A PEACEABLE WARNING, TO THE SUBJECTS IN SCOTLAND: Given in the Year of GOD 1638.  
ABERDENE, IMPRINTED BY EDW. RABAN, The Year above written.   


BON ACCORD  
Insignia Vrbis abredonie▪   Aberdeen coat of arms   

To the most Noble, My very Special Good LORD, My L: Marquis of HUNTLEY, Earl of AENZIE, Lord GORDON and BADENOCH, etc. One of his Majesty's most honourable Privy Counsel, Grace and Peace.  
Most Noble, and My very Special Good LORD,  
YOur upright love of the TRVETH professed by the REFORMED CHURCH, now openly known and notified to many, but to me many years ago evidently certain, as it doth undoubtedly portend and promise to all your Friends, the plentiful Blessings of GOD upon your Lo. and your most Religious Lady, and your most noble Progeny and House; so likewise it gaineth unto your Lo. the true affections of those who fear GOD according to His word. Your worldly Greatness may purchase you outward attendance; but your Piety and Humanity do command inward Benevolence, and make conquest of the will and affections of men, to do you honour and service. And, which is most of all, this grace given to you of GOD, is an Earnest of Eternal Happiness. Your zeal of GOD, lest it should be without knowledge, hath carried you to an accurate trial of all things, and to a wise holding of that which is best. And for better information of others also, in these present Dissensions and commotions, Your Lo. lay the upon me this piece of pains, which I humbly lay down at your Lo. feet. And I pray GOD Almighty, the GOD of Truth, the LORD of Peace Himself, who hath commanded us to love Truth and Peace, to make us all of one mind, according to JESUS CHRIST and to give us Peace always, and by all means: which is also heartily wished to your good Lo. and to all yours, By  
OLD ABERDENE, 6 April, 1638. Your Lo: true Servant, JOHN FORBES OF CORSE.   

PREFACE OF THE AUTHOR, TO THE CHRISTIAN READER.  
IN some Few written Copies of the first sudden draught of this WARNING, before it was perfected, some haske speeches were found, and have been very hasklie interpreted. I love not to be offensive to any; and I do plainly and openly disallow all other Copies, and hold to this only perfect Edition, in a meek and calm style: beseeching my the we Countrymen, to pardon what was amiss in any Copy, or what perhaps may be yet amiss in this first public and only true Edition; which I do presence unto them, with a loving and peaceable heart, aiming only at Truth and Peace. And let not any exception against any weakness of the Warner, hinder them from unpartial consideration of the Warning itself. The Apostle hath told us, that the wrath of man, worketh not 
jam. 1. 20.  the righteousness of GOD. Therefore, let us all lay aside wrath, and bring our best concurrence to cure this miserable division, and in all singleness and humbleness of mind, contribute thereunto the best overtures which it shall please GOD to put into our hearts, if possibly this fearful rupture may be solidlie and peaceably remedied. Which to obtain, let us all search and try our ways, and turn again to the LORD. Let us lift up our heart with our hands unto GOD in the Heavens. Now, the 
Lam. 3. 40.  LORD GOD of Truth and Peace, who hath told us by His holy Prophet, That He will restore 
jeren. 30.  Health unto His CHURCH, even when Her sore is uncurable, bind up this breach, which is great like 
Lam. 2. 13.  the Sea: But GOD drieth the Sea, and to Him all things are possible. Blessed be the LORD. His Grace be with thee, that thou mayest love Truth and Peace.  Augustinus Epist. 7. ad Marcellinum. Ego fateor, me ex eorum numero esse conari, qui proficiendo scribunt, & scribendo proficiunt.  

A Peaceable WARNING, To the Subjects in SCOTLAND, Given in the year of GOD 1638.  

CHAP. 1. A true Historical Narration, Concerning our national Confession of Faith, registrated in Parliament: and concerning that other little Confession, called General; which was also called The King's Confession, and the Negative Confession, containing the Oath.  
MASTER JOHN KNOX of happy memory, with others his Fellow-labourers, in the Reformation of Religion in SCOTLAND, did present in name of the national reform Kirke of this Realm, unto the Parliament; a Confession of Faith, distinguished into 25 Articles: which was read in face of Parliament, and ratified by the three Estates, in the year of GOD 1560, as a Doctrine grounded upon the infallible Word of GOD. And again, the same Confession and foresaid Act made in ratification thereof, were ratified, approved, and authorized, in the first Parliament of KING JAMES the sixth of blessed memory, holden at EDINBURGH, in December, Anno 1567., as it is extant in the public Printed Acts of the said Parliament; and Acts were made in that and others succeeding Parliaments, for maintaining of the said Confession, and against the gayn-sayers, and disobedient, as you may read in the Acts of those Parliaments, Act. 4. 5. 6. 9 35. 45. 46. 47. 99 106. etc.  
