AN ANSWER BY LETTER TO A WORTHY GENTLEMAN Who desired of a Divine some reasons by which it might appear how Inconsistent presbyterial GOVERNMENT IS WITH MONARCHY. In which the platform of that Government is briefly delineated, with the tenants and suitable practices thereof. And withal it is demonstrated, that it is inconsistent with any government whatsoever; is full of Faction, Sedition and Treason; an enemy to all Peace, domestical, Neighbourly, Brotherly, &c. against sovereign authority, authority of all judges, and judicatories, entrenching upon all so far, as there can be no liberty of Person, Trade, Commerce or Propriety, but at their pleasure who bear sway therein.  
Printed, Anno 1644.   

Sir,  
YEsterday you desired me to give you some proofs, by which it may appear how inconsistent presbyterial Government is with monarchy. You were pleased to tell me that some good and worthy men do desire to be satisfied in this point.  
It seemeth these men do not think that presbyterial Government is destructive of the true necessary and perpetual Government of the Church, which is episcopacy: instituted by Christ, propagated by his Apostles, and continued by uninterrupted Practice above 1500 years in the Church, and to this day retained in the greatest part of the Christian world. We deceive ourselves, to promise or expect to King or kingdom, Prince or Subject, Peace and safety, or deliverance from our troubles and distresses, if we subordinate fundamentals in Religion, necessary truths, of faith, worship and government, to our public or private civil good. Nor am I able to express how high an impiety it is, at this time when God's hand is out against us justly for our sins, to be so disposed and fixed upon a resolution, that to redeem external Peace, we will embrace any Government of the Church, provided it be consistent with Monarchy: and will not scruple, not only to shake off the true and necessary government instituted by our Lord, but by Law, endeavour by highest authority to condemn it as Antichristian. If this be not to frame mischief by a Law, I know not what is. If this provoke not more wrath, more vengeance, make not the Land spew us all out, I am infinitely deceived. We may promise to ourselves that by such a course we may say like to the man in the gospel, soul take thy rest for many days, but it feareth me the success and event shall be much like to his case. Sir, I pray you consider what Peace hath King or kingdom enjoyed here or in Ireland, since Episcopacy in Scotland by Law was damned, and the Presbyterian anarchy (the seminary of all fude Faction and Rebellion as will appear by what ensueth) by Law and Supreme authority established.  
I cannot dissemble, but to a man of your worth and integrity I must unfold myself: I admire to see too too many amongst us here (where is great plenty of able Gentlemen of excellent learning, worth, wit, and all other perfections & endowments, as in any Nation besides) to be so prepared that they are too too inclinable, if not actually resolved, to admit and authorise in this Kingdom and Church what they know not: and to forsake that happy Native proper government of the Church, the sweet fruits of which they have reaped so many years to the admiration, if not envy, of other kingdoms, States and Churches. This is Samaritan-like to worship that we know not. Or Athenian-like to consecrate an Altar and to sacrifice to an 
Ioh. ●  unknown God. 
Act. 17.   
Your worth and noble favours oblige me so much to you, that I cannot choose but obey your command. And for your satisfaction, I present you with a short view (as in a map) of presbyterial Government: give you a little touch of their maxims, and suitable Practices, and that with as much truth and honesty as your goodness expects from me. By which it will be more than apparent, that presbytery, as it is at this day somewhere within His majesty's Dominions, is not only inconsistent but also destructive of monarchy; And where it obtaineth, it disturbeth the quiet and peace public and private of King and kingdom. This is that you desire, and to satisfy you, to this I confine myself.  
This presbyterial government within its verge hath four judicatories. 1. A parochial Session. 2. A presbyterial consistory. 3. A provincial Synod. 4. A general Assembly. The parochial Session moveth in the lowest Sphere. The general Assembly is the Primum mobile, the highest orb, which carrieth all with its motion, although the rest have their proper and specific motions. The other two are in the middle, and interjected orbs. I shall begin at the lowest judicatory, and so shall orderly ascend to the Supreams.  

Of the parochial Session.  
EVery Parish hath one or more Ministers. If more, all 
1. Of the Session, how and of whom constituted.  of them are equal in all honour and jurisdiction, only the Senior hath the precedency. To the Minister, or Ministers of each Parish, to make up a Session, in which is fixed the parochial jurisdiction, a competent number of Lay-Elders, (whom they call, presbyteri non docentes) and Deacons, proportionable to the precinct and extent of the Parish, are conjoined: which associate body thus compacted, is the Spiritual-parochiall-sanhedrim.  
This Session sits once a week, or oftener, pro re natâ: In which all parochial cases, which concern external order and censure, are determined and ordered.  
If there be but one Minister in the Parish, he is constant 
The Minister is Moderator.  Moderator; If there be more, they moderate by turns, either weekly, or monthly, as they agree.  
Whatsoever thing is ordered, determined, or decreed, 
He hath no Negative voice.  is done by the joynt-consents of the Minister, Lay-Elders, and Deacons, or by the plurality of voices. The Minister, who is the Moderator, hath no casting, no Negative voice.  
The power of all jurisdiction, is radically, and equally in all: for binding, for losing, for all censures ecclesiastical, 
The jurisdiction spiritual is radically in the Lay-Elders.  for orders which concern external order and worship. So the Power of the keys is as much in the Lay-Elders, and Deacons, as in the Minister or Ministers. What sacrilegious intrusion upon sacred Orders this is, I need not inform one of your understanding.  
To make this frame good, they maintain that Iure divino there be four orders of ecclesiastical offices, (allow 
Their four sacred Ordes.  me to speak in this Epistle all along their dialect) or persons. 1. Preaching-Elders, whom they call Ministers. 2. Doctors, these are professors in the chair, such as are in universities. 3. Lay, or ruling-Elders, who now have vocem deliberativam & decisivam in rebus fidei, Cultûs, politiae, and in foro exteriori Ecclesiae, in censuris Ecclesiasticis are as much interessed and authorized, as Preaching-Elders. 4. Deacons, who have trust of the means, and moneys destinated for pious and charitable uses.  
This is very considerable too, that although they hold these four orders and offices necessary for the Government of Christ's Church, de Iure divino, by divine Right and Institution; yet neither the parochial Conclave, nor any presbyterial Consistory (except it be where the presbyterial seat is in a City where an University is) have any Doctor or Doctors amongst them. Nay which is more, nor be any such in their general Assemblies, or if they be, they appear only in that capacity as Commissioners from, and for the university.  
It is worth your notice taking, that their Lay-Elders 
This year they are saered, the next year profane.  and Deacons are yearly elected. Here is truly verified of them, that, Hodie Clericus, cras Laïcus.  
The things within the compass of Session-jurisdiction, are, things merely parochial, the ordering of the Parish-Church 
The competent cases of this Session.  and peculiar Service, the censure of lesser scandals (I must speak their words) as Fornication, drunkenness, Scolding, Profanation of the Sabbath (they mean the Lord's day) &c. Capital Scandalous crimes, or scandals of Highest strain, are reserved as cases of peculiar jurisdiction for the Presbytery; as also lesser offences when they are attended with Obstinacy, and what is censurable or punishable by the greater Excommunication. If I mistake not, they know not much, at least use not much the Lesser Excommunication. In the cases above mentioned the Cognition, Examination, and judgement of the cause is proper to the Presbytery, the Minister with his parochial Conclave, are only the Executioners. If any parochial difficult case occur, which this parochial Sanhedrim cannot determine, the use is to consult with the Presbytery.  
When the Session censureth any delinquent, or Scandalous 
They enjoin civil punishments and fines.  person, they order his public and solemn repentance (if by some superior judicatory it be not determined) as they think fit by plurality of voices: after performance of which order, the penitent is received into the communion of the Church. But before the delinquent be admitted to do his Repentance, he is fined in a pecuniary mulct, at their discretion, proportioned to the demerit of the offence, and the ability of the Person, as he is poorer or richer. It is true, this money is, for the most part, employed to pious and charitable uses. As they punish by Pecuniary fines, so corporally too, by imprisoning the persons of the Delinquents using them disgracefully, carting them through Cities, making them stand in jogges, as they call them, pillories, (which in the Country Churches are fixed to the two sides of the main door of the Parish Church) cutting the half of their hair, shaving their Beards, &c. and it is more than ordinary, by their original and Proper power, to banish them out of the bounds and limits of the Parish, or Presbytery, as they list to order it. Is not this potest as utriusque gladii? & would not a good Learned jurist say, that this is not only intrusion upon meeriy civil power, but upon the very royal Rights themselves? The imperial Law, if I be not mistaken, maketh banishment so peculiar to the sovereign Authority, that without its power and consent, it cannot be inflicted upon any civis, any Subject.  
Their ordinary practice more in this is; that when a 
They will not baptise the child, if either of the parents have not paid the fine or satisfied the Church.  pecuniary mulct is inflicted, if the delinquent pay not the defined and determined sum, or at least give security for the payment of it, although he should testify all the contrition is requisite, by humble confession, and offer most willingly to do all penance, to give all satisfaction, he will not be admitted to satisfy publicly: nay he is proceeded against for contumacy, and they will threaten Excommunication.  
Nor is that to be passed by, that if a Child be borne in Fornication, and either of the Parents hath not satisfied the Church; they will refuse to Baptise the poor infant, till the Church get satisfaction. This is consonant with Scripture, anima quae peccaverit, ipsa moriotur. It is fit now in the next place to speak of   

The presbytery.  
Which is the next judicatory, to which the Session is subordinate. It hath in it somewhere more, somewhere fewer Parish-Churches; as some are made up of Twenty, some of Twelve, some of fewer.  
All persons within these Parishes, within the precinct of this presbytery, of what quality soever (the King, or His family herein are not exempted; nay nor from the jurisdiction of His parochial Session) are under the power and jurisdiction of this grand Consistory.  
The members Constituents of this Presbytery are all 
The membe●● constituents of the presbytery.  the parochial Ministers within its compass, and a lay-eld for each Parish. The Lay-Elders are in number equal to the Preaching Elders; and in power, voice, jurisdiction, in heresy, Idolatry, Worship, Censure, &c. are par● consortio honoris & potestatis praediti, are so equal and un●●o●me, that a ploughman from the Plow, or a Tradesman from his shop, sitting there in the capacity of a lay-eld, his voice is as good as the voice of the most Reverend and Learned Divine, if any be there. They maintain a parity in all, only a little difference in this, that a lay-eld cannot be Moderator. Yet have they no Canon for it. And we are able to prove by their books, that men who were never in Sacred Orders of Priest or Bishop, have been Moderators, not only of their presbytery, but of their so much idolised general Assembly. Mr Robert You'll, who was never Priest, nor Deacon, only Reader in St Andrews, was in one turn, for a year, or half a year, or some lasting time, Moderator of the presbytery of Saint Andrews, and Mr George Buchanan, who was never churchman, and Mr Andrew Melvil who had never the Order of Deacon, both of them have been Moderators of their great general Assembly.  
The cases proper to this judicatory, are first, such as 
The cases proper to it.  are from every individual Parish within its compass referred, or presented. 2. All crimes and scandals of highest strain, namely such as are civilly punishable by death. 3. All crimes which come under the censure of Excommunication. 4. All appeals from Sessions. 5. All differences which cannot be composed or determined in the parochial Conclave. 6. The visitation and censure of all what is amiss in every Parish, either in Preacher or other. 7. The appointing of Readers, and schoolmasters.  
They meet once a week in some places, in other places only once a fortnight. All the ministers in their several 
The time of meeting.  turns, at their meeting Exercise, as they call it; that is, there is appointed by the presbytery, some one book of old, or new New Testament, which every one by turns in his own course interpreteth in the Parish Church, where the Presbytery doth meet. Two always speak, the first from the Readers Desk or Pew; the other, in some other place distant from him, but convenient for hearing. The first Analyseth, Interpreteth, and taketh away the doubts of his Text; and (as they enjoin) he is bound to the doctoral part. The second, when the first hath done, addeth to what is said: hath a warrant to supply the defects, or correct the errors of the first speaker; but especially his charge is the pastoral part, to apply the text, and bring it home to the affections.  
There be Ingredients in this Exercise, such as God's Church before this late age never knew, a kind of Creatures 
Lay Preachers.  whom they call Expectants. These are students in Divinity, or Country schoolmasters, or such youths who are bred with some Gamaliel; who after that they have given their private trials, by Preaching and dispute, are enroled Expectants of such, or such a presbytery. These must keep their turns in Exercising, and adding (as they call it) with the actual Ministers, (so they call them) and once admitted to that presbytery, may, whensoever employed, Preach in any Parish Church within the bounds of that presbytery, do all ministerial acts, except baptise, or give the Sacrament of the Lord's Supper, (for aught I know, there is no Consecration used by them in that holy action, but a mere thanksgiving) nay they may be constant helpers, and Copreachers with a rabbi, if he, the Parish, and Presbytery agree to it. I pray you show me where ever you read of such a profanation, that a layman without Orders, Imposition of hands, shall be a public Preacher of God's word, and intrude upon this Sacred Function. These, for the most part, were the beardless boy's King James, of blessed memory, mentioneth in the conference at Hampton Court, Who would brave him to his face. pag. 4.  
Within one County there may be two, or three, more or fewer Presbyteries, according as there be more or fewer Parish-Churches; and yet all these Presbyteries are independent one from another: only it is remarkable, that the presbytery of Edinburgh, because (as they speak) it is seated on the Watch-Tower, hath well nigh obtained by custom, and other means, a Superintending power, over all other Presbyteries; and other Presbyteries many times send thither to have resolution of their difficult cases. The reason is, besides the eminency of this City by its wealth, and the residence of all highest Courts of justice there; although this Allobrogicall brood maintain Parity, there be notwithstanding some few Patriarchs, who rule and overrule all, who Lord it, and Pope it over the Lord's Inheritance, and in this City ordinarily are some of these patriarchs: and the Responsa prudentum from hence, are received as Oracles by remote Presbyteries, and reverenced as answers by urim and Thummim.  
