The matter here you aim at, but keeps it in the clouds is the proceeding of the Assembly at Glasgow against your offices and persons. According to the Laws of Popi●● times, The Bishops were Lords of Parliament, of Council, of Exchequer, of Session: The Assembly did find all this contrary to the Word of God and therefore did discharge under the pain of the censures of the Church, any Minister of the Word, to take upon him these civil employments; I hope the hindering of persons merely Ecclesiastic to drown themselves in a sea of temporal affairs, is not to take cognisance of all things temporal, in ordine ad spiritualia. The Assembly did supplicate the King and Parliament for the abolition of the Popish and corrupt Laws which did countenance the ambition of the Clergy; the Parliament finding the Assemblies supplication just, joined with them to deal with the King to pass it, his Majesty for a time misled by the flattery of Prelates refused; but at last seeing the earnestness and clear equity of the Assembly and Parliament their desires, he was persuaded to consent to these Acts, wherein all Churchmen are forbidden to take upon them civil places. This is it that you call the forcing of the King and Parliament to change the Laws for the great trouble of the State; this is all the Assemblies tyrannising over the King and Parliament, a mere supplication to alter Popish and corrupt Laws, which both the King and the State, after a little debate did find necessary to be done.  
To the absurdities which you call monstrously gross, 
Your oftrepeated quarrel against ruling E●ders is absurd.  p. 21.22. we have spoken already, you are impatient that any ruling Elder, that any Commissioner from Burroughs or Universities should voice in Church. Assemblies; your express reason is because concilium est Episcoporum; see the man's absurdity, no Minister more than a ruling Elder must voice at any Assembly; the decisive voice there belongs only to Bishops; yet any Lay men vested with the Bishop's commission, may very lawfully exercise all Ecclesiastical jurisdiction over the whole Clergy of the Diocese; neither is there any Gentleman of the Shire, not any Burgess of the City, nor any Student in the University to whom a Prelate can purchase a Letter from the King, but he may sit and voice decisively in all spiritual causes as a constituent Member of the General Assembly as well as the Bishop himself; this is the doctrine and was the practice of our Prelates in Scotland.  
You are angry p. 22. 
Page 22, 23, 24, 25, 26. The Assembly and Parliament with us, use not to differ.  that the acts of our Assemblies should get so ready obedience, but the matters themselves are so clear, that none uses to refuse them, and it is the Law of the kingdom that the Assemblies determination in matters proper to its cognisance should be obeyed; if any thing new be acted, which requires a civil sanction, the Commissioners of the Assembly supplicate the next ensuing Parliament for their ratification, which for common is easily obtained, the clear equity of the matter purchases a ready grant. If there happen to be cause why the Parliament should not be satisfied, the Aslembly by their reasons is persuaded to be of the Parliaments mind; no such unanimous Courts in the Universe, as the Parliament and General Assembly of Scotland, they never had any difference, but what bad Courtiers and Prelates procured for their own interests: put these pests of the Church and State to a corner, the King, Parliament and Assembly shall never differ, but always concur for the strengthening and comforting one another.  
From your 22. page to 31. 
Your invectives against our first Reformation are wicked.  you heap together what ever extreme malice can invent, to bring disgrace upon the first and chief resormers of Religion from Popery; you openly avow your dislike of the first Reformation in Scotland, you are not ashamed to proclaim all the Reformation both of Scotland, France, Holland, and Germany, and wheresoever the work was not done by the hand of the Sovereign Prince, to have been Sedition and Rebellion.  
The first thing you undertake to prove, is, That we give our Assemblies power to depose and kill Kings; 
The Vindication of john Kno●, and the first Reformers of Scotland, from base calumnies.  for this you allege Martin mar Prelate, whoyet says no such thing, and though hedid what is that to us? then you cite a number of passages out of john Knox his writings; but is it just that John Knox Assertions, long before any Assemblies were in Scotland, should be laid to their charge? But what may those absurd asserions of john Knox be? he says as you allege, that the Nobility of Scotland who are borne Counselors of the Kingdom, and by the Laws have great privileges may repress the fury and madness of a misled Prince; I grant this to you must be a great Heresy who makes it one of the Articles of your faith, that though Princes were as mad as ever Nero, and should openly avow their desires to overturn all the sworn Laws of their State, and to kill without any cause all their Subjects, yet for the Nobility or whole States of Parliament to make the smallest opposition or to go one hairs breadth beyond a naked supplication were no less than a damnable Rebellion and Treason; but believe it, the subjects of Scotland will not take off your hand such maxims, without some Argument for their truth.  
john Knox is alleged to say that the Commonalty may bridle the cruel beasts and resorme Religion, but what does it concern the general Assembly whatever power the Lords or Commons have by the Law, or usurp against the Law? The matter whereof john Knox is speaking is this, The body of Scotland in the year 1557. were true and zealous Protestants, the Mass and Images were to them Idols: long before the governor and protector of the Kingdom Duke Hamilton was for the Religion, At his first Parliament he did authorise some good beginnings of Reformation, the Cardinal and Clergy at this grew mad, and found means to translate the government from the Duke to the Queen's Mother, sister to the Duke of Guise, and Cardinal of Lorain; in the time both of the Duke and Queen Mother's Regency, the cruelty of the Bishops was unsufferable. They took divers of the most zealous Preachers and Professors, men and women, and publicly without any Commission from the Magistrate, only for their zeal to the truth of God, did burn them quick as Heretics: After many years patience, the people at last seeing no end of the Prelate's fury, did cause write Letters to some of their most wicked persecutors, telling them that if they gave not over to murder their Brethren, themselves should taste of that Cup, of which they forced others to drink. All the Reformation which the people at that time practised, was to keep themselves pure from most vile Idolatry, and in private to hear the Word of God purely preached: They made no public Reformation till first they had openly supplicated the Queen and gotten her allowance, and a promise of an Act of Parliament in the year 1558. which promise when the Protestant Nobility, Gentry and Commons did press in face of Parliament, it was not denied by the Queen, but cunningly put off, upon assurance that all their desires at the first conveniency should be granted: in the mean time she received their Protestation for a Liberty to live in their reformed Churches separate from Popish Idolaters, and promised in due time to give to the Protesters full satisfaction. Though you have brought together all the malicious a persions which your predecestors the Popish Prelates and Priests were wont at these very times to heap upon the heads of our blessed Reformers; yet shall you never be able to leave any stain upon that happy work, though here and elsewhere you spew out your despite against it.  
The Reformation of Scotland was begun by public Authority in the first Parliament of Queen Mary, the year 1542. holden by the Governor the Earl of Arran a Protestant for the time; the setting up of it in public was avowed, and protested for in face of Parliament 1558. with the Queen Regent's evident allowance, and without the opposition of any; but in the next Pa●liament 1560. the whole Estates without the contradiction of any, but three Popish Lords, did set up by Law the whole body of that Religion, which since by God's mercy we have ever peaceably possessed, except so fare as wicked Prelates have troubled us.  
It is true, 
The suspension of the Queen Regent's authority was an act of the State which did nothing I rejudice the Sovereignty.  that Queen Regent notwithstanding of her good countenance and fair promises, was forced by the privy Instructions of her wicked Brethren, Guise and the Cardinal of Lorraine, to oppose Reformation; wherein fore against her own mind, as at her death she professed, she went so fare as to bring in many thousands of the French to conquer and subdue the Land. They began to the terror of the whole Isle, to fortify Leith, and other Maritime places; they exercised an evident tyranny both in Church and State, and overthrew the Laws and liberties of the Nation, which forced the cheise of the Nobility for the casting off of this yoke of stavery from the Church and State, and preventing the danger which threatened the whole Isle to enter in a covenant of defence both among themselves and with the Queen of England, but without the least prejudice to the just authority of their Sovereign then Queen of France, as it after appeared: for when by the blessing of God and the help of the English, they had ejected the French usurpers, they did hearty receive and obey the Queen so soon as she came from France. For the justification of all this I could bring formal testimonies out of Spotswood himself.  
What you say of the deposition of Queen Regent from her Authority, it is false that any Church Assembly did ever meddle with it less or more; it was the Act of the three Estates; how just let any judge. She was the first woman as I remember that ever in Britain had the government of the State; it belonged not to her by any right, the Laws provided that charge for Duke Hamilton; but she and the Prelates cozened him out of his right and long possession; she became not only a violent persecuter of all the faithful against the Law and her own promises but also went about evidently by violence and force of Arms to subdue the land to the tyranny of strangers: much of this she did, albeit at the direction of her Brethren of Lorraine, yet without all commission from our Sovereign her daughter. When no supplication nor remonstrance could stop her, the Estates of the Land being all denounced Rebels, and Traitors by her, did pass an Act not for depriving her of her Regency, but for the suspending of her Authority till the next Parliament; or till she altered the course of her tyrannous government with an express protestation that the authority and power of the King and Queen of France their Sovereigns should remain to them sacred and inviolable.  
This act of the Statewhether right or wrong, what does it concern the general Assembly of the Church? be it so that a Minister or two being called for advice, did give their assent to this action which is the furthest our Enemies allege, yet what hath this to do with our Church government? it seems the conscience of the Queen did approve of this sentence against her; for she did much repent of all those actions which did procure it, as she did evidence in that conference which a little before her death she required and did obtain with the prime Protestant Nobles, and the Minister Mr. Willocks, whose hand in her suspension was alleged to be chief. 
The Presbyterians have often supported but never hurt ●oyalty.   
That abominable calumny which continually you fall upon, as if our doctrine did tend to the kill of Kings, demonstrates the superfluity of your naughty malice, whereby your fellows and you above any one, were wont to poison the ears and heart of the King, while you were about him, till at last you did precipitate him in these dangers that very readily might have taken away from him both his life and his crown. I desire to know of you who charges us with this abominable crime of destroying Kings who were the men that saved the life and authority of King james so long as he was in Scotland? and who be these who have preserved King Charles from utter ruin, wherein your wicked companions and yourself with the first, by your pernicious ways did cast him, and would hold him still therein, if you might be heard? Did either of these Kings in the days of their danger have their recourse to any but to Presbyterians, or was any other party either able or willing to preserve them?  
What you speak of Mr. Knox preaching for the pulling down of Churches, 
Knox did never preach for the pulling down of any Church.  is like the rest of your lies, he did indeed oft times preach down the worshipping of Images, and the idle bellies of the profane Monks: one day after his Sermon the people in Perth being stirred by the injurious violence of an idolatrous Priest, did pull down the Images which daily were worshipped, and from that action did run to the casting down of two or three dens of Friars, which your Orthodox pen styles religious houses; but that Mr. Knox or any Preacher was the Author of these actions, it is so false that the day thereafter when the Bishop of Murrays son by his mischievous insolency had provoked the people against the Monastery of Scoon, john Knox in person with all the Nobility he could persuade went out to save those irreligious walls to his power from all violence. Some few Monasteries and two or three Cathedral Churches, were cast down by the idle provocations of some Popish Priests, who were so mad upon their Idolatry that they would keep these places to be Castles and forts to preserve and propagate their abominations; But quickly that fury of the Priests was gotten suppressed and the Churches peaceably purged, so that I have not heard that in all our Land, above three or four Churches were cast down.  
I should be very tedious if I went through all the odious narrations of this enraged Prelate; 
Page 17, 28.  I must touch but upon some of his principal passages: in his 27 page, he makes the Reformers to disclaim Sovereign Authority, to denounce war, to enter it to a covenant for mutual defence, to command the Nobility to join with them under the pain of excommunication, etc. A wasp out of the sweetest herbs sucks venom, the matter as all our Historians relate, was this.  
When Queen Regent was marching with the French Army to Perth, to kill as she had openly vowed, 
The Arms of Scotland against the Tyranny of the French were necessary and just.  men women and children; to raze unto the ground that ancient City and to sow it with salt, only for the pulling down of some images and some Monks dens: the Nobility did meet to stop that Horrible rage, they did deprecate violence with humble supplications, and when these were in vain, they stood upon their defence against the French Bands: this is that which you call the disclaiming of Sovereignty. They writ a threatening Letter to the Bishops and Priests, the great Incendiaries of the time, to kindle the Queen's wrath against her best Subjects: this you call denouncing of War. Some members of their own Congregation did come with the Queen against them, namely the Earls of Argyle and Murrey, Them they entreated not to shed their brethren's blood, otherwise they shown them their deserving to be excommunicate out of that society, which without cause they did persecute; The seasonableness of this reproof did quickly appear, both the Noblemen beholding the Loyalty of their Brethren and their unjust oppression by others, did leave the Queen and join with the Protestant party. A demonstration of their Loyalty wa● given to the world at that very instant, when they came to such strength that the French and the Prelates and all their opposites, could scarce have been a Breackfast to them, they were content to let them all go in peace and upon the Queen's word did dissolve their Army only suspecting, which did fall out, that no promises would be made conscience of to Heretics, before they disbanded they gave assurances of mutual defence, if by their Treacherous enemies contrary to promises they should again for their Religion be invaded: was such a Covenant any more than nature requires of every society of men for their own necessary preservation. As for your invectives against the first reformation and that which you profess is the cause of your anger, 
The 〈◊〉 very wicked and Popish.  the removal of the beauty and order of the Church, that is the putting away of the mass with all its ornaments, the removal of the Pope, Cardinals, Bishops, the Monks and Friars, for all this you must be dispensed with: for herein you but follow your Canterburian principles. Yet I cannot but marvel that your passion towards these trinkets of Popery should be so great, as to make you affirm that all our present troubles are, but God's judgements upon us for their removeall, and to prophesy that those evil cannot end, except we return to that vomit: our condition is hard if we must redeem peace with the reimbracing of the Mass Book and all its ornaments, if for the right ordering of our Church, we must take bacl our Bishops, Patriarches, Cardinals, and Popes (for none of all these you do scruple) if all our Abacies and Nunneries must again be peopled, and which is worst of all, if we must resolve never more to permit the whole estates of a land or a Parliament to oppose a Prince when seduced by a popish Prelate or a Turkish darvisch, he takes a conceit to set up the whole body of popery or of Mahometism in all his Dominions: this is the divinity which your piety and orthodoxy here insinuates.  
Your long discourse of the General Assemblies Sovereignty above the King is closed with two other stories, 
P. 29.30.  the kill of Cardinal Beton, and the tumult in the Church of Edinburrough at the reading of the Liturgy. What belongs these things to the General Assembly, were these actions either decreed or allowed by any Church meeting; but the truth is, you are gathering together a confused mass of all the odious fables which you can either find or invent to the prejudice of Protestant Religion since it came first in Scotland to this day.  
As for the Cardinal's slaughter, 
Cardinal Beton by all Law and reason deserved death, yet Knox did not defend the way of his slaughter.  all good men who heard it did hearty rejoice at the judgement of God in taking away that cruel persecuter, a most vicious wretch: as Spotswood himself relates the story, his crimes were many for which his life by all Law and reason was forfeit: the suborning of a false Testament to King james the fifth, for his own advancement, the burning quick by his own Ecclesiastic authority the most holy Martyrs, the marring with all his might the Reformation of Religion: that such a man was removed in the indignation of God, according to Mr. Wisheard the martyrs prophesy, the whole Land did greatly rejoice. As for the manner of his slaughter, that it was by the hands of private men and not of the public executiooner, this no man did defend: of Mr. Knox disallowing thereof, Spotswood testifies expressly: but that which troubles you, is not the kill of a man, but as you speak, of a Priest, of an Archbishop of high dignity, that is a Cardinal of Rome, these circumstances are but poor agravations of that fact.  
The other horrible fact at Edinburgh, how detestable it was, 
P. 31. An account of the tumult at Edinburgh for the Service-booke.  Let all the Isle judge. When a company of base men were come to that height of insolency, as to tread on the necks of the whole Kingdom, as to make it an Act of high treason for the greatest of the Nobility to keep, albeit very secretly in their Cabins, a Copy of a Petition presented to his Majesty in person, 
Vide the large Declaration.  against some new illegal usurpations of the Prelates: to get Noblemen condemned to lose their heads only for this action and to avow in print the great Justice of such a sentence, and the extraordinary favour in pardoning so high and treasonable an attempt: When they became so extremely malapert without so much as once acquainting the Church to bring in three or four whole books full of Novations in Religion, and withal to proclaim the absolute unlawfulness for the whole Land to make the smallest opposition if to morrow they should bring in, upon the back of their former Novations, the Mass in Latin, or the A coranto in Arabic; when they came with a high hand to put in practice this their lawless Tyranny, that good zealous people (whom you maliciously and falsely style whores and coal stealers) should have their patience so far tempted as to break out in violence against you was it any wonder? when atrocious injuries are multiplied upon a Nation, and by a few openly vicious and corrupt persons, the current of Justice is stopped, all the world will not be able to hold the passions of a people not totally subdued, from breaking out into unjustifiable insolences, which a little Justice might easily have prevented What ever wrong might accompany the zeal of that very good people, the reverend Answerers to the corrupt Doctors of Aberdeen do openly disavow it, and all of us were ever very well content, that the whole action of that famous infamous day might have come to a perfect trial, That all persons according to their demerits, might have suffered legal punishments. That you and your associates, the professed Authors of these popish books, and violent introducers of them in our Church against all our Laws and Customs might have been brought to answer, before your Judge competent, a lawful general Assembly: also that the interrupters of your shameful usurpation might have come to an account for all their words & deeds that day: but you and your Colleagues knowing well your legal deserts would never be pleased to come to any trial. You pressed very hard for some days, that a number of very honest men and women might have been put to bodily tortures, and that all your abominable Novations might have been quietly without any scruple every where thereafter received: upon these conditions your clemency was content to intercede with his Majesty, That the horrible and monstrous uproar might be pardoned; but when this your overture was not harkened unto, your Antichristian fury broke out so high, that nothing could satiate your rage, but the destruction (with an English Army) of all your opposites in the whole Nation, and the fastening upon the neck of the Country with undissoluble bands, the yoke of a perpetual slavery. Though in opposition to this your horrid design, many thousands in both Nations be already destroyed, though the King himself be brought in extreme danger, both of his Crown and person: yet so matchless is your rage, and that of your friends, that unless your pride, avarice, and errors may be satisfied except Bishops, books, and a Turkish royalty may be gotten established: you are willing the King, his Family, the remnant of his people should all be destroyed with you, and turned into water, to quench the fire of your ashes. It's a great mercy of God to these Lands, that such unparalelled furies are not buried below the ground, or beaten off to so remote corners, that they may no more be seen in the societies of men, either of Church or State.  
From your 32. page, 
P. 32. Our Assemblies did ever defer all loyal subjection to the King.  as a man distracted ye ramble up and down, backward and forward you rayell in so many things old and new, that to follow you with any orderly, clear and distinct answer, I think it impossible. Your first gibe is, at the power of the General Assembly, which the King and Parliament has allowed unto it, and whereof they are in a quiet possession: to wit, that in matters merely Spiritual, they are the last ordinary judges: but if they should miscarry, that the King and Parliament should not have power to make them reform their errors, it never came in any of our minds. Your next calumny is, that we count it but a courtesy, and no necessary duty to Petition for the civil sanction to our Acts, and that if our Petitions be not granted, we are ready by Excommunication and rebellion, to force the King and the State to our will; These are but Symptoms of a spirit in which Excommunication has wrought its first effect, I wish it might work farther for your repentance and salvation.  
For proof of the Assemblies usurping over the King, 
Mr. Hinderson is far from all disloyal and papal humours.  you allege first the late Sermon of the Scottish Pope at Westminister, and then you run bacl upon our first reformation. It is true, that Scottish Pope was the man whom the General Assembly made their instrument, to deliver you over to the Devil and therefore your rage against him for that necessary and good service is great: out of his Sermon you dare cite nothing, and it is well known, that no or thodox Divine in any of the reformed Churches, is more willing to give to Sovereign Princes all their due, than that most worthy man is, and ever has been. In your scoff of a Scottish Pope the smoke of ignorance goes up, with the fire of malice: these many years, for your old stinging, you have been removed to dark Caverns, though sometimes for a Breathing you have cropen out to Oxford & Dublin: but had your crimes permitted you to have walked a little, either at Lond. or Edinburgh, or any where in this Isle, where the Sun of Truth & Justice did shine, or any where over Sea, where the affairs of this Isle with any ingenuity use to be represented: you would not have called that most gracious man a Pope. For how ever you have declared yourself for Scottish Cardinals, and a Pope over the whole Church Catholic through all the world: and all who know you, will bear you witness, that in Scotland so proud and arrogant a Prelate, did not breath in our days: yet the venerable divine whom you slander is so fare from the note you would put upon him that a more modest and humble spirit of so great parts, and deserved authority with all the greatest of the Isle, lives not this day in the reformed Churches.  
But it is our first Reformation that chiefly grieves you, 
Our first reformation was authorized by Parliament.  you continually break out upon that, and repeat very oft the same most bitter slanders. The reformation in Scotland, as has been said, began long before the year 1558. when the Queen's Mother was not yet come to the government, in the year 1542. the Protestant Regent, Duke Hamilton, with the consent of Parliament did then authorise it, and set it on foot; albeit the complete and public Reformation of the whole Land, was not till the year 1560. when the Parliament convened by the authority of our Sovereign, and after ratified by her, did authorise it fully. Her delay for a little to ratify that Parliament makes nothing against its validity, especially since now for fourscore and five years it has stood firm, as one of our most happy Parliaments, not questioned by any, but some few eminently malignant Papists, and Prelates.  
That which here you scorn in Knox, is a truth uncontroverted by any reasonable man: that Religion has its own proper intrinsical strength from God, its only Author; that Princes and states may and aught as servants to God their Lord, make way for it in their Dominions by their good Laws; but this does not add any more internal truth and strength to Religion than it has of itself, before the Magistrate confirmed it, and which it cannot lose although the Magistrate do cry it down, and persecute it for error.  
Concerning the debates in the years 1558. and 1559. betwixt Queen Regent and the States, for the just Liberties of the Kingdom, for both agreed that this was the chief quarrel, we repeat not what we have said before.  
What you being from the thirty third p. to 39 
P. 33.34.35. Episcopacy was never ●pproved by any lawful Assembly in Scotland.  I have met with it a most all in my answer to the other Treatise. In the year 1571. a Committee of the general Assembly at Leeth, deceived by some prime Courtiers, too much engaged unto the Prelates of England, did advise to set up Bishops in the Church of Scotland, with the name, and some shadow of the things which then were in England: but the thing itself, a sole power of Ordination, and Jurisdiction over the whole Diocese in one man's hand, they never dreamt of. Yea, the very name and shadow whereto that Committee was drawn, was never allowed of by any act of a lawful general Assembly: for the very next Assembly did disclaim it, and ever after the matter was in debate till both name and thing was totally exploded.  
