any Acts of Parliament made in favour of Episcopacy; nor do We conceive
that Our refusal to abolish those Acts is contradictory to what We
have consented to, or to that we was obliged to: there is less danger
in discovering any future Intentions of Ours, or at the best letting
them guess at the same, than if We should permit the rescinding those
Acts of Parliament, which Our Father with so much expence of Time and
Industry established, and which may hereafter be of so great use to Us.
And though it should perhaps cast all loose, (as you express;) yet We
take God to witness, We have permitted them to doe many things in this
Assembly, for establishing of Peace, contrary to Our Own Judgment. And
if on this point a Rupture happen, We cannot help it; the fault is on
their own part, which one day they may smart for. So you have in this
Point Our full Resolution.
We likewise wrote formerly to you, that We thought it not fit at this
time, that the Power of the Lords of the Articles should be defined,
and that you are to avoid the same, and to be sure not to consent
thereunto. Now your last Letter gives Us ground to repeat the same
again, and to declare to you, that We remain in Our former Opinion.
And whereas you say, that it is to no purpose to vex Us with all the
indiscreet and mad Propositions that are made, since they go about not
onely to reform all pretended Abuses, of what nature soever, but to
constitute and define the Power of all Judicatories from the highest
to the lowest, and that you are like to agree in few or none of the
General Acts: If you find, that what We have commanded you to doe is
likely to cause a Rupture, their impertinent Motions give you a fair
occasion to make it appear to the World, that We have condescended to
all matters which can be pretended to concern Conscience and Religion;
and that now they aim at nothing but the Overthrow of Royal Authority,
contrary to all their Professions, which We can neither with Honour
nor Safety suffer. And therefore We hope and expect, that if a Rupture
happen, you will make this appear to be the cause thereof, and not
Religion, which you know not onely to be true, but must see it will be
of great advantage to Us, and therefore must be seriously intended by
you.
We have no Directions of new to give you, concerning the Marquis of
Huntley, Sir Donald Mackdonald, or any others to whom Malice is carried
for their Zeal for Our Service, but again recommend them to your care.
What hath past betwixt your self and the Earl of Argyle, We have heard
nothing of; but We are easily induced to believe, that what you wrote
of his undutiful Carriage is true, and that you will easily make it
appear, to which We will give no unwilling Ear.
Thus you have your last Letter answered, with what for the present
and on such a sudden hath come into Our thoughts: and so We bid you
Farewell.
Whitehall, Octob. 1, 1639.
* * * * *
68. _Roll of the Members of the General Assembly_—1639.
The EARL OF TRAQUAIR, _Commissioner_.
Mr DAVID DICK, _Moderator_.
The following Roll is incomplete—the only copy of it that we have been
able to discover, being defective. It is in the repositories of the
Church; and several folios of the MS. in which it is written are torn
off. We give the fragment, however, as we find it, as an index to the
class of persons of which the Assembly was composed.
* * * * *
_Presbytery of Hamilton._
Maister James Johnstoune, M. at Stenhous.
Mr Johne Herriot, M. at Blantyre.
R. Elder, Robert Hammaltoune of Mylneburne.
_P. Lanerke._
Mr Williame Livingstoune, M. at Lanerk.
Mr Alexʳ Somervell, M. at Dolfingtowne.
Mr Richard Inglis, M. at Nobstoune.
Elder, Mr Williame Bailzie of Lamingtowne.
_B. Lanerke._
Gideon Jacke, Bailzie.
_P. St Androis._
Mr Andrew Auchenleck, M. at Largo.
Mr James Bruce, M. at Kingsbarns.
Mr George Hammiltowne, M. at Newburne.
R. Elder, John Lord Sinclare.
_B. St Androis._
James Sword.
_Universitie of St Androis._
Mr David Forrett, ane of the Mʳs of the auld
Colledge
_Burghe of Carreill._
_______ Hammiltowne, Bailzie.
_Burl. of Kilreny._
Thomas Sympsone, Towne Clerk.
_B. Anstruther, Eister._
Williame Hammiltoune, Burges.
