A FULL CONFUTATION OF THE COVENANT, Lately Sworn and Subscribed by many in Scotland;  
Delivered in a Speech, at the Visitation of Down and Conner, Held in Lisnegarvy the 26 th'. of September, 1638.  
Published by Authority.  My son, Fear the Lord, and the King, and ●…eddle ●o● with them that are Seditious. Proverb. 24.12. For Rebellion is as the sin of Witchcraft. 1 Sam. 15.23. 
LONDON, Printed by John Raworth, for George Thomason and Octavian Pullen, and are to be sold at the Rose in St. Paul's Churchyard. 1639.   

After the names of the Clergy were called, the Visitor spoke in this manner;  
AND now (my brethren of the Clergy, and all you Gentlemen of the Laity) I entreat your attention while I shall express myself in some things that concern my Pastoral charge. Some things I have to say that concern the Clergy only, Some things that concern the Churchwardens, And some what that doth concern both the Clergy and the Laity.  
As for you of the Clergy, There is generally a great fault in you in the neglect of Catechising: You know that you are bound to it by the Canons of the Church, bound by an act in my first Visitation, and though ye regard neither of these as I know many of you do not, yet consider I beseech you that ye are bound to it in conscience; for Catechising is the easiest and most profitable way of instruction. The Apostle calls it the doctrine of the beginnings of Christ, 
Heb. 6.1.  which must be laid before a man can be led forward unto perfection. It is milk for babes, whereas preaching is meat for men that are of age, who have their wits exercised to discern both good and evil. But you cannot abide to give milk, 
Heb. 5.14.  and are all for strong meat, albeit there are many of you who are not well able to chew it. This is the true cause of the ignorance of the people, for they not having been instructed in the grounds of Religion, are not able to understand any part of a Sermon. It is one of the great stratagems of our adversary the devil, that when he cannot draw men wholly from the service of God, he makes them to single out some part of it and to magnify that with a neglect of all other parts; as namely Preaching amongst you, which is grown to that esteem that it hath shuffled out of the Church, both the public prayers which is the immediate worship of God, and this duty of Catechising: and is now accounted the sole and only service of God, the very Consummatum est of all Christianity, as if all Religion consisted in the hearing of a Sermon. Unto whom I may say in the words of the Apostle, What? Is all hearing? Is the whole body an ear? 
1 Cor. 12.  Or tell you in the words of a most Reverend prelate, That if you be the sheep of Christ, you have no mark of his sheep, but the eare-mark. And therefore to conclude this point, If you will will not hereafter make conscience of this duty of Catechising; Then the conscience of my duty will enforce me to proceed against you according to the Canons of the Church.  
As for the Churchwardens I have a double complaint against them; One, That whereas by their place they are to look unto the fabric of the Church, the greatest part of your Temples are kept no better than Hog-styes. I know that it is one of the mysteries of iniquity in their Religion, that God is most purely served, when he is worshipped slovenly, in a poor and homely cottage: and that any cost is too much to be bestowed upon God's service. They are much like unto the officers of Julian the Apostate, who when they saw the stately vessels of the Temple, cried out, En qualibus vasis ministratur Mariae fil●o? what stately plate is this for the Carpenter's son? But my second complaint is yet greater. They are bound by their Oath to present all known disorders within their Parish, especially them who do not repair unto the Church to hear Divine service, and to receive the Sacrament according to the orders of this Church; Yet they present none at all: And indeed the Churchwardens, especially in the A●ds and Claneboyes, are of all others the most disorderly men, the very ringleaders of the separation, and it is for that cause they are chosen, that others may not be presented. So that it seems unto me that too many of them in Scotland have entered in a mutual bond to defend one another by Arms: So their fellows in this Diocese have entered in a mutual bond to defend one another by their Oaths. But, here I tell them plainly, that I will proceed against them, First, for the neglect of the repair of their Churches, Next, for their nonconformity, Thirdly, for not presenting notorious offenders, And lastly, for their perjury. And if they think my authority too weak to overtake them, in regard of the great Patronage and countenance they have; I will deliver them over unto a Court that is able to deal with them.  
