An Answer to Forbes Peaceable Warning, Chapter 3 – Chapter 4
To the third Chapter.
YOu thinke it not convenient, that the negative Confession bee authorized at this time, and subscriptions requyred thereto, and that for the reasons expressed in the conference at Hampton Court, and because of some ambiguities, and no small difficulties therein. How valide your reason is alleadged by you out of the conference at Hampton Court let the Reader judge. No man complained of ambiguities and difficulties in it, till such as you are, began to pretend the same, because apparently your eyes were dazeled with the light thereof, and you saw perhaps that which you desired not to see. Howsoever, it is already sufficiently authorized, and needeth not to bee authorized againe for want of authoriti…e. And seeing it is authorized, all the members of this Kirk ought to subscribe it, and at this time especially, when the frame of Religion was like to be altered. If there bee any ambiguities, they may bee explained to the subscribers. Cavillators and tergiversators should be proceeded against as simple refusers. We aggree to the words of the 18 article in the Confession of Faith; but that maketh nothing against us, who are already perswaded, that our Confession is grounded upon the holy Scriptures.
It is true, wee ought to bee busie instructing the people in the positive groundes of trueth, but that hindereth us not to explaine to them points of heresie, which were set downe for masked Papists, and now Ministers themselves are leavened with Poperie & Arminianisme. Should not the true shepheard bee carefull to warne the sheep, if they bee in danger of the Wolfe.
If any of us have given any other interpretation then the Confession of faith it selfe will beare, wee shall bee ready to passe from it, when wee shall be convinced. You are sorie that some of us in printed workes condemne Episcopacie, and the five Perth articles. What any have writtten I trust they will bee ready to defend. For the present, I maintaine that by this Confession, which you call the negative, wee abjure Episcopacie. For in this Confession, wee protest that wee detest the Romane Antichrist, his worldlie Monarchie, and wicked Hierarchie. The Popish hierarchie doth consist of Bishops, Presbyters, and Deacons, that is, baptising and preaching Deacons. For it is so determined by the Councell of Trent. in the 4. chap. de Sacramento ordinis, Can. 6. Si quis dixerit in ecclesia catholica non esse hierarchiam divina ordinatione institutā, quae constat ex Episcopis, Presbyteris & ministris; anathemasit. Bellarmine likewise in his booke de clericis cap. 11. answering to Chemnitius, alledging Dionysius Areopagita, for three orders only, to wit, of Bishops. priests, and dea…ons, whom hee calls Ministers, sayeth, that that Dionysius did not set downe the number of the Orders, but of the hierarchies. For sayth hee, there are three hierarchies in the militant Kirke, the first of Bishops, the second of priests; the third of Deacons, and that the deacons are also princes if they bee compared with the people: but for inferiour orders, subdeacons, acolythes, lectors, exorcists, and ostiaries or doore keepers, they beare no rule or charge over the people, but onelyonly serve the Deacons or the priests, For hierarchie properly is sacer principatus, a sacred preheminence or rule. The fore-named counterfeit writer Dionysius, calleth the Bishop, the Hierarch, because hee is the chiefe Hierarch. The Pope himselfe is not within the hierarchie, primats, Metropolitans, or Arch-bishops, but as they are Bishops. Whereas some alledge, that in our Confession wee detest and abhorre his hierarchie, that is to bee interpret, as the rest are to be interpreted to be his, as canonization of Saints. dedicating of Kirkes, dayes, altars. &c. are called his, not that there is another lawfull canonization, or dedicating of Kirkes, dayes, altars, &c. Whereas some alledgde, that this hierarchie was before there was a Pope. Wee answere, that it is called his, notwithstanding, as dedicating of Kirks, dayes, altars, oyle, salt, &c. are called his. Because what ever corruption was in the Kirk, either in doctrine, worship, or government of the Kirk, since the mysterie of iniquitie began to work. that is, Poperie began, so much as hee retained and maintained, and obtruded by his authoritie upon the Kirke are his. Next we must consider the Pope or Roman Antichrist not only in his growth and perfite age, but from his conception, and first birth.