_B. Anstruther, Wester._
Joʰ Tullois, Clerke.
_B. of Pettinweyme._
James Airthe, Commone Clerke.
_P. Cowper._
Mr John MᶜGill, M. at
Mr Wᵐ Bennett, M. at Monimell.
Mr Walter Grege, M. at Balmerinoche.
John Lord Lyndesay, R. Elder.
_B. of Cowper._
George Jamesoune, Merchand.
_P. Kirkaldie._
Mr Robᵗ Douglas, M. at Kirkaldie.
Mr Fredrick Carmichaell, M. at Kenway.
Mr Robert Cranstoune, M. at Scoone.
R. Elder, Johne Erle of Rothes.
_B. of Kirkaldie._
John Williamsoune, Burges.
_B. Dysart._
David Sympsone of Montorpie.
_B. Kinghorne._
Mr Robert Cunnynghame, Burges.
_B. Bruntiling._
George Gairne, Bailzie.
_P. Dumfermling._
Mr Johne Row, M. at Carnoke.
Mr Johne Duncane, M. at Culros.
Mr James Sibbet, M. at Torrie.
R. Elder, Robert Lord Burley.
_Brughe of Dumfermling._
James Reid, Provest.
_B. Culros._
George Bruce of Carnoke.
_B. Innerkeithnie._
______ Marke.
_P. Dumblane._
Mr Henrie Livingston, M. at Kippen.
Mr Androw Reid, M. at Tillicultrie.
Mr Wᵐ Edmonstone, M. at Kilmadock.
R. Elder, Sir George Stirling of Kers, Knigᵗ
_P. of Achterarder._
Mr George Muschett, M. at Donyng.
Mr James Row, M. at Muthill.
Mr John Erskine, M. at Achterarder.
R. Elder, Mr George Grahame of Inchbrakie.
_P. of Perth._
Mr Robert Murray, M. at Methvene.
Mr John Robertsone, M. at Perthe.
Mr Alexʳ Petrie, M. at Rind.
R. Elder, Johne Moncreiff, Laird of Moncreiff.
_B. of Perth._
James Dundie, Bailzie.
_P. Dunkeld._
Mr William Menzies, M. at Kenmuir.
Mr John Andersone, M. at Curygale.
Mr Johne Strachane, M. at
Ruling Elder, Mungow Campbell, fear of Lawreis.
_P. Meigill._
Mr George Somer, M. at Megill.
Mr George Halyburtowne, M. at Glenyllay.
Elder, James Lord Cowper.
_P. Dundie._
Mr Androw Wood, M. at Monyfurthe.
Mr John Robertsone, M. at Ocherhous.
R. Elder, David Grahame of Fintrye.
_B. of Dundye._
James Fletcher, Provest.
_P. Forfar._
Mr John Lyndsay, M. Aberlemno.
Mr Silvester Lamy, M. at Slanes.
Mr Alexʳ Kinningmont, M. at Kilmaur.
R. Elder, James Lyone of Albar,
_Burᵗ of Farfar._
David Hunter, Provest.
_P. Brecken._
Mr Johne Weymes.
Mr James Crightowne.
Mr Lawrence Skinner,
R. Elder, James Erie of Montrois.
_B. Brichen._
Robert Dempster.
_B. Montrois._
Johne Gorgeine, Bailzie.
_P. Arbrothe._
Mr Alexʳ Inglis, at St Vigeanes.
R. Elder, Johne Auchterlony of Corme.
_B. Arbrothe._
Mr George Inglis, Burges.
_P. Merins._
Mr James Reid, M. at Abernethe.
Mr Androw Mylne, at Fitteresse.
Mr Alexʳ Sympsone, M. at Canvath.
R. Elder, Sir Robert Grahame of Morphy.
_P. Aberdeine._
Mr David Lyndsay, M. at Balhelvie.
Mr Androw Abercrommy, M. at Fentry.
R. Elder, Johne Erle of Kinghorne.
_Universitie of Aberdiene._
* * * *
_B. of Aberdeine._
* * * *
_P. Deer._
Mr James Martene, M. at Peterhead.