My last complaint will hold me longer. It strikes both against the Clergy and the Laity, for their general nonconformity, and disobedience unto the Orders of this Church. You of the Clergy have all Sworn, subscribed and promised absolute conformity; And yet when you come amongst your people, you slide back, and for a colour of obedience, read some part of the Service, it may be the Lessons, and a few Collects, as if it were left unto your power to mince the Service of God, cutting and carving upon it as you please. I must tell you that those who will not be tied, neither by oaths, Subscriptions, nor promises; There is nothing will tie them, but a coercive power.  
But, they of the Laity are yet worse, they will hear no prayer at all. While divine Service is reading, they walk in the Churchyard, and when prayer is ended, they come rushing into the Church, as it were into a Playhouse, to hear a Sermon. But ere it be long, I hope a course shall be taken, that they who will hear no prayers, shall hear no Sermon.  
I know that the thing which doth encourage you in this your disobedience, is the present Insurrection in Scotland. You think (and some of you do not stick for to speak it) that they will enforce the King for to yield unto all their demands, and amongst the rest procure unto you a liberty to live here as you list: But deceive not yourselves; for howsoever in Scotland some think themselves strong enough to resist their Prince, yet (I thank God) you are not so many here, but the King's Laws and authority is well able to overtake you. And be assured that their insolent opposition against our most Pious Prince, will make you that are of their Faction to be more narrowly looked unto here, then otherwise you would have been: for now, that our neighbour's house is on fire, it is high time to look to our own. And surely, methinks, that if there were in you, a spark of the fear of God, and of true loyalty unto the King, the rebellious proceed of these men would put you out of love with their Religion. For I persuade myself, that when you were first leauned with their doctrine, you did little think that their aim was Rebellion; But did conceive (as sometimes I myself did) that they did all out of conscience, and were men free from violence, or the least thought of disloyalty; But now behold their proceed, and judge them by their fruits.  
You may perceive how that Sect since the first beginning of it (which is not much above Fourscore years, in the Reign of Q Mary of England) hath proceeded from evil to worse, by Six degrees. At first they did only manifest a dislike of Episcopal government, and some Ceremonies used in the Church of England, as liking better of the government of Geneva, which was devised by Master Calvin, and that cunningly enough for the state of that Republic, which being popular, could not brook any other government of the Church, but that which is popular also. And yet I must tell you that Master Calvin wanted nothing of a Bishop, but only the title. For the Church of Geneva is not a Parochial, but Diocesan Church consisting of diverse parishes which make up one great presbytery, and he all the days of his life was moderator thereof; without whose consent, no Act neither of Ordination nor Jurisdiction was done. And so likewise Mr. Beza for ten years after the others death, held the same place of government, until Danaeus set him beside the cushion, and procured the Presidency to go by turns. In the next place from dislike they proceeded to contempt of Episcopal government, and this (if y● will believe St. Cyprian) hath been the very beginning of all heresies and Schisms, 
Ad Rog●●ionum.  Initia Hear 〈…〉 (saith he) & ormus Schismar corum haec sunt, ut praepositum s●pe●●o tum●re contemnant. And again, Vnd● Schismata & haereses ortae sunt nisi dum Episcopus qui unus est & Ecclesiae praeest, 
Ad P●pianum.  superbâ quorundam presumptione contemnitur: & homo digratione Dei honoratus, ab indignis hominibus judicatur. In the third place from contempt they did proceed unto open disobedience unto all the Orders of the Church; And (like those of whom Nazianzen speaks) would be pleased with nothing but what did proceed from their own devising, esteeming him the holiest man, who could find most faults. From disobedience they did proceed unto Schism and open separation, accounting themselves only to be the brethren and Congregation of Christ and all others who are not of their faction to be the children of this world. From Schism they proceeded to heresy; For it is most true which S ● Jerome did observe, that Omne Schisma gignit sibi haeresin, Every Schism doth devise unto itself a heresy, some false doctrine or other to maintain their separation: And these men have devised not a few, and some that have been condemned by ancient Counsels and Fathers, as namely, Epiphanius reckons among the condemned heresies of Aerius, that he maintained there was no difference between a Bishop and a Presbyter, and that all set Fasts are unlawful, Jewish and Superstitious. And is not this the doctrine of these men? But, lastly their disobedience Schism and heresy have now drawn them into open Rebellion, and I wonder whither will they go next? For I am deceived if they have not yet a further their journey to go, and that they cannot subsist until they arrive at pure Anabaptisme; From which they now differ but a little. And surely if any of you will read the History of the Anabaptists, you will find that their proceed were a great deal more moderate, and Christian like, than these men's are. This is the just judgement of God, that they who run out of the Communion of the Church, should likewise run out of their own wits.  