Your discourse of the Negative confession, and Church-government, in the year 1580. and 1581. and of the platform of Presbiteries, as set up by Mr. Melvil without the King's Authority with much stuff of this kind, demonstrates your mind, to calumniate with a great deal either of ignorance of the times, or malicious resolution to lie.  
In the year 1580. some prime Courtiers, 
The short confession of Faith was subscribed by King James 〈◊〉 the year 1 〈◊〉.  and others truly popish in their heart yet for their own ends was content to dissemble, and to abjure popery with their own equivocations and mental reservations. The King desiring to stop all starting holes, caused Mr. Craige the Pastor of his Family to draw up a confession, every particular, rejecting expressly the most of the Romish errors: this King James himself did Sign, and permitted none to live at his Court, who did not swear it, he ordained it also to go through the whole Land. Towards this confession scornfully called negative, the Prelatical party did ever carry an evil eye, for it was a stronger bar against popery, and their intended innovations, than their designs could well admit.  
The whole six years before that Confession, 
The Presbiterian government was fully agreed to before that 〈◊〉.  the General and provincial Assemblies were much exercised, in perfiting the second book of discipline, wherein the whole body of the Presbiterian Government is fully set down: nothing in our Church did ever pass with so great deliberation nor with greater unanimity. In the year 1578. it was all agreed unto in the General Assembly: Mr. Melvill was a gracious instrument in that work, but all the Divines of the Kingdom did join with him therein. With the states they had some controversy, but not for the matter of Government, in this the Harmony betwixt the Church and State was full, but for the Church Patrimony, wherein the King did join hearty with the Assembly against the Court, and wherein yourself cannot but bear witness to the honesty of the Divines at that time. For it was their mind that Church rents ought not to be impropriat to Courtiers nor given to Prelates, nor serve the ambition and avarice of any Churchmen, but aught to be employed for the Honourable and comfortable maintenance of all that served at the Altar, and for the relief of the poor and strangers, and what was above, to go to the public uses of the state. But in this gracious design, the cunning first of the Court, and after of the Prelates, did Cross both the King and the Assembly, so that for peace they behoved to yield, albeit upon occasion both his Majesty and the Church did often protest for their rights. 
The King and his Counsel did set up the Presbyteries over all the Land at the same time.   
But for any parts of the Presbiteriall Government which in that Book of discipline was set down, there was no controversy in the year 1580 betwixt the Church and the Court: The privy counsel had subscribed all that book with some reservation about Church rents; the General Assemblies oft did agree to it without any exception, his Majesty himself in the fore named year did send to the Assembly with an express commissioner the platform of all the Presbiteries, which thereafter were erected over all Scotland, & which against all the Prelates assaults have ever stood firm to this day; so your alleagencies are exceeding false, that the Presbiteries were erected without the King's authority and that in the year 1580 the Government of our Church was Episcopal, these are putide threadbare lies.  
The General Assembly did never allow of Abbots and Priors as Churchmen and though they pressed the great unjustice that Popish Bishops and lay Abbots should 〈◊〉 in Parliament in name of the Church to vote as the third estate 
The General Assembly did never approve of Abbots and Priors.  Estate without any Commission from the Church, yet it was never their intention to have any of their own number appointed by themselves to vote in Parliament, in name of the Church of Scotland, For when King james a little before his going to England was very earnest with the general Assembly to accept of that as a favour, they overseeing the snare did resolutely reject it, ever till his Maje. by very great dealing, did draw a plurality of an unadvised Assembly to embrace that power of voting in Parliament, but with a number of Caveats, which wise men foresaw would never be kept.  
That Master Melvil, or any Presbytery of that Land had ever any hand in impropriating or disapidating any part of the Church Rent, is fare from truth: But that your good Colleagues, the Prelates, in the Parliament, 1606. made a bargain for alienating from the Church for ever, no fewer than 16. Abbays at one time, I declared before.  
About that time what the practices of the disciplinarians a● London might be, I do not know: but this is certain, that Mr. Cartwright and all the old nonconformists in England, were our dear Brethren and made a ways the Government of the Church of Scotland the measure of their desires, that betwixt us and the antiepiscopal party here, was never any difference, till the unhappy Separatists, and their Children the Independents did make it.  
Your envenomed invective against the present Reformation of both Kingdoms as a monstrous deformation we let it lie in your own bosom to keep you warm, till you be pleased to bring all of it abroad in that Anatomy which here you promise but we expect no performance till you first have had leisure (as likewise you stand engaged by your word) to put the four Limbs unto that Gorgon's head of your Turkish Monarchy which some years ago you set up at Oxford. 
P. 36. The Ministers in Scotland were wont to give the King seasonable Counsel, but in all wisdom and humility.   
In your 36. p. you run upon our Assemblies for appointing Ministers to Preach pertinent doctrine, and advising them who did Preach to the King and State to speak a word in season for the we'll of Zion, at that time as I show before their was a mighty design to advance the Catholic League, for the overthrow of Queen Elizabeth and all Protestants, the prime Courtiers were diligent Agents herein, the men who were trusted to be watchmen to the King's person and Family, if at such a time they should have been silent, they could not have answered it either to God or man: You and your gracious companions, who never had a mouth to divert a Prince from any evil course, were yet loud trumpets of fury in the most of your Sermons and Prayers to inflame him against his two Puritan Parliaments of Britain, but to calm him towards his innocent and Catholic trusty Subjects of Ireland.  
That any Assembly in Scotland ever challenged the sole power of indicting fasts is in the ordinary predicament of your assertions under the spece of palpable untruths. 
P. 37.38. No affront was offered to the King by the fast at Edinburgh.  Of the feast at Edinburgh p. 37. I have given in the other Treatise a full account, only I add here that in this your relation you makeit more false than any other of your friends who writ thereof: the King was neither invited nor present; the original of the motion was not from the King, but the French Merchants, for their own ends; the Magistrates of Edinburgh did not countenance the feast, for of their four Bailies three kept the fast: the appointers of that abstinence were not the Ministers, but the Magistrates and the congregational Eldership, not the supreme, but the lowest judicatory of the Church: the Process against the Magistrates and the King's great Solicitation that it might be superseded are merely fabulous.  
I have also given a large account of your next calumny in the other Treatis: 
If any should Preach Treason with us he is censurable both by Church and state.  no man in Scotland did ever maintain that a Minister Preaching Treason might not be convened and punished by the Magistrate according to the Laws. All Mr. Melvils' plea was that a Minister of the Church of Scotland, and a member of the University of St. Andrews being privileged by the ancient and late Laws of the Kingdom, was not necessitate at the first instance to answer before the privy counsel for a passage of his Sermon, which most falsely was said to be treasonable. The whole case I have opened at large else where.  
The acts of Parliament you speak of warranting an unreasonable Supremacy were procured in the year 1584. by that insolent Tyrant Captain james, and the Declaration upon them was penned by Bishop Adamson, also both the Acts and the Declaration were recalled by the King and Parliament, That any invectives against his Majesty's person for these acts were spread abroad we do deny it: we think it very possible that much might both have been spoken and written against the matter of these acts, but that any man was so unmannerly as to fall upon the King himself before we believe it, we must have a greater evidence than a Prelate's Testimony.  
What you say of the fugitive Ministers, 
The Erastian and Prelatical principles brought great trouble on the Ministers of Scotland.  as Spotswood relates it, was thus. The acts of that Parliament 1584. were so bitter and grievous to all the gracious Ministers of Scotland, that many of them fled out of the Kingdom, and divers of the prime laid down their life, as it seems of mere grief, Mr. Smeeton Principal Mr. of the University of Glasgow, and Mr. Arbuthnot, of the University of Aberdeen both died that year; all the Ministers of Edinburgh fled to England, and the chief of them Mr. Lawson went to London: Adamson Archbishop of St. Andrews at that time kept great correspondence with the Bishops of England, who without any complaint of the Scottish Ambassador were able easily to get an affront put upon a Presbiterian fugitive: but if ye will believe Spotswood, Mr. Lawson was a man so eminent both for piety and prudence, that it can hardly be supposed any thing could escape him in preaching which might deserve the Queen's displeasure: how ever, that excellent man did die at that time in London, as it seems martyred by the injuries of the Scottish and English Prelates, which doubtless did help to bring down that vengeance upon the Prelatical State in England, which our eyes now do behold.  
For the further evincing of the intolerable miscarriages of the General Assemby, 
P. 39 The case of james Gibson.  you bring three other stories p. 39.40. all are faults alleged against single Miinisters which were they never so great and true, ought not to be laid upon the Assembly; but see how all are misreported the first concerns james Gibson a zealous Country Minister, who Preaching in a very troublesome time, spoke more rashly of the King then became him, the words that you ascribe to him, we may not take them at your hand for in the same matter by spotswood's own Testimony, you are guilty of a great untruth you avow that the King caused complaint to be made to the Assembly of this man, But by no entreaty could obtain any punishment to be inflicted upon him: Spotswood says the contrary, that the Assembly did pronounce the man's words to be slanderous and therefore suspended him from his Ministry, and while they were in further agitation of his cause, that he fled into England, doubtless for fear of his life: what became of him thereafter I know not, only I have read in a good Author, that what here you insinuate of his favouring Hacket and Copinger is a very false calumny.  
The next you speak of is Mr. 
Master David Black his case.  David Black, Minister of St. Andrews, a man of great piety and prudence, his name is yet very savoury in that Town: though there be in it some three or four thousand people, yet so great was the zeal, wisdom, and diligence of Mr. Black, that during all the time of his Ministry there, no person was seen either to beg or profane the Sabbath day, in all that Congregation. This man being delated to the secret counsel by a very naughty person, that in a Sermon he had spoken disgracefully of the King was willing to have appeared, and cleared himself of that calumny; but finding that it was not his person which was aimed at, but a quarrel with the whole Church in him, sought for by the misleaders of the Court, he thought meet to appeal not simply from the King but from the King and secret counsel to the King and General Assembly: as to the proper and competent Judge appointed by the Law for matters of Doctrine. While this question is in agitation, a great storm did fall upon the Church from the seventeenth day of December, which made Mr. Blacks cause be laid aside yet a little thereafter for to please the King the Commissioners of the general Assembly did pass upon that gracious man a sentence severe enough, removing him from St. Andrews to some obscure corner where he passed the rest of his days. 
P. 40. A clea●e vindication of the assembly at Aberdeen in the year 1605.   
Your third story is of the Ministers who went to Aberdeen the year 1605. upon them you make a tragic Narration a guilty of the most treasonable rebellion. Your rashness is great, at these times to bring up to the sight these things which for the honour of many, did lie long buried: but since it is your wisdom to make the world know, whereof with your friend's advantage they might have been ignorant, the matter was this. It was the custom of Scotland, ever from the Reformation, to keep general Assemblies twice, or at least once every year; After some debates in the year 1592. it became a Law, and an Act of Parliament, agreed to unanimously by the King and States, and accordingly it was practised without any interruption, that the General Assembly should meet at least once a year, and appoint when all other actions were ended, the day and place for the next years meeting. In the year 1602. the Assembly in the King's presence, and with his advice did appoint the day and place of their next meeting, in the year 1603. His Majesty at that time going to England, took upon him to prorogat the Assembly, till the same day and place of the year following 1604. of this prorogation there could be no necessity, but his Majesty's mere pleasure. When the Diet of the year 1604. did come the affairs of the Church did greatly call for an Assembly yet it was his Majesty's will to make a second prorogation 〈◊〉 the fifth of July, 1605. This was much to the hurt grief, and fear of all the godly, yet they endured it, but when the Diet of the year 1605. was come. His Majesty did not only prorogate the third time, but also made the day of the next meeting ●●tertaine and inderinite. This gave an alarm to the whole Kingdom, all the world did see the King's design to bring the English Episcopacy and all their Ceremonies upon the Church of Scotland: also the mystery of popery was then working vehemently, a mighty faction of popish Lords were still countenanced among us, immediate correspondence with the Pope by the chief Statesmen was much surmised, and afterward was found to be too true. Scotland had no considerable B● work either against English or Romish corruptions, but their general Assemblies: if these were removed, the poor Church lay open to the inundation of what ever Antichristianisme the Court was pleased to send in. The general Assembly besides its divine right, was grounded upon so good Laws as Scotlanâ cou●d afford; but ●o that at the end of the present Assembly, the Diet of the next should always be appointed, however his Majesty's design to put down the general Assembly was evidently seen by a● intelligent men, yet so long as he prorogate it to a certain day, men were quiet: but so soon as he commanded the third diet, to be deserted and that to an uncertain and infinite time they to whom the welfare of the Church was dear, did awaken and found it necessary to keep the Diet appointed in the second prorogation at Aberdeen july 2. or 5. 1605. The Commissioners of the Presbiteries in their way to Aberdeen advised with Chancellor Seaton the prime Magistrate of the Kingdom in the King's absence, and were encouraged by him to go on, yet so soon as any of them came to the place, A Gentleman the Lord of Lauristone, came to them with a warrant from the King and privy Counsel and discharged them to keep any Assembly there: yet the will of the King and Counsel was not intimated to them in convenient time, for when the King and Counsels Letter was presented, they show they were not in a capacity to receive it, till once they were an Assembly, so with Lauristons' good liking they did pray and chose their Moderator and Clerk: thereafter they did receive and read the Letters discharging the Assembly, to which they gave present obedience, and did no more at all but appointed the next meeting according to the express act of Parliament. Lauriston after the Assembly was dissolved, was so officious as by a Lion herald with a public Proclamation to command them to be gone; this Proclamation most falsely he did antedate as if it had been used before the Ministers sat down, hereupon the Ministers were convened before the secret Counsel for keeping of a Conventicle contrary to the King's command, they answered as Spotswood says, that they had done nothing but according to the Laws both divine and humane, That the General Assembly had right to meet in the great necessities of the Church, and the Laws of Scotland gave them express warrant to meet: Lauriston told them that the King might delay all meetings both of Church and State, Parliaments and Assemblies so long as he pleased, they replied that they could do nothing against the King's mind so long as they followed the express order of his standing Laws. When the King and state has passed an act for Triennial Parliaments, and the Commissioners of shires do meet at the day appointed to fence a Parliament according to Law and long uncontroverted custom, if by evil Counsel the King should not only delay but by a Proclamation put of the meeting to an uncertain and infinite time, ought these Commissioners for following the instructions of their shires according to Law and custom, be liable to any censure: the case now in hand is just the same.  
The Ministers did plead further, that the privy Council was not a competent judicatory to the question, what was a lawful, or unlawful Assembly: that by the Laws of the Kingdom such questions were to be decided by a lawful General Assembly, and not elsewhere.  
At that time Doctor Bancroft was Patron to the naughty Preacher of Scotland, who were panting for Bishoprics, and as after the conference at Hampton Court, he had moved the King to crush the most of the gracious Brethren of England, who could not submit to Episcopacy, and its Ceremonies; So than did he hasten a Message to the Council of Scotland, for the condemning all who adhered to the Assembly of Aberdeen, of high Treason. To maintain a power in the Church to keep an Assembly, or in the State, to keep a Parliament whether to begin, or to continue it, when the King did discharge (though the Law did expressly warrant it) was to oppose the Royal prerogative and could be no less than the highest treason, especially if any did decline the Judgement of the Privy Counsel, or any other judicatory, to which the King was pleased to refer the decision of this case: though the nature of the thing and the Law, did require the question to be determined in another Court.  
For this plea a number of gracious Ministers were condemned by an Assize to be executed as Traitors, but thereafter as it were of great favour, and special grace their lives were spared, yet were they all presently banished, never to return to any of the King's Dominions while they lived. All the godly and wise in the Land did cry out upon this Act of the Candidats of Episcopacy, as of the highest unjustice and Tyranny.  
All the sufferers were men exceedingly beloved, 
Mr. Welsh, and Master Forbes, their oppression.  but some of them were very eminent, Master Forbes was a man of so great learning and prudence, that in Germany both higher and lower, yea with King james himself, and King Charles he was held while he lived in singular reputation. Master Welsh was a man altogether Apostolic, of rare both learning and piety. The fame of this man's zeal was so great, that not only the Protestants of France, but the very Popish Priests and Soldiers, yea, the profanest of the Court and King Lewis himself, at the very time of his hottest persecutions, did much prize and reverence him: yet so great was the rage of the Bishops against him, that when in his old age and great sickness he came over to England, and according to the direction of his Physicians did supplicate to be permitted to breathe a little in his natural air, though he was altogether unable for preaching, or making any more stir in the world, it was peremptorily denied him unless he should give assurance of putting his neck under the Episcopal yoke: not being able to do this, he was forced to die out of h●● Country, a banished man.  
Who would not have th●●●ht that the ruin of so many gracious men might ha●●●●lly satiate the malice of a few ambitious persons, 
Bancroft a persecutor of the Scottish Presbiterians.  bu●●● they were not content: they proceeded farther in their cruelty, they moved the King to call up to London a number of more Divines, who for piety, zeal and learning, were of greatest reputation. The pretext was fair and his Majesty's Letter to them courteous, he required them to come up to give him their best advice how the Church of Scotland might best be settled in peace, but behold Bancrofts, and the Scottish Episcopaturians fraud they are brought before the King and Council, and there are posed with a number of dangerous and ensnaring questions to which they declined to answer, yet being much pressed, they gave in their mind in writing so humbly and prudently as was possible: no quarrel could be picked against any of their words, yet were they all arrested to stay at London, till contrary to Law and the order of the Church, and the heart of all the godly, their adversaries were set down in Scotland, upon their Episcopal Thrones.  
Mr. Andrew Melvil, 
The undoing of Mr. Andrew and Mr. James Melvils.  a great Light to the Scottish Nation, for his free speeches after great provocation, against the English Bishops and Ceremonies, to which he (a stranger called up by the King's friendly Letter) did owe no subjection, was kept prisoner three whole years, and then was sent over to Sedan, where he lived to his death a banished man. His Nephew Mr. james Melvil, for his excellent parts in great favour with the King, but unable to comply with Episcopal designs, was kept out of Scotland till his dying day; the rest were at last sent home, but all of them as Prisoners, confined to certain places. These were the first fruits of the English Prelacy in Scotland, but yearly thereafter that tree did bring forth such grapes of Gomorrha among us, that the Land could be at no peace, till it was cut down, yea plucked up by the roots.  
It might have satisfied the unnatural malice of a very wicked child, 
P. 41. Prelatical calumnies.  to have bespattered the face of his innocent mother, with the half of the former very injurious and false calumnies, yet you the worst of all your Mother's children, must have leave to pour more of your excrements upon her head. From your page 41. to the 46. you would make the world believe, that the Church of Scotland does excommunicate good men, and tender consciences for a dissent in the smallest points of Religion, and does persecute for such differences with all the rigour of temporal afflictions. Secondly you affirm that the Assemblies of that Church, take upon them to make Traitors whom they will, and to cast out of the Court, whether the King will or not the greatest and best men, with whom they are displeased. Thirdly, that these Assemblies do alter the Laws of the Kingdom at their pleasure; Surely if strangers who know not the Constitution and customs of that Church, were disposed to believe all you say, they could not but by your relations he brought to a very evil opinion of your mother whom you an unnatural son so vildly slander: but it is good that men here are so rational, as not to take upon trust the naked assertions of a malicious enemy. 
The discipline of Scotland is fare from all rigour and Tyranny.   
For the first, a complaint of rash Excommunication, and persecution thereupon, is very impertinent from your mouth: it is not so long that yet it can be forgotten, since you and your Colleagues did allow your officials and others to excommunicate good people for trifles, yea, for no offence at all, but their zeal to God, and the good of their Country: your Cannons in all the three Kingdoms are extant, your cruelties are fresh, in imprisoning, banishing, Pilloring, stigmatising the worthiest men for contradicting you in any one of your numerous ceremonies and traditions.  
As for the Church of Scotland, that it did ever meddle to trouble any in their goods, Liberties, or persons, it's very false: what civil penalties the Parliament of a Kingdom thinks meet to inflict upon those who are refractory, and unamendable by the censures of a Church, the state from whom alone these punishments do come, are answerable, and not the Church.  
That Excommunication in Scotland, is inflicted upon those who cannot assent to every point of Religion determined in their confession, there is nothing more untrue, for we know it well, that never any person in Scotland, was Excommunicate only for his difference of opinion in a Theologick tenet, Excommunication there, is a very dreadful sentence, and therefore very rare: these last forty years, so fare as I have either seen or heard, there has none at all been Excommunicate in Scotland, but some few trafficking Papists, and some very few notoriously flagitious persons, and five or six of you the Prelates for your obstinate impenitency, after your overturning the foundations both of our Church & State, and one most rigid and pragmatic Brownist, who for all that could be done or said, would needs make it his work to persuade all he was able by discourse, Letters, and spreading of books, that in Scotland there was neither a Church, nor any Ministry nor any Ordinance.  
In Scotland we count the spiritual Judgement of Excommunication most heavy, but any temporal inconvenience that follows upon it, is not very considerable: for first there is not any civil hazard at all to any excommunicate man, who will suffer himself to be brought to any measure of repentance. Secondly, were they never so impenitent, there is no harm can come to them (as I remember) a whole year after the long process and final sentence of Excommunication. Thirdly after a years contumacy, though the Letter of the Act of Parliament be heavy, yet I appeal to any who has lived in Scotland, among the very few whom they have known Excommunicate, how many did they ever hear to have been hurt in their goods, imprisoned, or banished. I am sure that Huntly, Arrole, and Angus, and the other popish Lords, though for their plotting to undermine the State, their persons after Excommunication have been secured, yet no penny of their estates went to the King's Exchequer, or to the hands of any of their unfriends: but as the ordinary custom is, upon the pretext of a small composition, what ever the Letter of the Law takes from them, it is all put in the hand of such of their friends whom they do most trust; Scotland's guilt may well be too much indulgence, but of any excessive rigour towards spiritual oftenders, they will be condemned by none that knows them. 