There is none who liveth within the verge of a presbytery, but is answerable to this Classis and judicatory, and must appear whensoever, or for whatsoever cited. The King and His family are not exempted, nor privileged: if He be cited, and appear not, He may be excommunicated for His disobedience and contumacy: If He appear, He must submit His earthly sceptre, to that their sceptre, which they term the sceptre of Christ; He must do what is enjoined. The presbytery is independent from the crown of an earthly King, who is God's and Christ's Vicegerent in the general kingdom of His providence only; But this Sanhedrim is Christ's vicegerent in His economical kingdom as Mediator, as they speak; and consequently to it He must veil His crown, submit His sceptre, and from it receive Christ's Law and Ordinances.  
King James of blessed memory knew this well, who therefore in that Conference at Hampton-Court, pag. 79. saith, A Scottish presbytery, as well agreeth with a monarchy, as God and the devil, than Jack and Thom, and Will, and Dick, shall meet, and at their pleasures censure Me, and my council, and all My proceedings. Then Will shall stand up and say, it must be thus: Then Dick shall reply, and say, nay marry, but we will have it thus. And therefore here I must once reiterate my former speeches (the King is answering to D. Rainolds, who seemeth to beg of His Majesty a presbytery, or some thing like to it) Le Roy s' avisera: Stay i pray you for one seven years before you demand that of me: and if you then find me pursy and fat, and my Wind pipes stuffed, I will perhaps harken to you: for let that Government be once up, I am sure I shall be kept in breath, than shall we all of us have work enough, both our hands full. But D. Rainolds till you find that I grow lazy, let that alone.  
It is more than notoriously known to many yet living, 
The presbytery hath kept state with King James.  and is upon Record in the Presbytery books of Edinburgh, how King James, not once, but many times, hath sent men of Honour and good quality, demanding, or rather requesting for some things at their hands; who have heard the Commissiones propose the King's mind; But they, to keep the power and place Christ hath given them in that dignity, suitable to so high a trust, have dismissed the Gentlemen sent by the King without answer, and by an Order of that spiritual house, have appointed one, or two, as Commissioners of the Presbytery, to go to the King with their will and pleasure, losing no thing of Christ's authority, and carrying themselves with the King almost, as if two free Estates, or two free Kings had met, and were dealing together. 
All cases and crimes are within the censure of the presbytery,   
As no person is exempted from obedience and submission to this power, so no crime or sin whatsoever committed, or suspected to be committed, within the signory of this petty principality. And that sometimes is so extravagantly and transcendently too looked after, and called in question, (especeially if indiscreet zeal, or holy Spleen work and move by the Spirit on a holy Brother) that if there be a fact and fault committed, secret, or known to very few, it is brought forth to the light of the World: There is no care taken to reconcile the Lapsed to God in a private way, and to conceal his offence, but disgraced he is publicly. What sound repentance this may work, judge you. How consonant this is to the apostolical Canon, They that sin publicly, rebuke publicly; and to the common maxim of the Church, de occultis nonjudicat Ecclesia; he may easily see, who hath not divorced himself from common sense and reason. To cure these secret sins by the power of the keys in interiori foro conscientiae, and to cover them with the mantle of charity, smelleth rankly of auricular Confession, Popish absolution, and Sigillum confessionis. See the conference at Hampton-Court, pag. 93. It is certain, a foolish man revealing foolishly his faults to his wife, the zealous wife, upon some quarrelling betwixt her and her Husband, hath gone to a good Minister, revealed what was told her, and the honest impartial Minister hath convented the man, charged him with his sin, and made him confess, satisfy, and do penance publicly.  
Nay upon a surmise, suggestion, suspicion, or any misinformation, 
Crimes suspected, are curiously here inquired after.  if the Minister, or lay-eld delate, (that is present) two persons to converse so familiarly, that it is to be feared that they are guilty of fornication, if they be unmarried, or of adultery, if both of them, or either of them be married, they shall be cited, and convented, examined by all proofs, presumptions, interrogatories, &c. whether or not they have sinned. If that the presumptions be pregnant, although no proof be, they shall be put in close prison, fed on bread and water, kept that none may come at them, all Members Constituents of these judicatories, appointed to try what they know against the next Court day; when no proof can be had, and all the presumptions do not fasten guiltiness upon the accused, and the Imprisonment and other hard usages cannot extort a confession, they are dismissed: But an act is enacted, that if those two persons suspected of fornication, or adultery, shall be seen to meet, or be in company together, except they meet in Church or Market, it shall be holden pro confesso, as confessed, that they are guilty of what they are charged with.  
Nay sometimes the parties, although innocent, and no real evidence being produced against them, are brought on the Lord's day publicly to the middle of the Church before the Pulpit, to declare, sometimes to confirm their Declaration by an Oath, that they are innocent and free of that crime wherewith they are charged. And sometimes they are forced to make their public Repentance in the Church, upon a peony, for their unchristian behaviour: because that although the parties charged be free, yet their conversation hath been suspicious and scandalous.  
A whole Volume might be written of young women by these courses disgraced and defamed: of many Families divided and scattered, whereas before there was no jealousy betwixt the man and the wife.  
This judicatory of the Presbytery is so high, and of so vast a latitude, that as the Pope bringeth in all civil causes to himself as a competent judge, sub formalitate peccati, so this papal Conclave bringeth any thing, howsoever merely and purely civil, under its lash, sub formalitate scandali, as scandalous to a Christian profession.  
It is not forgotten by many yet living, how the Presbytery 
presbyterial Government inconsistent with the liberty of trade and commerce.  of Edinburgh attempted to censure Ecclesiastically the Merchants there, for carrying Wheat to Spain in time of a Famine or dearth there, for this was to feed and maintain God's enemies. But above all, that was a piaculum, an almost inexpiable sin, to transport wax to Spain, for this was to be accessary to Idolatry, in respect the greatest part of this wax was employed in making Tapers and Candles to the Virgin Mary, and other Saints.  
In S. Andrew's. I. T. was indebted to P. T. a considerable 
Inconsistent with the authority of civil judicatories.  sum of money, the greatest part of his stock. I. T. delaying, or shuffling, or not able to pay P. T. at the day of payment designed in the Bond, P. T. obtained before the Lords of Session a judgement against I. T. with power to demand payment in the King's Name, and upon disobedience to be outlawed and fall into a Praemunire, or escheating of his movable goods and chattels. I. T. bemoans himself to the presbytery. The presbytery convents P. T. before them, threatens him with Excommunication, if he did persist to put in Execution the judgement of the highest judicatory in the Kingdom: and for fear of this dreadful Court and horrid sentence, he passes from his pursuit, continueth the demanding of repaying of his money. You see here what power this Presbytery hath over all, and the highest of civil judicatories.  
Infinite instances of this kind may be produced, give 
The Presbytery at pleasure repealeth royal grants by law confirmed.  me leave to add one of a higher strain. The City of Edinburgh, by the Kings of Scotland, amongst other favours and privileges, hath a royal grant of a weekly Market day on Monday. This Grant is confirmed by Letters Patents under the great seal, and by the standing laws of the kingdom; The presbytery here by their transcendent sole authority, discharged any Market to be kept on Monday, the reason was, because it occasioned the travelling of men and horse the Lord's day before, which profaned the Sabbath. If the Tradesmen, who found at home what loss they had by wanting their Market, had not with force and violence opposed their sovereignty, and made them forsake it, it was like enough to have passed, and obtained longer.  
The most active in this case were the shoemakers, who were most prejudiced by the discharge of the Monday market. They threatened the ministry Right down, that if they persisted in that course, they would thrust them out of the gates of the City: which threats restored the Monday's market. When King James, that miracle of piety, learning, and royal prudence, heard of this, he with uncovered head, and lifted up hands, said to this, or much about this sense, I thank God the shoemakers have more power to repress the insolency and violence of the presbytery, than I and my council both.  
It is known to many yet living, that they have cited before 
The presbytery will not suffer Landlords to sue for their Rents.  them Noble men, and Gentlemen of good quality, who had intended civil actions against their own Tenants before the ordinary judge, and discharged them to prosecute them any further, under the pain of ecclesiastical censures. This was in re civili, in a civil business, but modus considerandi, as they took notice of it, it was spiritual. And why? because the holy Brethren pretended, this did withdraw People from their lawful vocations, bred strifes and contention amongst Brethren, and did hinder the progress of the gospel.  
As the particular Ministers of individual Parishes are under 
Some few of the presbytery tyrannize over the rest of their poor Brethren, remove and transplant at pleasure.  them, so they find the tyranny of their Archisynagog●, their prime leading Ministers, in that measure, that their little finger is heavier than a Bishop's whole hand and loins. Bishops are like to a paternal Government, chastising with rods; but the Presbyterians scourge them with Scorpions; any Lord, Knight, or Esquire, who is cunning, and can by fair carriage, or otherwise, gain favour or credit with some few patriarchal Presbyters, he is able at pleasure to turn out an honest man (who perhaps is too free in rebuking the Gentleman for his sins, or cannot, or will not condescend to grant his unlawful and unjust demands) and to bring in one to his own fancy and humour, with whom, and by whom, he is able to work and effectuate his own bad intendments. This holy Sanhedrim, although the parochial Minister for intellectual abilities, be sufficiently enabled, and for moral Integrity be blameless, yet they will find it fit he be transplanted from that Church, because the Congregation is not edified by him, at a visitation the Landlord is able to make all say and witness they are not edified by him: or if a Presbyter who hath more power with the dominus Moderator, and his assistants, being in a Parish of a small stipend, and espying somewhere a better Parish, and an honest man in it, but not so much respected by the high Priests of the Sanhedrim, he will turn him out by the Presbytery, enter the charge, and reap the benefit of a better Parish, and place the other (it may be, and often proves so, the better and worthier man) in another Parish of less worth, and deterior his condition. There needs no other reason for this, but that this sacred consistory, directed and assisted with infallibility, do find it e Re Ecclesiae, that it is for God's glory and the good of the Church.  
I might instance a world of these Examples; only let 
A honest man removed from his place, and one by them brought in to make away Sacrilegiously the Church patrimony.  me tell you one of the Presbytery of Cooper in Fife. A noble man there having one Master Weymis, an honest man, a Preacher and Parson at one of the Churches, the which whole parish belonged to the nobleman, used all the entreaties, all the threatenings he could, to persuade Master Weymis to make over to him, and his house, the Right of the benefice, which if I mistake not, was a Parsonage. The good man refused it: the Noble man finding the man immovable, having prepared the way with the ringleaders, accuseth the honest man before the presbytery, obtaineth sentence of removing Master Weymis from that Church and benefice, and bringeth in one M. Scrogie, who with the consent of the presbytery, sacrilegiously made over the Right of the Church to the Noble man and his Family. M. Weymis was transplanted to another Church. The Right made over by Scrogie was afterwards confirmed by Act of Parliament. King James, when this noble man came to him, spoke to him to this sense. My Lord, I wonder how you have so much power with the presbytery to obtain such a thing, and work so strange a matter, I pray you teach me the way, for I would gladly know it. The Noble man answered, to this sense or much about it, Sir, you take not the right way, I prepared my business, by gaining the prime men to my course, I sent to A. B's house so much Malt, and to C. D's house so much meal, to N. a carcase of beef; this got me the power to put away Weymis, to bring in Scrogie, and from him, with the consent of the presbytery, to have the right of the Parsonage impropriate to me and my house: Sir, this course you must take, if you would work any thing by, or with these men.  
The Testament of a Gentleman of Wit, and more than ordinary worth and esteem, is to this day extant, (although he died many years ago) wherein confessing his many sins (he was much guilty of uncleanness, and was of more than ordinary reach in political and subtle ways) abhorring himself for them, and earnestly begging pardon, professed, and protested, that no sin did wound his conscience so much, as his deep hypocrisy, who without the true fear of God, made great show of Religion where none, or little was, and to cover his sins from the World, to hide his shame, and the better to effectuate his private designs, he made much of some few prime leading Ministers: by doing of which, he was not challenged for his sins; and was enabled to work his other ends. This hath been, and is this day a constant course kept by all of that cut and coat.  
It is known, that no Kingdom of the Kings was so much infested with Feuds, (as they call them) as that 
The Presbytery the Seminary and nursery of Feuds.  of Scotland: nor was there any thing more ordinary, then Neighbourly Feuds in Parishes, to be fought to the effusion of much blood, partly beginning sometimes within the Church, and ended in the churchyard, where many times some were killed. And it was as ordinary to find each presbytery divided in their affection and course, according as they affected the one, or the other party. Nor was Scotland ever free of Feuds, sheathing their Swords in their Neighbours bowels, murdering one another, till a little before King James came into England; nor did ever that Kingdom enjoy such Peace and Plenty, as during the time of Episcopacy.  
Sir, by the few instances I have given you of many, you may see clearly, that Presbyterian Government is not only inconsistent with Monaichie, but destructive of the Liberty of the Subjects person, and trade; encroaching upon all Authority, sovereign, and delegate; restraining at pleasure Causes and Suits commenced before judges; forbidding Execution of judgements obtained before the ordinary judges, repealing Grants, Letters-Patents, Rights and privileges authorized by Law: assuming to itself the civil power, exacting civil fines, pecuniary mulcts, inflicting corporal punishments, painful and disgraceful; defaming young, disgracing married persons; & in brief, is against the peace of the Kingdom, of Families and neighbours. And for their Clergy or fellow Presbyters, they tyrannize over their Conscience, depose, or transplant them at pleasure, for reasons known to some few of the more active. It is proper now to speak next of   

Provincial Synods.  
IN describing of which we need not to insist much: for except that the jurisdiction is of greater extent and latitude, yet in its essentials, constitution, and power, with the exercise of it, it is the very same.  
A provincial Synod is the apish Imitation of a provincial 
What it is.  council, consisting of a metropolitan, and the Suffragan Bishops of his Province. With them, it is an associate body of the Commissioners chosen out of all the individual Presbyteries within the precinct of the Province. How many there be of them in the Kingdom of Scotland at this instant. I know not: but the Kingdom is divided into so many Provinces, as they in their prudence think it fittest for the Government of the Church.  