I beseech you therefore to consider their ways, and how that if you do not break off company, they will shortly lead you into Rebellion. For mine own part I profess that the first thing that made me out of love with that Religion (besides their gross hypocrisy) was their injurious dealing with Kings, who are Gods Vice-gerents here upon Earth, which I observed both by their doctrine and by their practice, and I will now give you a brief taste of both. As for their Doctrine, you know they take from the King all authority in causes Ecclesiastical, and will not allow him to do these things which the good Kings of Judah, and the godly Emperors of the Primitive Church did. Yea, they will not allow them to present or nominate a Minister to a Benefice, nor to give a Vote in a General Assembly, except (forsooth) the King be a Lay-elder; nor yet to make any Law●s concerning matters of outward Order and Polity to be observed in the Church: Nay, They have gone further, allowing Subjects to resist their Prince by force of Arms, and in some cases to depose him, yea and to take away his life if he be a Tyrant, and though he be the godliest Prince in the world, he must be esteemed a Tyrant, if it please the Presbytery to declare him for to be such. So that Kings should be in a fare worse case under the Presbytery, than ever they were under the Pope; For in stead of one Pope, they must be subject unto a thousand.  
This is their doctrine. Now I will show you their Practice, And first how they dealt with that blessed King James, while he was in Scotland. They did persecute him in his mother's womb, and when he came unto ripe years, they suffered him not to enjoy one quiet day, by their Seditious practices: Of a great many I will cull out a few of their attempts which be most notorious; First, when as the Ringleaders of that Faction had concluded the state of Bishops to be unlawful, they sent their Commissioners unto the King, commanding him and his Council under pain of Excommunication, to put them down. Again, A French Ambassador being in Scotland, when he was to go away, the King commanded the City of Edenburrough according to the ancient custom, to entertain him with a banquet. This charge was given on the Saturday, and the banquet to be on the Monday, and upon Sunday morning some of the factious ministers hearing of it, to cross his Majesty's designs, proclaimed a public Fast to be kept on that day, and because that the Nobility, the King's Servants, the Provost and chief Citizens of Edenburrough, did by the King's direction attend the Ambassador, they proceeded against them almost unto the sentence of Excommunication. Afterwards when his Majesty was taken prisoner at Reuthen, by some of his treacherous Subjects, intendig thereby to force his Majesty to their own ends: His Majesty being happily delivered, did with the consent of his three Estates in Parliament, declare that to be a treasonable fact: But the seditious ministers being assembled in Synod, and taking themselves to be the Supreme Judicatory, did pronounce that Treasonable fact to be most just and lawful, threatening with all the sentence of Excommunication against all who did not subscribe unto their judgement therein. They did usually inveigh against the King in their Sermons, and rail at him io his face, for to bring him in hatred with his own Subjects; And when some of them were convented before the Councell-boord for so doing, they declined his Majesty's authority, alleging that he was no Judge over them in Church-matters. They used ordinarily to proclaim Fasts without the King's privity, especially when some factioners were about to attempt some great enterprise against the King: And then the Ministers were taught all to sing one song, crying out upon the abuses of the Court and State, whereby they set the people a madding. All this you may read more at large in the King's declaration printed Anno 1585. I will now add some other of their practices that come within the compass of my own remembrance. When the Earl of Bothwell was in the act of Rebellion against the King, and had diverse times attempted to take away his Majesty's life, there were great gatherings in Scotland for the relief of Geneva, then straight besieged by the Duke of Savoy; The Ministers who were the Collectors, gave a great part of it to maintain the Earl in his rebellion against the King. Afterwards when the Gawries conspired against his Majesty, and he miraculously rescued by the vasour of his Servants; his Majesty desired that there might be a public thanksgiving in all Churches within the Realm for his deliverance; But diverse of the ministers, the ringleaders of that faction did refuse, and did plainly insinuate that they did neither believe the King, nor his Nobles, nor his Servants who were witnesses; that ever there was such a conspiracy; But that it was a plot of the King to murder the Gawries. I shall not need to tell you of the 17th day of December: Therein none of you who hath not heard in what fear and danger of life the King was then, by an insurrection which was raised by the seditious Sermons of some of these fiery preachers. One thing I cannot omit, how that they called a Nationall Assembly to be held in Aberdeen, the King suspecting the event (as he had good cause) and having long before by Act of Parliament all Authority in causes Ecclesiastical, and particularly for calling of Assemblies, declared to belong to his Royal Person; He sent to inhibit them by open Proclamation, but they would not desist: whereupon being questioned, they declined the King's authority, contrary to the Laws of that Ki●gdome; for which they were indired, found guilty and condemned of Treason. Yet that merciful Prince did neither take life nor goods from them; But only banished six of them: And when some of these could not live abroad, upon the acknowledgement of their offence, he not only gave them leave for to return, but also provided live for them, And yet one of these who holds both his life and his living by the King's mercy, 
Dr. Sharp.  is at this day a principal Firebrand in this Rebellion. And thus they used King JAMES, which occasioned him in that golden Treatise entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to protest that he had found more truth and honesty in the barbarous high-land-men, and bloody borderers, than ever he did in the men of that Faction.  
Thus have I given you a brief taste both of their Doctrine and Practice, concerning the opposing of Princes. But here lest this should be thought a Nationall sin, and so Jerusalem upbraid her sister Samaria; I will show unto you, that they of this faction in England had been as deep in this condemnation, but that (God be praised) they had not so much power. And besides that, some there have suffered death for their seditious practices against authority, in seeking to bring in their new Discipline, as Hacket, Coppinger, and others: You may judge of the intentions and desires of the rest, by their writings. One of them who wrote a Book, entitled, A Dialogue of whice Devils (which was a most fit Title for these men's Books, for if ever there were white Devils, or Devils transformed into Angels of light, it is in their persons, who under the pretence of Sanctity, labour to bring in all manner of disorder into the Church, and confusion into the Common wealth) That Author says expressly, that If Princes do hinder the bringing in of their Discipline, they are Tyrants, and being Tyrants they may be deposed by their Subjects. Another, who calls himself Stephanus Junius, saith, 
Miles etc.  Is is lan full for the people by force of Arms to resist the Prince, if he hinder the building of the Church. A third rails at Queen Elisabeth, for exercising that lawful Authority in causes Ecclesiastical which was united unto her Crown; resembling her unto all the wicked Kings, and others who took upon them unlawfully to intrude themselves into the Priest's office: as unto Saul for his offering of sacrifice; unto Ozias for his burning of incense; Yea, and to Nadab and Abihu for their offering of strange fire. It is well known how that Martin in his first Book threatened fists. And the Author of the second Admonition, says plainly, that There is many a thousand that desire the same that he doth, and that great troubles will come of it if it be not proviaed for. Another of that crew, directing his speech unto the Bishops, saith, that The Presbytery must prevail: 
Demonst: of discipline in the Preface.  And if it come to pass by that means that will make your hearts to ache, then blame yourselves. I could present unto you a great deal more of such stuff: but I will only allege one passage of Master Cartwright, whom for his learning I honour far above all that ever were of that faction, he saith that the Church is not in the Common wealth, but the Common wealth in the Church, and therefore, as a wise man will not frame his house to his hangings, but his hangings to his house: So the Church is not to be fitted unto the Common wealth, but the Common wealth unto the Church. Whereupon it will evidently follow, that as in his opinion there ought to be a parity in the Church, so likewise a parity in the Common wealth: so that it is more than manifest that the thing which they aim at, is to have no King at all. And therefore it is remarkable, how that the Traitor Calderwood in his blasphemous Book, called Altar Damascenum, doth not only rail against King James, charging him with perjury & persecution, but also doth inveigh against all Kings whatsoever, saying, Naturâ insitum est o●n●bu● reg●bus in Chris●um odium. It seems this mad deg did not remember Gods promise made unto his Church, That Kings should be her Nursing-fathers', and Queens her Nursing-mothers': And God who is never worse than his word, hath made his promise good; for never were there so great Instruments for the propagation of the Gospel, the enlargement of Christ's kingdom, and the procuring of the peace of the Church, as Christian Kings have been; and amongst them all, never any more than our most gracious King that now is, and his most renowned Father, whom those men did so much oppose and traduce.  