Farther this hierarchie is distinguished in the confession from the Popes Monarchie. Neither can it bee interpreted of the manifold orders in the Kirke of Rome. For that is mentioned before in the Confession of faith; where, we abjure his manifold orders. Next in the Confession of faith, we professe that we abhorre and detest all kinde of Papistrie in generall and particulare heads, even as they were then damned, and confuted by the Word of GOD. and Kirke of Scotland. But so it is, that the office of a Bishop was condemned by the Kirk of Scotland, and confuted in the pulpits, by M, Lowson, M. Arburthnot. M. Pont, and many other godly and learned men. From the yeere 1575 to 1579, when the heads of constant policie and plat-forme of discipline were agitate in Assemblyes, it was declared, that such as had the Bishoprickes, and were called Bishops, should bee tyed to particulare flocks, that they should be called by their owne names, or the name of brethren, that they should bee content with reasonable rent, and not lift up for the maintenance of their ryotousnesse, the emoluments of the Kirk, which may sustaine many Pastors, the Schooles and the poore: that they should not claime the titles of temporall Lords, that they should not usurpe criminall jurisdiction, that they should not exerce temporall jurisdiction. that they must not empire above particulare elderships, nor usurpe the power of presbyteries- In reforming the corruptions of that estate, they abolished Episcopacie, after they had agreed on all the heades of the constant policie, in Aprile anno 1578 which are extant in the booke of policie, or 2 booke of discipline. But besides, there was a speciall act made in Iulie 1580 at Dundie with full consent of the whole Assembly against the office, as followeth,
For às much as the office of a Bishop, as it is now used, and commonly taken within this Realme, hath no warrant, authoritie, nor ground in the word of God, but is brought in by the folly of mans invention, to the great overthrow of the Kirke of God, The whole Assembly of the Kirke in one voice, after libertie given to all men to reason in the matter, non…opponing themselfe in defending the said pretended office, finds and declares the said pretended office, used and termed as is abovesaid, unlawfull in it self, as having neither fundament, ground, nor warrant in the scriptures of God. and ordaines, that all such persons, as brook…, or shall brooke heereafter the said office, shall bee charged simplie to dimitt▪ quyte and leave off the same, as an office▪ whereunto they are not called by God; and suchlike, to desist and cease from all preaching of the Word, ministration of the Sacraments, or using any way the office of Pastors, till they receive de novo admission from the general Assembly, under the paine of excommunication, wherein if they bee found disobedient, or to contraveene this Act in any point, the sentence of excommunication after due admonition is to bee executed against them.
The Confession of faith was not authorized and subscribed till March, and the yeere following. It is cleare then, that that office is abjured in the Confession of Faith, seing it was consuted by the word of God and Kirk of Scotland. In the Assembly holden at Glasgow in April 1581 we have this Declaration in the sixth Session, Anent the act made in the assembly holden at Dundie against Bishops, because some difficultie appeared to some Brethren to arise out of the word Office, contained in the said act, what should bee meant thereby, the Assembly consisting for the most part of such as voted, and were present in the assembly at Dundie, to take away the said difficultie. resolving upon the true meaning and understanding of the said act, declareth, that they meant wholly to condemce the whole state of Bishops, as they are now in Scotland, and that the same was the determination and conclusion of the Assembly at this time.