If I remember right, by their platform of Discipline, these provincial Synods are to meet twice a year, or oftener, pro re natâ.  
These synodal Assemblies have a superintending and 
The extent of their power.  overruling power over all the Presbyteries within the limits of that Province.  
The cases proper to these Courts are, 1. All matters which do appertain to the whole Province. 2. All ●●ferres 
The cases which fall within their jurisdiction.  from all Presbyteries within its verge. 3. All cases of every several presbytery, which were difficult, and could not there be determined. 4. The due censure of all what is thought to be done amiss in any presbytery within its lash. 5. What is ordered and decreed in those provincial Synods, tyeth all within the particular Presbyteries and Parishes, as well Lay as clergymen to obedience. Any Presbytery else, that moveth without the sphere of this Province, is not tied to obey what this decrees, by virtue of any authority flowing from it.  
The same course is holden in all things in the provincial Sanhedrim, which is kept in the presbyterial Consistory, 
The politic Stratagem of the great Gamaliel's.  so that I need not trouble you by resuming and repeating the like: only here is some piece and use of good Policy, which is this; In a Province, there may be some four or five, or six, or more knowing leading Ministers, who overrule different & distant Presbyteries, & so cannot formally & fairly join their wits and power to compass their common and private ends. The meeting of this provincial Synod occasioneth the meeting of those leading men in the same place; who after that they have communicated counsels, and agreed upon the course, they are able to draw their brethren, their pupils of their Faction, as Sorvum pecus, slavishly, yet with much zeal to dispute, debate, and voice for what they in their wisdom think fit for their own ends: which course laid down, will be so prevalent, that if it be against King, Country, Preacher, or laymen, in that concerneth the public, or any private man's interest, to whom they stand engaged, it is to as little purpose to some good men to oppose, or moderate this course; as to a man to stop a current of a flood, after a great inundation of rain, with his foot.  
There is another trick of policy too, whereby the Apostles of this province advance their own credit, that the wisest of the Nobility and Gentry see who are the active and doing men, and having their particular interest many times, both in the public, and their own private, they make their address to these Popes, gain them to their course, and strengthen themselves by the spiritual Sword to distu●be the public, or to gain their private ends, whether right or wrong. When the Commissioners from hence return to their several Presbyteries, they intimate to them, to command the particular Ministers to Preach in their parishes Doctrine tending to the advancement of those designs: and this is so much obeyed, that the Minister of the King's family, or Parish, must sing the same song, although it concern the King in His Honour, or in that is most dear to him, and be to the prejudice of his Person, sovereignty and Government.  
These {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, these prime men of God, are attended and 
The great honour which is given to the patriarchal Presbyters.  honoured so by the subtle and cunning Nobles and Gentlemen, that they are well nigh deified; in their coming to and fro, to Assemblies, Presbyteries, or upon other occasions, the most eminent of the Province wait upon them, entreat them to come to their Houses, set them at the head of the Tables by my Lady, provide for them the best chambers. And that you may know, howsoever they pretend Parity, that it is protestatio contra factum, never Bishop in Scotland hath come into Cities with such convoys, been attended with such great personages, as some of this holy Brotherhood. It is to this day remembered, that when Mr Robert Bruce came from his visitation in the West, or South, returning to Edinburgh, and entering by the Canon-gate, King James looking out at His Window in His palace at Halyrude House, with indignation (which extorted from him an Oath) said, Mr Robert Bruce I am sure intends to be King, and declare himself heir to King Robert the Bruce.  
If you would allow me upon this to digress, I beg to be 
The presumptuous carriage of M. R. Bruce toward K. James.  bold to tell you a true story, & the most insolent I believe you ever read or heard. When Q. Elizabeth was waxed old K. James bethinking how to come at the peaceable possession of that Right God and nature had entitled him to after her death; & resolving to recall & pardon the Earls of Angus, Huntlie, and Erroll, (who at that time were banished and beyond Seas) feared, if by himself, and his sovereignty, he should do it, because they were professed Papists, he feared the Church would except against it, and move his Subjects to Sedition and Rebellion: yet the Noble men were most able to strengthen him, and do him best service in the Kingdom. To prevent this mischief, he sent one of his trusted and worthy Courtiers to Mr Robert Bruce, one of the Ministers of Edinburgh, who at that time had great sway in the Church, desiring him to come to His Majesty about some business of high concernment. Mr Robert did come. The good admirable King, welcomed him more then courteously, took him into his Retiring or bedchamber. Spoke powerfully to this sense; M. Robert, I have sent for you to have your advice in a business of great weight concerning the Peace of Scotland and England, and which concerns me in Right and Honour most nearly. Q. Elizabeth, my Sister and Cousin, is sick and cannot live long, you know I have God's and Nature's Right to that crown; I cannot lose it in Honour or in justice, and yet my prayer to God is that I may come at my Right without any blood. I know there is some Faction in England against me, but my friends are more prevalent there. It concerneth me in the point of Prudence, to provide that there be no Faction and division in this my Kingdom of Scotland, for if this kingdom be all one way for me in hearty obedience and Subjection, the disaffected party in England will be better advised, then to work me trouble to their great disadvantage. Now, saith the best and wisest of Kings, I fear nothing, but that these three Noble men beyond Seas, because of their forfeiture, may be wrought upon by Papists, encouraged and enabled by them there, and the English Papists, who are most against my coming to the crown of England, knowing I am a sound Protestant, to come hither and trouble Me and the Peace of this Kingdom. Do you not think it fit, that I give them a pardon, restore them to their Honour and Lands, and by so doing so gain them, that thus I may save the effusion of Christian blood? To this demand so piously made, the answer was, Sir, you may pardon Angus and Arroll and recall them, but it is not fit, nor will you ever obtain my consent to pardon or recall Huntlie. To this the most gracious King sweetly replied: Mr Robert, it were better for me to pardon and recall him, and not the other two, than the other two without him. 1. First, because you know he hath a greater command, and is more powerful than both of them. 2. Next you know I am more assured of his affection to me, for he hath married my dear and near Kinswoman, the Duke of Lenox his Sister. His rejoinder was, Sir, I cannot agree to it. The King out of the great depth of His wisdom and prudence, and His transcendent goodness, concluded thus; M. Robert I have imparted my most secret thoughts to you first before any, and to you only; I am so confident of your zeal and good affection to Me and My Honour, that I entreat you to think upon this matter a day or two; and after your better thoughts and Prayers, return to me, and tell me clearly what you think. Thus was he dismissed with as much respect as the King could give to any of His highest Subjects. The truth is, at this time this man had more power in Edinburgh then the King; and his credit there had a mighty influence upon all His Sect, and many in the Kingdom; within a day or two he returns to His Majesty, yet, if I be informed right, not till he was called upon. When he entered the King's Presence-chamber, the King took him in to a secret retiring room as before, made the door be shut, and speaketh to this sense: Now M. Robert, I hope you have thought more seriously upon that weighty business I proposed to you the last day, and have prayed God to direct you and Me both, tell me then what you think of my purpose and resolution concerning those three Noblemen. He returneth this answer; Sir, the more I think of it, the more I am confirmed in the advice I gave to you the last day. I agree with all my heart that you recall Angus and Arroll, but for Huntlie it cannot be. The King resumed and repeated his reasons before mentioned, and added some more. He obstinately opposed and contradicted it. All do know, who knew any thing of these times, that Angus and Arroll were as bigot Papists, if not more, then Huntlie; there was no difference in Religion: the truth is, Master Bruce was a Lover of the Earl of Argyle, who loved not much the Earl of Huntlie. This was the Spirit inspired him, as it seemeth. King James desired his reasons: he gave none, but spoke Majestically. Then the King told him downright, M. Robert I have told you my purpose; you see how nearly and highly it concerneth me; I have given you my reasons for my resolution, you give me your opinion, but you strengthen it not with reason; wherefore I will hold my own resolution, and do as I first spoke to you. To the which, with Christian and Subject-like reverence, he returned this reply; well, Sir, you may do as you list, but choose you, ye shall not have me and the Earl of Huntlie both for you. Sir, judge by this in what case monarchy is, in such a government, for that this is truth, I am as much assured of, as moral certainty can assure any man of moral truth, which with his own ears he hath not heard. And yet this man was but Minister of Edinburgh.  
To return thither, from whence we digressed, that you may know, that this great Honour which is done to 
The country honour not these Apostles in the name of a Disciple, as it appeareth by the disrespect all other Ministers have from their Parishioners.  those great ones, the Cabinet council of all provincial and general Assemblies, by these cunning and subtle Nobles and others, is not done in the name of a Disciple, in the name of a Prophet; reflect a little with your eyes, and consider how the same men respect and entertain their own Parish Minister; when the Gamaliel's sits by my Lady, the Parish Priest, will be below the Candlestick; and will be forced to come to his Lord, or Laird, and Crouch down for a morsel of Bread, and small piece of Money. Nay before the Gamaliel be gone, he must prompt and Catechise the poor stipendiary how to carry himself with the Lord and Laird, not to exact too rigorously what is due in his competent Stipend, nor in Preaching, doctrine or discipline, to offend the Lord or Laird: such good Christians, such Jehoshua's, Nehemia's, and Esdras', are to be much made of for the cause of God. I dare to say, never Bishop or Archbishop in England or Scotland, hath used more authority, nor did ever carry themselves so arrogantly towards the meanest of their Clergy, as these men do over their simpler brethren. I come now at last to   

The general Assembly.  
THis is the Great and High Sanhedrim; the last resolution 
The prerogative of this Court.  of faith is almost in this associate body. Here Christ sits in the Highest glory and Dignity he can upon earth. Here is the ultimate decision of all controversies. Here you may find really that fancied infallibility of the Pope. The jurisdiction in this is universal in all concerneth Ecclesiastica, Ecclesiasticos, and what concerneth all Temporalia in ordine ad Spiritualia.  
The authority of it is sovereign, independent from any, 
The independent sovereignty of it.  derived to them by trust immediately from Christ, to him alone they are accountable. Whosoever obeyeth not this sovereignty, is to be Excommunicate; the Magistrate is at their Command, and as they prescribe, to punish in Estate, in Body, in Life and Death; If the King obey not, He is to be Excommunicated; and to strengthen this, the Nobility, Gentry, Collective body, nay every individual person is to concur to compel and censure him to the utmost of his power, to punish, to dethrone, to unking, to kill &c. Let us come and see how this goodly judicatory is made up.  
It is composed, 1. First, of the Commissioners sent 
Of whom, and how it is composed.  from all the Presbyteries of the Kingdom. Which (as I hear and am informed) is thus ordered. Every Presbytery sendeth out two Preaching Elders, and a lay-eld. By this it seemeth that the Clergy hath the advantage. 2. Secondly, therefore consider, that besides the Commissioners from Presbyteries, there cometh from every Borrow and Corporation one Commissioner, and Edinburgh, for some spiritual prerogative no doubt, is honoured and privileged to send two. 3. Thirdly, the universities and colleges send their Commissioners, which for the most part are not Doctors nor Ministers, but Lay-Men and Graduates in liberal Arts and Sciences. This will go near to equal the number of Lay-Commissioners to that of Preaching Ministers.  
4 The King is a member constituent to, and should be 
how the King is a member of it, and of no power above the meanest Ruling Elder.  there either personally by himself, or virtually and representatively, in, or by his Commissioner. He hath one voice too, and that affirmative only. In what Capacity they admit the King to be a member constituent of this spiritual Court, I know not well if they be agreed upon it. Some hold, that he is there as Princeps membrum. By this I see he is the first gentleman there, and it may be, hath the right hand too. Some say, as a Representative of the civil body of the kingdom, & sits there in that capacity. All of them agree in this, that he is bound by his own presence, or Commissioners, to see and provide that no disturbance or violence be offered.  
The King, if present, and His Commissioner, if absent, have so much honour indulged to him, that He or His Commissioner may have four, five, or six assistants for advice; but these synodical Fathers give their indulgences with such circumspect prudence, that to preserve Christ's honour, and their own entire, the King, or His Commissioner may debate and advise with His council, or Assistants, or desire any of them to speak, while matters are in debating; But when it cometh to the decision and determination by voices, and plurality of voices maketh the decree, the King has only one voice, and that affirmative only, not Negative.  
By this it is certain, that if the greater part of voices determine contrary to the King's voice, nay to His mind 
The King must execute their commands although they be against His Conscience.  and Conscience, He is bound to put it in Execution, for Potestas Iuris is radically in the whole Assembly, the King hath no more but Potestatem Facti, to be an Executioner Rei judicata, of the decrees; otherwise He is censurable; and if He be obstinately refractory, He is not worthy to hold His crown.  
The King presides too, as they confess; but so, that it is only civilly, and in His civil capacity.  
If I be not mistaken, yet I dare not avouch this confidently, the King hath not Power to propose any thing spiritual, or that concerneth the Church; but if He do it, it must be done by the Right Father of the Assembly, the Moderator. This I dare to say, that neither the King, nor His Commissioner can hinder or oppose the proposing of any thing they think concerneth the kingdom of Jesus Christ. For this were no free general Assembly, and to limit the holy one of Israel. Nay if the thing proposed conceived by them to be spiritual, be so twisted with the things civil, that the ordering or establishing of it may carry along with it a change and distemper in the State and Government, or import danger to the King and crown, The Moderator, or any Commissioner hath power to propose it, determine it, and never to consider or reflect upon the danger of King, State, or kingdom, and that for God and Christ's glory.  
The proper, natural, and right precedent of this seraphical 
The proper Moderator is a Preacher.  judicatory, is one of the Preaching Elders although we observed before, how laymen, as Buchanan, Melvil, Bruce, have been Moderators) a lay-eld now cannot be Moderator.  
Here is the Legislative power, here is the sovereignty of Christ's kingdom, here is the highest tribunal and judicatory of Christ upon the Earth, from which no person, no office, no condition of creature is privileged, from it lieth no appeal.  