But what do I need to remember matters of old: for the Children are worse than the fathers, and their present practice now in Scotland, doth surpass all the in quities of their Fathers, and will make them to be forgotten. Now Bishops and conformable Ministers, whose persons had wont to be esteemed sacred, are stoned, beaten, wounded, and dragged out of their Pulpits: a thing which was never used by the Heathens against their Priests, of what lewd condition, or quality whatsoever. And yet those are they who swear to be good examples to others of all godliness, soberness, and of every duty they own to God and man. Now what Godliness, Soberness, or righteousness hath been in such proceed, the like whereof hath not been heard amongst the heathen; Let all the world judge. Before they had wont to assault us only, with their tongues which are sharper than arrows, and with their pens which are as light as Geese quills: But now they are come (as Tettullian says) A stilo ad machaeram, from words to blows. That we may say with Bernard Leones evasimus sed incidimus in Dracones. We escapd the mouths of Lions, but have fallen into a den of Dragons; for these sure are Cerastes, Fiery flying Dragons. But would to God their madness had stayed here: They have not only done wrong unto God's Prophets; but also touched his anointed, entering into a mutual league and covenant against him, arming his Subjects, taking Oaths of them to maintain their cause, blocking up his Castles, refusing all his Majesty's most gracious offers for peace, and indeed proclaiming a plain defiance unto him. Good God Can they be Christians that do these things? Or have they any warrant for this out of God's word which commands us to be subject to Superior powers, and that for conscience sake, even then when all Kings were enemies unto Christian Religion? Or have they any example for those proceed out of Pious antiquity? The Christians in the Primitive Church when they were led as sheep to the slaughter all the day long, and suffered the most exquisite torments that could be devised; Yet would never take Arms for to resist the Prince; but put on this resolution, Arma nostra preces & Lachrymae. Yea, when these persecuting Emperors, had occasion of war against the barbarous nations, the Christians were the Emperor's best and most faithful Soldiers, so terrible unto their enemies that they were called the thundering Legions. And S Austin doth highly commend them for their faithful service, unto the heathen Emperors, who did most cruelly spill their blood, only for their profession of Christ. And let no man say, it was for want of power, that they did not defend themselves by arms; for it is well known, that if they had thought it lawful to resist the Emperor by Arms; they were of that number, power, and resolution, that they had been able to have shaken the foundations of the Empire. But now it seems that these men of whom I speak, have learned another Divinity, and think that they are bound to stand to the defence of their dread Sovereign, the King's Majesty, his person and authority, in the defence and preservation of the true religion (as they have expressed in their late Printed confession of faith, whereunto they have sworn) so that they do plainly insinuate, that they are no further bound to defend, the King's person and authority, than he doth stand in the defence of the true Religion; And that only must be accounted the true Religion, which they themselves do best like of: If the King will not maintain that, then for all this last Oath, they are freed from their Allegiance, wherein they have more than justified the jesuites in all their rebellious practices, and the jesuites can well tell how to take advantage thereof: for it is not long since a jesuite wrote a Book, in the defence of the Loyalty of their Order, alleging that Protestants had allowed the rebellion of Subjects against Princes, as much as any of their Order had done, and gives instance in Buchanan, Knox, and Goodman. But Andreas Rivetus a Professor of Leiden, answering the jesuite, doth profess, that all Protestants do condemn that doctrine, and ascribes the rashness of Buchanan and Knox, Praeferbido Scotorum ingenio & ad audendum prompto And now it fears me, that ere it be long another jesuite shall publish a Book to prove that the present insurrection in Scotland, is a greater rebellion, than was the Papists Gun-powder-plot: in regard that the Gun-powder-Treason was but the act of a few discontented Gentlemen, and the thousand Papist in England not guilty of it; but in the present Rebellion of the Puritans, they have engaged a great part of that Kingdom, and many who indeed know not what the matter means, and so that this may be called the common sin of that Sect, whereas the other cannot be charged upon the Religion of the Papists.  