Mr Wᵐ Forbes, M. at Fraserbrugh.
Mr Wᵐ Jafray. M. at Acth riddel.
R. Elder, George Blair of Auchmedden.
_P. Alfuird._
Mr Androw Strachan, M. at Tillinessel.
Mr Wᵐ Davidstoune, M. at Kildrumy.
Mr Robᵗ Scheine, M. at Forbes.
R. Elder, Mr James Forbes of Hamiltowne.
_P. Eilon._
Mr Wᵐ Strachan, M. Muthlick.
R. Elder, William Setoune of Shithine.
_P. Turroff._
Mr Thomas Mitchell, M. at Turroff.
Mr George Sharpe, M. at Shyve.
R. Elder, Charles Erle of Dumfermling.
_P. Kinkarne._
Mr Robert Forbes, M. at Eight.
R. Elder, Wᵐ Forbes, fear of Corsindell.
_P. Garroche._
Mr William Wedderburne, M. at Buthelne.
R. Elder, John Erskine of Balbeardy.
_P. Fordyce._
Mr Alexʳ Seatoune, M. at Banffe.
R. Elder, Sir Alexʳ Abercrombie, Knyᵗ.
_B. of Coulen._
George Hempsyd, Bailzie.
_B. of Bampfe._
Androw Baird.
_B. Elgyne._
Mr John Dowglas.
_P. Elgyne._
Mr Gawine Dumbar, M. at Alnes.
Mr Alexʳ Spence, at Briney.
R. Elder, Thomas MᶜKenzie, of Pluscardy.
_P. Aberlowr._
Mr Joⁿ Weymes, M. at Rothes.
R. Elder, Walter Innes.
_P. Strabogie._
Mr Wᵐ Mylne, M. at Glasse.
R. Elder, Patrick Gibsone.
_P. Forres._
Mr Patrick Tulloche, M. at Forres.
Mr Joⁿ Brodie, M. at Auldyrne.
Mr Wᵐ Falconer, M. at Dycke.
R. Elder, Pa. Campbell of Bothe.
_B. Forres._
Mr Johne Dumbar.
_P. Innernes._
Mr James Vaiss; M. at Croy.
Mr Wᵐ Frisell, M. at Canvel.
Ruling Elder, Mr James Campbell of Moy,
_B. Innernes._
Duncan Forbes, of Coulloden, Burges.
_P. Chanrie._
Mr George Monro, M. at Sidney.
Mr Gilbert Murray, M. at Tain.
Mr David Ros, M. at Logie.
R. Elder, Walter Innes, of Innerbrekie.
_B. Tain._
Thomas MᶜCulloche, Bailzie.
_P. Dingwall._
Mr David Monro, M. at Killairne.
Mr Murdoche MᶜKenzie, M. at Contane.
R. Elder, Sir Johne MᶜKenzie, of Tarbat.
_P. Dornoche, in Sutherland._
Mr Alexʳ Monro, M. at Dornoche.
Mr William Gray, M. at Clyne.
Mr George Sutherland, M. at Rogard.
R. Elder, George Gordowne, brother to the Erle of Sutherland.
_P. Thurso, in Kaithnes._
Mr George Lesslie, M. in Bower.
R. Elder, Johne Maister, of Birrindaill,
_B. of Wick._
* * * *
_P. Shetland._
Mr William Umphray, M. at Brassay.
=Report of the Proceedings=
of
THE LATE GENERALL ASSEMBLY,
Indicted by the Kings Majestie, and Holden at Edinburgh, the 12 of
August, 1639. THE EARLE of TRAQUAIR, Commissioner for the Kings
Majestie, 1639.[231]
_A Sermon preached by the Reverend Mr Alex. Hendersone, before the
sitting doune of the Gen. Assembly begun the_ 12 _of August_, 1639.
THE PREFACE.