P. 42.43.44. A narration of the roads of Ruthven and Stirling.   
Your other imputation, that our general Assembly takes upon it to be judge what is Treason, and who are fit to be Counselors, nothing is more false. But here you do us the favour to prove your Allegiance by a long story, to which I have given a full answer in the other Treatise: At that time of King James minority, Spotswood himself being witness our State was miserably misguided, the Tyranny of Captain james, supported too much by the favour of the Earl of Lennex, was very grievous, both to Church and State: I touch but upon one instance. The greatest subject of the Kingdom, and at that time nearest to the King in blood was james Hamilton Earl of Arran, a very gracious and most brave man before his sickness: without any fault at all, so much as alleged for he was uncapable at that time of any crime, being vinted with a distemper that made him keep his house, and hindered him from meddling with any affairs of State, yet was he spoiled by the fraud and violence of Captain james Stewart, of all his Lands and honour. This violent oppressor was made Earl of Arran, and Chancellor of the Kingdom. At that time the design was clear and confessed, to bring Queen Mary out of her prison in England, to set her again upon her Throne, to advance the Catholic League which then was newly made, betwixt the Guises, King james his grand Uncles and the King of Spain●, for the destroying Queen Elizabeth and the whole Protestant party; For the preventing of these mischiefs, the prime Nobility found it absolutely necessary, to have the advancers of these counsels removed from the minor King. What ever fault was in this action, the Assembly is unjustly charged therewith. Their advice was never sought thereto, only half a year after it was done, his Majesty sent a special Command to the Assembly for their approbation thereof: for as by divers of his Letters to all the neighbour Princes, he did signify his good liking of that action, so in all the great Courts of the Kingdom he required it to be approved. The privy Council, the convention of Estates, the general Assembly by his Majesty's express Commission did all assent to his will. It is true Captain james, so soon as he crept in again into Court, did change the young King's mind, but the event of that alteration was a more horrible confusion both of Church and State. The Earl of Gowry was beheaded; as a little before the Earl of Morton, sundry Gentlemen of good quality, most innocent, were hanged; many of the prime Noblemen, Gentlemen, and Ministers, were forced to flee for their lives out of the Kingdom; till all of them joining together did ride in Arms to Stirling, and by violence. though without hurt to any man's person, did the second time remove those Courtiers, and for ever after kept them from the King, to the full quieting both of Church and State. This Road of Stirling was much more cried out upon by the wicked Prelates and Courtiers, than the former of Ruthven, yet was it approved for good service to the King and State, not only as the former by the privy Counsel, and convention of States, but also by the ensuing Parliament and so it remains unquarrelled unto this day.  
Your third complaint is, 
P. 45. The Assembly repeals no laws, but supplicates the Parliament to recall their ratifications of Ecclesiastical corruptions.  that the general Assemblies do alter what the Law has established: all your examples hereof are, The Votes of the late general Assembly at Glasgow, condemning the civil places of Churchmen, pronouncing the very office itself of Bishops to be unlawful in the Church, and crying down the high Commission Court. Here you fall upon the Parliament of England as fools and Traitors for letting themselves be persuaded by the Scots to swallow down their wicked Covenant. To all this, our Apology is brief, what ever power our general Assembly possesses, is all well allowed by the King and Parliament. The acts of that Assembly you complain of, are all ratified by the State: the order of our proceeding is appointed by Law, all matters Spiritual and Ecclesiastic, are first determined by the general Assembly, if the nature of the things require a civil Sanction, the Votes of the Assembly are transmitted to the Parliament, if a General Assembly have voted an Error, or any thing that's wrong, and that corruption hath been ratified by an Act of Parliament: a Posterior general Assembly recognosces the matter, and finding an error in Religion, notwithstanding of the prior votes both of the Assembly and Parliament, does condemn it, and appoints Commissioners to represent the reasons of their vote to the next Parliament with an humble supplication to annul these Acts and Laws which did confirm the condemned corruption. This has been the method of proceeding in Scotland, since the first erection of a general Assembly: in this way were all the Errors of Popery first condemned in the Assembly before the Parliament did recall their old Laws whi●●●●nfirmed them. The form of this proceeding established by the Parliament itself, does not import any subordination either of the laws, or the Parliament to the Assembly. 
P. 46. It meddles with no civil Courts.   
At this place p. 46. you bring us another story whereupon you make tragic outcries of the Assemblies insolent usurpations, it seems, you thought that this your book should never have come from Oxford into the hands of any Scottish man, who knew the Custom of the Judicatories of Scotland: I do marvel much at your impudence, that you should speak of the Assemblies encroaching upon the Lords of Session, or meddling with any Civil cause, which the Law commits to any temporal Judicatory; there is no better harmony in the world, than always has been in Scotland between the civil and Ecclesiastical Judicatories; no interfeiring was ever among them, but what the Bishops made. You indeed in your high Commission did take causes both civil and Ecclesiastical to your Cognisance from all the Courts of the Kingdom, and did at your pleasure, without, and contrary to all known Laws, finally determine them, without any appeal, but to the King, by whom you were sure ever to be best believed.  
For the story in hand, 
The case of Mr. John Graham.  I am content Spotswood be Judge, as he relates it, the matter was thus, Mr. john Graham, one of the Lords of Session, or Judges of the Common Pleas, a very false and dishonest man, intended an action against some poor men, to put them from their Lands; for to effectuate his purpose, he seduced a public Notary dwelling at Stirling, and persuaded him to subscribe a false Writte, upon the which the poor men by a decree of the Lords of Session were removed from their possessions. The oppressed souls cried out of their injury, and intended action against the Notary for his false Writ; they got him arrested and imprisoned: The Minister of the bounds, Mr. Patrick Simpson, whom King James and all Scotland knew to be a most learned, zealous, and pious Pastor as was in the whole Isle, dealt with the Prisoner to confess the truth; after some conference, he confessed all, and declared how Mr. John Graham had sent his Brother to him, with a false Writte, which he did subscribe; an assize was called, the poor Notary upon his own cousession was condemned and hanged. Mr. John Graham, as covetous and false, so a most proud man would not rest satisfied, but presently summoned Master Patrick Simpson to appear before the Lords of Session, as a seducer of the honest Notary to lie against his own life; Mr. Patrick was ready to clear his own innocence, whereof all were well persuaded, but shamefully wronged by an impudent man in his good name, he caused cite him before the Assembly, as a slanderer of a Minister in the work of his calling: the Lords of Session not content that any of their number should be called before the Assembly for any action depending in their Court, did send some of their number to the Assembly for to debate the whole matter. The Assembly told them that they would not meddle with any thing that was civil, nor which belonged to their Court; that they intended to take no notice of their decrees, at Mr. John graham's instance to cast the poor 〈◊〉 out of their Land, whether it was right or wrong: nor the notaries Instrument wherefore he was hanged, whether it was true or false. They told them also, that whatsoever they had to say to Mr. Patrick Simpson, he was to answer them as they should think fit, in due time and place; the Assemblies question was alone about the slander of one of their Members whom Mr. john Graham did openly challenge as a Seducer, of a Notary to bear false witness; They had cited Mr. John Graham before them to make this good, that so they might censure Mr. Patrick Simpson, as a man unworthy of the Ministry, or if Mr. John Graham's challenge was found a mere calumny, that he might be brought to repentance for it in acknowledging of his wrong. Let any equitable man judge how insolent the Assemblies proceeding in this action was; for a time there was some controversy about this matter betwixt the Assembly and the Session, but at last all was amicably composed, and God decided the question with the violent death, and public disgrace of Mr. john Graham.  
What ye subjoin of King james trouble to the shedding of tears, I take it for your mere invention: 
P. 47. The grea● controversy betwixt the King and the Church, was about the infinite extent of the Prerogative.  for Spotswood the fountain of all your stories, who never fails to relate to the full, what ever is meet to draw any envy upon the good Ministers, who opposed the Episcopal designs, makes no mention at all of King james tears. I grant he reports that advice of the Chancellor, and some such reply to it as you speak of, but how truly I cannot tell, only this is most certain that what ever difference King james had with the Ministers, it was alone about the great Idol of his Prerogative, to do as a Monarch in Church and State what he thought convenient, with his prerogative in matters of State they did never meddle, but his design to bring Bishops and Ceremonies in the Church as they conceived, against law and reason, the most honest of the Ministry did ever oppose it to their power, albeit in a humble and warrantable way: others for their own gain and advancement, did yield to his desires, and assisted him with all their power, to advance his Prerogative so high, as to do, without any resistance, all his pleasure both in Church and State. But the Lord now has cleared that controversy, and has made the righteousness of these oppressed men shine as the light, and the baseness of these flatterers appear, in its own base and vile colours.  
Concerning his Majesty's discourses at the Conference of Hampton Court, 
The Presbytery is a great bar to keep out Democracy and Tyranny, both from Church and State.  we confess they cannot be very favourable to any who opposed Episcopacy, which these of your Coat long before that time had made him believe was the main pillar of his Throne, and had persuaded him to look upon all, that was disaffected thereunto, as enemies to his Crown. But how fare you are here mistaken in fastening upon Presbiteriall government any furtherance of Democracy, not reason alone, but now also ample experience makes it evident, there is not such a bar this day, as both friends and foes do well know against the Sectaries designs to bring in a popular government in the Church, as Presbytery: And if your rules be right enemies to Democracie in the Church, will never be instruments to bring it in to the State.  
If Presbytery could be partial towards any one civil Government more than another, 
It is 〈◊〉 singular help both to Parliaments & Just Monarchy.  its similitude and consanguinity with the constitution of a Parliament might make it suspected to be inclinable to the rights of that Court, more than a Prince or the multitude could desire: but the truth is it medles not to the prejudice of any civil Government which it finds established by Law, but what ever that be, it supports it to its power, and how serviceable it has ever been to Monarchy in Scotland, examples both of old and late do demonstrate. Who were the prime instruments of settling King james in his infancy upon his Throne, who kept him into his Throne against all the assaults of his potent enemies? to whom in all his great straits had he ever his recourse during his abode in Scotland? to no other but to the Presbiterian Nobles, Gentry & Ministers if these had been disposed to have changed the government of the state there was oft no considerable impediments upon earth to have opposed them; but such a desire never entered into their thoughts. And of later times when the Presbytery in Scotland hath attained its highest aims, and is in capacity as you say to make what factions it will, when its provocations to a●ger were as great as readily can be again and the madness of you Malignant Prelates had laid the Crown in Scotland very low at such a season did the least disloyalty appear in any of the Presbiterian side, were not they and they only the men which settled that throne which you had caused to shake and astened the Crown upon that head from whence you hands by your extreme unjustice pride and folly had we● ne'er pulled it away? And at this very hour when you and all your friends are able to make no help at all to relieve not only the King and his house but the Royalty itself from that extreme hazard of ruin wherein you alone both have cast them, and with all your hearts would still continue them upon some fantastic hope which yet you have of attaining all your former desires, or else to revenge your disappointments though all the world should perish: At this time when you have cast the Crown, the Throne and Sceptre in the dust who is able who now is willing to save the King or to keep Monarchy on foot? I hope albeit your dementation be great yet even you must see and confess that it is the Presbiterians and these alone by whose hearts and hands this work must be done which indeed your goodness and wisdom has made extremely difficult and well ne'er unfeasible.  
You fall very needlessly on Mr. Catherwood the Author of that Book altar darna scenum, 
P. 18. Mr. Catherwoods' vindication.  a man of greater worth than all the Prelates that ever Scotland bred, put them all in one. Durst ever any or all of you look that man or his Book, in the face? you had long twenty year's leisure to answer, but was ever the courage among you all to assay it? I do not love to speak, or when it is spoken by others, to defend any thing that may rub upon authority, yet when sycophanticall Prelates make it their work to bring most honest and gracious men in disgrace with Princes for some incomodious phrases which in the heat and current of large discourses have escaped their pens, who shall but vindicate their innocency from such flatterers accusations.  
Is it a crime for Master Catherwood to write, that in all Kings naturally their is a hatred to Christ; what do you here intent to censure? are not all men naturally enemies to God? unto this natural Corruption that is Common to all flesh does not great places in the world especially Crowns and Throns', add many provocations, from which poverty and meannes gives exemption; what would you here reprove? speak out plainly your Pelagian tenet, deny original sin, make it one of the Royal Prerogatives in virtue of the Crown, to be naturally gracious and an advancer of Christ's Kingdom.  
The other word you make your adversary to say (albeit you profess you speak per cur) is, that King james was a most insense enemy to the purity of Religion: If such terms were ever expressed, of what think you must they be understood, what is the subject of that speech and of the whole Book wherein you say it stands? Is it not of the Government of the Church and the English Ceremonies alone? to say that King james was a great friend to these, and agreat opposite to the contrary, which yet the Parliaments of both Kingdoms now, and the rest of the reformed Churches ever did profess was truth, and a part of the purity of Religion: the affirmation of so much I hope will not be found a very monstrous crime, 
P. 48.49. The Commissioners of the general Assembly unjustly slandered.  though you believe Episcopacy to be so fundamental a truth that all its opposites must needs be most properly Heretics.  
In the remnant of your Book from the page 48. to the 53. you make your declamations against the Commissioners of the General Assembly, you will have them to be the fountain of all the Treasons, Seditions, Rebellions of the Land; but you should do well to prove this rather than to say it, for you know that your assertions have no faith and deserve none in Scotland: reason you can have none in the nature of the thing, for all established Courts either in Church or State have naturally a power in themselves to make Committees for the furthering of that work which the Laws of the Kingdom put in their hands. It is true, Committees under that name, were not early known in Scotland, the name and a part of the thing we learned from our Neighbours of England, but so soon as the General Assemblies did think meet to appoint some of their number to be a standing Committee to their next meeting, the expedient was unanimously embraced and liked of by none so well after a little trial, as by King james and the State. I did never hear any hurt charged upon these Committees but one, that by the King's extraordinary diligence with some of them, they were seduced to lay some ground stones, whereupon Episcopal Chairs were afterward set down; but what here you lay to their charge is evidently false. Queen Regent was suspended from her authority by the state before there was any General Assembly in Scotland, Queen Mary was put from the Government and King james established therein by the Parliament; the Nobility at Ruthven did persuade King james to send the Duke of Lenox back to France, and remove Captain james from Court before any Commissioners of a General Assembly were so much as thought upon: Being of necessity must precede all operation, It is folly to charge crimes upon a Committee before it had any existence, but all these your discourses are used as a preface and introduction to that grand Common place of the bitterest invectives of all your friends, the 17. day of December which you make the topstone and close of all your calumnies.  
That much tossed matter, 
P. 50.51.52. A full account of the 17. day of December.  as I find it in Spotswood and others much more worthy Authors, was this. After the miscarriage of the Spanish design upon this Isle in 88 the Popish faction of Scotland did still keep correspondence with Philip and his Ministers both in Spain and West Flanders: Agents, Letters, Monies were ever going betwixt them; great hopes yearly of a new Navy, which failing, the jesuits moved Huntly and his complices to enterprise by themselves; these things were all discovered. Queen Elizabeth, who in all the popish designs was primely aimed at, did send frequent advertisements of their plots, which by intelligencers in Rome and Spain, she came to understand. The General Assembly did excommunicate Huntly, the head of that turbulent faction, The King denounced him Rebel, he was often relaxed from the sentence both civil and Ecclesiastic, yet he ever relapsed and entered in new conspiracies for the overthrow of the Religion and Kingdom. The man was very bloody powerful and active.  
After Chancellor Maitlands' death the prime Courtiers were known Papists, and drew the King's mind to receive Huntly again into favour, contrary to the Supplications of all his well-affected Subjects, and the manifold Letters of the Queen of England; these same Courtiers under pretence of managing the King's rent, did grasp into their hands all the Offices of State, and favours of the Prince, to the extreme discontent of the most of their fellow Courtiers: Besides all this, they made it their chief design to kindle the King's wrath against the most zealous of the Ministry; they brought matters to such a pass in the beginning of December 1596. that the King in displeasure did Command by Proclamation the Commissioners of the General Assembly to dissolve, and go out of Edinborough, they presently obeyed the charge; So what ever followed thereafter is unjustly charged upon that Committee, which long before the seventeenth day was dissolved and gone out of Town.  
On the sixteenth day, Huntly, who had killed the Earl of Murray, had defeat Argyles Army, had come to the fields against the King in person, conspired with the Spaniard to bring in the Armado, solicited often the Prince of Farma for a new Navy, plotted the taking of the King, and killing of the Chancellor in his presence, This man though both banished and excommunicate, coming boldly to Court, put all Edinburgh in a just fear. So much the more, as in the morning o● the sevententh day, some of the King's chief Servants and Bedchamber men (who it seems indeed had a real intention to raise some trouble against the Octavians, by whom they were spoilt of their places and means) did inform the Ministers and others, of Huntley's privy conference with the King the evening before, till midnight: this afterward was found to be but feigned by them; yet it was most true, that by these men's misinformations, that very night the King by Proclamation as he had done before with the Commissioners of the General Assembly commanded in the morning of the 17 Twenty four of the chief and most zealous Citizens of Edinburgh to departed the Town. All these things falling out together put the people in extreme fear of a present Massacre by the hands of Huntly, of the popish Courtiers and their faction. To prevent this mischief Mr. balcanqual whom it fell to preach that day, after Sermon desired the chief of them who were present to stay for advisement what was needful to be done for their own safety: in the meeting, nothing at all was resolved upon, but a humble supplication to his Majesty that they might be in security from the dangerous plots of the Papists, That the Lady Huntly, an excommunicate Papist, might be removed from Court and sent home, That three of the Counselors known papists and correspondents with Rome, (as their Letters thereafter found with the Pope did prove) might not vote at the Counsel Table in the causes of Ministers, That the Citizens banished out of Edinburgh without the allegiance of any cause might be returned to their houses. This most innocent Petition was sent to his Majesty by two noble men, Lindsay and Forbes, two Barons, Bargeny and Blachan, and two Ministers, Master Robert Bruce, and Master William Watson. Master Robert Bruce did speak to his Majesty so humbly and with so much reason that he gave no offence, but when his Majesty did inquire at the Noblemen how they durst convene without his express warrant; Lindsay, by kind a zealous Spirit, but ever most Loyal, being in passion at this, question, that when their Lives and Religion (as they conceived) were in extreme and present hazard, they should be quarrelled for meeting in a peaceable manner, only to draw a modest supplication, did say, that they durst do more than meet, to supplicate; with these words his Majesty was offended but not in that degree as to cast down his countenance on the Noble man therefore; only he went away without giving any answer to their petition.  
What here you add of your own, of craving justice against the Counsellors, of laying hold upon some of their garments, all is grossly false even Spotswood being Judge; who had much better reason to know the Acts of that day than you, who then was scarce borne, but he was one of the most diligent of all the company, to arm himself and all others he could, especially his pat●on Tarfichen.  
The Messengers returning to them that sent them, reported the matter as it was, that his Majesty had not deigned them with any answer at all this did much increase the fear of the whole company, while they are in consultation what to do, some without the doors suborned by the malcontent Courtiers did cry, that Huntly and the Popish Lords were coming upon them to make a massacre: Master Robert Bruce did what he was able to compose the people, but amazement had stopped their ears, all got to their Arms, in which they did not continue a full half hour: for before the Sermon ended it behoved to be ne'er ten, and before they could convene draw up their supplication, go to the King and return, doubtless it was more than eleven, and long before twelve all the tumult was quieted, the King on foot went down the streets in peace, to his dinner in the Abbey, and came up again to Counsel, before two of the clock, no violence at all was so much as offered to any man. The people being frighted, and apprehending upon very probable grounds a present surprise of their town and persons, run to their Arms for defence, but finding no Enemy to appear, presently they laid aside their weapons without any compulsion either from the Hammer men or any other: for such a poor resistance, as all their opposites were able then to have made, could have saved no man out of their hand, to whom they had intended any real harm. No tumult in the world was ever more harmless in the effects, nor more innocent in the causes, if you consider all those who did openly act therein.  
What you speak of a Letter to Hamilton, you are extremely malicious therein: when you have told us two great untruths, first that the result of the Ministers deliberation was to go to arms: Secondly that they did conclude to pull the Counseliours from His Majesty's side, in both which, Spo●swood who was present at all these Counsels is against you; you will contradict him in this third also: for he tells us that there was no word of any Letter to any man that day of the tumult: but to morrow, when at Court their was nothing heard, but hanging of Ministers and Citizens, heading of Noblemen and Barons, razeing of the Town of Edinburgh, and ploughing of it to be sown with Salt: then some Letters were appointed to be sent to Hamilton, Bacleugh and others to come and countenance their Brethren, that Religion might not be ruined, this was all the direction as your Author sets it down. He says indeed that Master Robert Bruce wrote some more to my Lord Hamilton, but who dare trust a Prelate's word when his design is to disgrace his enemy, or if all were true, what does the Letter of any particular Minister concern the Church of Scotland or the General Assembly.  
This was the 17. day of December, the Courtiers and Prelatical faction did exaggerate it to the most horrid rebellion that ever was upon the earth, but how unjustly. Queen Elizabeth by her wise Letters recorded by Spe●swood, does well declare. It was indeed a most sad day to all the Godly; but most joyful to all their enemies; for as they did insolently but too truly boast, it paved them a very fair way, to bring Prerogative to its Throne, yea to set it up upon the highest pinnacle of power they could desire, and withal to make Bishops get upon their kicking horse which before would never receive them; It put into the hand of the Prince a facility without any hazard of future resistance, to do in the Church and State what ever seemed good in his eyes. Such advantages are exceeding sweet in the mouth, and are swallowed down with a great deal of greediness by those who long have been lying in wait to catch them; but ere all be done, they become in the belly wormwood and gall, as the royal family to our grief, but the Prelates and Malignant Courtiers to our good enough liking, do feel this day.  
We are come at last to the end of your Calumnious stories which yourself upon very good reason confesseth to be wearisome. 
Mr. james Melvil vindicated from assisting of Bothuel against the King.  But yet before you can be drawn off, you must hint at on another as false and malicious as any of the former. Your Author in this and the rest of your narrations, is only Spotswood, whom in this wicked fable though you and he both would swear it, no intelligent Scotsman would believe.  
Who will believe that Master James Melvil, a most gracious and wife man very much in favour with the King, more than any of those who then were hunting after Bishoprics; that this faithful man having in his hands the religious aims and charitable contribution of the Country, to the distressed town of Geneva, the City in the whole world, which Scotland at that time loved best should send it to the Earl Bothwell to raise an Army against the King at a time when his Majesty was in so good terms with the Church as ever either after or before: when the Town of Edinborough, was most ready for one word of the King's mouth to run out presently with him and fight with Bothwell, who then was much hated by all the god●y for his adulteries and other personal crimes, and was known to be confederate with the popish Lords against the Church, and who lately in the eighty eight, had been a forward persuader to invade England by Land, as the Spaniards did by Sea that such a man should be assisted against the King and Town of Edinborough, by any moneys much less by the alms gathered for Geneva, and that all this should be done by Master james Melvil, is such a calumny, as Satan could not fancy a falser, but a fare more foolish liar then either you or Spotswood, might easily have contrived a more probable fable, this is like the Tale of Beza's conversion to popery, of calvin's consultation to change the Sabbath day; of Luther's conference with the Devil.  