Yet still with that modesty and ingenuity which the Estates, and all professing JESUS CHRIST, and His holy EVANGELL in this Realm, did declare, in their Epistle written to their own native Countrymen, and to other Kingdoms and Nations professing with them the same JESUS CHRIST, and prefixed as a Preface to the Latin Edition of the said Confession, as it is extant in the Book called Corpus & Syntagma confessionum, etc. where their words are these; Si quis in hac nostra Confessione articulum vel sententiam repugnantem sancto DEI Verbo notaverit, nosque illius scripto admonuerit, promittimus DEI gratia, ex DEI ore, id est, ex sacris Scripturas, nos illi satisfacturos, aut correcturos, si quis quid erroris inesse probaverit. DEUM enim in conscientiis nostris testem advocamus, nos ex animo omnes sectas, Haereses, omnesque falsae doctrinae doctores detestari, &c: that is; If in this our Confession any man shall note any Article or Sentence repugnant to GOD'S holy Word, and shall by writing admonish us thereof, we promise, by the grace of GOD, to give him satisfaction, out of GOD'S mouth, that is, out of the holy Scriptures, or to amend it, if any shall prove any error to be therein: for we in our consciences call GOD witness, that we do from our heart detest all Sects, Heresies, and all teachers of false Doctrine, etc.  
Now, it being ordained by public Laws above cited, that all Recusants, or suspected of Papistry within this Realm, should give confession of their faith according to the form approved in Parliament, and should assent and subscribe to the Articles of the true and Christian Religion, established by the King's Laws; it was found, that many masked Papists did promise, swear, subscribe, and, for a time, use the holy Sacraments in the Kirke, deceatfullie, against their own conscience; mynding hereby, first under the external cloak of Religion, to corrupt and subvert secretly GOD'S true Religion within the Kirke, and afterwards, when time might serve, to become open enemies, and Persecuters of the same, under vain hope of the Pop's dispensation. Therefore, a certain Reverend Learned Brother, (whose name shall hereafter appear) in his zeal to remeade that evil, for discovering and barring out such dissembling and equivocating Seducers, and Persecuters, did draw up a form of consenting to the said national Confession, by way of a General Confession of the truth thereof, in all points, and a general rejection of all contrary Religion, and Doctrine; with a special rehearsal and refusal of sundry Popish Errors, and Superstitions, particularly expressed; and an acknowledging of this true Reformed Kirke, with an Oath, to continue in the obedience of the Doctrine and Discipline thereof: and, according to their calling, and power, to defend the fame, all the days of their life: and to keep duty to the King's Majesty; with solemn Protestation of the sincere meaning of them that do make this Confession, Promise, Oath, and Subscription. And for making easier way to this General Confession, the King's Majesty was moved to subscribe the same, and his Household, to give example to others: and a Mandate was drawn from his Majesty, commanding and charging all Commissioners and Ministers, to crave the same Confession of their Parochiners, under the pain of forty pounds, to be taken from their Stipend. Subscryved with his Majesty's hand, at Holy-roode-house, the second day of March, in the year of GOD 1580; reckoning the year to end at the 25 day of March, but beginning the year at januarie, it was 1581., and of the King's reign the 14 year.  
There were thereafter, in the same year 1581., holden two General or national Assemblies of the Kirke of SCOTLAND, one at GLASGOW, in the Month of April, another at EDINBURGH, in October: In both which there is mention made of this General Confession.  
In GLASGOW ASSEMBLY, in the 9 Session, after the end of the Book of Policy, are these words, Anent the Confession lately set forth by the King's Majesty's Proclamation, and subscribed by his Highness, the Kirke in one voice acknowledgeth the said Confession, to be a true, Christian, and faithful Confession, to be agreed unto by such as truly profess Christ, and his true Religion; and the tenor thereof to be followed out, as the same is laid out in the said Proclamation. Thus far are the words of that Act of GLASGOW ASSEMBLY.  