We have now found an accesse to a Throne of Grace, and I pray God that
these that are assembled here together to get this worke crowned, may
first labour to get these two thinges removed:—first, the conscience
of our guiltinesse; alace, there are none that decernes or considers
their sinnes! One thing should move our hearts—that the commons of the
land are so ignorant that they know not God, and from that proceeds
such wickednes. If pastors had beene more diligent in instructing,
this Church had had a better face ere now: 2, Our weaknesse stayes
as a mountaine, and we cannot climb unless we be helped. There is no
remeadie but the brightnes of His mercie, that he would discipat this
cloud; and no remeadie for our weaknes but the power of his might. Let
us therefore begg the same in the name of Jesus.
_The text, Acts 5, 33 verse, to the end._
Now when they heard it, they burst for anger and consulted to slay
them.
Then stood there up in the Councell a certaine Pharisie named
Gamaliel, a Doctor of the Law, honoured of all the people, and
commanded to put the Apostles furth for a little space, and said—Men
of Israell, take head to yourselves, what ye intend to do touching
these men, &c.
The words that were spoken by Peter and the other Apostles, could give
no just cause of provocation to the adversaries; for in their doctrine
they insisted upon two innocent points: ane was faith in Christ—that
since the Lord whom they crucified was now exalted to be a prince, that
therefore they might believe in him and get remission of sinnes; and
the other was obedience—they ought to obey God rather than man. Yet
they resolved to kill them; and had done so, if the Lord had not raised
up a man to save them, and he prevailed, that their furie was layed,
wherein the Apostles rejoyced and doubled their zeale.
There is four particulars in the text very considerable: 1, The bad
effects the Apostles preaching had in the peoples hearts. 2, The meane
that God did use in saving of his servands. 3, The unjust proceedings
of the adversaries. 4. The disposition and diligence of the Apostles,
that ceased not; whereby you learne that oftentymes it comes to passe,
that men in authoritie are provoked against religion. Whether in
obedience to God, or in the tryell of their faith, yet the Lord hes
many wayes to serve his aune children; and the end shall be joy to the
Saints and advancement to the Gospell.
Let us returne to the first, [which] was the bad effects of the
preaching, and that was twofold: ane in their hearts, another in their
heads. They were cutt to the heart. The word is borrowed fra the
cutting of a sword or saw. In the 7 Acts it is said, “they gnashed with
their teethe;” and in the 2 Acts, 37, its said, “they were pricked
in their hearts.” We find another effect, but its different. The ane
and the other are verie like. 11 Rom, 8 v., he calles the spirit of
slumber, the spirit of compunction. The godly have a pricking, and the
wicked have a pricking, as in the place 2 Acts, 37, they were pricked
and took councell; but they goe to them that wounded them, but they do
not so here, but would slay them. The word of God hes very different
effects in the godlie and the wicked. 1 Rev. 16, its like a two-edged
sword; and 4 Heb., lyvelie and mighty in operation. It either pricks or
cutts; its either a word to cure thee or to kill thee.
The Ministers of Christ, although they be other wayes of no reputation,
yet if they could handle his sword aright, it should wound. The
children of God, when they are wounded, should beare it patientlie:
they are wounded because of their sin—the other because they
cannot committ sin. So the ane prepaires for Christ, the other for
destruction. The ane shall end in health, the other in woe. And it may
seeme very strange, that all this tyme we should never have heard of a
Letter from our Prelats that have beene wounded with the sworde.
Men and brethren, I will not insist in their guiltinesse; but we can
say no more of them but what the text sayeth—which is, “they tooke
councell to kill us.” And now we come to the councell they resolved
to slay them. Counsell is good and excellent; neither hath it beene
derogatorie to authoritie; for, as Solomon sayeth, “In councell
there is stabilitie.” Them matters that are not agitat by councell
are tossed upon fantacy. As Solomon felt the benefite of using it,
so Rehoboam found the evill of not using it; first, because it was
young; secondlie, because it was violent. Consider the councell of our
adversaries. It was very violent; but it had not the other, for the men
wanted not their yeares; yet they had this violence. They had another
bad qualitie to supplie that, and this yow may learne from the 17 v.