When you have overwearied both yourself and us, 
P. 53.54. A Declaration upon all the 12. Articles imputed to us.  you will yet add as a mantissa and appendix, two other points, first you set down the twelve Articles of our Creed, Since you are so good at the confessing of your Neighbours, I would gladly know what your own faith may be: what you ascribe here to us, ye do it without any ground, either of reason or Authority: your simple assertions must be the very Articles of your Creed. Some years ago we did see a book called Ladonsium Autocatacrisis, wherein by formal and express testimonies, not the articles of your faith, for you are an avowed paucifidian, but such opinions as you and your companions did preach and print, are set down at large. Wherein it was demonstrate, that you and your bosom friends in Aberdeen and Edinburgh, did hold grosser Arminianism, Popery and Tyranny than the worst of the Canterburians in England: also in the beginning of this Treatise, we did see under your own hand, such a confession of your faith, as few of the most malignant of your party will have the impudence to subscribe it with you.  
But be your faith what it may, for it is like that times and occasions may make you hid or open, yea, vary and change, as you find it most convenient for your purpose: I am content freely to tell you my mind, in all these Articles (as you style them) of our Creed. I never heard of the first, but in your Pamphlet; no Presbiterian ever dreamt of any necessity, to change the government of the State, that it might be conform to the Church; but many Episcopal and all Erastians' do hold the government of the Church to be a matter of so indifferent arbitrary and changeable a nature, that it may well comply, and aught to be conformed to the model of every State wherein it requires to be entertained. The true tenet of all approved among us, so fare as I know is, that the government of the Church and State are two really distinct policies, both ordained of God, which without his displeasure may not be confounded, nor ought not to encroach one upon another. That the wrath of God will be on that Church, and on these Churchmen, who for any advantage they apprehend, can come either to the Church, or to themselves, will go to trouble or change any civil State, be it Monarchy, Aristocracy, Democracy, or what ever else, which by the just laws of any people is settled in a Land; on the other side that God will be angry with every State, and all those Statesmen who for the advancement of their own, or the State's interest, will go to impede, trouble, or change that government of the Church, which Christ in his Testament has left to his servants unto his second coming.  
For the second we do maintain a parity among Ministers, courting it an Antichristian ambition for any one, to make himself Lord Bishop over the rest, but this is fare from any Democracy, for we put all the Ministers of a Kingdom under the jurisdiction of a Nationall Assembly, the rules whereof use to be so just and exact, that where they are reverenced, there is no danger of any popular confusion, much less than where Episcopal either Tyranny, or Obligarchy does prevail.  
For the third to our Consistories we give no Independent power, these with us are all subordinate to Classical Presbiteries, and to our Nationall Assemblies we give no power to meddle with any temporal things at all, nor any Legislative power about things spiritual. When they have passed their Votes upon a matter spiritual according to the rules of the word of God. If any Law or civil Sanction be needful, they supplicate the Magistrate whom they never presume to command to be an executioner of their Decrees, (these be but your calumnies) only they entreat him to make such Laws as he finds the equity of the matter in his own conscience to require. You indeed profess an inthronization of Bishops, and give to them not only a directive power over the King, but an authoritative to excommunicate him, and if he to save his Crown will be content that his Parliaments do with your Thrones and Mitres what they think expedient; you print to the world, that this shall bring a remediless and perpetual ruin both on the King and his people, themselves and their posterities.  
For the fourth, the Laws of Scotland allow to the General Assembly a power to Judge of all divine truths and heresies, so that if they find popish, Episcopal or what ever Errors established by Acts of Parliament, yet they are authorized to proceed to give their sentence from the word of God, not of the Law, but of the Error, to which Churchmen in their ignorance have procured a Sanction; as for the Law, the Parliament when they sit, take it into their own consideration; never any Assembly of the reformed Church, dealt either with Prince or Parliament, for the reclaiming of a Law otherwise then by humble supplication. What you speak of a corrective power, the Church of Scotland did ever disclaim it, all compulsion by outward inconvenients they remitted ever to the State. As for the censures of the Church, no faction ever has been more prodigal of them both in doctrine and practice, than you and your gracious Brethren the Prelates.  
For the fifth, we exeem no Minister who preaches Treason, from the cognisance and punishment of the Magistrate, only by the Laws of our Kingdom, the judgement of Minister's doctrine in the first instance, belongs to the Ecclesiastich Judicatory.  
For the sixth, we pretend no power to make the Magistrate add the civil Sanction to any of our Assemblies Decrees, further than his own conscience, the Justice of the thing, the former Laws of the Land, the humble and earnest desire of the Subjects does plead for: but you before your Tippets and Rotchets be laid aside, will permit three Kingdoms to be consumed with fire and sword, without any remedy: unless your thrones may be reestablished, King and people must be destroyed for ever; And this you tell us must be and shall be, but in many things we have found you false prophets, and fear not your causeless curses.  
For the seventh, we maintain no power of the Church to reform and preserve Religion, but such as does well consist with that duty which God has laid upon the Magistrate, both for the reformation of Religion, and preservation of it when it is reform.  
For the eight, we maintain that the sins of the Magistrate does not excuse the people for their neglect of any duty that God has laid upon them, and when Superiors are resolved to live and die in Idolatry, we think that every inferior Magistrate, and every person is obliged to keep himself free of corruption, and so fare as he is able, to reform his own soul, but not to be a public reformer of a Country without a lawful calling.  
For the ninth, all the Covenants of our Land are warranted by Acts of Parliament, and how ever by the misinformation of Prelates, the King for a time judged them illegal, yet at last he found them just and necessary, according to the Laws and Customs of the Kingdom; we indeed do maintain, when a handful of wicked Prelates do seduce a Prince to destroy himself and whole Kingdoms, that in that case it is lawful for the Nobles and States of a Land to stand upon their guard, and we cannot subscribe to these prime fundamental Articles of your faith, That the Supremacy of Britain is so fare exalted above all Law divine and humane, that the Parliaments of both Kingdoms for their most necessary defensive Arms, are to be condemned by God and all men, for Traitors and Rebels, yet your good friends, the Idolatrous murderers of Ireland, must be registered to posterity for good Catholic subjects. No marvel you believe all this, when you profess your advice to all Princes, rather to admit of the worst whordomes of Rome, the very Jesuitism of Raviliack and Faux, then of the Presbiteriall government. Behold whither despite may carry the spirit of an excommunicate Prelate.  
For the tenth, our Assemblies meddle not with questions of State, if the original of royalty be so from heaven, that men on earth had never any hand in making of a King: if in any immaginable case, a King be censurable such questions were never proposed so much as for debate in any Assembly of Scotland; unhappy Bishops, who must needs profane the Crowns of Kings, by making their Sovereignty and mysterious Prerogatives, their ordinary quodlibets to be tossed as Tennis balls in their common discourse, Sermons and Pamphets. It was a very unhappy day for the Kings of Britain, when the feet of Prelates got first leave to touch the threshold of the Court, and their evil eyes to behold the Jewels of the Crown, or their soul hands to touch the hem of the royal Robes: such infaust harppies pollute all things though most sacred, to which they approach.  
For the eleventh, though it never came to be scanned in any Assembly, yet I know no honest man of Scotland that makes question of the thing. The King and Parliament has enacted the lawfulness of our late defensive Arms; but the Acts of that Parliament are not much to your mind, for they cast you out of your native Country, as a prime incendiary unfit to breathe more in that Air.  
The twelfth is, but to make up the number, being the same with the former.  
The conclusion of your Articles, is but a malicious railing invective, very suitable to your mouth: it's contrary to reason and experience, as oft we have said before, but you cannot spare Tauttologies.  
The second part of your Appendix is your Postscript, 
P. 55.56. No shadow of Episcopacy remains in any well reformed Church.  wherein you make a large muster of your Episcopal Territories and tell us that the major part of the reformed Churches in Christendom, do retain Episcopacy also that the removal thereof from England, is the fountain of all our present Sects: you may know that all our Heresies and Sects, did breed under the wings of Episcopacy, the reason why now they appear so thick in public, is not the removal of Episcopacy, but the retarding of Presbiteriall government, and the plague of our too too long annarchie.  
That your Episcopacy is to be found in any reformed Church, is a great untruth, we grant it is to be seen in your Eastern and Western Churches, the first of your Catalogue: but you would speak a little more plainly, that people may understand your mind, what Western Church is this that you propone unto us for a pattern of Episcopacy? is it any other than the good old Mother Church of Rome, which many of you cry up for so true a Church, that all Protestants are Shismaticks, for their needless separation-there-from, and that among Princes those are most happy, who shall heal that breach, and once again make us all to be one: under our holy Father the Pope, the first Bishop of Christendom, whom all the Bishops in Britain, and in the whole world, aught by a good Ecclesiastic right, to reverence as the first Patriarch, the constant moderator of all Oecumenick Counsels.  
Your Eastern Churches are those of Greece and Asia, whose corruptions, albeit not like to these of Rome, yet are so many and gross, as none, but such as you will propone them for patterns of imitation.  
In the rest of you● Catalogue you are pleased to play the Herald and Cosmographer, of purpose to terrify simple people, by the many names of your large territories. You know the world scorns the Rodomontades of Spain, their King must not be styled as his neighbours of France, and great Britain: but he will be called the King of Castille, the King of Arragon, the King of Portugal, the King of Leon, and a large & caetera of many Kingdoms, yet all in Spain. Might you not have said that Episcopacy was continued in all the Lutheran Churches of Germany, which will not make the third part of that Country, deducing the Calvinists and Papists.  
In your great vanity you reckon up the Earldom of Henneberg, Lenning, and these that follow to the number of Thirteen, as if they were all great, and considerable Provinces: and yet put them all together, they will scarce make up one fifth part of some English shires.  
But for the matter, are the Lutheran Churches esteemed by any well advised Protestants the best reform, whereof our Covenant speaks; It seems, the worse Churches be reform you like them the better, for they are so much nearer to your best beloved in Rome, but true Covenanters are not of your mind.  
Further, what you speak of the Lutheran Churches is altogether false: That in Germany, or any where else among Protestants, any thing which you call Episcopacy is to be sound, I marvel if you should believe it: for I pray wherever, except in England, did any Protestants spoil all Pastors of all power, both of Ordination and Jurisdiction to put it in the hand of one Prelate: to be exercised either by himself, or by any depute Ecclesiastic, or civil, as he thought fittest.  
The Dutch Superintendens are as like to English Bishops, as an Emperor in the days of Fabius Maximus, 
The Dutch Superintendents are very fare from the English Bishops.  when the Senate ruled all, to an Emperor in the days of Tiberius or Nero, when an absolute Prince, I will not say a Tyrant, did govern all at his pleasure. The name is one, but the things are essentially different, and so fare distant as the East is from the West.  
While you cast yourself upon the Smectymnians, and will still rail upon our Covenant, we desiderate your piety, but while you appeal to Calvin and Beza for your Episcopacy, we miss your Common sense. All the Episcopacy, which ever you had or ever aimed at, was most immoderate, and the most moderate Episcopacy that can be conceived, is a mere human invention, which has no ground at all in the word of God; which in all times and places has proved unhappy to the Church, and which at this time is talked of by some for no other end, but to be a new beginning and step to such a Prelacy as may be serviceable to the Prince as before, for the advancing of his Prerogative in Church and State, above all Law and reason. How ridiculous is it to hear most immoderate spirits talk of moderation: to speak of a moderate Episcopacy, a moderate Popedom, a moderate Tyranny, is to tell us of a chaste Bordello an honest cousinage a meek murder, and such like repugnancies: men now are no more childish to be cozened by your distinctions out of their Covenant.  
FINIS.   

Good Reader,  
BEE entreated to pardon sundry literal faults, and many mispunctations, and some other grosser typographical faults which corrupt the sense.   

An ANSWER to the DECLARATION.  
AS Every passion when too much stirred, 
The opposites of Presbytery blinded with malice, have hurt themselves and no others, by the reprinting of this Declaration.  has a power to send up vapours and mists for darkening the light of the mind, so especially anger and malice do dazzle and blind the eye of reason: Too much wrath devests men so fare of understanding, as to make them take up such Arms against an Enemy, which cannot hurt him, but fail not to pierce themselves and their best friends with dangerous wounds.  
The opposites of Presbyterial government (be they Independents, or Erastians', or who ever) when after all other devices, they think fit for the help of their cause, to reprint here, and put in the hand of people, the old and forgotten calumnies formerly invented, and spread, by the SCOTS excommunicate Prelates, by such weapons they will not be able to effect what they intent; yet by such practices, they cannot fail (in the heart of intelligent beholders) to wound their own reputation, proclaiming either gross ignorance, or very malicious fraud in this their offer to abuse the simplicity of people, with writs, which are fraughted with most notorious lies.  
Concerning the Title; 
This writ of Adamsons is parallel to Balcanquals large Declaration.  A Declaration made by King JAMES in Scotland: They who have acquaintance with the SCOTS affairs of that time, do know this writ to have no more relation unto King JAMES, than the late large Declaration had to King CHARLES; both carry the name of Kings, but the specious pretence of a royal title was not able to save the true Authors of either, from the just censure which they deserved, by such false and malicious slandering of their Mother-Church and native Country. Doctor balcanqual, for his wicked service in penning that large Declaration, in King CHARLE's name, was condemned as a Liar, and Incendiary, and so stands registered, both in that general Assembly 
a The General Assembly at Edinburgh, 1639. p. 9 the Assembly resenting the great dishonour done to God, our King, this Church, and ●●●ole Kingdom, by the Book called A large Declaration, have collected some amongst many, of its false, gross● and absurd passages. They did supplicate to have To●●or balcanqual, the known Author cited, for exemplary punishment.  and Parliament of Scotland 
b The secord Parliament of Kin, Charles, p. 29. the Book called All arge D●craration was found to be full of lies and known untruths, and therefore the Parliament ordains the Author's and spreaders thereof to be most severely punished, to discourage all such underminers of his Majesty's throne, and abusers of his royal name, by prefixing the same to such scandalous and dishonourable Treatises, ibi. p. 126. the Act against the five incendiaries Doctor Walter balcanqual, etc. , which King CHARLES by the advice of his Houses here, did lately ratify 
c Second Parliament of King Charles, p. 72. whereunto it was answered by the English Commissioners, that his Majesty doth in the name of a King promise to publish the said Acts, as is above specified. .  
The Bishop Adamsor, for the like disservice in King James pretended Declaration, does not also remain in the Records of the Assemblies and Parliaments of Scotland, ●ignmatized with the same Note of perpetual infamy, nothing impeded, but his public Declaration of repentance.  
That King James, 
Adamson confesseth himself to be the Author.  notwithstanding of all his favour to Episcopacy, was neither the Author nor approver of this Declaration, I demonstrate thus: First, Master Patrick Adamson, upon his deathbed, put it under his hand with a solemn Oath, that he himself was the Author of that Wryt, which he had drawn by the direction of the Chancellor and Secretary (two very wicked Courtiers) 
d The recantation of Patrick Adamson, Bishop of St. Andrew's; Whereas I am burdened to be the setter forth of the Book called the King's Declaration; wherein the whole order of the Church is condemned and traduced; I protest before God that I was commanded to write the same, by the Chancellor for the time, but chief by the Secretary, another great Courtier.  contrary to the mind of the King. 
o King james did disclaim it  Secondly, when the Commissioners of the general Assembly, the very next year at the Parliament of Lithgow, did complain to the King, of the many false and wicked aspersions of that Declaration. His Majesty did take such notice of their grievances, that with his own hand he did write a new Declaration, much differing from the former, which he told them was not his, but the Archbishops 
e These animadversions and supplications being presented to his Majesty by the Ministers, the King took pains himself, by the space of four and twenty hours, to take him to his Cabinet, and with his own hand, both wrote and penned this Declaration following, word by word. Ibid. the Bishop of St. Andrew's his own Declaration, etc. .  
Thirdly, 
What ever in it is contrary to Presbytery is condemned by posterior Parliaments.  the Acts of Parliament upon which this Declaration is grounded, and which it doth interpret, were all annulled some few years thereafter; and the Presbiterian government, which this writ tendeth to disgrace, was completely set up by the King, and States of Parliament, to the great joy of the whole Land 
f Twelfth Parli. of King James the 6. 1592. Act 1. our Sovereign Lord and Estates of this present Parliament, ratifies and approves the general Assembly appointed by the said Kirke, and declares that it shall be lawful to the Kirk and Ministers every year at the least, and ofter pro re nata, as occasion and necessity shall require, to hold and keep general Assemblies, and also ratifies and approves the Synodall and Provincial Assemblies, to be holden by the said Kirk and Ministers, twice every year, as they have been and are presently in use to do, within every Province of this Realm; as also ratifies and approves the Presbyteries and particular Sessions appointed by the said Kirke, with the whole Jurisdiction and discipline of the same Kirke agreed upon by his Majesty in conference had by his Highness with certain of the Ministers convened to that effect: also determines and declares the said Assemblies, Presbiteries and Sessions, their jurisdiction and discipline, to be in all times coming most just and good, notwithstanding of whatsomever Statutes, Acts, Canons civil or municipal Laws, made in the contrary. Item, the King's Majesty and Estates declares, that the 129. Act of the Parliament holden at Edinbrough, the 22. of May 1584. shall no ways be prejudicial, nor derogate any thing to the privilege that God has given to the Spiritual Officers in the Kirke, concerning heads of Religion, matters of Heresy, Ezcommunication, collation, deprivation of Ministers, or any such like essential Censures, specially grounded and having warrant of the Word of God. Also abrogates, Cassis and Annuls, the Act of the same Parliament 1584. year, granting Commission to Bishops and other Judges constitute in Ecclesiastical causes to receive his Highness' Presentations to Benefices, to give collation hereupon, and to put order in all Ecclesiastical causes; his Majesty and Estates declares this Act to be expired, and in time coming to be null; and therefore ordains all Presentations to be directed to the particular Presbiteries. .  
More needs not be said for the confounding and filling with shame the faces of them, 
No more is needful for a satisfactory Answer.  who in the reprinting of this Pamphlet could have no other intention, but to grieve and disgrace them, whom by word they call Brethren; but in heart and works, they evidently malign as enemies, without any cause. Adamson (the true Father) confesseth it to be a Bastard, and supposititious birth wholly composed of lies and slanders. King James disclaims it, and puts a new Declaration in its place; the States of Parliament in King James his presence, and with his open allowance, abolished the Acts whereupon it was founded; rooting out Episcopacy, which it dothplant, and building up Presbyteries and Synods, which it professeth to demolish.  
Yet for more abundant satisfaction, 
The points of the wryt.  let us consider its particular parts: It contains first a Preface: Secondly, an explanation of four Acts of the Parliament at Edinbrough, 
Pag. 1. It is hazardous for a 〈◊〉 Prince to take ●pon himself ●the faults of ●his Officers.  1584. Thirdly, an enumeration of some fourteen intentions ascribed to the King.  
In the Preface, there is a narrative of the causes of the subsequent Declaration; all resolves upon the alleged Lies of some evil affected persons, labouring to impair his Majesty's honour and fame: Upon this we remark that the late unhappy trick of Courtiers and Prelate's, is no less ancient than this Declaration; it was the ordinary custom of these ungrate and imprudent men, to charge the back of the King with their own faults; the bones of Kings are supposed by Sycophants to be so strong, that no burden is able to bow, much less to break them. As King Charles has ever been ●●o ready and willing to take upon himself the guilt of his servants, upon what ever hazard; the same was his Father's condition, yet with this difference, King James was willing to bear his Servants burdens, till he found they pinched, but so soon as they began to press him any thing sore, he was so wise and just to himself and others, that he laid them always over upon the neck of those whom in reason it concerned to bear them. 
The people had an high esteem of Ki. james his virtues.   
About that time, the fame of Kings James his Learning, Piety, and personal virtues did flourish at home and abroad; the well-affected, who chief are aimed at, were so far from impairing his personal reputation, that in their very censure of this Declaration, they give unto him an excellent testimony 
g Vide An Answer to the Declaration. Their indignation was only against the Court, and upon just grounds. . But at that same time, his Court was so exceedingly corrupted, that the good men in the whole Isle, both English and Scots did lament it; Captain James Stuart by his cunning crept up to be Chancellor, became so insolent a Tyrant, that neither the greatest nor the most innocent had security either of their life or Estate 
h spotswood's History, lib. 6, p. 179. ●eere 1584. this severity was universally disliked, but that which shortly ensued, was much more hateful! Ibid. Manes and Drumwhassill were hanged the same day in the public street of Edinburgh, the gentlemen's case was much pitied, Manes his case especially; all that were present, in their hearts did pronounce him innocent; these cruel and rigorous proceed caused such a fear, as all familiar society was in a manner left, no man knowing to whom be might safely speak: Arran in the mean time went on, drawing into his own hand the managing of affairs, for he would be sole and supreme over all. Ibid. p. 177. Master Andrew Pullert, Master Patrick Galloway, Master James Carmichal Ministers, were denounced Rebels, and fled into England, Master Andrew Hay compeered, and nothing being qualified against him, was upon suspicion confined to the North; the Ministers sent Master David Lindsay to the King, with their supplication, but Arran sent him prisoner to Blackness, where he was detained forty seven weeks: The Ministers of Edinburgh hearing of this, forsook their charge and fled into England, so as Edenbrugh was left without any Preachers; Master Robert Pont likewise flying, was denounced Rebel. . The best Ministers were forced to leave the Kingdom. The Duke of Lennox, whose power with the King was greatest, had lately come over from the Guisians in France, though the man himself was of a very good and meek nature, yet he had his instructions and dependence from the Authors and instruments of the French Massacres; he made it his work to further the interest of France, to the prejudice of England: he corresponded with the French and Scots Traffiquers for Queen Maries deliverance out of prison; yea, for her return to the throne of Scotland in an association with her Son 
k The Collection, Sir Esme Stuart was sent by Queen Mother of France and the Guisians to seduce the young King, to subvert Religion, violate the amity between England and Scotland, to procure an invasion for the delivery of the Queen of Scots then in captivity, to make the King content to be associate with her in the government, to alienate his heart from the Ministry: he had his continual intelligence and instructions from France. . These things which all the Writers of that time do record, did so fill the hearts of all good people with fears, for changes both of Religion and Laws, that neither English nor Scots did spare to express them in their ordinary discourses 
l Vide supra h. . Unto this frightment of the people, the Acts of Parliament, procured by the forenamed Masters of the Court, did much add; for the allaying whereof, this Declaration was penned, but to no purpose, as Spotswood himself tells us 
m spotswood's Story, lib. 6. p. 177. This Declaration gave not much satisfaction, so great was the discontent. .  
For no satisfaction was ever taken, till both the Duke, Chancellor, Secretary and Archbishop Adamson were banished the Court, and the acts of Parliament of their invention abolished as noxious and evil. 
There was never any Warrant for Printing of this Writ.   