The King hath no Power to appoint the time or place 
They indict the Assembly by their own power.  of this Assembly, but once a year it must necessarily meet. And at the close of every Assembly, the Present appointeth the day and place for the next. If any great exigency really, or in their fancy intervening, requireth the meeting of a general Assembly before the time determined, the Commissioners from the Assembly are to make remonstrance of it unto the King.  
Whatsoever power the Pope unjustly usurpeth, The 
The vast power of this Court.  Catholic Church, or her virtual and Representative, an ecumenical council, justly challengeth; this general Assembly vindicateth to itself, only authoritatiué, by way of authority, within the Church of the kingdom and Nation; yet consensiué, and charitatiué, to extend to all Neighbour Churches in the World; whatever it be that concerneth, fidem, cultum, Regimen. &c. credenda, agenda.  
And yet if this infallible supreme judicatory would reserve to itself that jurisdiction is due to men in Sacred Orders, and which intrinsically, radically, and originally is in them ex vi ordinis, although Presbyters intrude upon higher callings, and they place all ecclesiastical power, at least communicate it to Lay People, the Prince's condition were tolerable: Nay if they did only trench upon what is due to sovereignty, and with which He is invested from God Almighty, which is restrained ad Externum hominem, and Externum Regimen, although sovereignty by it be brought into straighter & narrower bounds, a King might be in some poor condition, although Robbed of His Right. But when they come to this, that in ordine ad spiritualia, in order to spiritual things they will give the King laws, repeal His laws, command and expect performance and obedience, otherwise excommunicate, and if a King neglect that Excommunication, incite inferior Magistrates, Nobles, and Commons, to bring Him in order, to compel and force him; He is in a worse condition under this sovereignty, then under the Pope, by how much it is worse to a King to be subjected to an untamed furious Beast, the multitude, then to the tyranny of one.  
All these Lay-Elders, all these Commissioners from 
laymen judges in highest points of faith and worship, &c.  Corporations and Burrowes, are de jure divino as fully judges in all matters of faith, worship, government; judges of heresy, idolatry, superstition, of the highest points of Orthodox and Catholic mysteries, of the groslest and subtlest heresies, Arianism, Arminianism, macedonianism, montanism, Socianism, Anabaptism, &c. as any man in sacred Orders there, have vocem deliberativam, vocem decisivam, have a debating, discussive voice, and concur as much with the influence of their voice to prescribe and give us Normam sidei, cultûs, politiae, a confession of faith, a prescript for worship, Canons for government and discipline, as ever Bishops had in lawful Christian counsels. Bishops, limbs and members of Antichrist, are no part of it. Now is forgotten that of the council of Chalcedon, Concilium Episcoporum est; and that old Barbarous, but Christian enough verse,  
Ite foras Laici, non est vobis locus yci.  
I would gladly ask of one of these rabbis and great 
Commissioners of Burrowes are there only in a Lay-capacity.  Masters in Israel, how cometh it that the Commissioners of Burrowes sit there, voice there? are they too de jure divino, by divine right? If they answer, that such are chosen as are, or have been Lay-Elders; I rejoin; the Lay-Elders come in that capacity only, as Commissioners of the particular Presbyteries: These are not members constituents of the presbytery in that capacity, that they are, or have been Lay-Elders, but have right and interest in this high Court in that capacity merely, as Commissioners of Burrowes. Look upon their acts of general Assembly, and you will find, that it authorises Commissioners from Burrowes to be parts constituent of this judicatory, quâ tales, as sent from the Burrowes.  
Again I ask, seeing you make Doctors one of your 
We find Doctors nowhere.  four holy Functions ecclesiastical, constituted by Christ, in what judicatory find we them? In Sessions they are not; In few Presbyteries they be; and if there, in some other capacity. In general Assemblies, if any be, they appear as Commissioners from the university, in this capacity only. And many times it is seen, that Professors of philosophy have been Commissioners of colleges in general Assemblies.  
Leaving these absurdities, which are monstrously 
The power which this Sanhedrim assumeth to itself,  gross, I come to consider next, what is the sovereign power of this high Sanhedrim. If they would in Christian moderation assume no more to themselves, but only a directive power, and by humble Remonstrances and supplications, with that reverence is due to sovereignty and Majesty, Petition the King to animate their Acts, Canons, and Constitutions with the influence of his legislative power, this were fair quarter. But by your favour, no sooner have they enacted it here, and so soon as it is solemnly intimated, which is, by returning to every Presbytery, with its Commissioners, a copy of the Acts, Orders and Ordinances, and by the Presbyterie's order every Minister hath published them in the Parish Church; all things so done are animated with a Potestative power, by the influence these orders receive from that Legislative power Christ hath entrusted them with in his economical kingdom. All then are bound to obedience, if it be in the meanest indifferent thing, nay if this order cross or repeal a standing Law, all disobedients are liable to all ecclesiastical censures, and may forth with be proceeded against even till they be delivered over into the hands of the devil.  
This Assembly is above the King, to them he ought to 
They are above the King, and all sovereignty.  give an account of his faith; to their Confession of faith he must conform himself; to their orders he must give obedience; otherwise he is excommunicable, deposable. I fear you scarce believe me: yet truly non verenda retego, sed inverecunda confuto. I discover not the nakedness of Father, the shame of Brother, nor friend; would to God the tenets and practices were buried in hell, and the maintainers regained to God by true repentance, and forsaking their ways: I discover only things that are past all shame, and which our Church can never own. Sir, if you will hardly believe me in this, let me give you their assertions in this case, and their conformable practice.  
It is their constant Catholic tenet, that if the King, 
If they cannot reform by the King, they may by any other means else.  Queen, Regent or Protector, or whosoever he or she is, in whose Person sovereignty is fixed, or in whose Person it is representatively fixed, only by a fiduciary trust, during the nonage of the Prince or Princess; will not submit himself to this holy sceptre, will not according to its prescript, reform Religion, preserve it in its integrity, any man or men are bound to do it at their direction. I spare Martin. Junior's faith in this, that there is no authority above the Brotherhood. No Magistrate (saith he, Thes: 17. 18. 22.) may lawfully may me or deform the body of Christ, which is the Church; no lawful Church Government is changeable, at the pleasure of the Magistrate; of necessity all Christian Magistrates are bound to receive this government. Nor will I insist upon Vigginton's assertion; That what the Holy Brotherhood cannot obtain by suit and dispute, the People must bring it to pass. You desire the tenets and practices of the Church of Scotland only.  
The Scot's maintain, that if the King, or Queen, will 
Religion may be reformed or preserved by violence.  not reform Religion, they may take upon them by violence and power to reform it. This they have learned of their grandfather Knox, as you may read in an Epistle of his written from deep. Anno. 1557. and in Knox Histor. pag. 213. what is lawful for Reformation, is lawful for preservation of Religion.  
1. And here they begin with the Nobles: and determine right down, 
If the King will not, the Nobles may.  Noble men ought to reform Religion, if the King will not. Knox, app. 25. again, that God hath appointed the Nobility to bridle the inordinate appetites of Princes, and in so doing, they cannot be accused, as resisters of authority. Knox, Hist. 343. and, that it is their duty to repress the rage and insolency of Princes. Knox, app. 33.  
2. In the second place, if the Nobles will not do, the 
If neither King nor Nobles, the people may.  People and commonalty may reform Religion, at the order and direction of the Brotherhood. Knox, to the Commonalty. fol. 49. 50. The commonalty, by their power, may bridle the cruel beasts; (They mean Priests and Prelates) Knox to the Commonalty. fol. 55. The Commonalty may lawfully require of their sovereign to have true Preachers, and if he be negligent, they may themselves provide them, maintain them, defend them, against all that do persecute them, and may detain the profits of the Church livings from the other sort; That is to say, Priests, Papists, Prelates, and Malignants. Knox to the Commonalty. fol. 55.  
3. In the third place, if they come to the happiness to 
If Nobles & Commons join, there is hope of some greater success.  have Nobles and Commons obedient to their commandments, for reformation, or preservation of true Religion (which must be so as they fancy) I am deceived, if they allow not more violence, and esteem it more piety, zeal, and justice. Their tenets are. The Commonalty concurring with the Nobles, may compel the Bishops to cease from their tyranny. Knox to the Commonalty. fol. 47. again, The Nobility and commonalty, aught to reform Religion, and in that case may remove from honours, and may punish such as God hath condemned, Deut. 13. Of what estate, condition, or honour soever. Knox, app. fol. 28. 30.  
4. In the fourth place, if the Nobles will not join 
inferior Magistrates and people may join.  with the People or Commonalty in the reformation, or preservation of true Religion, at the direction of the ministry, the inferior Magistrates may, and should do it. Knox, Hist. p. 217.  
5. In the fifth place, before so good a work be not 
Every individual in this good work, may, & aught to the utmost of his power, to intend and endeavour reformation.  done, if Nobles, or the whole, or greatest part of the Commonalty will not be obedient, assisting, and aiding to so good a work; Every individual man and person is bound to advance this good work, to kill Papist, Priest, Prelate, Malignant, nay a King, if He stand out an Enemy to God, and Christ, and cannot otherwise be reclaimed, or removed, nor by suit, or dispute gained to the right way, (I dare say their doctrine leads to this) see Knox app. fol. 30. where roundly he saith, The punishment of s●ch crimes as touch the Majesty of God, doth not appertain to Kings and chief Rulers only, but also to the whole body of the People, and to every member of the same, to revenge the injury done against God. again see him fol. 35. The People are bound by oath to God, to revenge, to the utmost of their power, the injury done against God's majesty. To this purpose they allege the examples of Phineas, who in his zeal killed the adulterers: of Ehud, who in the same zeal killed Eglon in his private Chamber, (remember he was a King.) Of Jael, who killed Sisera: of Matathias, who in zeal killed a Jew for committing of Idolatry; and who in the same zeal at the same time killed the King's Commissioner. Sir, put these things together, and see where this sovereign supreme ecclesiastical judicatory hath such dominion and power over men's consciences, that being directed by their ministry, they are bound to do to the utmost of their power for reformation and preservation of Religion, what sacred Person of any King can be secured? what man offending against the Majesty of God (which is as they fancy many times) may not be taken away by one like to a Ravilliack? what Commissioner or Counsellor of the King but in doing his best service to his Master, he may be stoned like to Adoram, and all this go in popular esteem currant for good service and extraordinary zeal to God and his cause.  
6. In the sixth place upon those grounds Covenants 
All, or as many as are well affected, may covenant and combine for doing this work.  and Confederacies come in to strengthen all, to join purses, persons, wit, and strength, contra omnes mortales, Regiâ Majestate non exceptâ, against King and Bishop, Prince and Prelate, to the defence of the good cause; with a combination, every one to be aiding, assisting and maintaining one another in so good a cause.  
7. In the last place cometh their Orders for reformation 
The confederates may by themselves give Orders.  or preservation, and that by themselves and the collective body, or any associates whatsoever, without respect, reverence or obedience to the sovereign authority of the Prince.  
The practice is clearly seen in Mr Knox his proceedings, for after that by his Letter, which we mentioned 
practices upon the tenets.  before written to Scotland Anno, 1557. from deep, and otherwise he had infused the above named principles into many, an oath of confederacy was taken amongst them, and subscription under their hands to some agreement. This gave life to that tumultuary reformation, much strength being added to it, by the concurrence of the Sacrilegious, hoping thus to swallow up the Church revenues. which is more than certain was against Knox his mind, and the first reformers. As we deplore great losses the Church had by this reformation, and do thank God heartily for his admirable bounty and mercy in the good of truth we got by it, yet we will never wrong Reformed Religion so much as to account of that as an orderly reformation, we deny not but it was attended with much Sedition Faction and Rebellion.  
Anno 1558. without the authority of sovereignty, nay 
Orders of Reformation prescribed without the authority of sovereignty.  without the knowledge of it, these confederates, at the direction of their ministry prescribe orders for Reformation of Religion to be observed and practised throughout the whole Kingdom. See Knox story pag. 217. 2●8.  
They go farther, they writ an Imperious Letter to the 
They charge their adverse party to obey their Orders.  Religious houses, in the name of the Congregation, commanding all of them ●● remove from thence against such a day, or then they would eject them by force. Knox ib.  
Within very short time after, a Parliament being holden by 
They protost against King and Parliament.  the Queen Regent, (Queen Mary's mother, and great Grandmother to our gracious sovereign) they make a Protestation, that except they had their desires, they would go on in their intended course of Reformation, that neither they, nor any that joined with them, should incur therefore any danger in life, or lands, or other civil Penalties, and that if any violence happened in pursuit of those matters, they should thank themselves. It is very observable they were all bound in that confederacy to assist and strengthen each other in that course. See Knox Hist. pag. 256. First, here you have the direction of the ministry. Next, you have a confederacy and bond of mutual defence. Thirdly, you have Orders and Decrees agreed upon in common. Fourthly, you have warrants issued out to make or force all to be put in execution. Fiftly, you have a Protestation, and that a threatning one too, against the Queen Regent and whole Parliament. Sir, are those things consistent with monarchy? what Scripture? what Father? what practice of the Church doth warrant such a reformation? 
They contemn sovereign authority.   
Come on, and you shall have them anon in open contemning sovereign Authority. The Queen Regent to suppress these beginnings, and to nip them in the bud, citys them to appear at Stirling. They appear not. They are outlawed: all men under pain of Treason are inhibited to assist them. There is no obedience, but all in the confederacy adhere to them. I cannot, for my part, justify this divinity.  
From disobedience and contempt, they are guilty of 
They usurp royal power.  usurping the royal power, for v●ry shortly after, anno 1559. Immediately after a Sermon Preached by Knox in Saint-johnstown, at his exhortation and direction, they fall to the pulling down of the Religious Houses, and within two or three days equal three of them to the ground. Sir, can it appear that by Holy Writ or Reason such Popular tumultuary reformations are warrantable? Is it not intrinsically inherent in the Crown or wheresoever sovereignty is fixed? And so they proceeded in Fife, Angus, Mornis, Stirling, Lowthian &c. and through the whole Kingdom. See Knox Hist. p. 263. Here were many goodly and Rich Churches spoiled, Robbed, and cast down.  