Thirdly, in that Confession we professe, that we joyne our selves, willingly to this true reformed Kirke, in doctrine, faith, Religion, discipline, & use of the Sacraments, as livelie membere of the same in Christ our head, promising & swearing by the great name of the LORD our GOD, that we shall continue in the obedience of the doctrine and discipline of this Kirke, & shall continue in the same according to our vocation and power all the dayes of our life, under the paines contained in the Law, and danger both of body and soule in the Daye of Gods fearefull Iudgment. But so it is, that the Episcopall governement was damned and the presbyteriall rested upon as most consonant to the word of God, & to be observed in all time comming, before the Confession of faith was subscribed. And while the generall assemblies wtre about the constitution of presbyteries, the King sent with the Laird of Capringtoun to the assemblie holden at Glasgow in Aprile 1581 a plot drawne up for that purpose, together with a letter which was to bee sent to the Noble-men and Gentlemen in the bounds for furtherance of the worke, which being considered and made more perfite, some were appointed by the assembly to see presbyteries erected everie where. The Confession of Faith was subscribed by the King and his houshold in Ianuar preceeding, and injoyned in March to be subscribed by the subjects, which Confession was approved by this assembly holden in Aprile, when directions were given for erection of Presbyteries. The subscription to the Confession and erection of presbyteries went forward together the same yeare. So the discipline by presbyteries was sworne to, and not by diocesian Bishops, or yet Superintendnets, which ceased in the yeere 1575. In the generall assembly holden in August 1590, it was ordained as followeth,
For as much, as it is certaine, that the word of God cannot bee kept in sinceritie, vnlesse the holy discipline bee observed, it is therefore by common consent of the whole brethren & Cō missioners present concluded, that whosoever hath borne office in the ministrie within the Kirk of this realme, or presently beareth, or hereafter shall beare office therein shall be charged by every particular Presbyterie where they are resident, to subscribe the heads of the discipline of the Kirk in this realme, at length set down & allowed by act of the whole assembly in the botk of policie, which is registred in the register of the Kirk, & namely the heads controverted by the adversaries to discipline of the reformed Kirke within this realme, betwixt and the next synodall assemblies of the Provinces under the paine of Excommunication to bee executed against the none subscribers. & that the presbyteries which shall bee found remisse or negligtnt heerein shall bee rebuked publickely by the whole assembly, and to the end the said discipline be knowne as it ought to bee, by the whole brethren, it is ordained, that the Moderator of each Presbyterie shall receive frō the clerk of the assembly a copie of the said book under his subscription upō the expensses of the presbyterie, betwixt and the first daye of September next to come, under the paine to be accused openly in face of the whole Assembly. The same yeere 1590 the Confession of faith was again subscribed universally throghout the whole realme. It is cleare then what policie or discipline was then allowed & meant in the Confession of faith. In the Parliament holden anno 1592 it was ordained, that all presentations to benefices bee directed to particular presbyteries in time cōming with full power to give collation thereupon, & to put order to all matters and causes ecclesiasticall within their bounds, according to the discipline of the Kirke. Whensoever their was any meaning to erect that estate of Bishops, the Confession of faith was alledged in the contrare, as first in a dialogue writen anno 1585 by some learned and reverend Minister, and more at length anno 1606, when their estate was restored by Parliament; M. Andrew Melvill, M. Iames Melvill, and sundrie other Ministers commissioners from presbyteries subscribed that protestation, which is extant in print in that booke, which is entituled the Course of conformitie, and among the rest M. William Cowper, late Bishop of Galloway. M. Adam Ballendine now Bishop of Aberdene, and M. Iohn Aburnethie now Bishop of Cathnesse, who therefore are guiltie of that haynous crime, which the estates were desired to avoyde.
In this Protestation the reverend brethren have these words following, Above all things, my Lords, beware to strive against God with an open & displayed banner, by building up againe the walls of Iericho, which the Lord hath not only cast downe, but also hath layd them under a terrible int…rdiction & execration, &c. But the Noblemen and Sates of this realme have the reverence of the oath of GOD made by themselves, and subscribed with their owne hands in the Confession of Faith, called the Kings Majesties Confession, published more than once or twise, and sworne by his most excellent Majestie, and by his highnesse Nobilitie, Estates, and whole Subjects of the realme, to hold them back from the setting up the dominion of Bishops. Because it is of veritie, that they subscrived and swore the said Confession, containing not only the maintenance of the true doctrine, but also of the discipline professed within the realme of Scotland. In the verification of the points offered to bee proved in the Protestation, they have these words in the 4. cap. But so it is, that the Bishoprie is one of the greatest errours and corruptions thereof, (that is, of the adulterous Kirke of Rome) and hath no arguments of Scripture, Fathers, Councells, nor reason, but the selfesame, that the Papists use. and in the 5 cap. we have these words. If so bee, that the setting up of Bishops will throw downe the discipline of our Kirke, or if that office hath any thing to doe with these corruptions of Papistrie and Antichristian hierarchie, the King our Soveraigne his most excellent Christian Majestie, and his Highnesse most ancient religious and noble estates of Parliament, if there were none other reaeson but this one; would not for all the world fall under the danger of so horrible a perjurie against God to set up Bishops againe &c. But so it is, as all men knowe, the discipline and governement of the Kirk▪ exercised by presbyteries and Bishops, are so farre opposed one to another, that when the one is set up, the other must downe of force. There fore the subscribers and swearers of the former Confession, if they should (as God forbid) goe about to set up Bishops and Episcopall governement, they could not eshew the cryme of horrible perjurie, execrable apostasie, and most cursed reparing of Iericho. The Reader may find more to this purpos… in the Protestation it selfe, & verification insert in the course of conformitie above mentioned. This much for Episcopacie, that it cannot consist with the Confession of Faith.