What is here said of King James his command to publish this Declaration, I do not find it verified in any Register, either of the Church or Kingdom of Scotland that hath fallen in my hand; but if any such command did come from him at that time of his minority and great tentation▪ through the continual evil offices of them that then managed his Counsels, it were a case no more strange than these which often since we have seen in both Kingdoms: many Proclamations and Declarations by false and wicked informations, have been drawn from King James and King Charles, and many other Princes, which upon better advisement have been called in and buried; the Proclamation concerning sports and plays upon the Sabbath, the Service-Book and Book of Canons, the Declarations of the Rebellion of the Parliaments of both Kingdoms, we all know. For my part, I love not to rake out ●f the grave, the carcases of these buried Writs, for the infamy of the Prince, or the prejudice of the Subject.  
We shall s●y no more to the preface, 
Pag 2.  come to the interpretation of these offensive Acts of that Parliament at Edinburgh, 1584. As for the first Act, the explanation here made upon it did no way remove its offence, for both the Act and its explanation attribute to the Ministers only the administation of the Word and Sacraments, without any mention at all of any discipline; this seems to have been one chief cause why the worshipful Licenser was pressed with so much importunity, to give his Imprimatur to this Writ, as if this passage had been a demonstration of King James his Erastianisme; but let the world take notice of the grossness of this mistake by this short information.  
The Commissioners of the general Assembly, 
King James was far from Erastianisme.  were required by his Majesty at the Parliament of Lithgou, 1585. to give him in the grounds of their grievances against the Acts of the Parliament at Edenbrugh, 1584. here explained 
n Collection, Master Andrew Melvill had been plain with the King divers days; at length the King desired the Ministers to exhibit in writ, what exceptions they had against the Parliament held in Anno 1584. whereupon they exhibit to the King these animadversions following. : In their Animadversion upon the Act now in hand, they did show his Majesty that the power of Ecclesiastical Jurisdiction and Church-Censures, did belong to them by divine right, no less than the power of preaching the Word, and Celebrating the Sacraments 
o Animadversions: The power of the Keys of the Kingdom of Heaven, consisteth not only in preaching and administration of the Sacraments but also in jurisdiction and removing of offences out of the Kirk of God, and excommunication of the disobedient, to be pronounced by these that are officers of the Church: our warrants out of the Word of God, for this part of the liberty of the Church we are to bring forth when your Majesty pleaseth. .  
Also that the Laws of the Kingdom, ever since the Reformation, did ratify that their right 
p Ibid. This Act restricted the liberty granted byother Acts of Parliament of before, concerning discipline and correction of manners, which were established by a Law in the first year of your Majesty's Reign. ; and that hitherto they had been in peaceable possession thereof 
q Ibid. There is a spiritual jurisdiction, where of the Office-bearers within the Kirk in this Realm, have been in peaceable possession and use these twenty four year by past, whereof followed no trouble, but great quietness in the Kirke and Commonwealth. : The King in his Reply to this animadversion, does not deny any of these Allegiances. yea, he declares under his hand, that he did not intent to take from Church Officers any part of the Ecclesiastical Jurisdiction, but only so to regulate the execution of Discipline, that some part thereof might be put in the hand of Prelates, this was the only point in controversy 
r The King's Declaration, the first Act maketh only mention of the preaching of the Word & Sacraments, not thereby to abrogate any good further policy and jurisdiction in the Kirke, but allanerly to remit a part thereof to the Acts ensuing, and the most which as yet are not agreed upon nor concluded, I intent God willing, to cause to be perfected by a godly general Assembly. : Whence it appears, how far his Majesty was from all Erastianisme, though his affection to prelacy at that time was too great, which yet he changed quickly thereafter as we shall see anon.  
The explanation of the second Act, 
The sum of the next Paragraph.  consists of a Narrative and Ordinance builded thereupon: the Narrative has the alleged misbehaviours of some Ministers; Master Andrew Melvile alone is named, as joining in conspiracies with Rebels against the King, as Preaching seditious Doctrine, and disclaining the King and Counsel of State, for his Judges. The Ordinance is concerning the King's Supremacy; divers things are here jumbled together confusedly and odiously, to these two purposes, by the Abbot of Dunfermeling (Secretary for the time) the Penner of this passage, as Adamson the writer of the rest confesseth 
s Adamsons recantation, The Secretary himself penned the second Act of Parliament concerning the power of Judicatories to be absolutely in the King; and that it should not be lawful for any Subject to reclaim from the same, under the penalty of the Act, which I suppose was treason. .  
Concerning the first, 
Master Melvill his worth.  Master Andrew Melvils case, the Narrative is most untrue, as I shall make good by undeniable evidence. Master Melvil was an excellent Divine, the principal professor of Divinity in the University first of Glasgow, and then of S. Andrew's, full of piety, eloquence and learning of all sorts; so eminent in zeal for the truth, that his remembrance is yet very precious, not in Scotland alone, but in other reformed Churches; his heroic courage made him an eyesore to the Masters of the Court, whose wickedness he and his Scholars, according to their place and duty, did masculously oppose. From this it was, and nothing else, that an Accusation was invented against him, as for seditious and treasonable words against the King's Mother Queen Mary, than prisoner in England.  
When he came to his Answer upon his solemn Oath, 
Clear grounds for his justification.  he denied his Charge; 
t The Collection: I Master Andrew Melvill protest before God and his elect Angels, that I spoke nothing in that Sermon, or any other Sermon made by me, tending to the slander or dishonour of the King's Majesty, my Sovereign, any ways, but in the contrary, exhorted always all his highness' Subjects to obedience and reverence of his Majesty, whom God in his mercy hath placed lawful King and supreme Magistrate in the Civil government of the Country, and most earnestly have prayed at all times, and specially in the foresaid Sermon, for the preservation and prosperous estate of his Majesty; also I protest before God, that neither in that Sermon, nor any other, I spoke these words, [the King is unlawfully promoted to the Crown] or any words sounding thereunto, for I put never in question his Majesty's lawful Authority.  and for his clearing, he produced three famous testificats; the first under the hand of all the Masters and Regent's of the University; the second under the hand of all the Magistrates and Common counsel of Saint Andrew's; the third under the hands of the whole Classical Presbytery of the bounds, who all were his frequent hearers, and the most of them had been present at the challenged Sermon, all of them did testify the Charge to be a vile calumny, and that he had spoken no such words as were alleged; 
w The Collection, Whatsoever is laid to our Brother's charge, as it is false and feigned of itself, so it is forged of the Devil and his instruments, to bring the faithful servants of God in contempt, for as we were continual and diligent Auditors of his Doctrine, so we bear him faithful record in God and in conscience, that we heard nothing out of his mouth, neither in Doctrine nor Application, which tended not directly to the glory of God, and to the establishment of your Majesty's Crown, and whensoever the occasion offered itself in special to speak of your Majesty, we heard him never but in great zeal and earnest prayer, recommend your Majesty unto his protection, exhorting always all manner of Subjects to acknowledge their obedience even to the meanest Magistrate.  also that both in his Pulpit and Chair and ordinary discouse, it was his custom to press so much loyalty and obedience, as any duty did require 
x Vide supraw. .  
The witness brought in against him did depose nothing to his prejudice, though the Chancellor, Captain James, his spiteful enemy did sit in the Counsel as his Judge.  
Yea, if Spotswood may be trusted, he was not found guilty of any the least part of his challenge, but the sentence against him proceeded alone upon some alleged rash words to the King in the heat of his defence 
y spotswood's History, year 1583. fol. 175. be burst forth in undutiful speeches, which unreverend words did greatly offend the Counsel, thereupon was he charged to enter his person in Blackness. .  
As for his conscience of any conspiracy, he denied it upon Oath, neither was any witness brought in to say any thing upon that allegiance; if any more were needful for the clearing of his innocence, Adamsous Oath and Subscription is extant, wherein he condemns this part of the Narative of falsehood, and justifies Master Melvill, as a most just and honest man; 
z Adamsons Recantation, in the second Act there is mention made of Master Andrew Melvill and his Sermon wrongfully condemned, as factious and seditious, albeit his Majesty hath had a lively trial of that man's fidelity from time to time; true it is, he is earnest and zealous, and can abide no corruption (which most unadvisedly I attribute to a fiery and salted humour) which his Majesty findeth by experience to be true; for he alloweth well of him, and knoweth the things that were alleged upon him to have been false and contrived treacheries.  
His flight no Argument of guiltiness.  yea King James himself when the Commisssioners of the Church did complain to him of these slanderous imputations, did promise them under his hand, that they should be rescinded: 
a King's Declaration, always how soon the whole Ministers of Scotland shall amend their manners the foresaid Act shall be rescinded.  It is true, that Master Melvill when he was sentenced, did flee to England for his life, the time being so evil, that according to spotswood's Relation, the King by the practices of the Courtiers in his minority, was forced 
b spotswood's Story, lib. 6. fol. 244. year 1600. Your Father (said the King) I was not the cause of his death, it was done in my minority, and by a form of justice.  to permit and oversee too often the execution of divers good & innocent men, yet how little displeasing Master Melvils flight was to the King, a short time did declare, for within a few months he returned, and was restored both to his Charge and the King's favour, 
c Vide supra, the Collection and Recantation z.  wherein he did constantly continue, till the death of Queen Elizabeth did call his Majesty to the Throne of England, 
A main cause of the extirpation of Prelacyin England  a day very joyful to both Kingdoms, but most sorrowful to the Church of Scotland; for so soon as the English Prelates got King James amongst them, they did not rest till Master Melvill and the prime of the Scots Divines were called up to London, and only for their necessary and just defence of the truth of God and liberties of the Church of Scotland, against Episcopal usurpations, were either banished or confined, or so sore oppressed, that grief did break their heart, and brought the most of them to their graves with sorrow; the whole Discipline of the Church of Scotland was overthrown, to the very great trouble and disquieting of the Church and Kingdom: This violence did lie silent under the Prelate's Chairs for many years, but at last, blessed be God, it has spoken to purpose, it has moved the Heavens and shaken the earth, to the tumbling of all these Antichristian Tyrants in the three Kingdoms, with their seats of pride, into the gulf of ruin, whence we hope there shall be no more emersion. 
Master Melvils Declinator and Protestation cleeked.   
The last thing objected to Master Mervill, is his declinator of the King; when the state of the Question is known, this will appear no great crime; for the Question was not, Whether Ministers be exempt from the Magistrates jurisdiction, nor, Whether the Pulpit puts men in a liberty to teach treason without any civil cognizance and punishment, since the Reformation of Religion, 
d Second Book of Discipline, cap. 1. The Ministers should assist their Princes in all things agreeable to the Word; Ministers are subject to the judgement and punishment of the Magistrate in external things, if they offend; The Answer to the Declaration, whereas it is said, it is his Majesty's intention to correct and punish such as seditiously abuse the Chair of truth, and factiously apply the Scripture to the disturbing of the Commonwealth, surely his Majesty's intention is good, providing, true trial go before, unlawful correction follow after according to the Word of God.  no man in Scotland did ever assert such things; but the Question was, as Spotswood himself states it, Whether the Counsel was a competent Judge to Malter Melvils doctrine in prima instantia, these were the express terms; 
e spotswood's Story fol. 175. year 1583. l. 6. he affirmed that what was spoken in Pulpit, ought first to be tried by the Presbytery and that neither the King nor Counsel might in prima instantia meddle therewith.  Master Melvill did protest for the liberties of the Church ratified by law avowing that as civil actions could not be called from before the ordinary Judicatories to the Counsel Table, though the King by his Letters should command it; so causes merely Ecclesiastical should not be brought from the Presbyteries and Synods, at least in the first instance: He did also protest, that the liberties of the University should not be violate, for it was a privilege of old, conferred and very lately confirmed both by King and Parliament, that no member of the University should be called before any Judicatory, to the time their cause was heard and discussed within the University itself; 
f Second Book of Discipline p. 25. Although Kings and Princes that be godly, sometimes by their own authority, when the Kirk is corrupted, and all things out of order, place Ministers, and restore the true service of the Lord, after the example of some godly Kings of Juda, and divers godly Emperors and Kings also, in the light of the new Testament, yet where the Ministry, etc.  whether these Protestations were treasonable and dissonant from the Laws and constant practice of Scotland, will appear more anon; so much of the narrative.  
The Ordinance pretended to be made upon occasion of Master Melvils misbehaviour, 
What Supremacy is Irwfull.  was the Act of the King's Supremacy over all persons, That none should decline his Highness' Authority: Where it is to be observed, that the contrivers of this Declaration, while they endeavour to show the occasion and rise of that second Act from Master Meloil and other Ministers, their stirring up of people to Rebellion against their native King, and their refuling to acknowledge the Sovereign judgement for a godly quietness and order in the Commonwealth, to appertain to his Highness' care and solicitude: And it being professed in the same Declaration concerning that Act, that his Majesty's intention was only to repress that immunity, privilege and exemption invented by the Pope to exempt himself and his Clergy from all judgement of Princes: Yea, the Declaration expressy waveth th' Question of the King's Supremacy in judging of cause Ecclesiastical, as not belonging to that present condition of affairs, the Question being neither concerning heresies, interpretation of Scripture, the lawful and ordinary Ecclesiastical Judgement for preserving and maintaining Church Discipline; nor concerning the power of Synods, but concerning some of the Ministry joining themselves (as is there pretended) to Rebels, and disquieting the State: These things considered, it will appear, that as this Declaration infinitely wrongeth these learned and godly Ministers (who were far from any disloyal doctrines or popish tenants, concerning the immunity of Ministers from all judgement of Princes, in matters belonging to quietness and order in the Commonwealth, so it doth not clearly hold forth that which peradventure was intended and is endeavoured (in point of the Magistrate his supremacy in Ecclesiasticis) by some who were very solicitous to have this Declaration reprinted; whose principles suffer them not to rest satisfied with that measure of power, which in a reformed and well constructed Church doth (by the Word of God, and by the Doctrine of the ancient and reformed Churches) belong to the civil Magistrate in reference to Religion and causes Ecclesiastical (wherein also their power is further enlarged in extraordinary cases, when the ordinary ways and means of reformation cannot be had: Some hopes (it seems) there were to find in this Declaration another kind of Supremacy, which is now the idol of many mifinformed minds, which is also heightened fare above the moderate interpretations which were given by Doctor Bilson and Doctor Usher.  
I mean such a supremacy, 
The Erastian Supremacy is more than a Turkish tyranny.  as makes the Magistrate the head and fountain of all Jurisdiction Civil and Ecclesiastic, which makes all powers within His Dominions to be but rivulets and streams derived from his Ocean, making all the members of all Courts Spiritual and Civil to be but Commissioners at pleasure of the Prince, putting all Laws under his arbitrement, and the Legislative power in his breast alone, changing Parliaments into his arbitrary Counsels for matters of State, as general Assemblies for matters of the Church: putting it in his free will to lay aside for ever both Parliaments and Assemblies, and to set up in their places, what Courts they think expedient, for all causes of all persons, that they may (if so it be their pleasure, commit the final decision of all Ecclesiastic causes to some few Church and Statesmen of their own nomination, under the title of a High Commission, or to two or three either of the Church or State, under the name of Delegates, or to any one Gentleman alone, under the name of a Vicar general; also they may devolve the last determination of all civil causes upon a few favourites, whether of the long or short Robe, under the stile of a Star Chamber, or Counsel Table, or Cabinet counsel, or private Juncto.  
If this be the supremacy which the reprinters of the Declaration aim at, we grant that many Prelates and Courtiers have always been of their mind; but I assure them, the Scots Divines did ever abhor such slavish maxims; such a supremacy has always been the fundamental Law in the grand Segniors Port at Constantinople, it has been for many years the possessed Prerogative of the French and Spanish Monarches; also from their example, it has been the aim and endeavour not only of other Kings, but almost of all Princes and Sovereign States, how petty soever; so much is a sovereign despotic and uncontroleable Domination, naturally beloved by all who are in any nearness or hope to attain it: But it is a morsel that has stuck with so many in the swallowing, and poisoned so many in the digestion, though swallowed down, that few who are wise, will adventure any more to taste of it; notwithstanding if the appetite of the publishers of this Writ will not be satisfied with any thing less than such a Supremacy, let them be pleased to consider:  
First, 
If either King or Parliament admit of it, it will overthrow both, and the whole Nation with them.  that this kind of supremacy will fall upon a subject where their hearts will be loath it should lodge, it will be found rather a part of the royal Prerogative, than any Privilege of Parliament; and although according to their good friends last warning to the City, the Crown were broken in pieces, and the whole royal Prerogative devolved upon the head of the Parliament, yet the aforementioned supremacy is so high an injustice, that no gracious member of either House would ever be persuaded to touch it though it were put in their fingers; for beside the everting of all the Laws whereupon Monarchy since the first foundation has stood, it would so shake the groundstones of all the Laws of the Kingdom, as would hazard the overthrow no less of the Parliament, then of the King, and with them all the Judicatories and rights of the Land, our unhappy Brovilons, fit for nothing so much as to confound all things, would be in a fair way to bring the whole Church and State to such a Chaos and hodge podge, as no creature without God's extraordinary assistance, should ever again be able to bring their confusions to any tolerable order.  
Secondly, 
The Supremacy here mentioned favours Episcopacy, but not Erastianisme.  they should do well to consider, that whatever supremacy is aimed at in the Writ, yet the Erastian design will not be much helped thereby, for it is expressly provided therein, that the ordinary Ecclesiastic Judicatories shall cognosce all Ecclesiastic causes, 
g Printed Declaration, p. 3. Neiiss it his Majesty's intention to take away the lawful and ordinary judgement of the Church, but rather to preserve, increase, and maintain the same; and as there is in the Realm Justices, Constables, Sheriffs, Provosts, Bailiffs, and other Judges in temporal matters, so his Majesty alloweth that all things may be done in order, and a godly order may be preserved in the whole Estate; the Synodall Assemblies by the Bishops or Commissioners for the places vacand, to be convened twice in the year, to have the Ordering of matters belonging to the Ministry and their estate.  no word at all to import that any civil Commissioners may determine upon any affairs merely Ecclesiastical; it is true, that the ordinary Judicatories here named, are put under the foul feet of the Prelates; and this seems to have been the main aim both of the Act and of its interpretation, yet hereby the Erastian principles are nothing furthered; for as by the Covenant and Laws of both Kingdoms the roots of Episcopacy are now pluked up, so it's well known that neither Presbiterians nor Independents were ever more zealous for the establishing of Ecclesiastic jurisdiction by a divine right in the hand of Church Officers, than the Episcopal party, at least those of them who understood and minded their own principles.  
Thirdly, 
King James against the Erastians'.  if all this will not satisfy, we desire those who hold out this passage as advantageous for the Ecclesiastic power of the Magistrate in prejudice of the Presbytery, to know that when the Ministers did complain to King James of this seeming prejudice, he gave them his own Declaration which he promised should be as authentic as that Act of Parliament 
hh King's Declaration: Now I say and declare, which Declaration shall be as authentic as the Act itself; that I for my part shall never, neither my Posterity, ought ever cite, summon or apprehend any Pastor or Preacher for matters of Doctrine in Religion, salvation, beresies, or true interpretation of the Scriptures, but according to my first Act, which confirmeth the liberty of Preaching the Word, Ministration of the Sacraments; I avow the same to be a matter mere Ecclesiastical and altogether impertinent to my calling, therefore never shall I, nor never ought they, I mean my Posterity, to acclaime any power of jurisdiction of the foresaid.  which caused their grief, and much more authentic than Adamsons Interpretation of that Act; assuring them that neither himself nor any of his successors should ever claim the Cognizance nor the power to determine in any cause merely Ecclesiastical, 
ii Vide sapra hh.  avowing that Ecclesiastic Jurisdiction did belong only to the Church officers, which neither himself nor any of his heirs should ever crave nor ever aught to crave as belonging to them. 
King James revoked what here is published.   
Finally, we desire them to know, if Prince's promises and Declarations under their hands seem not to them sufficient security, that whatever in the present passage does appear, to spoil the Church Assemblies of a full and plenary Jurisdiction, was all recalled and passed from by King James the very next year for he did consent unto that transaction of Archbishop Adamsons, whereby the Arch-prelate devests himself of all jurisdiction, and submits himself to the authority of the Assembly, renouncing all liberty of appeal to any other person or Judicatory in the earth 
kk spotswood's History, lib. 6. p. 184. year 1586. A transaction was made in this sort, That the Bishop by his hand writing should labour to carry himself as a moderate Pastor ought, labouring to be the Bishop described by Saint Paul, submitting his life and Doctrine to the Judgement and censure of the general Assembly, without any reclamation, provocation or appellation from the same in any time coming, what should have moved the King to hearken to a mediation so prejudicial both to his own authority and the Episcopal jurisdiction cannot well be conjectured; whatsoever the reason was, the Bishop did set his hand to the things proposed by the Assembly. .  
But to stop all mouths which from Scotland would bring any colour of warrant 
King Charles also.  for an Erastian Supremacy, in the last Parliament of Scotland, which was ratified by King Charles, with the hearty consent of his good Subjects of England; the final determination of all Ecclesiastic Causes whatsoever is referred to the Nationall Assembly as to the only proper and competent Judge; 
ll Second Parliament of K. Charles Act 4. p. 6. & 8. The King's Majesty having graciously declared that it is his royal will and pleasure that all questions about Religion and matters Ecclesiastical, be determined by the Assemblies of the Church, and that for preservation of Religion, general Assemblies rightly constitute, as the proper and competent judge of all matters Ecclesiastical hereafter be kept yearly, and oftener pro renata; as also that Kirk Sessions, Presbyteries and Synodall Assemblies be constitute and observed, according to the order of this Kirk; which Act, the estates now convened by his Majesty's indiction, rarefies, approves and confirms in all points, and gives thereunto the strength of a Law and Act of Parliament.  whoever will call this Act of Parliament into question must be content to have the King and his Parliaments of both Kingdoms for their first and chief opposites.  
The explanation of the next Act is also large and confused, 
The sum of. the next Paragraph.  it contains a discharge of all Church Assemblies and meetings not authorized by Law; particularly, it discharges the Nationall Assembly, and Classical Presbytery upon the allegiance of some enormous practices of these two meetings: Consider first the discharge, and then its reasons. 
Church-assemblies established in Scotland on a Divine Right, with the allowance of King James and K. Charles in divers Parliaments.   