After this they disclaim sovereign authority, except it be as they please, and have their desires. The Queen Regent 
They renounce their lawful sovereign.  threatened S. Johnstowne where this disorder first was acted. They of the confederacy writ to her in plain terms, that except She stayed from that cruelty, they should be compelled to take the Sword of just defence, and protested, that without the reformation which they desired, they would never be Subject to any mortal man. See Knox pag. 265.  
More followed. By a Letter they cite all their Brethren 
They command all the Brotherhood to be assistants.  to repair unto them, and that you may know that their Letters were authoritative commands, and that all the authority is from the independent sovereignty of the Church, consider how they write to the Nobility upon pain of Excommunication to join with them. Knox ibid. pag. 268, 269, 272.  
How much this ecclesiastical sovereignty did exalt 
They are obeyed, the Queen's Herald is abused.  itself above the civil, is more than apparent in this, that when an Herald in his coat of arms, commanded all men under pain of Treason to return to their houses, by public sound of Trumpet in Glasgow no man obeyed that charge, but went forward to their associates, Habes confitentem reum, Knox. pag. 274.  
They denounce war too, which was ever judged to 
They denounce war against their adversaries.  be the peculiar specific prerogative of sovereignty, for they writ to the Bishops and Clergy, that except they desisted from dealing against them, They would, with all force and power, execute just vengeance and punishment upon them: and that they would begin the same war, which God commanded Israel to execute against the Canaanites. Which manner of proceeding, they termed a resisting of the Enemy. Knox. Hist. 275, 276.  
The poor Queen Regent was brought to an Accommodation, 
They will hear of no Peace, but enter into a Combination for mutual defence.  and the Assembly at St-Iohnstowne was dismissed. But there parting they entered into a League by Oath, that if any one Member of their Congregation (this in the Scottish is Equivalent to Ecclesia) should be troubled, they should all concur, assist and convene again together, for the defence of the same. Knox. pag. 283.  
The Queen Regent finding this sovereignty overbear Her's, and the Peace of the Kingdom shaken, by a Declaration published and proclaimed, testified her desire of Peace, and descended so much, that really it was only a request. They scorned it, would none of it, confuted it by another, did exhort those of their Faction to encourage themselves in the Lord, to stand upon their guard like to the rebuilders of Jerusalem and the Temple, with the Sword in one hand and the Bible in another, wherein they gave the Queen many times the lie, and abused her with reproachful and contumelious speeches. The Subjects that continue their obedience are honoured with no better term then to be called the Queen's Faction. You may read this at leisure and pleasure in Knox History. pag. 330, 333, 362, 364. Nay, they renounce their obedience unto Her, protested that whosoever should take Her part, should be punished as Traitors, whensoever God should put the Sword of justice into their hands. Knox Hist. p. 364.  
At last they rise to the highest pitch of Rebellion, and 
They depose the Queen Regent.  Anno. 1560. they depose the Queen Regent, the predetermination being given, that it was lawful for them to do so, by Mr Knox and Mr Wilcockes. This is upon record yet in that kingdom, and is set down by M. Knox himself. Hist. pag. 372. 378. and it is observable, that the Queen, if I remember right, lived but a month, or little more, after this pious act.  
Sir, you will now say, that I speak too hardly of our first 
The Author's modest opinion of that is called the first reformation of Scotland.  Reformers and Reformation, and would know what is my opinion of them and it. To deal clearly, God is my witness I am no Papist, but do abhor Popery as much as any, and that I am no Puritan the other party will witness for me. I am bound to speak the truth in my heart, and to give some satisfaction, I say 1. First, as I am able, I bless and praise God most heartily that we were delivered from the Pope's Tyranny, and that gross Egyptian darkness we were under: which I ascribe to the admirable wisdom and infinitely transcendent goodness of God. 2. Next I leave the men to God's mercy, but for the manner of proceeding, the way they took, I dare not, I will not approve it: but will say with Jacob, in consilium eorum ne veniat anima mea. 3. Thirdly, I daily heartily bewail that that too too much Idolised reformation in an excessive hatred against Popery, did run too much to the other extreme, that the goodly order and government necessary of the Church was shouldered out; the public service and worship of God with its decency, reverence and comeliness was much defaced, disgraced; That goodly, stately and rich Churches, were abused, robbed and equalled to the ground; and that the Church patrimony was dilapidated: and yet this was not so much done by the first called Reformers, as by their Disciples, Aetas parentum pejor avis.  
It feareth me, besides that God is punishing our present sins, that by this scourge, which is guilded with the specious, but spurious compellation of a glorious thorough, second Reformation, he is in the same justice punishing the sins of that first Reformation. For my part I judge verily that Church had never an orderly and warrantable Reformation, till it was happily begun and advanced by King James when he took the government in his own hands, and was like to come to a great perfection under the government of our most gracious sovereign King Charles. Although I deny not but the seeds of truth were sown by Hamilton, Wiseheart, Mylne and others, who before Knox his time did Preach truth, cast down the errors of Rome in the people's hearts, were far from stirring up the Subjects against lawful authority, and like the ancient Martyrs, did suffer patiently and seal the truth of the gospel with their blood. If Knox and his Complices had kept in this way I am certain that Church had been more happy: nor had we seen such Robbery and deformity in the Church. Sure I am, great, many, and more than ordinary sins in them and us and our forefathers have brought us to be plunged in those almost inextricable miseries: And till we proportionably repent, we cannot look to see better days, what is disjointed in state set aright, and the beauty of God's house restored; which God of his mercy grant to us for his only son Jesus Christ.  
By what is said, it appears sufficiently that this spiritual sovereignty is far above the King's crown, and what we undertook, to make their practices prove their tenets, is more than evident, only one thing rests to be proved, that this sovereignty may authorise any and every private man to do to the utmost of their power for the Reformation of Religion, to plunder, kill, &c.  
Sir, I refer you to Mr Knox history of the Church of Scotland, pag. 143, 144, 145. where relating how Cardinal 
Practice of mischief done by private men, & commended by them.  Beaton Archbishop of Saint Andrew's, (a man whom I justify not neither commend much) was killed by Norman Lesley, John Lesley, Peter Carmichael and James Melvil in his own house the Castle of Saint Andrew's, who were all only private Gentlemen, and if you will trust Buchanan, the cause was a jar betwixt Norman Lesley and the Cardinal; upon Knox faith, the quarrel was the killing of M. George Wiseheart (a good man undoubtedly.) The Cardinal could have no mercy, although he cried pitifully for it, saying, I am a Priest ye will not slay me; Knox I say relating this history commends the fact of James Melvil killing him with grave and pious words in his mouth as a godly fact. The sum of the story is, when they entered the Cardinal's chamber with some sixteen or seventeen more, John Lesly and Peter Carmichaell fell violently and passionately on him, but James Melvill with gravity and piety withdrew them, and said: This work and judgement of God (although it be secret) ought to be done with great gravity. And presenting unto him the point of the Sword, said, Repent thee of thy former wicked life, but especially of thy shedding of the blood of that notable instrument of God M. George Wiseheart, which albeit the flame of sire consumed before men, yet cries it a vengeance upon thee, and we from God are sent to revenge it. For here before my God I protest, that neither the hatred of thy person, the love of thy Riches, nor the fear of any trouble, thou couldst have done to me in particular, moved, or moveth me to strike thee: but only because thou hast been and remainest an obstinate enemy against Christ Jesus and his holy gospel. And the meek man of God, as he is there termed, struck him twice or thrice thorough with a stog-sword; and he fell. I give all this that James Melvill did this in revenge of M. George Wiseheart being slain by the Cardinal. what Divinity will warrant this fact of James Melvil's to be a good and Godly fact (for so it is noted in the margin) to a private man to murder or kill thus a Priest an Archbishop of so high dignity? The result of all is, he did it gravely, in coldblood, told him so much, that he was sent from God, he had no private end, the motive stirred him up to this Godly fact, was, that he had been and remained at that time an enemy to Jesus Christ and his holy gospel; he exhorted him to repentance and for all his great sins, as Knox writes the story, he allowed him no more time, but so much as was spent in his Godly Harang: for immediately after he was twice thrust thorough. But those seraphical Doctors know, Nescit tarda molimina Spiritus Sanctus; and the spirit can work suddenly, Inter os & offam; Inter Pontem & Fontem, especially where and when they are sent of God to do such great good works. But this is protestatio contra factum. what ever M. Melvil said in his Protestation, Knox doth witness that the Cardinal being murdered, they seized upon the Artillery and Ammunition, wherewith that fortress was plentifully furnished, and likewise upon the rich hangings, householdstuff of all sorts, apparel, Copes, Jewels, ornaments of Churches, great store of Gold and Silver Plate, besides no small quantity of treasure in ready coin.  
I could instance some practices about the time of the Parliament in anno 1621. commonly called the marquess of Hamilton's Parliament, but because that will only reflect upon some particular persons, I pass it willingly and wittingly.  
It is most certain when the pious and learned Doctors of Aberdene, did demand of the patriarchs of this late Covenant, why they did not by Preaching, Printing, Censuring, or some real deed express their detestation of that horrid fact done by the Rascally-rout of Edinburgh the 23. of July 1637. where at the first reading of the service there, a great many Bishops being in the cathedral Church, the Serving-women rose barbarously within the Church, did throw their stools at the Bishop of the place, and the Dean who was officiating, did cry out most horribly, that the Major, Aldermen, and others within could hardly compose it for a long time, and the worst and basest of the People, who were without, did throw in great stones at the glass windows, the doors being shut. After the arising of the commotion, to prevent more tumult and danger, and when Service and Sermon were done, the Bishops, Major and Aldermen going home with the Lord Chancellor and some BB. attending his Grace, the Bishop, and Deane of Edinburgh with others were well nigh stoned in the streets: when I say it was demanded of these Apostles, why they did not condemn this unchristian Barbarous outrage, void of piety and Reason, and without any example in the Christian Church, the sum of their answer was, and to this day is, that such a zealous people were to be left to their own warrant, they knew not by what Spirit they were governed, God worketh great works many times by basest means: and yet those Nobles, those zealous, those intelligent and knowing Christians (whereof many of them in Edinburgh were known Coale-stealers and Whores) were the first active instruments in this glorious reformation. I confess this Divinity is so transcendent and metaphysical, that it exceeds my capacity, and is so fruitful upon any occasion to work all or the greatest of mischiefs, that I do not see how it can consist with peace or safety of King, kingdom, Church, or of any entrusted with greatest trust in Church or State. Sir, I believe any rational man may see by this, how superlatively this spiritual signory is above King and royal sovereignty. I leave it to your own judgement and memory to recollect it, and to bring home the conclusion, that this government ecclesiastical is inconsistent with monarchy, with the Peace of a kingdom, and is or may be in time a Mother and Nurse of as much Rebellion and Treason as any Jesuitism of the Highest dye, if not more. Certainly Rome, although a Whore, and hath a cup of abomination in her hand, is not so bad nor so abominable; I pray God to keep all good Christians clean of both.  
Let us go on; In Faith, Worship, and all spiritual things they vindicate to themselves such a sovereignty, that King, council, Parliament, nay all together, must not touch the sceptre of Christ, they are to determine, define, take cognisance, accuse, sentence, punish; neither King, nor King and council, nor King and Parliament, all must assume power here, for otherwise it is to intrude upon Christ and his Right.  
This sovereignty is of so high a strain, so large an extent, that when they have decreed any thing in this supreme 
When they demand the royal conformation of their decrees it is only an act of courtesy.  infallible judicatory, that they may have the better obedience to demand the King and Parliament's approbation; This is not demanded as a thing arbitrary which the King and Parliament may do or not do; or leaving it to His royal judgement with the advice of His Parliament to qualify or rectify their decrees, and orders: No, no truly; that is to betray the trust Christ hath given them, they need not supplicate or Petition for it, it is in them but an act of courtesy to show dutiful obedience. And if the King and Parliament will not grant it, they are armed with as much power from Heaven as to force them to do it, by Excommunication, and making all good Christians join with them in God's cause.  
Sir, I fear you think I speak Liberally. God forbid I should do it. I doubt not but you have read the Scotish Pope's Sermon Preached at Westminster, and Printed by Order of the House, since you have it I will not spend time and Paper to cite his Words which giveth to the King no more. But to make this appear, I give you some unanswerable reasons. 1. It is certain in Scotland M. Knox and his complices set on their reformation without the Queen, or Queen Regents authority, or the authority of Parliament. For anno 1558. they made their confederacy: gave out their Orders for Reformation throughout the whole kingdom. anno 1559. they acted their Reformation, 
An instance. anno. 1559.  by casting down Churches, abbeys, &c. casting out Priests, friars, &c. and all this by their own radical and original power. Queen Mary their true and lawful sovereign did authorise them in nothing, she was then in France. The Queen Dowager, Queen Regent, King James the fifth widow, having the sovereignty by fiduciary trust, in regard of the absence of the Queen her daughter, did not authorise it, nay she did by her authority oppose it, contradict it, came in arms against it. The Parliament was not till the year 1560. (how holden for the present I cannot tell) but in that Parliament they set out a confession of faith, reformed Religion: but when they sent to King and Queen beyond Seas (Queen Mary was then Married to Francis the second in France) to confirm or ratify the acts thereof, they denied. When intelligence was given to the Confederates, they professed they little regarded the denial of King and Queen, for say they (Knox Hist. pag. 500) all we did was rather to show our dutiful obedience, then to beg of them any strength to our Religion.  
Another in this kind you have; In Anno 1571. King 
Another instance, anno. 1571.  James then being King, and the Earl of Marre being Regent, an Assembly was holden at Leith, where by the Order of the Assembly, and Ordinance of the Regent and council, some Commissioners were appointed from the Regent and council, and some from the general Assembly to condescend upon a platform of discipline, which was agreed to on both sides. The platform is that the Government of the Church shall be by Archbishops, Bishops, Deans and Chapters, &c. the order and course of all their Nomination, Election, &c. is just conform to this in England at this day, and as it was in Scotland before this new happy Reformation. This was enroled in the council Books of that Kingdom, and stands there to this day, this I know certainly, and if I be not deceived, and almost I dare say it, except they have wronged their most famous and their most ancient counsels, the platform is upon Record in the general Assembly Books.  