Followeth the Act of EDINBURGH ASSEMBLY, Session 5. For as much as the King's Majesty, with the advise of his Counsel, hath set out, and proclaimed, a Godly and Christian Confession of Faith, to be embraced by all his true Subjects, and by the same expressly given commandment to the Ministry, to proceed against whatsoever persons that will not acknowledge and subscribe the same: wherein great negligence hath been seen, far by the duty and office of true Pastors: Herefore the Kirke, and the Assembly present, hath enjoined and concluded, That all Ministers and Pastors within their bounds, with all expedient and possible diligence, execute the tenor of his Majesty's Proclamation, betwixt this and the next Synodall Assembly of every Province, and present before the Synodall Assemblies, to the Moderators thereof, their dutiful diligence in this behalf, to be reported to the next General Assembly of the Church; under the pain of deprivation of the saydes Ministers from the Function of the Ministry, that are found negligent herein. Thus far are the words of that Act of that national Assembly holden at EDINBURGH, where the penner of the said General Confession, was Moderator for the tyme. Hereupon followed there after some more Subscriptions.  
This Confession, because it was set out in the King's Name, was called commonly, the King's Confession: and because it insisteth most in rejecting of Errors, it is also called the Negative Confession.   

CHAP. II. Concerning the Authority of the said little or short Confession, called General, and Negative.  
THE Authority of any such Writing, is either Divine or Humane; for in so far as any Writing or Preaching of man hath in it GOD'S undoubted Truth, revealed in His holy SCRIPTURES, it may be said, or that Truth there-in propounded, may be said to have Authority Divine: because that Truth doth obliedge us, although no humane authority were added thereunto. This sort of Authority, doth absolutely appertain only to the Canonicke SCRIPTURES of the OLD and NEW TESTAMENTS. No other Writing, or Preaching, hath it Absolutely, but only conditionally, and with restriction: to wit, if it hath, and in so far only as it hath the same true Doctrine which is contained in the holy SCRIPTURES. And, therefore, all such Writing, or Sermons, are subject to examination, by the SCRIPTURES. Neither are we obliedged to acknowledge them, or any part of them, as Divine Truth, but in so far as they propound evidently the same Doctrine which is delivered in the holy SCRIPTURES. And if any thing in Them be found repugnant to holy SCRIPTURE, we ought to reject it, to correct and amend it, as our progenitors worthily professed in their Epistle prefixed to their national CONFESSION. Neither can any humane Ordinance, Act, Oath, Promise, or Subscription, make that to be the Word of GOD, or the true meaning thereof, which before that Ordinance, Act, Oath, Promise, or Subscription, was not the Word of GOD, nor the true meaning thereof.  
Humane Authority, is either Private or Public. I call Private Authority of any Writing, or Sermon, that which it hath from the credit, and estimation wherein the Author, or consenter, is had, in respect of his Learning, Piety, Gravity, judgement, Diligence, Experience, etc. such is the Authority of the Writing, and Sermons, of fandric Learned men, both Ancient and Modern. And in this sort that short CONFESSION hath respectful Authority, in respect of the Learning & Piety of the Penner thereof, which was Master JOHN CRAIG of happy memory, Preacher to the King's Majesty at that time; and in respect that many well-affected Christians did approve it by their Subscriptions. But by this Authority we are no more tied unto this CONFESSION, than we are to any part approven by many good Christians, of the Writing of Ambrose, or Augustine, or Luther, or Calvine, or Beza, or any other Reverend Divine. Neither doth the particular Obligation of those Subscrybers' extend beyond their own persons, and lyfe-tymes, expressed in that CONFESSION: the example only appertaining to others, and imitable by others, so far only as the Word of GOD, and the Rules there-in delivered, concerning our Faith, and Christian liberty, and practise, do direct.  
Public Humane Authority, is either Civil or Ecclesiastical. And both these sorts in things lawful, that is, not repugnant to Divine Authority, are so backed, and fortified, by Divine Authority, as the contempt of them redoundeth highly against Divine Authority. And thus these Authorities are in such sort Humane, as they are also, in some consideration, DIVINE.  
Let us consider, what such Authority this SHORT CONFESSION once had, and what it now hath.  
Supreme Authority Civil in SCOTLAND, is either Royal or Legal: For although the public Laws be the King's Royal Laws, yet because the King may give Mandates, or Dispensations, or Commissions, which depend only upon his Royal pleasure, and are not of the nature of fixed Laws; how-so-ever he ought to be obeyed also in them: Therefore, this distinction will not be unfitting for our purpose. This CONFESSION had never Authority Legal: for it was never ratified by Act of Parliament, as was our national CONFESSION, which is registrated in the Acts of Parliament. But all the Civil Authority that this SHORT GENERAL CONFESSION had at any time, was only Royal, by the King's Mandate, whereof we shall speak more a little after, GOD willing.  