Many of them were Sadduces and so unmeit to be councellors; for in the
23 Acts, yow see they beleeve not the resurrection; and where such
unbelievers and councellours are, their sentence will be, “cutt the
throat of Church and Commonwealth.” They care not what violence they
use to get preferment—but especially Kirkmen that are Sadduces; what
crueltie shall be exercised by them—but especiallie when they are given
over to the divell. Ministers, when they fall, are like angells that
are divells. No men in Scripture are called divells but ministers; so
they become incarnat divells. Give God thanks and his Majestie that hes
given us this day to meet together; and no thanks to them, that either
yow are hearing or I am preaching to yow.
Followes the meane—- the second thing—which was the man that spocke,
and his speache. The man was a Pharisie. Next, he was learned, and a
Doctor of Divinitie; for his good pairts of reputation, naturallie
and politicallie wise; and upon such grounds, that he convinces them
all. And further, he seemes to be a peaceable man, and does what he
can to save innocent blood. But there was ane thing wanting—that was
in Christ, and love to the word. 22 Acts, it is said, Paul was brought
up at the feet of Gamaliell. As was the schollar, so was his master.
He was ignorant, and so a persecutour. There is more requyred for the
accomplishment of a man than the gifts of the mynd, which this man
seemes to have. A mans natural pairts are like a vesture of gold; and
the gifts of grace, are like the precious stones; but this faith is
like a precious diamond in the middle—incomparably greater in worth.
Judge of kings according to their qualitie. The best of these, beside
the great jewall, are given to the wicked and to the godlie, and are
bestowed on them for other mens good, and not for their owne: but
this propper to thyselfe and for thyselfe, and this jewall shall make
thee rich, and it concernes none more then ministers. It is requyred
of ministers that they should be learned, and in reputation with the
people; wise, peaceablie disposed, and learned—διδαπτιποι; although
they cannot come to eminent, yet competent knowledge—1 Titus 5—to
exhort, and comfort, and convince the enemy; not like these men that
hes instruments—sheares and tubbes to cutt off the wool and to carry
their milk away; but no care to feede them. I say they should be
furnished with all thinges, both outwardlie and inwardlie; and it is
a pittle that we have not a Lebanon for tries to grow in—a professour
here and a professour there. All the planting will soone be destroyed,
and there be not a place for them. We are all crying for good ministers
to have a care of the good plants. That is not learning to read a
sermon, or to spoil it in the telling. It is a pittie those that boasts
so should be so vaine, and as great a pittie that we have not sound
divinitie. Many gets other mens preachings, and these that are learned
should be given to such alterculatiouns yet and although thow were
als learned as Gamaliell, and thow have no more, thow art not to be a
minister of Christ. Yow know what entertainment the Apostles gott at
Athens: they mocked them. A man that hes a learned head and a graceles
heart, he is unmeit for Christs worke. Let us joyne both together. Of
all men that ever I was acquainted with, I saw none so prophane as
ministers. What was good in this man let us stryve to outmatch it; and
what he wanted, let us labour to have our soules filled with the love
of Christ, and thinke more of grace then learning.
Before I come to his speach, see not onlie Gods mercies, but also Gods
providence. He uses his providence which his wisdome had designed; and
there is two pieces of his providence here seene: ane was first, the
Lord brought them back from the doores of death when their soul was, as
it were, in their hand; secondlie, by such a meane as they could not
dreame of; and these two are very ordinarie with the Lord. When yow are
in extremitie, he shewes himselfe and in such wayes, and we may truelie
say, he hes done so with us—that when Episcopacie was deeplie rooted,
even then God would cutt it downe. Wherefore doeth the Lord so? Answer,
For three reasons—first, that when the Lord comes in extremitie, that
his hand may be declaired, and he get the greater glorie—33 Isai 9.
Lebanon is ashamed and cutt downe; secondlie, for the further confusion
of the enemies—Obadiah 3, whose habitation is in the high rockes, who
sayes in their hearts, who shall bring me down to the ground? thirdly,
for our encouragement and our posteritie after us, that we should onlie
put our confidence in Him who is only able to helpe us.