Give me leave to tell you by the way one thing, that the Negative Faith, which is sine rugâ, sine maculâ, was framed, anno 1580. and it is believed, that in that Negative faith Episcopacy is abjured as Antichristian; yet anno 1581. this same Government is renewed, ratified and ordained to continue constant, and not to be changed till His Majesty come to perfect age, and to be kept or changed then only in what He and His great council, the Parliament, shall think fit, and not otherwise. Before this the King His household and council had subscribed the Negative Faith; can any man, not void of judgement and discretion, think, that the King, His household and council in subscribing it did judge Episcopacy Popish and Antichristian.  
Next it is worth your notice taking, that as I honour the good parts which were in Knox and his fellow-labourers, I never accounted them as Apostles men secured from error; yet I will say so much for their justification, that they were greater Enemies to sacrilege than their after-disciples; and were not against the Order of Episcopacy as Popish and Antichristian, as M. Andrew Melvil and his disciples afterward maintained. Nor were they so foolish to seclude all churchmen from voice in Parliament, only their desire was, that seeing the Popish Bishops were allowed to enjoy their Benefices and Rents during their life time (this was more than our charitable glorious Reformers allowed to their Protestant Bishops now) with all other privileges except spiritual jurisdiction, that they should not sit in Parliament as the representative of the Church, but in their places should sit the Superintendents and Commissioners of the Church. Which indeed were somewhat like to Bishops, but resembled more Arch-Presbyters than Bishops.  
To return again thither from whence we digressed; 
They set on their Discipline by themselves.  after that this platform of discipline was so agreed and established, as we told before, M. Andrew Melvil comes to Scotland about the year 1574, or 75. ultra citra. This man a good Hebrecian and Linguist, and full of the Geneva Talmud which was now more refined, beginneth to set Presbyterian discipline higher, to make a second book of Policy, or devout Imaginations, acknowledgeth no more Orders in the Church, than the four above named. A Bishop was no more in Scripture but the same identically with Presbyter; and where Abbots and Priors to his time were nominated and admitted to the abbeys and Priories as churchmen, gave their trials and were collated (as they speak) by the superintendents: This great Doctor found out another Divinity, that there was no Bishop but a Parish Priest; Scripture, for Abbots and Priors there were none such in God's book. At this time, and from that they call Reformation to this time, there was no bishopric nor abbey annexed to the crown, and consequently not impropriate to any Subject. It is true laymen held them in commendam by the King's gift, but as men able to do the King and Church good service; and before their right could be completed or perfected, they were to return to the King from the Superintendent a collation or certificate, that he was of that ability to do good service to the King and Church. Men sacrilegiously disposed grasped greedily this doctrine, and thanked God that their names as Abbots & Priors were not in the book of God. And to have these Church livings and dignities with bishoprics annexed to the crown, and from thence to impropriate them to them and their heirs, they deified M. Melvil, and contributed their best wits and uttermost power to raise presbyterial government higher. And by the sole authority of that they call the Church, they began, without the King, council or Parliament's consent or authority, to distribute the whole kingdom into so many Presbyteries, as they thought fit in their discretion and by the direction of the holy Spirit: and did procure private subscriptions to their new Book of policy, and put it in practice. Sir, I hope you are the more apt to believe this, because you know in England the disciplinarians in London meetings debated and established their orders in secret and not warrantable Conventicles, and much about the same time; and great correspondence was entertained betwixt the Scots and the English at that time. How that book of Discipline was practised without any authority in Surrey and Northamptonshire, and other places you know well enough.  
Now I pray you, when without Authority, by their own inherent radical Right, they make Orders, reform, establish a Discipline, do these men imagine, that the concurrence of Christian authority sovereign is absolutely necessary, or that their demand is any thing else but an act of courtesy, when by themselves and assistants they may establish and practise it?  
This Second book of policy, Master Melvils' reformation is the Epocha of our second Reformation. The fruits of which I will tell you were, the Annexation of all bishoprics, abbeys, Priories &c. to the Crown, which was effectuated anno 1587.  
If you will cast your eyes upon the third glorious reformation, that makes the Pope's knees shake like Belshazzars when he did see the handwriting on the Wall, (that is if we will speak truly, this deformation which is the disgrace of reformed Catholic Religion, and which threatneth Church and Religion, King and Kingdom with ruin) you will find these men have sung a note above Ela, have ordered and practised more than all that went before them. Hanc movere nolo Camarinam. I hope a better wit and more elegant and eloquent pen, shall some time anatomize this Monster, and so lay it open to the view of the world, that it shall appear to be no true brood of the Reformed Catholic Protestant Religion.  
2. Secondly, another argument to prove that this Superlative sovereignty in spiritualibus, hath all its most natural 
All must Preach as they direct.  Subjects at its devotion and obedience, is this, that what they command to be Preached, must sound alike in all their Synagogues. And whosoever he be that is the Minister of the King's family he must Preach the same. There is no coequal, corrival, or coordinate power that can do so much as intercedere make the least sort of crossing, opposing or interposing. Is it not known that the King's Minister in Scotland, at the direction of this Conclave, when his council have been to meet frequently for Treaty with Ambassadors from foreign Kings; upon the Lord's day or weekdays Sermon before the meeting, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in great freedom of the Spirit, hath told him all the counsel of God from Heaven, with a denunciation of judgements if he swerve from it. And if the King had gone to the Church of Edinburgh, a beardless boy had told him more sound wisdom from Heaven, how to article and conclude in matters of Highest concernment betwixt him and Spain, or him and France, than all the wisest councillors and greatest Nobles in the Land: and this forsooth must be the King and Councell's rule.  
3. Thirdly, do they not challenge to themselves the 
They appoint public Fasts.  sole power to appoint public fasts, to give the reasons of it, which ordinarily are, that God's judgements are incumbent and imminent upon Church and Kingdom, for the sins of the governor and governors, and that the Government is amiss. And the consequent or effect of these fasts is too too frequently and ordinarily some Commotion, Sedition, Rebellion, or at least, some change of Court, council, or Session.  
I cannot here pass by a story as true as strange. While King James was in Scotland, two French Ambassadors 
A strange affront offered to King James.  had remained some months there with Him: being ready to depart and take their leave of the King, the King for His own and the French Kings greater Honour, sent on a Saturday for the Major and Aldermen of Edinburgh, commanding them the very next Monday to Feast the French Ambassadors. The Ministers of Edinburgh to affront the King, and the King of France too, on Sunday intervening indict a solemn fast to be kept to morrow on Monday, the day appointed the Saturday before by His Majesty for the entertainment of the Ambassodors. The magistrates of Edinburgh proudly contemn the command of the supreme spiritual powers, and out of carnal affection, feast the King & the French Ambassadors Royally & Nobly on Monday; when the Ministers & the good Christians of Edinburgh fast, the King, the Ambassadors, and Magistrates of Edinburgh feast. o facinus horrendum. But to avert God's judgement from the Land, the Major and Aldermen were cited and convented (here was some favour that the King and Ambassadors were not, but I will tell you it was partiality and corruption, for some of the Ministers were the King's Pensioners, and this kept the King free) to be censured for their high scandal in contemning so solemn a Fast. There was much work: but the King who was the chief and almost sole transgressor, with interposed delays, and much solicitation and prudence, took off the edge of their zeal, and the pursuit ceased.  
4. That this Assembly is sovereign in all spirituals, 
None Preaching Treason is censurable by any but by them.  admits no Coordinate or coequal power, far less a superior, is clear in this; That if any Preacher be charged before King or council for any offence to be punished, if they in any case can clothe it with a spiritual respect or circumstantiate it so, that it may be qualified for the Spirltuall High Sanhedrim, the party cited and convented, may and aught to appeal to the general Assembly, as to the judge competent. Mr Andrew Melvil, if I be not deceived, was the first spiritual councillor of Law, that taught this way. It is certain that what they Preach in Pulpit is not censurable by King, Parliament, nor council, or any judge or judicatory else. There be two reasons for it, one is that, Spiritus Prophetarum subjecti prophetis, the spirit of the Prophets are subject to the Prophets only, 1. Cor. 14. the tother is, whilst men are there in that infallible pulpit, they are ruled by some superior good spirit and they dare not blame or condemn them, lest they should offend and sin against the Spirit, and so although a man Preach downright Treason, if it be in this place he is privileged. It is known and, I hope, yet remembered that after King James of blessed memory anno 1584. made many good laws to curb the Insolency of Ministers, did by Statute and Act of Parliament declare His Supremacy over ecclesiastical Persons and causes; condemn all judicatories in use which were not by his own authority established; (He meaned the presbyterial.) That the Ministers than did importune the King to repeal them: and when that would not do, did they not fall at last into open railing against him in pulpit, as an enemy to Christ and his Kingdom; they dispersed through the Kingdom infamous libels against his Person and royal Honour: they branded him as an Apostate from the truth, and reviled him as an offspring of the cruel and bloody house of Guise. This forced the King to put out a Declaration anno 1585. in Print yet extant to vindicate himself and his Honour from that unchristian and more than disloyal calumnies. At or about the very same time some fugitive Ministers out of Scotland, pretending they were persecuted, did in the Pulpits of London, with their foul mouths, rail against His Majesty, the wisest and learnedst of Kings: so that the Scottish Ambassador was forced to complain to Queen Elizabeth of it; Her Majesty gave present order to the Lord Bishop of London then, to silence all the Scottish Preachersthere.  
Now that this Sanhedrim is only competent judge in Spiritualibus, and that one convented before King and council, may decline his and the council's authority, although he hath Preached Treason, appeareth clearly. 1. First, if this had not been an ordinary practice before this time, what needeth the making of that Act of Parliament, anno 1584. declaring it Treason in all time to come to decline the Power and jurisdiction of the King and His council. 2. Secondly, has not James Gibsonne Minister at Pencaitland witnessed for or against himself rather in this case in Print: who publicly in his Preachings compared His Majesty unto Jeroboam, told him He should be the last of His Race, reproached him as a Persecutor; and much more of this zealous stuff: who being convented before the King and council, and accused of those pious crimes, He with that boldness becometh His Order, justified all, saying to His Majesty, As long as you maintain these cursed acts of 1584. the tyranny of Bishops, you are a Persecutor. And adds, that as Jeroboam for the leading of the people of Israel from the laws of the house of Judah, and from the true worship of God, was rooted out, he and all his posterity: so should the King (if He continued in that wicked course, maintaining those wicked acts against God) be rooted out and conclude the race. much more to the like purpose was said, & if any look upon the Privy. Council Books of the Kingdom of Scotland, he will find this a truth. He was convented 27. December, anno 1585. This man was an Oracle consulted, and gave his answer in Coppinger, Arthington, and Hacket's extraordinary motion, which story you know better than I.  
Mr Black, Minister of St Andrew's, was convented too before the King and council about the same time, who appealed from King and council to the Presbytery or general Assembly; this last had spoken against both King and Queen. There was a great business for the two men's appeals, their brethren sided so much with them that the King had too much to do. At last out of more than warrantable indulgence His Majesty was content to insist no farther against them before His council, but to remit their censure to the general Assembly itself: before which it was clearly proved, that in pulpit they had spoken reproachful and Treasonable speeches, yet could the King by no power or entreaty obtain of them to inflict any punishment upon them, because said they, They knew not with what Spirit they were overruled.  
I will shut up this point with one instance more than sufficient to make the truth of what I say to appear. Before King James came to the crown of England, it was ordinary in Scotland to have a general Assembly once a year, and oftener pro re natâ, upon any great exigent. The last which was kept during His majesty's abode there was Anno 1602. in the close of which the next ensuing was appointed to be at Aberdine, Anno 1603. in the interim the King succeeding to Q. Elizabeth, and being in England, He was so much taken up with the affairs of the Kingdom, that He was necessitated to lay aside those concerned Scotland; and for this reason His Majesty thought it fit to adjourn the Assembly (unto which he had a special eye, knowing their turbulent disposition, and experienced in it whilst he was present amongst them) to the next Summer in Anno 1604. When the time appointed was come His Majesties more weighty affairs not suffering him to think upon the Assemblies business, He gave order to Prorogate it to another and longer day; which was accordingly done by public Proclamation, authorized by His Honourable Privy council of that Kingdom. Notwithstanding all which, some Thirteen or Fourteen Godly zealous brethren must needs meet at Aberdine at the day appointed for the Assembly. They established and formalized the judicatory, by constituting a Moderator, a Clerk, and other essential Members of the Court. The Lords of council understanding this contempt, sent a Gentleman of good quality and place, with an herald at arms, to discharge and dissolve the Holy meeting. The Commissioner and herald were entertained with as much respect, as before they had given reverence to the Proclamation issued out by the sovereign authority of the King with the advice of His Honourable privy-council. The Holy Fathers in the great Sanhedrim protested and professed, that in Conscience and Duty to Almighty God, they were bound to preserve the Churches right, and could not, would not, give way to that power the King Sacrilegiously usurped, which properly and natively belonged to the Church virtual, the Assembly. They kept and continued the Assembly some days, and finding that no more of the holy Brotherhood came to join with them, they dissolved, and to preserve the holy right of the Church appointed the time and place of meeting for the next Assembly. The King hearing this, gave order to His privy-council to cite & convent them before them, and to punish this High contempt. The more zealous Champions of the Lord of hosts appeared, and with an undaunted courage gave in to the Lords of council a Protestation, a Declinator from the King's council, and appealed to the next general Assembly, as the sole and competent judge in this case and cause. The King's attorney or Advocate, by order from the council-table, was ordained to pursue them criminally before the Lord justice general, and that upon the Act of Parliament mentioned before Anno 1584. upon which Order, the one half confessed their fault and easily made their Peace, and obtained pardon. The zealots were convicted of Treason, ad Terrorem & exemplum, more than for any other end or respect: and only banished the Kingdom. Of whom the most part thereafter upon their confession and submission were pardoned, came home, lived and enjoyed their own, or at least as good, if not better Benefices. Sir, are these things consistent with monarchy, or the obedience is due to sovereignty and its Highest Courts?  