Ecclesiastic Authority, by two national Synods, was given to this Confession; and that twofold: the one immediate, the other mediate.  
The Authority Synodical immediate, was that Approbation where-by those Synods declared this Confession, to be a true, Christian, Faithful, and Godly Confession; and, that such as truly profess CHRIST, and His true Religion, aught to agree thereunto. This Approbation, being in matter of Faith, & of contrary Error, which in Religion is not mutable by any humane Authority, neither dependeth thereon; & the agreement to the said Confession, being declared by those Synods, to be incumbent upon such as truly profess CHRIST, and His true Religion, which is a common description, showing equal obligation upon all Christians: this Approbation, I say, in these considerations, tending to manifest a Divyne Authority of the Confession, or Doctrine thereof, doth in respect of the matters so approven, equally obliedge all Christians; neither doth it absolutely obliedge any, because such humane writings have not absolute Divyne Authority: yet it hath by that Synodical Approbation, a respectful Authority, so far as we are obliedged respectfullie to reverence the judgement of a national Synod of the KIRKE of SCOTLAND, in matters substantial. But this respect giveth no power to the Synod, to make true that which is not in itself true, by authority of Holy Scripture; neither to make that repugnant to GOD'S Word, which before in itself was not repugnant thereunto. I speak now of matters substantial, equally incumbent upon all Christians. Neither are we by this Authority obliedged to hearken in matters of this nature to those two Synods, more than we are obliedged to hearken to the former or latter national Synods of the same KIRKE, or to any national Synod of any forraygne Reformed Kirke, or to any of the Ancient Counsels of Orthodox Fathers. All such Obligation is Conditional, and with Restriction, as hath been before declared. Neither did those Synods intend to exeme this SHORT CONFESSION from lawful examination, by the Word of GOD, and by the Articles of the national Confession of SCOTLAND, registrated in PARLIAMENT.  
The Ecclesiastical Authority mediate, which those Synods did give to this SHORT NEGATIVE CONFESSION, was their Ordinance where-by they appointed and enjoined all Ministers, within their jurisdiction at that time, to give obedience to his Majesty's Commandment anent the said CONFESSION, within such a time, under pain of Deprivation. Nothing is spoken in this their Statute, but in relation to the King's Mandate, and for that tyme. There is no mention of Perpetuity, or time to come, or of any other immediate injunction, for craving this CONFESSION of the people, except that only which did immediately flow from his Majesty: so there was never any Constitution Ecclesiastical immediate, for exacting or requiring of Subscription to this CONFESSION, but only Mediate by intervention of the King's Mandate: which standing, the matter and vigour of that Synodical Constitution remaineth: and the Mandate expyring, or being taken away, that Synodical Constitution doth likewise expyre, and ceaseth to be of force. Causa sublata, tollitur constitutio ex causa illa orta. 1. qu. 7. quod pro remedio, in glossa. Cessante.  
But that Mandate is now long ago expired, and utterly taken away: therefore, whatsoever Public Authority, either Civil or Ecclesiastical, did at any time appertain to this SHORT GENERAL NEGATIVE CONFESSION, for particular obligation of the Ministers of SCOTLAND, to exact of their Parochiners, Subscription to the same, or for obliedging the Parochiners to subscribe thereunto, is now long ago expired, and taken away.  
That Royal Mandate, was no perpetual Law, but a temporary Mandate, given out in his Majesty's minor age; he being in the fyfteenth year of his age then current. Thereafter he disallowed the same, in his ripe age, as is evident by his Majesties own Speech, in the Conference which his Majesty had with the Bishops, and others of the Clergy of ENGLAND, AT HAMPTON COURT, Anno 1603, in the second day's Conference: Where it being moved by a certain Doctor, That this PROPOSITION, [The intention of the Minister, is not of the essence of the Sacrament] might be added unto the Book of Articles, the rather because that some in ENGLAND had preached it, to be essential; his Majesty utterly dislyked that motion; thinking it unfit to thrust into the Book every Position Negative; which would both make the Book swell into a volume as big as the BIBLE, and also confound the Reader: Bringing for example, the course of one Master CRAIG, (I am using the words published in the Printed Sum of that Conference) in the like case in SCOTLAND, who with his, I renounce and abhor, his detestations, and abrenounciations, he did so amaze the simple people, that they, not able to conceive all those things, utterly gave over all, falling back to Popery, or remaining still in their former ignorance: Yea, if I, said his Majesty, should have been bound to his form, the Confession of my Faith, must have been in my Table-book, not in mine head. Out of these his Majesty's words, concerning this Negative Confession, ye may easily gather his mind, concerning that Mandate drawn sometime from his Royal hand, for exacting Subscription to the said Confession: to wit, that he did utterly disallow, and annul it: Ad intentionem Mandantis recurrendum est. Extra, de rescriptis, cap. 8. ad aures, in glossa. Moreover; Although his Majesty had not in his lyfe-tyme made void that Mandate, as he did; yet now it were expired, with His Royal Breath: Morte Mandatoris expirat Mandatum. Extra, de officio & potestate judicis delegati, cap. 19 relatum est in glossa.  