Concerning the discharge of Church meetings not authorized by Law, the Commissioners did show the King that Church meetings were necessary to be kept, being 
mm Animadversions we offer Us to prove by good Warrants of the Word of God, that it is lawful to the ecclesiastial Estate, to Convocate Assemblies, and to hold the same, and to appoint and order place and time for convening of the same, to throat upon such matters as concern the Kirk affairs, which no ways impaireth your Majesty's civil and royal jurisdiction, but rather fortifieth and decoreth the fame.  commanded of God; and being such means without which the Churches and societies of the Saints could not subsist in their necessary purity and order: in the time of the greatest persecutions Christians did meet in their Assemblies both for worship and discipline, though the imperial Laws did discharge such conventions: In France and Poland where the Princes are enemies to Religion, yet the Protestants are permitted to keep their Assemblies for Discipline, greater and smaller, of all sorts as they have occasion, no less than their meetings for the Word and Sacraments: His Majesty in his reply does not deny the Commissioners allegiance, only he required a intermission of the named meetings for a short time, till the whole platform of Church government according to the Word of God, might be finished; hereby 
nn The King's Declaration: My meaning and Declaration is, that they shall cease while a settled Policy and Jurisdiction be established according to the Commission and line of God's Word.  yielding that he believed the Church ought to have its own government, according to the prescription of the holy Scripture, to which he purposed to submit and agree, as indeed he did the year following, agreeing to that course which the Assembly at Saint Andrew's took with Bishop Adamson without all contradiction, and ever thereafter permitting the Ministers without any interruption, to enjoy all their Ecclesiastic meetings in peace; yea some few years after (as oft I have said) he did establish by Act of Parliament the whole platform of government according to their mind, which abode untouched till the evil advice of the English Prelates moved him to make some breaches in that wall, which (thanks be to God) are now fully repaired; King Charles in person having lately ratified in Parliament the meeting of all our Assemblies, from the lowest to the highest, so fully as our hearts could wish.  
Beside the divine right of our Church meetings for Discipline, the Commishoners did demonstrate to the King the good humane right thereof in Scotland, producing to him an Act of his own first Parliament, for the national Assembly and final determination of all Ecclesiastical appeals therein; 
oo Anamadversions concerning the general Assembly of the Kirke, there is an Act the first year of your highness' reign, ratifying the authority thereof, and decerning appellations to be devolved thereto, as to the last judgement of matters concerning the Kirk.  his Majesty likewise could not but well remember that the whole model of Presbyteries and their proceed had been oft in debate before him and the Counsel Table; also, that some few years before he had sent to the general Assembly at Clasgow, his express order for the erection of Presbyteries in all the Shires of the Kingdom; 
pp The Acts of the general Assembly Instructions to our trusty and well-beloved William Cunningham of Caprinton, directed by us with the advice of the Lords of our secret Counsel to the general Assembly conveend at Gasgow, April 20. 1581. follows the List of 50. Presbiteries, 12. Parishes or thereabouts, making up one Presbitry.  whence the Church came to be in a very peaceable possession of all her Assemblies national, provincial, classical and congregational, without any controlment; only in that hour of darkness (as generally than it was called) there was a short eclipse, but that did quickly pass over; neither did any interruption of these Church meetings come thereupon.  
However, 
The reprinters of this Declaration seem to be contemners of Oaths Laws, and all rights divine and humane.  we cannot but observe the disposition of those who with so great care and zeal, set out in this paper to the world for imitation, the example of a Prince (although in the hour of tentation, out of the which he was immediately delivered) for pulling down and discharging of Presbyteries and Assemblies, when established by Law, and quietly possessed by a clear Right both divine and humane: We trust the honourable Houses of Parliament are fare from their mind, else we should have but small comfort, though we should see the Ghurch government here settled both by Law and possession; for it seems that the publishers of this Writ would have us to despair of any security to keep whatever now may be gotten; Oaths, Covenants, Laws, Possessions must be no stronger than bonds of flax and ropes of straw, which the fire of these men's wrath, when ever it comes upon them, will easily burn and burst asunder; but it is well that Princes and Parliaments are not capable to be miscarried by the private passions of so unconstant and perfidious persons.  
The reasons of the Act do follow, for the putting down of the Classical Presbytery, a great misbehaviour is alleged; The Presbytery of Edinburgh took upon them to dissuade the Feasting of the French Ambassador, and did enter in Process with the Magistrates, who at the Kings desire contrary to their advice did keep that Feast; a long and odious story of that matter is here deduced and borrowed from hence, both by Spotswood in his History, and Maxwell in his Issachars' burden; but the truth is this, 
A full account of the French Banquet.  as I find it extracted out of the Records of the Church of Scotland, by a very reverend and faithful hand: That time was one of the most sad and dangerous seasons, that this Isse hath seen; it was but a little after the Massacres of France, and a little before the Spanish Armada, about the very instant when the Catholic League was hatched, for the rooting out of Protestant Religion, and all Protestant Princes, especially Queen Elizabeth. At this time it was when two or three French Ambassadors one after another came over from France to Scotland, with Instructions from the chief contrivers of that unholy League. 
qq Vide supra: Also spotswood's history lib. 6. fo. 180. year 1585. then came that holy League, as they called it, to be discovered, which the Pope, the Spanish King, with the Guises and others had made to extirpate reform Religion; the Queen of England understanding herself to be principally aimed at, etc. Also the Collection Monsieur de la Motfenellon and Maningvill were sent from the King of France to strengthen the King's faction to procure Lenox his return, to withdraw the King from the Lords.  The Court was then very corrupt, exceeding tyrannous and oppressive both of the Nobility and Ministers; Jesuits and Priests did flock from beyond Sea, in greater numbers than ever; 
rr Collection: he procured Protections for Jesuits and trafficking Papists, St. Andrews story, li. 3. fol. 165. year 1579. this dissension betwixt the King and the Church brought with it many evils; for upon the notice of it, divers Jesuits and Priests did resort into the Country, and at home such as were Popishly affected, began openly to avow their profession.  the professed negotiation of the French Agents was to restore Queen Mary; the trafiquers in that business were received with extraordinary curtefies: All this did fill the hearts of the people both with grief and fear, for the undermining of their Religion, for the destruction of their King, and ruin of the Kingdom. These passions increased when they did see the English Ambassadors at that same time used in a much divers fashion; railed upon by rascals in the streets, vexed with infamous Libels fixed upon the doors of their Lodgings, endangered in their persons by Pistols shot in at their windows; 
ss spotswood's History, lib. 6. fol. 173. year 1582. La Mot came by England, having the same Instructions to renew the purpose of the Association which was set on foot the year before, and almost concluded in this sort, that the Queen of Scots should communicate the Crown with her Son, and both be joined in the administration of affairs; but upon the Duke's sequestering from Court, it was left off, and not mentioned again till now: The Collection; The Queen of England's Ambassador, Master Randall, was abused with infamous Libels affixed upon the door of his Lodging, the chief Courtiers withdrew their countenance from him, such as resorted to him were observed, an Harquebus charged with two bullets, was shot in at his chamber window, where he usually sat.  and all this without any punishment upon the authors of such atrocious contumilies: In this posture of affairs, to tempt yet further the patience of honest people, some French Merchants did move the King to desire the Magistrates of Edinburgh to invite the French Agent to a public Feast; 
tt Collection: While La Mot is thus practising, some French Merchants in Edinburgh for their own commodity, caused it to be motioned to the King to send one to the Counsel of Edinburgh, to give the French Ambassador a Banquet; the Counsel refusing, the King was offended, and alleged the motion came from themselves; the matter was again debated in Counsel, in end the best part of the Counsel contradicting, it was concluded, the Banquet should be made; whereupon the Session of the Kirke resolved upon a Fast, or rather abstinence that day; the Presbytery knew nothing of it.  the unseasonableness of the time made the desire grievous to the Magistrates, and therefore they declined it with a fair excuse; yet the King was moved to press them again; the motion being brought to the Common Counsel of the Town the Plurality yielded, though the most of the Magistrates and best part of the Counselors were dissenting: 
w Vide supra tt.  This matter being offensive to the Church Session, or Congregational Eldership, the day of the French Festival by the joint advice of the Magistrates, Ministers, and the rest who were present, was appointed to be a day of Preaching and prayer; 
xx The Censure: The Allegiance that the Presbytery of Edenbrough did appoint a Fast to be kept upon the day that the French Ambassador was Banqueted by the Town of Edinburgh is false, for not the Town, but some French factioners in the Town Banqueted the Ambassadors, three Bailies, the greatest part of the Counsel, and some of the King's Privy Counsel were in the Church in the time of the Banquet, not the Presbytery, but the particular Session of the Kirke of Edinborough, with the advice of so many Magistrates and Counselors, as were not contrivers of the Banquet, appointed a voluntary abstinence.  this was thought to be the fairest way, with the least offence to hinder (if it might be) that offensive and unseasonable Banquet; as for any process of excommunication intended against them, who choosed rather to feast with the French, then to pray with the City and most of the Magistrates, I take it but for a mere fable; for albeit the Author thereof, Adamson, had not acknowledged his Narration of the Banquet to be false (as he does expressly 
yy Adamsons Recantation: My good will was, I protest, to have condemned every point, yea even to the false Narration of the Banquet, and all the rest contained in that little Treatise, called the Declaration of the King's Majesty's intentions, as I acknowledge they deserve to be condemned by the censure and judgement of the Kirk. ) yet why should we have taken it in any other sense, than the other passages of the same Pamphlet; wherein he avows the Presbyteries to have put out innumerable Orders directly opposite to the King, and have sent Laws and Commands to his Majesty, under the pain of Excommunication 
zz Vide the printed Declaration. ; which all the world sees (setting aside the Author's confession) to be mere lies, and notorious calumnies 
aaa The Censure: that the Assembly was accustomed to prescribe Laws to the King and Counsel, under pain of Excommunication: to appoint no Bishops in time to come: such calumnies are not worthy to be answered; for to draw out of the pure fountains of God's word an Ecclesiastical Canon agreeable to the same, and to suit like humble Suppliants, the approbation of the same, is the duty of the Kirke: this is not a prescribing of Laws to the King and Estates. .  
But suppose that all the alleged circumstances of that sad festival: 
The extreme unjustice of the Prelates of old, and Era 〈◊〉 now against the Presbytery.  had been all true, yet could this trespass be no otherwise expiate then by the very abolition, not only of that Judicatory, whence the overture did proceed; but also of all the Judicatories of that kind in the whole Kingdom, being altogether ignorant and innocent of the transgression: and though the Episcopal rigour should have been thus transcendent: yet what shadow of reason could be brought for the overthrow of the Classes, for the trespass of the Congregadonall Eldership. It was not the Classical Presbytery of Edinborough, but the Town Session that was alleged to be the delinquent: We wonder not when Prelates are Counsellors to see strange and unheard of rules of Justice; but of this we marvel, that the Leaders of the Independent or Erastian party should be so well pleased with such patterns, as not to have patience to have them at this time concealed, but will needs have them brought forth of the grave of oblivion where long they lay buried, to be looked upon by the State at this time, as ruled cases for their imitation.  
As for the abolition of the general Assembly, three of their offences are named, their approbation of the road of Ruthven, their abolishing of Episcopacy, their indicting of solemn Fasts; the desert of these crimes we will see when the particulars are opened.  
The Road of Ruthven was a Remonstrance made to his Majesty by a number of the prime and best affected of the Nobility, 
The general Assemblies approbation of the Road of Ruthven, very innocent.  against the insupportable tyrannies of some few Courtiers, to the extreme hazard of the King's person, the Church and whole Kingdom. His Majesty, yet minor, was content to follow the Remonstrants' advice; the men complained of, were removed from Court, the action of the Noblemen was declared by the King and his Counsel to have been good and acceptable service; 
bbb Collection: His Majesty seemed to be well pleased, and gave sundry significations of his good liking of that action, as of good service done to him, by attestations in his Princely word, they should never be challenged, by Act of Privy Counsel, by Act of solemn convention of Estates, by public Proclamations at Market Crosses needful, by desiring the English Ambassadors to testify to the Queen his own and his Estates good liking, by two legations sent to her Majesty signed by his own hand and the Counsels, by his command to the Ministers in chief places, to signify his consent and apprsbation to the people.  the convention of estates made that same Declaration: 
ccc Vide supra bbb.  the Kings, the Counsels, the State's approbation of this fact was solemnly proclaimed in the next Market places of the chief Burroughs 
ddd Vide supra bbb.  at his Majesty's desire, the Ambassadors of England and France did write so much to their Masters 
eee Vide supra bbb. : and it was also promised that the next general Assembly and Parliament (for the Nobleman's greater security) should give their ample approbations. When the general Assembly came the Noblemen petitioned them for their approbation; at the first the Assembly declined to meddle with that matter, 
fff Collection: When the Authors of the enterprise sought the approbation of the general Assembly, it was answered, that the matter was civil, nothing pertaining to them: It was replied, that the King and Counsel & Estates had approved it, and that the King had agreed an Act of approbation should be made in the Assembly; whereupon Master James Lauson and Master David Lindsay were directed to his Majesty; who after conference with his Majesty and Counsel, reported their approbation and the King's contentment that an Act should pass as was desired  but when the Petitioners insisted, alleging it was the King's pleasure they should take that matter into consideration, they sent two of their number to the King to understand his mind, his Majesty did not only signify to those Messengers his desire, that the Assembly should declare their approbation of that Action at Ruthven, 
ggg Vide fff.  but also he did send two Commissioners of his own to require the Assembly in his name to declare so much 
hhh The Collection: The Tutor of Pitcur and Colonel Stuart, Commissioners from the King, reported, that they had special command to assent in his name; and so the Assembly approved, but not till approved before, and desired to approve. .  
Can the Assemblies obedience to the King's express command be a treason of so high a nature, as did merit not only the persecution of their persons, but the abolition of the Court itself for ever, yet the Prelates and Courtiers rage did intent no less; for when Captain James had got again into the Court, whence he had been banished, he wrought so upon the minor King, that the Noblemen and Gentlemen who had procured his removal at Ruthven, were some of them executed as Traitors, others forfeit and banished, many of the best Ministers were forced to flee for their life, not one Pastor durst stay in Edinburgh, but all fled out of the Kingdom 
iii Vide supra. .  
Such storms has Satan oft stirred up in Scotland by his instruments, yet gracious men there by faith and patience, by wisdom and active courage, did wrestle through and always in the end prevailed, they got the Church, the Kingdom, the person of the Prince, ever at last rescued from the bonds and snares of oppressing Sycophants. The memory of our Predecessors sufferings and successes does much encourage us in these evil days, and permits us not in the greatest tempests to faint, but makes us to walk with hope in the midst of despair for the like glorious issue; however this was the sad condition of Scotland for some time, till the oppressed Nobility did come to Stirling, in a greater number, and with a sharper Remonstrance than they had used at Ruthven.  
At their first appearing before the Town, 
The Road of Stirling.  the instruments of mischief did flee, the King and his good people, Noblemen Gentlemen Ministers and others, were presently reconciled, though the authors of these frequent misunderstandings did escape by flight the sword of public Justice, yet did the private judgements of God quickly find them out, and sweep them off the face of the earth: with their ruin, peace and prosperity did flow in both upon Church and Kingdom.  
The other great crime imputed to the general Assembly, 
It could be necrime in the general Assembly to vote down Episcopacy.  is, That they had voted down Episcopacy, and had professed the unlawfulness of prelatical Jurisdiction both in the Church and State, which prior Assemblies had approved of. To this I answer, that the crime cannot be very great, for any Church meeting, especially a general Assembly, to declare their judgement in a point of Religion of great and general concernment; and whether this their judgement was erroneous when they condemned the office of Episcopacy, affirming it to be unlawful for a Minister of the Gospel to be a Lord of Parliament and Counsel, to be a Chancellor, Secretary, Treasurer of a Kingdom, or any Officer of State, or to take upon him alone the power of Ordination and spiritual Jurisdiction (which the Word of God never gives to one ordinary Officer, but always to a number joined in a Presbytery) the whole Isle (thanks be to God) now does clearly see.  
That ever the Church of Scotland or any lawful Assembly thereof did approve of Episcopal jurisdiction, 
What favour the Earl of Morton procured to Episcopacy at the conference at L●eth, 1572. was by the general Assemblies disclaimed.  it is alleged without any ground: We grant the Earl of Morton in that necessary correspondence which he did always keep with Queen Elizabeth, was entangled in a greater familiarity and affection to the English Prelates, than was convenient, and at their desire did assay, in a conference of some Statesmen and Ministers of his special acquaintance, in the year 1572, at Leeth to have set up in Scotland a kind of Episcopacy, but that plant was so strange to our climate, that it could take no root in our ground, for so much offence was taken in the very next general Assembly after that conference, at the name of Episcopacy, 
kkk 
The Acts of the Assembly, third Session of the Assembly at Perth 1572.  
In the heads agreed upon at Leeth are found certain names, as Archbishop, etc. which were thought scandalous and offensive to the ears of many of the Brethren, appearing to sound towards Popery, therefore the whole Assembly with one voice protests, that they intent not by the using of any such names, to consent to any kind of Popery or Superstition, and wishes rather the said names to be changed into others that are not slanderous nor offensive: And likewise protests, That the said heads agreed upon, be only received as an interim, till further and more perfect Order may be obtained at the hands of the King's Majesty, Regent and Nobility, for the which they will press as occasion shall serve.   and ever after at any shadow of the thing, that the following Assemblies did not rest till both ●●e name and thing, till both the shadow and all the parts of the substance were disavowed. They had indeed for a time some wrestling with the Court about this matter; yet at last (as I have said) in the year 1592. they got the King and Parliament persuaded to pass such Acts, as did cast out of our Church and State, Episcopacy both root and branch, substance and shadow. As these Acts of Parliament were first made by King James, and the States of Scotland, and now also ratified by King Charles, so both the Houses of the Parliament of England cannot but approve thereof, having joined themselves by Oath and Covenant with Scotland, to extirpate the unhappy root of Episcopacy, which has been the great cause of the most mischiefs which in this last Age hath befallen Britain.  
The third crime for which the general Assembly behoved to be put down, 
It was no fault in the Assemblies that they called to Fasting.  was their indicting of solemn Fasts; in which, seditions & tumults against the King were promoved; consider that the quarrel is not simply for the Fasts, but their evil use, to raise seditions and tumults; certainly that custom of our Church, whereby from the beginning of the Reformation to this day, every Church meeting from the general Assembly to the smallest congregational Eldership, had power as they found cause, to indict a public Fast within their own bounds, is very innocent and necessary for the well being of the Church.  
As for the alleged abuse of these Fasts to sedition and tumults, 
Guilty Consciences hate Fasts without cause.  it is a mere calumny; the matter I believe was this: About the time of the penning of this Writ, the ●●alous Ministers in all their exercises, especially in the day●● of public Fasting, did make mention in their Sermons and Prayers, of the wickedness of the Land, for which the wrath of God was much feared by the godly; the Leaders of the Court conscious of their own guiltiness, took themselves to be particularly pointed at, and for this did hate extremely every zealous Preacher, as if all their Sermons and Prayers had been invectives for stirring up of the people against them, while in truth these gracious men did nothing but their duty, containing themselves within the lines of all needful moderation; but to wicked men in their pride and impatience, the least touch of the Word of God is an intolerable wound.  
The explanation of the last Act, 
The sum of the next Paragraph.  contains the maintenance of Episcopacy in the highest degree, it puts in the hand of the Bishop, the whole spiritual Jurisdiction of his Diocese to be exercised by him alone, although with the advice of some few whom he shall please to choose for his Counselors; it imports, that all his Jurisdiction flows from the King, and in the exercise thereof, it makes the Bishop answerable only to the King, and them whom his Majesty shall appoint in an Assembly of his own framing; it makes the Bishops also Lords of Counsel and Parliament.  
Upon this passage I mark first, 
The Reprinters of this De claration make no conscience of their Covenant.  the conscience and honour of these men, who with so great importunity required the reprinting of this Declaration, and to make its operation the more effectual in the hearts of simple people, would be at the cost to change the language thereof, to set it down first in Scotch and then in English, a piece of pains so fare as I know never taken with any other Writ; this diligence demonstrates the men's humour; I can hardly say, whether more scornful of the Scots and their language, or passionately desirous to disgrace that Church, though it were with the exalting of Episcopacy; and if (as I suppose) they have taken the Covenant, this increaseth my wonder, how any who have solemnly sworn to defend the reformation of the Church of Scotland, and to endeavour the extirpation of Prelacy, can in a sudden become so zealous and put themselves to so great pains, in disgrace of the Scottish reformation to advance Presacy. If either Independency or Erastianisme have power to let lose the Reins of conscience so far; we confess the Scots have been too simple, in believing that Oaths and Covenants in plain matters, which admit no ambiguity nor plurality of senses, had been fare straighter bonds among all who had the estimation of honest men, and in whom there could be found the least sparkle of any ingenuity or truth.  
Consider secondly, that King James (as I have said) did give it under his hand to the Commissioners of the Church the year following, that this Declaration was none of his, but the work of Adamson of Saint Andrew's, 
lll Vide supra.  and that this man at last was convinced of his error, confessing upon Oath and subscription, Episcopacy to be a gross corruption, a stirrup for the Pope to ascend to his Antichristian saddle, an error which he had learned, and wherein from time to time, he was entertained by the English Prelates 
mmm Adamsons Recantation: The last Article contained the establishing of a Bishop, which hath no warrant in the Word of God, but is grounded upon the policy and invention of man, whereupon the primacy of the Pope or Antichrist is risen, which is worthy to be disallowed and and forbidden. .  
Thirdly, whatever here is said of Bishops, is not now controverted in the Parliaments of both Kingdoms, and in the solemn League of both Nations, it is expressly condemned, as all do confess; if any anti-covenanting Malignant require a further debate, when they will, they may have a hearing and an answer.  