That the five Articles are likewise abjured in the Confession of Faith is cleare, For in the Confession wee professe We abhore and detest all heads of Popery, as they were then damned and confuted by the Word of God, and kirk of Scotland his five bastard Sacraments, with all his rites and ceremonies and false doctrine added to the ministration of the true Sacraments, all his vaine allegories, rites, signes, and traditions brought in the Kirks, without, or against the word of God, and doctrine of this true reformed Kirk. But wee have already proved in sundrie printed bookes, that these five articles are traditions broght in the Kirk, without or against the word of God, and doctrine of this true reformed Kirk, that they have beene damned by our Kirk, that confirmation or Bishoping is one of the five bastard Sacraments, & privat baptisme importeth the absolute necessitie of baptisme, that kneeling is a rite and ceremonie added to the true ministration of the Sacraments without the word of God. And therefore for shortnesse wee referre the Reader to these printed treatises. For the present onelyonly this much. M. Knox within a yeere after hee was exyled out of England, after the death of King Edward, in his admonition, directed to England, ranketh kneel…ng among the superstious orders, which prophane Christs true Religion. In a letter directed from Deep, anno 1559 to Mistresse Lock… hee calleth the crosse in baptisme & kneeling at the Lords table. Diobolte all inventions. In the first book of discipline hee and the rest of his fellowes contrivers of the booke, forbid celebration of the Communion at Easter, for the avoyding of the superstition of the time. The observation of Christmasse, cireumcision, epiphanie they judge ought to bee utterly abolished. that the obstinate maintainers, and teachers of such abominations as are there reckoned in the first head, of which observation of dayes is one, ought not to escape the punishment of the civill Magistrate. In the Parliamen… holden in the yeere 1567, it was declared that whosoever refused to participat of the Sacraments, as they were then publickly ministred in this reformed Kirk were not true members of this Kirk. An act was likewise made corcerning the Kings oath to bee given at his Coronation to maintaine the due administration of the Sacraments then received, which was ratified in the Parliaments following anno 1581 and 1582. Againe, in the yeere 1572. it was ordained by act o… Parliament, that such as did not communicate and partake of the Sacraments, as they were then truely ministred, if they continue obstinate, shal be reputed infamous, unable to stand in judgement &c. The right administration of the Sacraments is set down in the first book of discipline, and the booke of common order prefixed to the Psalmes in me…ter, whereunto Ministers were referred by acts of the generall assemblies holden in the yeares 1562 and 1564. In the generall assembly holden at Edinburgh, anno 1566 the lattet confession of Helvetia was approved, but with speciall exception against the same five dayes, which are now urged upon us. In the assembly holden anno 1575. complaints were made against Ministers and readers because they assembled the people to prayer and preaching upon certaine festivall dayes. An article was formed to be presented to the Regent craving, that all dayes heeretofore keeped holy in time of Papistrie, beside the Lords day, bee abolished, and a civill punishment bee inflicted upon the observers. In the assembly holden in Aprile anno 1577 it was ordained, that the visitor with the advice of the synod shall admonish Ministers and readers, that read, preach, or minister the communion at Christmasse or Easter, or such superstitious times to desist under the paine of deprivation. King Iames in the assembly holden anno 1590 praised God that our Kirke was sincerer that Geneva it selfe, because they observed Christmasse and Easter without warrant, which our Kirk did not. In the booke of common order before the Psalmes it is said, that the Sacramenes are no… ordaind of God to be used in private orners, as charmers and sorcerers use to doe, but left to the Congregation, and necessarly annexed to Gods Word, and seales of the same. In the Assembly holden at Edinburgh in October, 1581 it was ordained, that the Sacraments be not ministred in private houses, but solemnely, according to the good order hitherto observed, under the paine of deposition from the function of the Ministerie. It is cleare then, that the five articles are contrare to the doctrine and practise of the Kirke of Scotland, and therefore abjured in the Confession of faith,
It followeth then, that wee have made two breaches upon the Confession. and Covenant for maintaining the same, for which the LORD hath threatned us with moe novations, and alteration of the whole frame of our Religion. Had we not need then to renew our Covenant and promise to repare our breaches so farre as lyeth in us.