But you will say, it is Religion that moveth them: What? did ever the true Religion allow of rebellion? Tantum Religio potuit suadere malorum? I know they pretend the defence of the national confession of their Church, and the Oath received by their forefathers in the Year 1581., by the King's example and commandment. But if it be so I will subscribe their Covenant also, which is the greatest curse I can lay upon my mortal enemy. Therefore to take away that vain pretence, wherewith they blind you and many other simple people; I will here make it evidently appear, First, that that negative Confession whereunto they did swear in the year 81, is not the national Confession of the Church of Scotland, and Secondly, that the Oath which they have now administered is not the same, which the King, his Family, States, and Subjects, did swear at that time; But Substantially different from it in many points.  
And first, that Negative Confession is not the national Confession of the Church of Scotland: But the national Confession is that, which twenty years before, being penned by Mr. Knox, and his fellow-ministers, and containing the positive grounds of Divinity; was approved by the Parliament held in the year 1560; and afterwards was ratified by a Parliament in the year 1567., and registered in the body of that Act of Parliament, and so confirmed by a number of Parliaments since that time. The same is likewise received into the body of the Confessions of all the reformed Churches, and acknowledged for the Confession of the Church of Scotland. But as for that Negative Confession, consisting in the abjuring of Popish errors, and penned by Mr. Craig, for the detecting of some disguised Papists, who by Equivocation, or out of hope of Papal dispensation, did for fear of the Laws, subscribe unto the former confession; That negative confession (I say) was never confirmed by any Parliament. What Confirmation it had, was only from the King's mandate, whom they procured not only himself to swear and subscribe; but also to command all his Subjects to do so. But here I pray you to consider first, What age the King was of then: not full Fifteen years, by four months. And how easy a matter was it to abuse his tender youth? Let us therefore appeal from K. james a minor, unto himself when he was of riper years: And we shall find that he did utterly disallow of that fact, insomuch, that in the Parliament held the year 84. he procured the first confession to be confirmed; but without any mention of the latter, and so in diverse Parliaments following. And in the Conference at Hampton Court he did fully manifest his dislike of that Negative confession, saying that Mr. Craig with his I renounce, and I detest, did multiply so many particulars, that simple people were not able to conceive; And so being amazed did either fall back into Popery, or remain still in their ignorance: And (saith he) If I should hold myself to that form, the confession of my faith must be in my Table-book and not in my head. So that it hath no civil confirmation at all. But you will say that a Synodical confirmation, by a general Assembly held at Edinburgh, another at Glasgow: whereunto I answer, that the act of the Synod had only relation unto the King's mandate: For thus the words run. Forasmuch as the King's Majesty hath set forth and proclaimed a Godly Confession of faith— This present. Assembly doth appoint that all Ministers shall conform themselves thereunto under pain of deprivation. So that whatsoever strength is in the Synodical confirmation depends upon the force and vigour of the King's mandate; while that was in force, the confirmation of the Synod was in force; and that being expired, the confirmation of the Synod is likewise expired: But the King's mandate is expired, because upon mature judgement he did retract and disallow it in his life time, and though he had not, yet the same being a personal act of the Kings without the consent of the States of Parliament, is now certainly expired with his royal breath: For Mortuo mandatore expirat mandatum. So that indeed this Confession which they now urge so violently upon the King's Subjects, hath no legal confirmation at all. And as it hath no confirmation, So it never had the honour to be received into the body of the Confessions of reformed Churches, as was the former Confession; neither indeed was it worthy; for it is not a Confession of faith at all; but a Confession of unbelief: The author tells us not what he doth believe, but what he doth not believe. And I hope you will all confess, that faith consists in assenting to revealed truths, and not in dissenting from errors. Besides is it not more fit, for a Minister to teach his people positive truths of Christian Doctrine, then to spend his time in telling them of unknown heresies?  