So absolute and uncontrollable is this High celestial Court, that it commandeth, Conscience and soul, disposeth 
The sovereignty ecclesiastical Tyrannizeth over conscience body & Estate.  of body and estate in the point of Religion, that if you conform not in all, neither soul, nor Body, nor Estate can be in Peace, nay no toleration can be allowed where this sovereignty domineereth. And to make this power of the larger extent, it is certain, their faith and things necessary to Salvation are of greater latitude than that of the council of Trent.  
If any doth not, after a little time granted for information, conform and subscribe to their confession of Faith, (which is more in negatives and destructives, than affirmatives and positives) their rule of government, their manner of Worship, and what else in their opinion is necessary to Salvation, (and in this I am sure they are more rigorous than ever God or Catholic Church was, for if you dissent but from them in a theological tenet, it is heresy) you are forthwith excommunicated, and given over to the devil: after which upon the remonstrance of a Commissioner from the presbytery to the civil judge, there is a warrant from supreme authority given out to command you to conform (this is different from the Writ De excommunicato capiendo) or then within few days to be put to the horn (that is outlawed.) Upon disobedience the tender conscience not conforming, the outlawed's estate movable (Chattels we call it) become proper to the King. God knoweth, little of this benefit cometh to the King's Thesaurer, but a Donater to the escheit, which ordinarily is the Convicted's mortal Enemy for a little composition hath the right made over, and hath the benefit of the escheit. If within year and day he give not obedience and conformity, His whole Revenues and Rents of immovable goods forfeit to the King during his life time. Some Enemy of His, or Favourite of the Thesaurer's, obtaineth the King's Right, and the King hath little or nothing of it. Here you have him stripped of all his Estate movable, immovable. Yet here is not an end: but still upon Remonstrance of the Presbyteries or Church's Commissioner, another writ goeth out, which they call Letters of Caption (that is, if I mistake not, the tant'amount of the writ de Excommunicato capiendo) which is directed to all sheriffs, stewards, Provosts, Bailies, &c. to seize & secure his Person wheresoever it may be apprehended, and to commit him to close Prison as a rebel. If he skulk and hide himself, then upon the same Remonstrance goeth out a writ, which there they call Letters of Intercommuning (I know no thing in the Law like this) the intent is that none of the King's Subjects common or confer with him coram or personally, or by Letter or interposed Person keep intelligence or correspondence with him; otherwise the intercommuner is to be judged and reputed to be a rebel of the same guiltiness. You will be pleased to remember this, when the Church requireth all these of the civil Magistrate (so they are pleased to term sovereignty) he is bound to grant them. Now, Sir, I pray you consider if this is not in many respects worse than the Inquisition; when an opinion in a theological tenet different from the assured faith of those Gamaliels may bring a man unto all those troubles. Only to make amends for this, remember this authoritative way preserveth a Church from heresy, Error, Superstition and schism.  
There is another practice of the power of this Court, 
This Court is judge of Treason in relation to Religion, and of fit & worthy councillors for a King.  that for the glory of God, the honour of the King, the good and preservation of Church and Religion, it may assume to itself to be judge of what is Treason, what is not: who are fit councillors for a King, who not.  
Practice is the most sure infallible and clear proof and demonstration of power. I will give you one in the case of Treason, that none dare to say it is a lie, and which can be made good by the authentic and public Records of Parliament and council of Scotland, and their own Noble acts of general Assembly.  
When King James, about the age of Josias, (when in holy writ it is recorded of him that he began to seek the Lord with all his heart) had taken the Government of the kingdom in his own hand; and did reign and Rule with such prudence incomparable, admirable, that none could justly except against Him or His Government: yet such was the restless ambition of some, who could not with patience endure the trust of others, especially of that Noble worthy Esme Duke of Lennox, His majesty's nearest Kinsman and highest Favourite, and that justly for His most eminent Noble endowments. These discontented Gentlemen laid down a resolution to get the King into their hands and power, and to thrust out that Noble Prince. They watched an opportunity, when the King came to His sport of hunting near to Saint-johnstown, with an ordinary attendance, (the Noble peer staying with others at Edinburgh for the King and kingdoms better service) surprised him fearing no ill, seized his Person, carried him along to the Castle of Ruthen, kept him so that none could have access to him, till he was forced to command the Duke of Lennox to depart the kingdom (which out of zeal and love to the King he did in Winter embarking at Dunbrittane, came to France and died shortly after) and to change all his servants they disliked, and to surround him with themselves and their own. They kept their King in captivity the space of nine months, suffering none to come at him, but such as they pleased. The wise King put a good face upon a foul business, seemed to like well of them and their courses. Nevertheless the best and most knowing of Subjects grumbled exceedingly to see their Prince so abused. The Conspirators understanding it, did advise upon the best course to satisfy the people and to bring them to approve their way. They wrought with the chief Rulers of the Synagogue, and prevailed. At the next general Assembly they give in a Remonstrance to them then sitting in Edinburgh, declaring the Extraordinary reasons that moved them to secure His majesty's Person in the Castle of Ruthen: their zeal to the Reformed Religion, which was in imminent and apparent danger by the practices of the Duke, who was sent from France to Scotland of purpose to corrupt the young King: their care to secure the King's royal Person, whom the Duke intended to convey privately to France: their desire to free the Subjects from the bloody tyranny and oppression both of their lives and goods by the malicious disposition, and insatiable avarice of those who were about him and overruled him; and a great many more specious pretences, (which are not much different from these of this time;) upon this Narrative the humble Petition to this Superlative sovereignty was that the holy brotherhood would be pleased to give an approbation to this their heroic and Christian fact, and whatsoever was their judgement they would obey it with this proviso, that it should be made known to all good Christians within the realm. The demand was pious and just, the holy Assembly secured from erring and error, and not encroaching upon any thing merely civil, but in a case of so high concernment in ordine ad spiritualia, as competent judges do take the case into their consideration, and after mature deliberation, being assisted with a fancied infallible direction give out their verdict, authorize and approve all in substance or circumstance to be holily and justly with much zeal and discretion done. In all this they exceeded not their power, and that because what was done, was for the advancement of God's glory, the honour and personal safety of the King, and public good of the kingdom: That all good People may rest content and be fully satisfied, it was further ordained, that all Ministers shall upon their return to their Parishes intimate so much to all their flocks; and withal exhort all People to esteem the actors as good Christians and Patriots, that for the causes above mentioned were necessitated to take this course, to preserve Religion, to rectify the errors of Court, which were brought and wrought to that height that both Religion and policy were in the greatest imaginable danger. The Ordinance was accordingly performed to no small grief of honest Subjects and Christians. Sir, if there were no more instances what do you think of this?  
It is worth your notice taking, that this Noble Duke dying in France, who before His coming to Scotland had been bred in Popery, became a Protestant when He came thither, and was King James his Convert. While he was a-dying, Romish Priests were most earnest for access to reconcile him to that Church; but he adhering to truth, and protesting withal his Promise to his cousin King James, would admit none and died in the Communion of the Protestant reformed Church.  
This high Court, the general Assembly, in ordine ad 
The sovereignty of the Assembly is above all laws, and may repeal them.  spiritualia, challengeth and practiseth a sovereign power above all civil laws and Statutes and Acts of Parliament. And that with that power that of itself it may repeal and condemn standing laws, and Acts of Parliament, which are in practice and observed within the kingdom.  
To give you a recent example and instance of this; Since this Assembly of late in this distemper hath recovered its place and power, the general Assemblies of Glasgow and Edinburgh have damned Bishops as Anti-christian and against their Reformation. I wave this. More, they have secluded Bishops or any churchman from having any voice in Parliament, Conventions, or council. Thus by their own most proper ecclesiastical authority they have made void many Acts of Parliament there, which before were in force and practice. As that in anno 1584. declaring it Treason to call in question the power and authority of any of the three Estates (that is Bishops, Lords and Commons) or any one of them. This act was made only to preserve the privileges of the ecclesiastical estate inviolable. This is evident by the King's Declaration put forth the year following 1585. Again they have made void another Act of Parliament in anno 1597. Ordaining Ministers that should be provided by His Majesty to Prelacies to have Vote in Parliament, as being the third Estate. Another in anno 1606.  
The same Assemblies, did declare the Acts of the Assemblies of Glasgow, Perth, &c. null, void and unlawful: which notwithstanding were enacted as municipal Laws, obedience commanded, and practised in the greatest part of the kingdom. How much King James his happy memory is blasted, by these supercilious new Orders of those Assemblies, my Pen blusheth to express.  
The same Assemblies have condemned the high Commission Court, declared by Act of Parliament. And this is done upon this ground which proveth their sovereignty in spiritualibus, because it was not consented to by the Church: That is, the virtual Church, the general Assembly.  
When I consider these things, I cannot sufficiently wonder how the high Court of Parliament of England, hath swallowed and sworn their Covenant, which in its right sense doth establish a Court above King and Parliament. Judge you, Sir, if this Oath be in judicio, veritate & justitiâ.  
If King and Parliament be subordinate to this Court in 
All judicatories are subordinate to this Sanhedrim.  spiritualibus, or in temporalibus in ordine ad Ecclesiastica, all the reason in the World will plead, that it is most just, that all judicatories whatsoever, even the supremest from whom lieth no appeal, submit and subject themselves to it.  
The holy Fathers of this Court have shown their Right in this point too. To confirm this, fearing I have wearied you, I will bring but one instance, and spare to trouble you with more.  
This Story can be made good by Records which I am to tell you. And first, give me leave to inform you, That the Lords of Session (who by Act of Parliament are so) are in all civil causes the supreme judicatory of the kingdom under the King. No judgement passed there can be rectified or reduced by any judicatory, under the King and Parliament, but by themselves, which is only by suspension of Execution, of that is judged and decreed, or by action of Reduction: This is nothing but provocatio a Philippo malè edocto ad Philippum rectiùs edoctum. This thus premised I come home.  
Mr John Graham, one of the judges of that associate body, had commenced an ordinary and proper suit before the Lords of Session, obtained Decree and judgement according to his libel. After which, a rumour was noised abroad, that the Writs and Evidences, upon which his suit and the judgement upon it were founded, were forged and false. The general Assembly took notice of this injust decree, as they to whom the inspection of Religion and justice belongeth, and who were bound not to suffer such an unjust judgement to take place and be executed. They send for M. John Graham commanding him by their authority to pass from his decree, to make no use of it against the Party against whom it was obtained, and that because it was purchased upon false grounds, and it gave occasion of great scandal, that he being a judge should make use of such writs. His answer was, if any would challenge his Decree or judgement upon any just ground, he might have his recourse to the ordinary judge, and take it away by way of reduction, but so long as it was not reduced, it concerned him to take the benefit of it. Then seeing that they could not prevail by admonition, they threatened him with Excommunication, if he did not what they enjoined. He appeals from them to the Lords of Session, as the only Competent judges in such cases: notwithstanding they resolve to proceed against him. The Lords of Session finding themselves interessed, and the Assembly usurping upon them and their power, in this proceeding against one of their own number, who had appealed to them in a civil cause already judged by them, directed some of their number to the Assembly, and desired them not to meddle any more in that business, as being merely civil, and no ways belonging to their jurisdiction. This produced no other effect, but incensed the holy Fathers to rail against the judges as wicked and corrupt men, who sided one with another whether it were right or wrong. The business at last came to this height, that the Lords of Session, (who would not suffer them to encroach upon their privileges) by virtue of that delegate power and authority they were invested with from the King, threatened to outlaw them, and to proclaim them rebels to the King, if they proceeded any further, and would not admit of the appeal. The Assembly finding themselves too weak and not able to make their part good by power (in which case only they will be Martyrs) fell from the pursuit and all was quieted.  
Sir, I pray you to consider in what condition are they that live under such a government that is boundless and universal, will give laws to King, council and Parliament; repeal theirs at pleasures; reduce and make void Decrees and judgement of Highest judicatories &c. What Peace or Tranquillity can there be in such a State or Kingdom? Give me leave to tell you a true story. It is known and lamented by all good men this day, how King James His soul was vexed with them, that many times they have made Him fall out in tears. A Noble man, a most wise man, than Chancellor, seeing the King extremely troubled at the miscarriage of the ministry, said to Him: Sir, no man is to be blamed, that you are so much troubled with the Ministers, as yourself; for when they do any thing amiss, you never cease till by Your royal prudence and authority you set it aright again: but would you leave them to themselves, the very body of the People would rise up against them, and stone them out of the kingdom. His Majesty returned a most pious answer, worthy to be written in letters of Gold in Marble, that all Kings may learn it: My Lord, saith He, your advice is shrewd policy, but your counsel is not good piety; If I had no more to do but to serve myself of them for a politic end, your advice is good, and I know it would prove so. But God hath appointed me a Nurse or Father of his Church, it is my charge from my Lord and Master to preserve his Church, and not to ruinate it. Which if I do, God will ruinate me and my posterity.  
King James in the Conference at Hampton Court hath well observed, that this ecclesiastical Government prepareth way, and ushereth in a democratical government. And he telleth also, that in His Mother Queen Mary's absence, and in his own Minority and nonage, it was much thought upon and intended. Their Maxims of Divinity lead to it, for they say, Respublica est in Ecclesiâ: The Church and her Policy are the House, the civil government is but the Hangings, which necessarily for decency and good order must be made conformable to the House. Monarchy is enmity against the Church. Catherwood in his book entitled altar Damascenum, gives you it in down right terms, Naturâ insitum est omnibus Regibus in Christum odium; and in his Preface, or Epistle (I have not the book by me) he calls K. James, Infens●ssimum & infestissimum purioris Religionis hostem. And that they may now exercise all their power, and bring the Kingdom to a Popular State, which was not so feisable before, it is more than probable, and much to be feared, and with great prudence to be prevented; because the general Assembly hath in it now the prime Noble men of the Kingdom, Dukes, Marquesses, Earls, Lords; the most active and knowing Knights of Counties and Esquires; the wisest Citizens and Corporations, and this in the Capacity of Ruling-Elders, who discontented are able here to make a Faction, call King, Session, council, or whom they please before them, because of their supreme, universal and independent jurisdiction. And this judicatory cannot▪ err in its determinations, for it is undoubtedly secured from error, and assisted with infallibility.  