Hence it is most manifest, that this Negative Confession hath not, at this present time, any public Authority at all: neither are the Ministers now obliedged to require, nor the Parochiners to give Subscription thereto.   

CHAP. III. Whether it be convenient for the CHURCH, at this time, that this Negative Confession be authorized, and Subscription thereto required.  
SAVING better judgement, it seemeth not to be convenient. And that for the Reasons expressed in the CONFERENCE at HAMPTON COURT. And because of some ambiguities, and no small Difficulties there-in.  
It is wisely said in our national Confession, in the 18 Article, (noted 19 in the Printed Parliament) that, when Controversy happeneth, for the right understanding of any place, or sentence of Scripture, or for the reformation of any abuse within the Kirke of GOD, we ought not so much to look what men before us have said, or done, as unto that which the holy Ghost uniformlie speaketh, within the body of the Scriptures, and unto that which CHRIST JESUS Himself did, and commanded to be done.  
And it is also to be considered, that whereas we ought to be busy, in instructing the simple people, in the positive grounds of the Truth, it seemeth very inexpedient, to be explaining to them, unknown points of Heresy; which were set down for masked Papists.  
Moreover; By the Interpretations which some of our BRETHREN do give us, in their Printed Books, they condemn Episcopacy, and the five PEARTH Articles, as Abominable, and Antichristian; and do affirm, Sitting at the Communion, to be the only lawful gesture. These Doctrines how can we receive, without condemning the Doctrine and Practice of sound Antiquity, and of many Famous Reformed Kirks, in Britain, France, Germany, and elsewhere? And were it not a pitiful case, that any of us being in those Country's, might not communicate with those Reformed Kirkes'?  
And how doth this Oath and Covenant, about these things, agree with the xx Article of our national Confession, (noted 21 in the Printed Parliament, Anno 1567.) where power is denied to General Counsels, to make any perpetual Law, which GOD before had not made?   

CHAP. IU. Concerning the keeping or breaking of an Oath; With AN EXHORTATION to CHARITY and PEACE.  
IN so far as the matter of an OATH is lawful or unlawful, pleasing or displeasing to GOD, it may, and aught, to be kept, or broken. When Herod beheaded JOHN THE BAPTIST, for keeping of his Oath, he added sin to sin. But DAVID did well, in sparing Nabal, and his Family, whom he had sworn to destroy: and he blessed GOD, for the good counsel of Abigaill, where-by he was diverted from performing that Oath.  
Let us not judge hardly, or uncharitably, one of another, nor break the Bond of Peace, and Christian Brotherhood, for the diversity of Opinions amongst us, in these economical and ritual Controversies. But whereto we have already attained, let us walk by the same rule, let 
Phil. 3. 16.  us mind the same thing; with all lowliness & meekness, with long-suffering; forbearing one another in love; endeavouring to keep the unity of the Spirit, in the bond of Peace. 
Ephes. 4. 2. 3.   
Now, the ALLMIGHTIE GOD of Truth and Peace, illuminate our eyes, and unite us all in the knowledge of His Truth, in the unity of Faith, in the Bond of Love and Peace, in CHRIST JESUS, our LORD: To Whom be Glory for ever:  
AMEN.   AUG. EIIT. 5. AD MARCELLINUM. Non itaque verum est quod dicitur, semel rectè factum nullatenus esse mutandum. Mutata quippe temporis causa, quod rectè ante factum fuerat, ita mutari vera ratio plerumue flagitat; ut cum ipsi dicant, rectè non fieri si mutetur, contra veritas clamet, rectè non fieri nisi mutetur. Quia utrumue tunc erit rectum, si erit pro temporum varietate diversum. 
FINIS.