Now we come to the speach itselfe; wherin, first, take notice of his
intention—restraine! He was a wise man, and knew no good would follow
if they were harmed. He knew the Romans would be angrie, and that
the people had a good likeing to them. This was a good and peaceable
intention, though not a pure and pious; if he had any ayme to Gods
glorie and to the gospell of Christ, it had been good. I make no
question there is enough among us that have peaceable desires and
laudable intentions; but more is requyred. Let us labour to have pious
intentions, not only to have the present troubles settled. If it shall
soone breake foorthe againe, see what is agrieable to his will, _iste
est malus qui suæ causæ bonus_, that is, good only for himselfe. Let us
beseeche the Lord that we may have hearts to seeke his honour and the
enlargement of Christs kingdome.
Now for his argument. I would have yow refraine from these men. If
it be of God, it will come to passe. This argument had its owne
weaknes. If it be of men it should be hindred; of God it should be
furthered—Thes. 3—should have putt them to tryall. We will not passe
what is commendable in him. He proceeds on a good ground—if of men
to be rejected; if of God, to be received. 25 Matth. 25.—The baptism
of John, was it from Heaven or of men? 4 Ephes.—Try the spirits
whether they be of men or God. It was the perpetuall doctrine of the
Prophets—“Thus saith the Lord:” and Paul saith, “That which I receaved
doe I delyver.” Those that are disciples must be believers—not what man
saith; first, that it is true in matters internall, but not in matters
externall. Moses, when he is appoynted to build the tabernacle, he gets
his directions. Solomon, when he built the temple, had his warrant from
David; and least they thinke Solomons warrant not to be sufficient,
Ezeehia had his warrand according to the commandement of David. O, but
you will say, its not so in the New Testament: there is not so many
ceremonies. Its a pitifull thing we will not acknowledge that which
we are not ignorant of, distinguishe betweene multitude and number of
ceremonies. They had many: we have fewer. Shall we thinke we have not
so great light as they that were to put ane aspersion on Christ? Let
us stryve to learne what Gods will is. When it is of God, receive it;
but when of men, reject it. Many ceremonies have exercised the Church
of God many tymes, and especiallie that of the governement of the
Kirk: and there is twa causes that hinders the decyding of it—first,
the hudge judgement of God upon the congregations, and so puts Gods
servands to tryell. The second cause is the avarice of Churchmen. So
long as their avarice lasts there is no end of Episcopacie. Thirdly,
becaus we doe not examine what kynd of governement Christ gave. The
question of government is not _juris_ but _facti_. Why? Is that
agreeable with reason and civill governement? No. But, _de facto_, what
gqvernement Christ hath established. Ane office that is _jure divino_,
should be established; but if it be ane office of man, it ought to be
rejected. This great Doctor teacheth us that when God fights against
man, he shall prevaile; but when man fights against God, they shall
be found fighting against him. 11 Gen.—The builders of Babel—the Lord
made every ane of them that they knew not what another said. This
was an easie thing to the Lord: and so the worke was interrupted
in building. The Lord is wonderfull in building and bringing downe
Babel. Great opposition was made against Joseph by his brethren, and
great opposition against David; yet Gods councell behoved to stand.
What opposition was made against Joseph by his brethren, and great
opposition against David; yet Gods councell behoved to stand. What
opposition was made against Gods people in Egypt, in bringing them
out of Egypt; yet they behoved to come foorth; and yow know great
opposition hes beene used against this worke be the wicked. But yet,
blessed be God, it hath proclaimed itself through the land.
He brought in two instances to prove that the worke of man will come
to noght—ane of Thewdas—he was ane that conceaved himselfe to be a
prophet, but a false ane; and Judas, he would have desuaded the people
from giving that duetie to the civile magistrat that they ought to have
done; and there were sects that followed them. The errours of religion
commonlie springes either from the spirit of Thewdas, which is a spirit
of fantasie; the other is the spirit of rebellion; and that’s not of
God neither.
Consider, although they be the manie, yet there is more lykewayes, as
there are spirits contrare to the spirit of Thewdas, and this is the
spirit of Pharoah—who said, “who is the Lord that I should serve him?”
and that is Atheisme. The other is contrare to Judas, and that is
Herods, that runnes to flattery, and gives man that that appertains to
God.