This divine policy hath another sacred trick to preserve its 
A Holy trick which hatcheth all Sedition and Treason.  sovereignty and to continue it, which is this. The general Assembly ordinarily meets but once a year, yet at the end and close of every general Assembly, there is a choice made of some Commissioners, (a Committee) who are to reside, or at least upon any necessary occasion to be at Edinburgh. These are the virtual Assembly, and their power continueth till the next general Assembly. They are in the first place, to intimate to the King the desire and demands of the Assembly, and to see all due civil Sanction and confirmation given to it. the King, His council, His Parliament can change nothing of their sacred decrees without their consent. What ever new occurrence is in Church or State pro re natâ, these Commissioners are to give order and to see, ne quid detrimenti Ecolesia capiat. It is true their orders bind only in the interim betwixt the two Assemblies, and the next plenary general Assembly may derogare, abrogare, obrogare etc, yet give me leave to tell you truth, these great Delegates with their power have so much influence upon the next general Assembly, that their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} precognitions and predeterminations, are formally and Legally enacted. Nor is this to be wondered at, for the Achitophel's and joab's of Church and Kingdom, the best head pieces of greatest depth, Preaching and Ruling Elders are in this junto.  
Here are all disturbing Seditions, and treasonable courses hatched and conceived; whether it be Treason against the King, Sedition in State or Kingdom, the change of Court, the removing of Courtiers from the King, the surrounding of him with others &c. The next assembly owns all their courses, decrees them under pretence of Piety, Reformation of abuses, removing of Malignants from the King and from His counsel, from being judges in the supremest judicatories of the Kingdom, &c. By this means at pleasure, when and where they will, they procure Parliaments to work for their own private ends. To facilitate the work, order is given to all Presbyteries, to command all the Ministers to Preach to their flocks, to make and keep Fasts, for the danger the Church is in, that the King is inclinable, nay inclining to Popery, that there are none in trust or power by Him, in Court, council, Exchequer or Session, but such as are Popish or Popishly affected: and such they must be, if they once determine it. And woeful experience hath confirmed it, that worthy, Innocent and deserving men have suffered, and the King hath been forced to abandon His best servants.  
This close Committee hath all these prerogatives: 1. During the interim betwixt two Assemblies, they had trust to see that all the Orders and Decrees of the grand Consistory should be put in execution. 2. Next upon any exigent intervening, they have the power by their influence upon all the Presbyteriesin the Kingdom, to make them go which way they thought fit for their own ends, both to make the Ministers Preach their sense, and to work with all the people to believe the posture of affairs in Church and State were as they informed and represented them. 3. Thirdly, here were all things prepared for the next great meeting of the general Assembly.  
By these means things projected were effected. This way the Queen Regent was put from Her regency. This way Queen Mary was expulsed Scotland. This way King James His captivity at Ruthen was found to be good service. This way that Noble Duke of Lennox Esme was made a Papist, and the King forced to abandon him, and he to depart the Kingdom in Winter being sick, and shortly after died in France. By this means, if I be not deceived, was that infamous day the 17. of December, anno 1596. atro signanda lapillo, renowned for a most horrid insurrection in Edinburgh against King James and His prime Counsellors. I beg leave to give you a short account of it.  
King James whilst He was King of Scotland, by all foreign Kings, Princes and States, was admired for His 
The story of 17. December 1596.  extraordinary royal endowments. Ambassadors from many beyond Seas at the same time, and almost constantly were with Him. The smallness of the Patrimony of that crown, was not able to maintain that royal deportment He kept. Besides being too too Royally liberal and magnificent, His coffers were empty, and at this time scarce was His Majesty able to maintain the necessary charge of His house in that measure which was suitable to so royal a King. To rectify this, the King with the advice of his counsel, entrusted with all his Rents, Revenues and casualties, Eight prime men of good worth and integrity, Officers of State, Counsellors and judges. This was done that all might be rightly regulated, and before all things His Tables at Court kept like a Kings, that foreign Ambassadors might not espy any want which might derogate from the Honour of King and kingdom. The ordinary Tables of the Court were regulated; the Courtiers daily allowance was retrenched; which they could not away with. They and other discontented persons did reproachfully call these men, The Octavians. They who grumbled at this, and would right themselves, to gain their intendment, hit upon the ordinary and safest way, that was to begin with the Church. They inform, the foreign Ambassadors did work upon the King to turn Papist: it was like they would prevail, for these Octavians were all such in their hearts, and dissembled only in professing to keep a communion with the Protestant Church; if those were not removed from the King, and good men put about him, Religion, Kingdom, and all were undone. When this had been often informed and suggested, early in the morning on the 17th day of December, three of the King's domestic Servants came to M. Walter Balcanqual's house; The ministry of Edinburgh, and others Commissioners of the general Assembly, with some of the best Christians of Edinburgh are sent for, they meet there. The King's Servants inform that all was undone, if they did not in time and speedily prevent; for the marquess of Huntlie, (this was the late marquess who came occasionally the night before to Court, and it is true he was Popish, but God knows he was free of what he was charged with) say they was with the King till twelve a clock at night in his bedchamber yesternight; it is resolved upon to re-erect Popery, and so many of your best Citizens and Christians are to be seized upon; some to be sent to blackness, some to Innernes, some to Dunbritton, &c. The case was apprehended in that zeal which became the cause. The resolution taken, was, that M. Walter Baelcanquall being to Preach that very day in the chancel of Saint Giles Church, which they call the little Church, after Sermon and Prayer done, he should desire all good Brethren and Christians to meet immediately forthwith there for the good of Church and Religion. Noblemen, Gentlemen, Preachers, Burgesses, all who affected the good cause did meet. M. Robert Bruce was appointed by common consent Moderator. It is laid open in what case Church and Religion, State and kingdom are: the urgent instant necessity is made to appear. The result of the determination was, that presently they go to arms, and by holy force, to pull from the King's side those Popish Octavians: That a Letter be written to John L●●d marquess of Hamilton to come to Edinburgh, to be captain of the Congregation; and in regard the King had made defection from the true Religion, He being the nearest of the blood should come and take the Government upon him. I know the just Copy of this Letter is extant to this day. They run to arms, the word is, The Sword of the Lord and Gideon. The good King was in the place of justice; the prime of the Octavians with him; hearing something of the uproar and tumult, by a secret passage, he and some other go up to the Exchequer house overhead. A great Lord was head of the Congregation, he and some others came Commissioners to the King, were admitted, demanded those ●●tavians to justice. The King asks this Lord, how durst he against His authority, His laws, His Proclamation keep unlawful meetings at Edinburgh (for the King before had discharged the meeting of those Commissioners of assembly, or any other meeting whatsoever without his royal warrant.) The Lord, with courage in zeal to a good cause, told the King that he should see ere long they durst to do more. The Lord, or some other, taketh hold of one of the Octavians gown, who was President of Session; but he pulleth his gown out of his hand, and conveyeth himself down to the house where the Lords did sit in judgement. In fine, the King and Lords were forced, to shun the danger of this tumultuary insurrection, to close up the doors, and some to stand with their swords drawn if any should offer violence to break up the doors. Some good Subjects especially Alexander Home of Northborvick for the time Provost of Edinburgh, and Roger Mackmath (whom King James ordinarily called His Bailie) with others well disposed and Loyally affected Subjects, and namely the Hammer-men rise up in arms for the King, who partly by smooth words, and partly by threats, hushed and housed the Factious and Seditious. The King came out of the place of judicatory, and on foot, attended with many Nobles, Gentlemen, and other good Subjects, came to His palace at Halyrude-house in Peace: where immediately in the afternoon, he convened his privy-council, and by his wisdom and Authority so repressed and punished that insolency, that all the time of His reign, the like Barbarous treacherous course was never attempted. I hope you are the more apt to believe this, when you remember what a Petition or Declaration was presented to Queen Elizabeth at Green●●ch anno 1582. to remove from her Service and Trust such as they know were not well affected to the Religion and Church.  
Sir, I could make it appear how all Seditions almost and Rebellions in that Kingdom, have been set a foot or fomented by this Government Presbyterian: How neighbourly feuds have been increased and entertained: How Moneys collected for the relief and support of Geneva, were by the chief Gamaliels and Presbyters interverted, employed to raise and pay soldiers to aid and assist the Earl of Bothvell and his complices in Rebellion against the King. I fear I have wearied you already, the Subject is everlasting and I am weary of it.  
If I should give account of the late practices and tenets of this late Covenant, it were possible to let you see that it hath far exceeded all the mischief ever their forefathers did, although they tread in the same footsteps. The reason why I have spared it is not I feared it, I hope to discover it sometime to the World by anatomising it fully. Next, I hope, you have espied the Noble passages of it, and are sufficiently confirmed, that nothing can be more destructive of monarchy, and the Peace of any government. To shut up all, give me leave, in the close, to give the Articles of their apostatical Creed inconsistent with monarchy, which they hold as the twelve Articles of the apostolical symbol. I will touch only the prime of those; for for their other Articles, they are so many and of so vast an extent abounding in Negatives, that as King James saith well, he that would keep them is not able to keep them in his brain, but must keep them in a Table book.   

The Articles of the dogmatic Presbyterian Faith inconsistent with monarchy.  
1. AS I have said before; They Preach and maintain that the Church is the house of God, the 
Their dogmatic Creed.  civil Policy and Government are only the hangings.  
2. Next they believe, all Ministers are pari consortio honoris & potestatis praediti, that there must be a parity in the Church. Join these two together, and you have a fair way for democracy.  
3. They vindicate to themselves and their Consistory, a sovereign, complete, universal, independent power in all things spiritual that concern Salvation, they have not only the directive power but the Legislative also; and all temporal things in order to Salvation and Religion come within the verge of their sceptre. All sovereign Power, (wheresoever you fix it, (whether in one, as in a monarchy; or in few, as in an aristocracy; or in many or all by vicissitudinarie turns) have only the Executive power to do as they command; and is bound to preserve by its Power, laws and arms, their sacred and celestial privileges and sovereignty.  
4. Whatsoever laws civilly enacted by King or Parliament they conceive to be against the laws of the kingdom of Christ, by their native proper intrinsical right immediately derived from Christ, they may repeal and make void, discharge the Subject to obey them. They may decree not only different laws of their own from the standing laws of the kingdom, but contrary, contradictory and destructive of them. And have withal so much coactive power, that if obedience be denied to the laws of this sovereignty, they can destroy the souls of the Subjects, by delivering them over to Satan.  
5. No Minister Preaching in Pulpit, Sedition or Treason, or railing at King, council, the prime judges, is accountable, or punishable by King, Parliament, council, or any judicatory whatsoever; But from all he may appeal to the Sanhedrim and consistory as the sole and proper competent judge.  
6. What Corroboration or civil Confirmation, or Sanction they demand of the King, which he is able to do civilly (for they will give him no formal interest in any sacred or religious thing) He is bound to Grant it, and to obey them as Christ's immediate vicegerents: otherwise they may Excommunicate him.  
7. Reformation and preservation of Religion, especially to prescribe the way and Orders for Reformation is solely theirs.  
8. The King is bound to put their Orders in Execution; but if neither He, nor His council, nor His Parliament will do it, the inferior judges, the Nobles, the Commons, nay every individual man to his utmost power, at their direction, are bound to do it.  
9 That they may without warrant of supreme Authority, Assemble where and when they will, for God and Christ's cause, and for the Liberty and Peace of Subject and kingdom in ordine ad spiritualia; and there they may Covenant together, swear and subscribe for the glory of God, the advancement of Religion, and conspire and combine in a mutual defence one of another in this holy Cause and League.  
10. They teach and maintain, that all sovereignty and Majesty in a King is originally, immediately and properly derived from the community, and that only by way of a fiduciary trust, so that it is habitually and radically still in the People, and the King hath no greater portion or proportion than He hath by the first popular fundamental Constitution. And in case of deficiency, the collective body may supply in Church or State the defects of His Government. For maladministration the King is censurable; For enormous errors He is deposable, and they may disinherit His posterity.  
11. That a defensive war is lawful against a bad King, or a weak King seduced by Malignant council.  
12. They may oppose and resist all His Officers and Commissioners by force and violence, if they come to execute His illegal commands. And if He will be so obstinate that He will come in arms against these good Christians, they resist not His Authority, but His Will: nor His Office, but His Person.  
Besides their practice, upon these grounds, is to bring all cases all causes under their cognition and judgement, sub formalitate scandali, by which the King is robbed of His Sacred Prerogative; The judges of their authority; and all Subjects of their Right and quiet. The rest of their Extravagant maxims inconsistent with Monarchy and the Peace of Government are reduceable to those heads. More than this you desired not.  
Sir, being infinitely obliged to you, and honouring you much for your worth and Excellent parts, cursorily and hastily, I have written this answer to you. Not intending thereby to reproach any person particularly whatsoever, but to lay open to the World how dangerous a Government this is, not only for Monarchy, but for all Governments whatsoever: and that our eyes being opened we may choose rather to endure any torment temporary, then to enter into this treacherous and damnable Covenant, destructive of Religion, King, Church, Peace of all, and the Liberty of the Subject. To swear to these things as established de jure divino, and to put on poor People to act Treason and Rebellion, making them believe they are Confessors and Martyrs. If this give you any satisfaction, I have what I desire: If you doubt of the truth of any thing, I hope I am able to make all here good by faithful and authentic Records, or Testimony of such as are worthy of trust. I pray you keep it for your own use only, for I should be loath any but a Friend see it, it is so rudely done, but I dare say truly and faithfully.  
God save his Church from this Scourge, and give us Peace and Truth, which shall be the daily Prayer of   
Your poor Friend and obliged Servant.