Fourthly, when the Commissioners of the church did declare to King James, 
King James his full and honest Declaration against Erastianisme.  that the government of the Church was not a Matter civil, which did belong to the Magistrate to exercise, and that it was unlawful for his Majesty to appoint any of his Commissioners to govern the House of God, that this were with the Pope to take in his hand both the Swords; 
nnn Animadversions; To confound the Jurisdiction Civil and Ecclesiastical, is that thing wherein all men of good judgement have justly found fault with the Pope of Rome, who claimeth to himself the power of both the swords, which is as great a fault to a Civil Magistrate to claim or usurp, and especially to judge upon doctrine, errors and heresies, he not being placed in Ecclesiastical function, to interpret the Scriptures: the warrant hereof out of the Word of God, we are ready to bring forth.  his Majesty did put it under his own hand, that these things were far from his thoughts, that he was no Judge either of doctrine or heresy, or of the interpretation of Scripture, that neither he nor his Parliament did meddle with Excommunication, that they had pronounced the excommunication of Mountgomery to be null, not as Judges of the cause, but as witnesses of the informality of the process, he confessed that Jesus Christ was the only head and Lawgiver of his Church, and that if he should claim to himself or his heirs any thing merely Ecclefiastick, which the Word of God has put in the hands of Church officers, that if he or any man should suspend or alter any thing which the Word of God did remit only to them, he avowed that these attempts in himself or any other, would be nothing else but (as he speaks) the sin of Idolatry, and a transgression against all the three Persons of the Trinity; against the Father, in not trusting the words of his Son; against the Son, in not obeying him, but taking his place over his head; 
ooo King's Declaration: Never shall I, nor ever ought my Posterity acclaime any power or Jurisdiction in a matter merely Ecclesiastical, as to the Commissioners not Ecclesiastical, they are joined to give their advices, and not to interpose their authority, while Christ says Dic Ecclefias, and one only man did steal that dint against the Bishop of Glasgow, in a quiet hall, the Act of Parliament reduceth the sentence for informality and nullity of process, not as Judges, whether the excommunication was grounded on good and just causes or not, but as witnesses that it was unformally proceeded; and to end shortly this my Declaration, I mind not to cut away any liberty granted by God to his Church, I acclaime not to myself to be judge of doctrine or true interpretation of Scripture, my intention is not to discharge any Jurisdiction in the Kirke, that is conform to God's Word, nor to discharge any Assembly but only that these shall be holden by my Licence and Counselors; my intention is not to meddle with excommunication, neither acclaime I to myself or my heirs, power in any thing that is mere Ecclesiastical and not adiaphoron, nor with any thing that God's Word hath simply devolved in the hands of his Ecclesiastical Kirk; and to conclude, I confess and acknowledge Christ Jesus to be head of his Church and Lawgiver to the same; and whatsoever persons do attribute to themselves as head of the Church, and not as members to suspend or alter any thing that the Word of God hath only remitted to them; That man, I say, committeth manifest Idolatry, and sinneth against the Father, in not trusting the words of his Son; against the Son, in not obeying him, and taking his place; against the holy Ghost, the said holy spirit bearing the contrary record to his conscience.  against the holy Ghost, because against the Spirits Testimony in his own conscience. I hope they who are so earnest to have King James heard in this cause, though in a false and suppositious Writ, will be content to hear him in his true Declaration under his own hand.  
The third part of the Writ contains an enumeration of his Majesty's intentions; 
The pretended intentions were not the Kings, but the Prelates.  concerning them we need add little to what is said, only consider, first, that Adamson the Author of the Writ, assures us, that there is nothing or little here of the King's intentions, 
ppp Recantation: I have enterprised of mere remorse of conscience, to write against a Book, called, The Declaration of the King's Majesty's intentions; albeit it containeth little or nothing of the King's intentions, but of my own, in the time of the writing thereof, and the corrupt intentions of such as for the time were about the King, and abused his minority; in the whole Book is nothing contained but assertions of lies, ascribing to the King's Majesty that whereof he was not culpable; I grant I was more busy with some Bishops in England, in prejudice of the discipline of our Kirke, partly when I was there, and partly since, by mutual intelligence than became a good Christian, much less a faithful Pastor.  being that he did here set down only his own intentions, and these of the Courtiers and Prelates, at that time of their highest pride and greatest oppression of the religious party.  
Secondly, 
The Reprinters of this Writ seem to be perjured men, and either hypocrites or Apostates.  the errors and faults that appear in these intentions are of two kinds, Prelatical and Erastian: For the first, not only the Author did recant them, but also as we have now often said, King James with the States Assembled in Parliament, did expressly condemn them, and at this time they stand condemned in the whole Isle by King Charles in his Parliament of Scotland, and by both the Houses of the Parliament of England, who ever now will taken the patrociny of the Prelatical war, doth set his face against the King and Parliaments of both Nations; and if he be a member of Parlia. in either Nation (whoaccording to his place must needs have sworn the National Covenant) for his endeavour to establish what by his Covenant he was bound to his power, to have extirpated; Let him be cast with ignominy out of these honourable Senates as a false and perjured hypocrite, planting by deed what by Oath and Covenant he promised to eradicat; or else an Apostate, repenting and retracting while now he is set in Parliament, what at his entry upon oath he promised, that he might be permitted to sit down; such perjured, whether hypocrisy or apostasy, cannot but be abominable both to God and all ingenuous men.  
As for the Erastianisme of these intentions, 
Cesaro-Papisme is Antichristianisme worse than that of the Pope.  whereby the Bishops are made pleni-potentiaries in the Church, by virtue of a Commission from the Magistrate, we have showed at length how fare King James disclaimed this error as a grievous sin against the Father, Son and holy Ghost; for the thing itself makes the Magistrate head of the Church, and fountain of all Ecclesiastic Jurisdiction: This Cesaro-papisme is an Antichristianisme, so much worse than that of the Pope, as more uncontrollable and remediless; the servants of God in their wrestlings against the Antichistianisme of the Pope and Prelates, had often times great assistance, and were ever in a possibility to be assisted by their Princes and Magistrates; but if the Magistrate himself will turn Pope, and take upon him to dispense the spiritual Jurisdiction, one part thereof to civil Commissioners, another part to the congregational Eldership, a third to the Classis, a fourth to whom he will, and in the end, as all did flow from him, make all again to return by a final appeal to himself, when the servants of Christ are necessitate to oppose and preach against this usurpation of their Masters royal Prerogative, and for their labour are persecute as opposers of the Magistrate, to whom shall they flee for defence?  
Thirdly, 
The sympathy and antipathy of Bishops & Erastians'.  consider how in these intentions Prelacy and Erastianism are linked together; it is true, the genuine principles of Episcopacy do overturn Erastianisme, and Prelates where ever they conceive themselves bottomed and rooted in a Land, will be loath to fetch their pedigree from any Prince's will and Commission, but will stand upon a divine institution, or at least such an Ecclesiastic right, as depends not upon the Magistrate's pleasure; this was the case of the English Hierarchy of late: Yet where Episcopacy is not so firmly grounded as it conceives itself  and secure, it is a very devout handmaid to Erastianisme; and this was the condition of Prelacy in England, when these intentions were written, for at that time the Bishops were glad to keep not only their Civil, but all their Ecclesiastic Courts in the name and by the Commission only of the Prince, deriving all their Jurisdiction, and whatever they had peculiar, above and differing from any Minister of their Diocese, from the Prince only, ascribing to him not only an Architectonick, but a truly Ecclesiastic power, as a chief part of the royal Supremacy and Prerogative of the Crown.  
Adamson the very year before he wrote his intentions, learned these Lessons in England from the Prelates and Courtiers of the Queen; with whom, he confessed at last to his grief, he had been too intimate; albeit when he came to Scotland, he thought it not expedient to vent to that people, or possibly he was not persuaded in his own mind of the whole body either of the Erastian or of the Episcopal maxims; for in this Writ the Presbyterian, Erastian and Episcopal maxims are so inconsiderately intermixed, that the man seems not to have been very careful, how their contrary qualities should be so contemperated as the whole lump might not be dissolved by repugnancies. It can be pretty well demonstrate how Episcopacy, as it was for a long time in England, may well stand upon an Erastian bottom: also how handsomely the Erastian principles may in a short time bring back the Bishops, Deans and Chapters from their banishment; 
Both agree against the Presbyterians.  but how a true and solid Apostolic Presbytery is compatible either with Episcopacy, or a magistratical Popedom (though there were not a Covenant) I do not conceive.  
Our last remark upon the intentions is, 
King James against all toleration either of heresy or schism.  that however they be spotted with many and gross both Prelatical and Erastian errors, yet they demonstrate so much orthodoxy and zeal remaining in these worst times among the Courtiers and Prelates of Scotland, as will bear witness if it be not imitate, against our times where much more piety, and that upon stronger obligations, is professed; for first, the King is made to avow his resolution to set up in the whole Kingdom Ecclesiastical Assemblies for the suppressing of whatever by the Word of God should be found either heresy or schism; 
qqq King's Declaration, p. 22. His Majesty's intention is, if any question of faith and doctrine arise to convocate the most learned, godly, wise and experimented Pastors, that by conference of Scriptures the verity may be tried, and all heresy and schism by that means be repressed.  but how many years shall we see both begin and end, before the pitiful complaints of the godly, both here & abroad shall procure the least restraint to heresies or schisms which now in this Kingdom are become more gross and impudent then ever in any Kingdom before, or at this day in all the Kingdoms of the earth together. This monstrous toleration cannot eschew to draw the displeasure of the God of truth upon the Authors, fomenters and favourers thereof; such a long indifferency and lukewarmness, such a misregard of the truth of God, such a connivance and compliance with errors of all kind in a people, ever before famous for zeal, is most marvelous.  
Secondly, 
Also contrary to our present hateful Anatchy.  the King in that very hour of his darkness is made to profess his intention to countenance all the ordinary Judicatories of the Church, and in no wise to hinder any good order which from the Word of God in these meetings, should be established; 
rrr Ibid. His Majesty's intention is not to derogate unto the ordinary judgement of matters of the Church by the ordinary Bishops, their Counsels and Synods, nor to hinder or stay any godly solid order grounded upon the Word of God.  Why then in our days of so great light, should the whole Church lie still in a total Anarchy? did ever any Christian Nation for seven years without any compulsion, abide without all Ecclesiastic government? If men had taken a Commission from the Father of lies, and author of wickedness, to be his avowed agents in propagating errors, vice and all mischiefs, could they for their life invent a better means for furthering these designs, then to continue this Anarchy, then to be pragmatic and pregnantly instrumental in putting one impediment after another in the way; I hope there are many in the Parliament, Assembly and Kingdom, whose heart bleeds in their breast to see their hands so long tied, that they cannot get the hedge of the Church set up, to keep out the devouring Beasts from the flock.  
Thirdly, 
Further he promises all assistance and ●untenance 〈◊〉 Church-Assemblies.  by these intentions we may see King James his resolution, which so long as he was in Scotland, he did indeed perform. Not only was he content that Ecclesiastic judicatories should proceed in all spiritual causes, as the Word of God did warrant them, but also he promises to countenance the superior Assemblies of the Church, with his own royal presence, and allows to the meanest Church-meetings the assistance of the inferior Magistrates and Church officers, that their religious and just orders might not be contemned without deserved punishment 
sss Ibid. It is his Majesty's intention to assist this Assembly himself, or by a Noble man of his Counsel, his Deputy, and for the keeping of good order in every Parish, there shall be certain appointed to be Censors of the manners of the rest, who shall have his Majesty's authority and Officers of Arms concurring for the punishment of vice. .  
These men are afraid of their own happiness, who retard & impedit the erection of such a government, 
The retarders of government are enemies to themselves & welfare of England.  nothing will more conduce for the honour and welfare of the Land, no mean will be more effectual to keep all people in peace and obedience to the Laws; to promove the comfort of all who are truly pious, than the hearty concurrence of the Church and State, in setting up at last, and maintaining the government of the reformed Churches according to the Word of God: Believe it, this discipline is neither hateful nor terrible to any, but to these alone, who know it not, or else are conscious to themselves of a wilful and obstinate resolution to abide in some error or vice without the controlment of any censure.  
The Recantation of PATRICK ADAMSON sometime pretended Bishop of St. Andrew's, directed to the Synod convened at St. Andrew's, April 8. 1591.  

BRETHREN,  
UNderstanding the proceed of the Assembly in my contrair, and being now withheld by sickness from presenting myself before you, that I might give confession of that Doctrine wherein I hope God shall call me: And that at his pleasure I might departed in the unity of Christian Faith; I thought good by Writ to utter the same unto your wisdoms, and to crave your godly wisdom's assistance, not for the restitution of any worldly pomp or pre-eminence, which I little respect; but to remove from me the slanders which are raised in this Country concerning the variance of Doctrine, especially on my part; wherein I protest before God, that I have only a single respect to his glory, and by his grace I shall abide herein unto my lives end.  
First, I confess the true Doctrine of Christian Religion to be publicly taught and rightly announced within this Realm, and detest all Popery and Superstition: Like as (blessed be God) I have detested the same in my heart the space of thirty years, since it pleased God to give me the knowledge of the truth, wherein I have walked uprightly as well here as in other Countries, as the Lord beareth me record, until these last days, wherein partly for Ambition and vainglory to be preferred before my Brethren, and partly for Covetousness, to possess the pelf of the Kirk, I did undertake this Office of an Archbishop, wherewith justly the fincerest Professors of the Word have found fault, and have condemned the same as impertinent to the office of a sincere Pastor of God's Word. And albeit men would colour the same and imperfections thereof with divers cloaks, yet the same cannot be concealed from the spiritual eyes of the faithful; neither yet can the men of God, when they are put to their conscience, dissemble the same.  
Next, I confess that I was in an erroneous opinion, that I believed the Government of the Kirk to be like unto the Kingdoms of the earth, plain contrary to the command of our Master Christ, and the Monarchy whereby the Kirk is Governed; not only to be in the person of our Saviour Christ (as it is) but in the Ministers, who are nothing but vassals under him, in an equality amongst themselves.  
Thirdly, that I married the Earl of huntley contrary to the command of the Kirk, without the confession of his Faith and profession of the sincere Doctrine of the Word: I repent, and crave pardon of God.  
That I traveled both by reasoning and otherwise, to subject the Kirk-men to the King's Ordinance in things that appertain unto Ecclesiastical matters, and things of conscience: I ask God mercy; whereupon great enormities have fall'n forth in this Country.  
That I believed, and so taught, the Presbyteries to be a foolish invention, and so would have it esteemed of all men; which is an Ordinance of Christ: I crave God mercy.  
Further, I submit myself to the mercy of God, and judgement of the Assembly, not measuring my offences by my own self, nor by the infirmities of my own engine; but by the good judgement of the Kirk, to the which always I subject myself, and beseech you to make intercession to God for me, and to the King, that I may have some means to live and consume the rest of this my wretched time; for winning of whose favours (which foolishly I thought thereby to obtain) I committed all these errors.  
As where I am burdened to be the setter forth of the Book called The King's Declaration, wherein the whole order of the Kirk is condemned and traduced; I protest before God that I was commanded to write the same by the Chancellor for the time, but chief by the Secretary, another great Courtier, who himself penned the second Act of Parliament concerning the Power and Authority of Judicature to be absolutely in the King; and that it should not be lawful for any Subject to reclaim from the same under the penalty of the Act: which I suppose was treason.  
Item, Where it is alleged, that I should have condemned the Doctrine anounced and taught by the Ministry of Edinbrough, concerning obedience to the Prince: I confess and protest before God, that I never understood nor yet knew any thing, but sincerity and uprightness in the Doctrine of the Ministry of Edinbrough, in that point nor in any other.  
Further, I confess I was the Author of the Act discharging the Ministers Stipends that did not Subscribe these Acts of Parliament, wherewith God has justly recompensed myself.  
As for any violent course, it is known well enough who was the Author thereof, and my part was tried at the imprisonment of Master Nchol Dalgleish, Master Thomas Jack, and others.  
Moreover, I grant I was more busy with some Bishops in England, in prejudice of the Discipline of our Kirk; partly when I was there, and partly by our mutual intelligence since, then became a good Christian, much less a faithful Pastor. Neither is there any thing that more ashameth me, than my often deceiving and abusing of the Kirk heretofore by Confessions, Subscriptions, Protestations, etc. which be fare from me now and ever hereafter, Amen.  
Sic subscribitur Your brother in the Lord, M. PATRICK ADAMSON.   

As where your wisdom's desire to have my own opinion concerning the Book of the Declaration of the King's intentions; the same is at more length declared in the Confession, which I have exhibited already; wherein I have condemned all the whole Articles therein contained: like as by these presents I do condemn them.  
As where ye require what became of the Books of the Assembly, all which I had preserved whole unto the returning of the Lords and Ministry out of England: And if I had not preserved them, my Lord Arran intended to have made them be cast into the fire; and upon a certain day in Falkland they were delivered to the King's Majesty; the Bishop of N. accompanied with Master Henry Hamilton rend out some leaves, and destroyed such things as made against our Estate, and that not without my own special allowance.  
As for the Books which I have set forth; I have set forth nothing except a Commentary upon the first Epistle of Paul to Timothy, which I did direct to the King's Majesty, and kept no example beside me, and understand that Master John Geddy got the same from the King, and lent it to Master Robert Hepburne.  
Further, I wrote nothing, but only made mention in my Preface upon the Apocalypses; that I should write a Book called Psyllas', which (being prevented by disease) God would not suffer me to finish; and the little thing that was done, I caused to destroy it. And likewise I have set forth the Book of Job with the Apocalypse, and the Lamentations of jeremy, all in Verse to be printed in English.  
As for my intention, I am not disposed or in ability to write any thing at this time; and if it please God I were restored to my health, I would change my Style, as Cajetanus did at the Council of Trent.  
As for Sutlivins Book against the form and order of the Presbyteries, so far am I from being partner in that work, that as I know not the Man, nor ever had any intelligence of the Work, before it was done; so, if it please God to give me days, I will write in his contrary, to the maintenance of the contrary confession.  
Prays the Brethren to be at unity and peace with me; and in token of their forgiveness, because health suffereth me not to go over to the College where presently ye are assembled, which I would gladly do, to ask God and you forgiveness, that it would please you to repair hither that I may do it here.  
Moreover I condemn by this my subscription, whatsoever is contained in the Epistle Dedicatory to the King's Majesty, before my Book on the Revelation, that is either slanderous or offensive to the Brethren: Also, I promise to satisfy the Brethren of Edinborough, or any other Kirk within this Realm, according to good conscience in whatsoever they find themselves justly offended, and for what is contrary to the Word of God, in any speeches, actions or proceed which have passed from me.  
And concerning the Commentary upon the first Epistle of Paul to Timothy, because there are divers things therein contained offensive, and that tend to allow of the estate of Bishops, otherwise then God's Word can suffer, I condemn the same.  
The pages before written directed by me Mr Patrick Adamson, and written at my commandment by my servant Mr Samuel Cunninghame, and by his hand drawn in the blanks, I subscribe with my own hand, as acknowledged by me in sincerity of conscience as in the presence of God, before these witnesses, directed to me from the Synodall Assembly, because of my inability to repair toward them; James Monypenny younger of Pitmilly, Andrew Wood of Strawthy, David Murray Portioner of Ardet, Mr David Russell, Mr William Murray Minister of Dysart, Mr Robert Wilkie, David Forgison, with divers others.  
Sic subscribitur 

Mr PATRICK ADAMSON.  
David Forgison witness.  
Master Nicol Dalgleish.  
James Monypenny of Pitmilly witness.  
Andrew Wood witness.  
Master Ro. Wilkie witness.  
David Murray witness.  
Master David Russell.  
Master David Spence.  
Master John Caldcleuch.  
Master William Murray.     
Master Patrick's own Answer and Refutation of the Bookfalsly called, The King's Declaration.  
I Have enterprised of mere remorse of conscience to write against a Book called, A Declaration of the King's Majesty's intentions; Albeit it containeth little or nothing of the King's intentions, but my own, at the time of the writing thereof, and the corrupt intentions of such as were for the time about the King, and abused his Minority: Of the which Book and contents thereof compiled by me, at the command of some chief Courtiers for the time (as is before written.) I shall shortly declare my opinion, as the infirmity of sickness and weakness of Memory will permit.  
First, in the whole book is nothing contained but assertions of lies, ascribing to the King's Majesty that, whereof he was not culpable; For albeit, as the times went, his Majesty could have suffered these things to have been published in his Realm; yet his Majesty was never of that nature to have reviled any man's person, or to upbraid any man with calumnies, whereof there is a number contained in that Book  
Secondly, in the Declaration of the second Act of Parliament there is mention made of Master Andrew Melvill and his preaching wrongfully condemned, in special as factious and seditious, albeit his Majesty hath had a lively trial of that man's fidelity and truth in all proceed from time to time: True it is, he is earnest and zealous who can abide no corruption (which most unadvisedly I attribute to a fiery and salted humour) which his Majesty findeth by experience to be most true, for he alloweth well of him, and knoweth things that were alleged upon him to have been false and contrived treacheries.  
There are contained in that second Act of Parliament divers other false inventions for to defame the Ministry, and to bring the Kirk of God in hatred and envy with their Prince and Nobility, burdened and accusing the Ministers falsely of sedition and other crimes, whereof they were innocent: As likewise it is written in the same act and Declaration thereof, that sovereign and supreme power pertaineth to the King in matters Ecclesiastical, which is worthy to be condemned and not to be contained among Christian acts, where the power of the Word is to be extolled above all the power of Princes, and they to be brought under subjection to the same.  
The fourth act condemned the Presbyteries, as a judgement not allowed by the King's Laws, which is a very slender argument; for as concerning the authority of the Presbytery, we have the same expressed in the Gospel of Matthew, chap. 18. where Christ commandeth to show the Kirk, which authority being commanded by Christ, and the Acts of Parliament forbidding it, we should rather obey God then man; and yet the Presbytery lacked never the King's authority for the allowance thereof from the beginning, save only in that hour of darkness when he was abused through evil company.  
As for any other thing that is contained in this Act against any Order or proceed of the Presbytery, it is to be esteemed that nothing was done by the Presbytery without wisdom, judgement and discretion. And so hath received approbation again by the Kirk, whereunto also I understand, his Majesty hath given allowance, ratifyed, and approved the same, which should be a sufficient reason to repress all men's curiosity that either have or would yet find fault with the same.  
The last Article containeth the establishing of Bishops, which hath no warrant of the Word of God, but is grounded upon the Policy of the invention of Man; whereupon the Primacy of the Pope or Antichrist has risen, which is worthy to be disallowed and forbidden, because the number of Elderships that have jurisdiction and oversight as well of visitation as admission, will do the same fare more Authentically, godly, and with greater zeal than a Bishop, whose care commonly is not upon God and and his duty, but upon the world, whereupon his chief attendance is. Consider how that Office hath been used these five hundreth years by gone, with what cruelty and tyranny it hath been exercised; ye shall find it to have been the chief cause that hath in every Country suppressed the Word of God, which shall be evident to all that read the History of the Kirk. As for my own opinion, it seemeth to be nearest the truth, and farthest from all kind of ambition, that the Brethren in equal degree assemble themselves under their Head Christ; and there every man discharge his Office carefully, as he is commanded. And because weakness of memory and sickness suffereth me not at length to discourse on these matters as I would, I must request the good Reader to assure himself, that I have written this without co●●pulsion or persuasion of any Man, with an upright heart, and have delivered the same with a perfect fincerity of mind, so far as infirmity of flesh and blood did suffer; As God shall judge me at the latter day. And that the same Reader account of whatsoever things are omitted, that they are to be imputed to my imbecility of memory & the present sickness and not to any good will, which was (I protest) to have condemned every point, yea, even to the false Narration of the Banquet, and all the rest contained in that little Treatise, called, The Declaration of the King's Majesty's intentions. As (I acknowledge) they deserve to be condemned by the censure and judgement of the Kick, to the which also I submit myself in whatsomever thing I have either in word or writ attempted either in that foresaid Declaration or otherwise, by these presents subscribed with my hand at St. Andrew's the 12. of May 1591. before these witnesses, Master Davi● Blake Minister at St. Andrew's, Master Robert Wilkie Principal of St. leonard's College, Master John Aiton of Enmath, Master William Rufiell.  