As for antiquite, and other reformed Kirkes, their judgement corcerning the five articles, the writer of these late printed bookes whom you taxe, either alledge their authoritie against the same articles, or cleare their meaning, or answere with respect. No well reformed Kirk hath received kneeling or bishoping. Some observe holy dayes, but would be ridde of them. We may safely have fellowship with such Churches, if wee communicate not with their corruptions.
As for the agreement betwixt the oath and Covenant about these things, with the 21 article in the Confessien extant in the acts of Parliament, wee can find no disagreement. The first booke of discipline in the head of the policie of the Kirk, distinguisheth betwixt thinges necessarie to bee observed in everie Kirk, and things variable to bee ordered by everie particulare Congregation. There everie particular Kirk is allowed to have a particular policie of their owne, without prejudice of the common and gene…all, as whether to conveene this or that daye of the weeke to the Sermon. or how many dayes. For the whic… and many like, there can bee no generall order set downe. That booke of discipline was penned by the same persons, who drew up the Confession. They meant never that the five articles, or the like superstitious rites and ceremonies were variable as appeareth by that which I have alreadie alledged. M. Knox who had a chiefe hand in that Confession maintained, after his first Sermon in publicke, in a convention of gray and black Friers at S. Andrewes, that the Kirke had no power to devise significant ceremonies. But these are properly called ceremonies, not politick constitutions for order and decencie. And the other Confession, which you call the negative, condemnes signes brought into the Kirk without or against the the word of God. Significant ceremonies beeing condemned, the crosse and the surplice or other superstitious apparell cannot bee received. You taxe the royall Mandat, if you alledge opposition betwixt the old Confession and the other, which you call the negative, but wee call the generall with a rejection of Popish errours as an appendicle. Before I come this length, I perceive your reasons for not authorizing or subscribing this Confession at this time have not beene applauded unto by his Majestie, and the Lords of secreet Counsell. What will you doe now? will you stay your subscription till his Majestie subscribe, or will you joyne with the Covenanters, or will you subscribe with reservation, howsoever, if you will, The case is altered. You were unwilling before, but now I will not for the reasons containd in the Protestation made at the crosse of Edinburgh the 22 of September, where-unto I adhere.
To the fourth Chapter.
IN your former chapter, you seemed onelyonly to except at our interpretations. But now you seeme to offend at the matter. For you saye, that in so farre as the matter of an oath is unlawfull or unlawfull, pl…asing or displeasing to GOD it ought to bee kept or broken, which is uncontroverted, but not to the purpose, unlesse you would insinuate, that there is some bad matter in the Confession. And so should it never have beene sworne to, or subscribed from the first houre notwithstanding of the royall mandat, or authorizing of it by the generall assembly. If you assume or apply, you should bee corrected before you bee confuted, first cast out, and then answered, by such as shall bee appointed.
You exhort us not to judge hardly or uncharitablie one of another, nor breake the bond of peace and Christian brotherhood for diversitie of opinions among us for rites and ceremonies. Then you would have us to suffer the people to bee withdrawne by seducers from the simplicitie of the Gospell, and to admit Episcopacie which you seeme heere to ranke among rites and ceremonies. How can peace stand among men, when the glorie of God is not kept safe, sayeth Bernard epist. 126.
Quomodo stabit pax hominum coram Deo, & cum Deo, si Deo apud homines non potest tuta esse sua gloria.
FINIS.