And as that Negative Confession is not the national confession of that Church, so the Oath that is now ministered, is not the same with that which was received by the King's Majesty and his Subjects in the year 81 as is pretended: But is substantially different from it in many respects.  
1 In the former Oath or Covenant, they did swear with the King and by his commandment, and their is no doubt but it is most lawful for Subjects, (if the matter of the Oath be true and Lawful) to swear by the commandment of the king, to whom primarily and Originally, belongs the power to minister an Oath, and to others only by Commission and power delegated from him: But this new Oath, is not only without the King, but against him, and flat contrary to his commandment; For since the time that his Majesty manifested his Royal pleasure, requiring them to renounce their covenant, they have proceeded and sworn many thousands of people. So that I am sure by the Laws of our Kingdom they are in a great Praemunire.  
2. In the first Oath or Covenant, there is no bond of mutual defence. But in this new Oath there is a bond of mutual defence of one another, Against all persons whatsoever, the King himself not excepted.  
3. Although there had been such a bond of mutual defence in the former Covenant, yet ought it not to be in this: for Subjects may lawfully make a Covenant of mutual defence by Arms, by the consent of the King who only hath the power of the Sword within his dominions; But they who made this late Covenant had not the King's consent: but did it contrary to the Kings express will and pleasure: wherein they have violated the laws of their own kingdom which they were bound to maintain: for by an act of Parliament Anno 1585., all leagues or bonds of mutual defence made without the privity and consent of the King are expressly forbidden. And as in this respect their Covenant is contrary to the Laws of their kingdom; So I am sure it is contrary unto the Law of God; for I never knew any Divine who doth not maintain that unto the undertaking of a just war, there is required not only a good cause, but also lawful authority. A just cause of war doth not warrant every man to undertake war, though against a stranger, (much less against the King, against whom no cause, though never so just, can make a war undertaken by his Subjects warrantable) But a just cause doth only warrant the King, or supreme Magistrate, in whom authority is originally and Primarily; and without whose commission the Wars undertaken by private men, are no better than robbery and murder. That rash and heady adventure of the Israelits against the Canaanites. Num. cap. 14. v. 44. was without authority; for neither Moses nor the Ark went up with them: and therefore Moses doth call their attempt a presumption; and they prospered accordingly, for they were smitten unto Hormah, a name answerable unto the event, namely destruction.  