Sic Subseribitur 

PATRICK ADAMSON.  
Master David Black witness.  
George Ramsay.  
Mr. John Auchinfleck.  
William Lermonth.  
Patrick Guthrie.  
Charles Watson Scribe.    
I Master Patrick Adamson declare, that this Confession and Declaration before written, is my own Confession; given with my heart, and subscribed with my hand, before the witnesses underwritten, underscribing with me at my request and desire at St. Andrew's the 10. day of June 1591.  


M. PATRICK ADAMSON.  
David Carnegie of Colluthie witness.  
William Scott of Abbotshall witness  
Alexander Bruce of Earleshall witness.  
Borthick of Gordounshall witness.  
William Bussell.  
William Lermouth.  
Thomas King.  
Mr. Robert Wilkie.  
Mr. Andro Moncreif.  
Mr. David Black.  
Mr. Andro Hunter, Scribe of the Provincial Assembly.    

Two pious and Prophetical LETTERS of Master Jo. Welch, which he wrote out of his Prison, after the sentence of Death was pronounced against him; only for his testimony against Erastianisme and Prelacy.  

The first to the Lady Fleming 
a This was Dame I●alias Graham Countess of Wigton one of the most gracious souls of that Age. .  
The consolation of the holy Ghost be multiplied upon you in Christ.  
OFten and many times, Christian and Elect Lady, have I desired the opportunity to be comforted and refreshed with that consolation wherewith it hath pleased God of his free grace and mercy to fill and furnish you.  
Your remembrance is very sweet and comfortable to my soul, since the first time I knew you in Christ, I have ever been mindful of you to the Lord; and now not being able to refrain any longer, I could not omit this occasion; not knowing how long it may please the Lord to continue my being in this Tabernacle, or give me further occasion of writing to any.  
Although I have not great matter at this time; yet in the remembrance of your labour of Love, Hope and Patience, I must needs salute your Ladyship; knowing assuredly ye are the chosen of God, set apart before ever the world was, to that glorious and eternal inheritance. Being thus comforted in your Faith and Hope, I am fully assured, though we never have the occasion of meeting here, yet we shall reign together in the world to come.  
My desire to remain here is not great, knowing that so long as I am in this house of clay, I am absent from God; 
2 Cor. 5.  and if it were dissolved, I look for a building not made with hands, eternal in the heavens. In this I groan, deftering to he clothed upon with my house which is in heaven; if so be that being clothed, I shall not found naked; for I that am within this tabernacle, do ofttimes groan and sigh within myself, being oftentimes burdened, not that I would be unclothed, but clothed upon that mortality might be swallowed up of life. I long to eat of the fruit of that tree, which is planted in the midst of the Paradise of God; 
Revel. 22.  and to drink of the pure river, clear as Crystal, that runs through the street of the new Jerusalem, 
Job 19.25.  I know that my redeemer liveth, and that he shall stand at the last day upon the earth; and that though after my skin worms destroy my body, yet in my flesh shall I see God, whom. I shall see for myself, and not another for me. and my eyes shall behold him, though my reins be consumed within me. I long to be refreshed with the souls of them that are under the Altar, 
Revel. 6.9.  who were slain for the word of God, and the testimony they held. And to have these long white robes given me, that I may walk in white raiment with those glorious Saints who have washed their garments, 
Revel. 7.14.  and have made them white in the blood of the Lamb.  
Why should I think it a strange thing to be removed from this place, to that wherein is my hope, my joy, my crown, my eldest Brother, my head, my Father, my comforter, and all the glorified Saints; and where the Song of Moses and the Lamb are sung joyfully; where we shall not be compelled to sit by the rivers of Babylon, nor to hang up our Harps on Willow-trees, but shall take ●em and sing the new hallelujah, 
Revel. 5.13.  bleffing, honour, glory, and power, to him that sits upon the throne, and to the Lamb for ever and ever. What is there under this old vault of the heavens, and in this old worn earth, which is under the bondage of corruption groaning and travailing in pain, and as it were still shooting out the head, looking, waiting, and longing for the redemption of the Sons of God; what is there, I say, 
2 Pet. 3.13.  that should make me remain here? I expect that new heaven, and that new earth, where righteousness dwelleth, wherein I shall rest for ever more. I look to get entry into the new Jerusalem; at one of those twelve Gates, whereupon are written the names of their welve. Trybes of the children of Israel; I know Christ Jesus hath prepared them for me: may I not then with boldness, in his blood, step in into that glory, where my head and Lord hath gone before me? Jesus Christ is the door and the Porter, Who then shall hold me out? will he let them perish for whom he hath died? will he let that poor Sheep be plucked out of his hand, for whom he hath laid down his own life? Who shall condemn the man whom God hath justified? who shall lay any thing to the charge of the man for whom Christ hath died, or rather risen again? I know I have grievously transgressed, but where stane aboundeth, grace will superabound. 
Rom. 9 20.  I know my sins are red as scarlet and crimson, yet the red blood of Christ my Lord, can make them as white as Snow or Wool. Whom have I in heaven but him, 
Psal. 73.26.  or whom desire I in earth besides him? O thou the fairest among the children of men; the light of the Gentiles; the glory of the Jews; the life of the dead; the joy of Angels and Saints; my soul panteth to be with thee 
b Master Welsh in his greatest prosperity, spent every day more time in prayer and soliloquies with God, than men in this profane Age can believe. John 1.14. . I will put my spirit into thy hands, and thou wilt not put it out of thy presence: I will come unto thee, for thou casts none away that comes unto thee. O thou the only delight of Mankind, thou cam'st to seek and to save that which was lost; thou seeking me hast found me; and now being found by thee, I hope, O Lord, thou wilt not let me perish. I desire to be with thee, and do long for the fruition of thy blessed presence, and joy of thy countenance. Thou the only good Shepherd art full of grace and truth; therefore I trust thou wilt not thrust me out of the door of thy grace. The Law was given by Moses, 
John 1.17.  but grace and truth by thee: Who shall separate me from thy love? 
Rom. 8.35.  shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things I am more than conqueror, through thy Majesty that hath loved me; for I am persuaded, that neither death nor life, nor principalities, nor powers, nor height, nor depth, nor things prefent, nor things to come, nor any other creature is able to separate me from the love of thy Majesty, which is in Christ Jesus my Lord. I refuse not to die with thee, that I may live with thee; I refuse not to suff●● with thee, that I may rejoice with thee. Shall not all things be pleasant to me which may be my last steep 
c He points at the sentence for he and the rest of the Ministers were all condemned to be hanged as Traitors.  by which or upon which I may come unto thee? When shall I be satiate with thy face? when shall I be drunk with thy pleasures? Come Lord Jesus and tarry not: the spirit says come; the Bride says come; even so Lord Jesus come quickly, and tarry not. Why should the multitude of my iniquities, or the greatness of them affright me? Why should I fe●nt in this my desire to be with thee? 
Rev. 22.17.20.  The greater sinner I have been, the greater glory will thy grace be to me unto all eternity. Oh unspeakable joy, 
Eph●s. 3.18.  endless, infinite, and bottomless compassion! O Ocean of never fading pleasure! O love of loves! O the breadth and height, and depth, and length of that love of thine that passeth knowledge. The love of Jonathan was great indeed unto David, it passeth the love of women. O uncreated love! beginning without beginning, and ending without end: thou art my glory, my joy and my gain, and my crown; thou hast set me under thy shadow, 
Cant. 1.3. Cant. 2.4, 5.  with great delight, and thy fruit is sweet unto my taste; thou hast brought me to thy banqueting-house, and placed mei● thy Orchard; stay me with thy flagons, and comfort me with thy Apples, for I am sick, and my soul is wounded with thy love. 
Cant. 2.15.  Behold, thou art fair, my love; behold, thou art fair; thou hast Doves eyes; behold, thou art fair my beloved, yea pleasant; also our bed is green, the beams of our house are Cedars, 
Cant. 7.6.  and our rafters are of Fir. How fair and how pleasant art thou, O love for delights. My heart is ravished with thee; oh, when shall I see thy face! How long wilt thou delay to be to me as a Roe, 
Cant. 2.8, 9 Cant. 1.13. Cant. 1.3.  or a young Hart leaping upon the Mountains, and skipping upon the hills; as a bundle of Myrrh be thou to me; and lie all night betwixt my breasts: because of the savour of thy good ointments: thy name is as oyn meant fowred forth; therefore desire I to go out of the Desert, and come to the place where thou first at thy repose, 
Cant. 1.7.  and where thou makest thy flocks to rest at noon. When shall I be filled with thy love; surely if a man knew how precious it were, he would count all things dross and dung to gain it: truly I would long for that Scaffold, or that Axe, or that Cord, that might be to me that last step of this my wearisome jeurney, to go to thee my Lord. Thou who knows the meaning of the spirit, give answer to the speaking, sighing and groaning of the spirit; thou who hast inflamed my heart to speak to thee in this filent, yet love-language of ardent and fervent desires; speak again unto my heart, and answer my desires, which thou hast made me speak to thee; O Death where is thy sting, 
1 Cor. 15.55.  O Grave where is thy victory! the sting of Death is sin, the strength of sin is the Law; but thanks be to God which giveth me Victory through Jesus Christ.  
What can be troublesome to me, since my Lord looks upon me with so loving and amiable a countenance, and how greatly do I long for these embracements of my Lord; O that he would kiss me with the kisses of his mouth, 
Cant. 1.2.  for his love is better than wine: O that my soul were the throne wherein he might dwell eternally! O that my heart were the Temple wherein he might be magnified and dwell for ever; all glory be unto my God, Angels and Saints praise ye him; O thou earth, ye hills and mountains be glad, ye shall not be wearied any more with the burden of corruption, whereunto ye have been subject through the wickedness of mankind: lift up your hearts and be glad, for a fire shall make you clean from all your corruption and vanity, wherewith for the space of many years, you have been infected; let all the Saints rejoice, for the day of the marriage with the Bridegroom (even the Lamb of God) is at hand, and her fair white robes shall be given her, she shall be arrayed with the golden vesture and the needlework of his manifold graces that shall be put upon her; he who is life shall quickly appear, and she shall quickly appear with him, in the glory and happiness of a consummate Marriage.  
But I must remember myself, I know I have been greatly strengthened and sustained by your prayers (honourable Lady, and dearly beloved in our Lord Jesus) continue I pray you, as ye have begun, in wrestling with the Lord for me, that Christ may be magnified in my mortal body whether living or dead, that my soul may be lifted up to those third heavens, that I may taste of those joys that are at the right hand of my heavenly Father, and that with gladness I may let my spirit go thither where my body shall shortly follow: Who am I, that he should first have called me, and then constitute me a Minister of glad tidings of the Gospel of salvation, these sixteen years already, and now last of all, to be a sufferer for his cause and Kingdom.  
To witness that good confession, 
The matter of this gracious man's suffering was the very controvery now in hand betwixt us and the Erastian Statesmen.  that Jesus Christ is the King of Saints, and that his Church is a most free Kingdom; yea, as free as any Kingdom under heaven, not only to convocate, hold and keep her meetings, Conventions and Assemblies, but also to judge of all her affairs in all her meetings and conventions amongst her members and Subjectsd.  
These two points, first, that Christ is the head of his Church; secondly, that she is free in her government from all other jurisdiction except Christ's: These two points, I say, are the special cause of our imprisonment, being now convict as traitors for their maintenance; we have been waiting with joyfulness to give the last testimony of our blood in confirmation thereof; if it would please our God to be so favourable as to honour us with that dignity: yea, I do affirm that these two points above written, and all other things which belong to Christ's Crown, Sceptre and Kingdom, are not subject, nor cannot be to any other authority but to his own altogether, so that I would be most glad to be offered up upon the sacrifice of so glorious a truth.  
But alas, I fear that my sins, and the abuse of so glorious things as I have found, deprive me of so fair a Crown; yet my Lord doth know, if he would call me to, and strengthen me in it, it would be the most glorious day and gladdest hour I ever saw in this life; but I am in his hand to do with me whatsoever shall please his Majesty. It may suffice me that I have had so long a time in the knowledge of the Gospel, and that I have seen the things I have seen, and heard the things I have heard, and that through God's grace I have been so long a witness of those glorious and good news in my weak ministry, and that my witnessing hath not been altogether without fruit and blessing, so that I hope at that great day I shall have him to be my Crown, my glory, my joy and my reward, and therefore boldly I say with Simeon, Lord now lettest thou thy servant departed in peace, not in a peaceable dying, but by rendering up to him my spirit in stamping of this his verity, and in sealing the same with my blood; I have fought a good fight, and have finished my course, 
2 Tim. 9.7.  I have kept the faith, henceforth is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but to all them also that love his coming.  
Now is the prophecy at hand to be fulfilled, which these two worthy servants of the Lord, Master George Wishart and Master John Knox, my Father in Law spoke; which was, That Christ should be crucified in this Kingdom again, but glorious should his resurrection be, 
e This strange Prophecy of Knox and Wishart is here explicat and mervailously enlarged by this divine man; the first part thereof, whereupon alone be here infists, has been performed lately in every tittle before our eyes; the second part of Christ's glorious resurrection, and our glorious deliverance, we expect shall be as punctually performed in the Lords good time.  as Master Knox with his own hand upon the Margin of calvin's Harmony upon the Passion, did write, which is yet extant.  
But alas, for the Kingdom, my testimony now doth not differ from that of many before this time, who said, That the Judgement of Scotland should be blood, this Kingdom shall be drowned in blood, a furbished and glittering sword is already drawn out of the scabbard, which shall not return until it be made drunk with the blood of the men within this Land; 
f More blood shed by the sword in Scotland the other year, then for many Generations before.  first, the heavy intestine sword, and then the sword of the stranger 
g This indeed was the Lord's method with us, the blood shed in our first troubles at the Bridge of Die, and divers parts of the North, from the Castles of Edinborough and Dunbartan and in the South, was only by the intestine sword, but the great bloodshed in our present troubles was for the most part by the sword of strangers, the barbarous Irish Rebels having their Commission from Ireland. .  
O doleful Scotland well were he that were removed far from thee, that his eyes might not see nor his ears hear all these evils that are to come upon thee; 
h Never so great a flight in Scotland as the other year, the m●st considerable persons fled away to England or Ireland or some corners and strong holds of the Land for the safety of their lives.  neither the strong man by his strength, nor the rich man by his riches, nor the Noble man by his blood, shall be delivered from the judgements; there is a great sacrifice to be made in Bosrah; in thee O Scotland, of the blood of all sorts in the Land; 
Videf.  Ephraim shall consume Manasseh, and Manasseh Ephraim: 
Jsaiah 9.21.  Brother against brother, and every man in the judgement of the Lord shall be armed to thrust his sword in the fide of his neighbour; 
k Thus indeed it was among us, under the standard of the enemy, many of our Brethren, Kinsmen and Neighbours did fight, and by their hands much of our blood was spilt.  and all for the contempt of the most glorious Gospel, and that blood which was offered to thee O Scotland in so plentiful a manner, that the like thereof hath not been offered to any Nation.  
Therefore thy judgement shall be the greater, but the Sanctuary must be begun at, and the measure is not yet fulfilled, till the blood of the Saints be shed; then the cries will be great, and will not stay, tili they bring the Lord down from Heaven his Throne, to see if the sins of Scotland be according to the cry thereof, neither shall there be any Subject in the Land, from the greatest to the meanest, guiltless. The guilt of our blood shall not only lie upon the Prince, but also upon our own Brethren, Bishops, Counselors and Commissioners; it is they, even they that have stirred our Prince against us, we must therefore lay the blame and burden of our blood upon them especially, however the rest above written be also partakers of their fins with them.  
And as to the rest of our Brethrens, who either by silence approve, or by crying Peace Peace, strengthen the arm of the wicked, that they cannot return; in the mean time, make the hearts of the righteous sad, they shall all in like manner be guilty of our blood, and of high treason against the King of Kings, the Lord Jesus Christ his Crown and Kingdom.  
Next unto them all Counselors, Chancellor, Precedent, controller, Advocate, and next unto them, all that first or last sat in Counsel, and did not bear plain testimony of Jesus Christ and his Kingdom, for which we do suffer: and next unto them, all these who should have been present and supplied, who should at such times have come and made open testimony of Christ faithfully, although it had been contrary to plain Law and hazard of their lives; when the poor Jews were in such danger, that nothing was expected but utter destruction, Queen Ester after three days fasting, concluded thus with herself; 
Ester 9.16.  I will (said she) go in to the King (though it be not according to Law) and if I perish, I perish: with this resolution, such as are borne Counselors should have said, Christ's Kingdom is now in my hand, and I am bound also and sworn by a special Covenant, to maintain the Doctrine and Discipline thereof according to my vocation and power all the days of my life, under all the pains contained in the Book of God, and danger both of body and soul in the day of God's fearful judgement; and therefore though I should perish in the cause, yet will I speak for it, and to my power defend it according to my vocation. Finally, all those that counsels, commands, consents and allows, are guilty in the sight of God: but the mourners for these evils, and the faithful of the Land, and they who are unfeignedly grieved in heart for all the abominations; these are marked as not being guilty, Ezek. 9  
I know not whether I shall ever have occasion to write again, and therefore by this Leteer as my latter will and testament I give testimony and warning and knowledge of those things to all men according to the Lords direction to the Prophet, Son of man I have made etc. therefore I give warning to all men hereby, 
Ezek. 33.7.  that no man's blood be required at my hand. Thus desiring the help of your prayers, with my humble commendations and service in Christ to my Lord your Husband, and to all the Saints there; the Messenger of peace be with you all for evermore, Amen.  
Yours to my full power, for the time Christ's Prisoner, JOHN WELSCH. From Blackness Jan. 16. 1606.   

This second Letter was written before the first to Sir William Levinstone of Kilsyth, one of the Lords of the College of justice.  
RIght honourable Sir; after my hearty salutations: Your love and care towards us uttered many ways hath certainly comforted me; and having no other thing to requite, as I am able, I shall desire the Lord who is mighty, and hath taken upon him so to do, to meet you and yours with consolations in his good time.  
As for the matter itself, the bearer will show you, that what is required is such a thing as in the sight of our Lord we may not do, without both the hazard of our consciences, and liberty of Christ's Kingdom, which should be dearer to us then any thing else; What a slavery were it for us to bind our consciences in the service of our God in the meanest point of our callings, to the will of man or Angels. And we are fully resolved, that which we did, was acceptable service to our God, who hath put it up as service done to him, and has allowed and sealed it to us by many tokens; so that it were more than high impiety and apostasy to testify the ruin or undoing of any thing which our God hath ordained to be done, and has accepted of us being done 
a This Letter is an Answer of Master Welsh to Kilsyth; it seems Spotswood then Archbishop of Glasgow, had moved Kilsyth to tempt the prisoners after their condemnation, to acknowledge a fault, and crave pardon for their actions at Aberdeen, upon assurance of liberty: this overture Master Welsh rejects as unlawful, and withal denounces the judgement of God against Spotswood, the chief instrument of the gracious Ministers oppression, in a marvelous and altogether Prophetical manner. .  
We, Sir (if the Lord will) are yet ready to do more in our callings, and to suffer more for the same, if so be it will please our God to call us to it, and strengthen us in it; for in ourselves we dare promise nothing, but in our God all things.  
As for that instrument Spotswood, we are sure the Lord will never bless that man, but a malediction lies upon him, and shall accompany all his do; and it may be Sir, your eyes shall see as great confusion covering him ere he go to the grave, as did his predecessors. Now surely Sir, I am fare from bitterness; but here I denounce the wrath of an everlasting God against him, which assuredly shall fall, except it be prevented; Sir, Dagon shall not stand before the Ark of the Lord, and those names of blasphemy that he wears of Lord Bishop and Archbishop will have a fearful end 
a This Prophecy of the abolishing of Episcopacy is now accomplished in our eyes. . Not one beck is to be given to Haman; suppose he were as great a Courtier as ever he was; suppose the Decree were given out, and sealed with the King's Ring, Deliverance will come to us elsewhere, and not by him that hath been so sore an instrument, not against our persons (that were nothing, and I protest to you Sir in the fight of my God, I forgive him all the evil that ever he hath done, or can do to me) but unto Christ's poor Kirk, in stamping underfoot so glorious a Kingdom and beauty as was once in this Land: he has helped to cut Sampsons' hair, and to expose him to mocks; but the Lord will not be mocked; he shall be cast away as out of a sling-stone; his name shall rot, and a malediction shall fall upon his posterity after he is gone 
c Not a word of this is fallen to the ground; Spotswood in the top of all his honours, when he had come up to be Archbishop of St. Andrew's and Chancellor of the Kingdom, he was cast out of Scotland, and died a poor miserable man at London, having not a sixpence of his own to buy Bread, or to put him in his grave, but as it was begged at Court; the evident hand of God lighted on his posterity; his Lands of Darsie (all the conquesse he was able to make to his eldest Son Sir Jo. Spotswood) is ready to be sold, and that branch of his posterity to go a begging: his second Son Sir Robert Spotswood Precedent of the College of Justice, for his treason against Scotland, did die miserably on a scaffold at St. Andrews, an obdured impenitent man: his brother the Bishop of Clogher was cast out of his great estates in Ireland, and here in extreme old age was put, as he told us, to teach children for his Bread; and being unfit for that employment, he was long a suitor here at London for the meanest place in the Ministry, that he might be kept from starving, but could not obtain it. .  
Let this Letter Sir, be a Monument of it, that it was told before, that when it shall come to pass, it may be seen there was warning given him, and therefore Sir, seeing I have not the access myself, if it would please God to move you, I wish you did deliver this hard Message unto him, not as from me I assure you, but as from the Lord; that except he repent, he shall be made a fearful spectacle of God's wrath in this Land 
d These things were Prophesied in the year 1605. forty years before their full performance, contrary to all worldly appearance; for then and many years after Master Welsh his death it was more improbable that the Episcopal thrones in the King of Britain's Dominions could ever have been overthrown by any humane force, then that the See of the Pope at Rome, and the Seats of all the Antichristian Prelates in Italy, France and Spain, or any where this day in the Earth, should be overturned in despite of all their Defenders.   
I have kept the matter only to myself, as our Brother will show you: Now the grace of God be multiplied upon you:  
Yours, from my heart to be commanded in the Lord. JOHN WELSH. From Blackness, Oct. 9 1605.