Lastly, this Oath is not the same with the former, because it contains not only the old Covenant, or confession; but also their own interpretation of it: For they do plainly insinuate, that Episcopal government, and the 5. Articles of Perth, are abjured in that Confession. Now it is reasonable, that a few factious spirits who are the Authors of this conspiracy, should take upon them to interpret a Nationall confession, and obtrude their interpretation upon the whole Church, forcing all men to swear unto it? This were too much though their interpretation were true, because it wants public authority and approbation. But indeed the interpretation is most notoriously false, and like the gloss of Orleans which destroys the Text. Episcopal government is not abjured in the Negative confession, nor so much as mentioned. If any man shall say, That Episcopacy is included under the Pope's wicked Hierarchy, which there is denied; he will prove himself ridiculous: for it is well known unto all that ever looked into the Ecclesiastical history, that the Church was governed by Bishops, 600 years before the Pope's wicked Hierarchy began. And as that government was not abjured, so neither is it any innovation at all: for it is evident that in the year 81. they had Bishops, and it is yet to be seen registrate in the Books of Council, and subscribed by the Commissioners for the time, how that but a little time before the publishing of that Confession, the general Assembly did agree with his Majesty's Regent's in his minority, 
King's declaration.  that the estate of Bishops (which is one of the estates of Parliament) should be maintained and authorized: But about four or five years after, about the year 83. the general Assembly took upon them, contrary to their own subscriptions, to discharge the estate of Bishops, and to declare the same to be unlawful; commanding all the Bishops in the kingdom to dimit their places and Jurisdictions, under pain of Excommunication: and in like manner commanding the King and his Council under the like pain, not to choose any others in their place. But when that wise King saw their proceed, and how they took more upon them then ever the Bishops had done; and under the pretence of their new discipline, trod upon his Sceptre, labouring to establish an Ecclesiastical tyranny of infinite Jurisdiction: and perceiving withal, that their new erected government was the mother of all faction, confusion, and rebellion; And that it tended to Anabaptisme and popularity; and to the overthrow of his State, Crown and kingdom: 1584., he called a Parliament, and by the consent of all his States he overthrew their Presbytries, and restored again the Bishops to their places. But indeed at that time the Sons of Zerviah were too strong for him that he could never invest the Bishops with their full power and authority, until that happy time that his Majesty came unto the Crown of England: And then not long after by a free General assembly held at Glasgow, he did not erect, but ratify and confirm the estate of Bishops, The acts of which Assembly were immediately after confirmed by Act of Parliament, So that Episcopacy is no Innovation, as is pretended in this last Oath.  
And as for the 5. Acts of Perth Assembly, they were never intended to be abjured in the Negative confession: for there is no mention of any of them; neither can they be comprehended under popish rites. Kneeling at the Communion, is no popish rite, for I have upon another occasion proved it to be the gesture used in the Primitive Church at the receiving of the Sacrament; And that the first that ever did sit after their fashion was the Pope, to express his state; So that we may justly charge them, that the gesture which they use, is abjured in that confession, amongst the rest of popish rits. The Five Holidays established by the Assembly of Perth, are not Popish rites; but such as were observed in the Church, since the days of the Apostles, as may appear by that bitter contention, between the Eastern and Western Churches, about the observation of Easter. And as for the other three Articles, for private Baptism, the Communion of the sick, and Confirmation of Children; There is no man in his right wits who will not acknowledge that they were in use many hundred years before Popery was hatched; and are in themselves things not only lawful and expedient, but in some cases necessary.  
But yet they will say, that these things are abjured in general terms, when they swear to continue in the obedience of the doctrine and discipline of that Kirk. For answer whereunto, I shall desire you to consider First, that they say not they will continue in the present discipline of this Kirk; (as these new men do interpret it) but indefinitely, that they will continue in the discipline of this Kirk. Secondly, albeit they had said so; yet by the discipline we must understand that discipline, which was established by authority and Law; And not that which was violently brought in by some factious Ministers and their adherents. Now I have showed that Episcopal government was ratified and confirmed by diverse Acts of Parliament; but never dissolved by any: and that their Presbyterial government was put down by act of Parliament; but never established by any. Thirdly, say that by discipline, we should yield to understand, that discipline which then was used, though brought in by private authority: Yet certainly it ●●s never their intent to swear to maintain that discipline in all particulars without alteration or ad●●tion: for such an oath had been simply unlawful; because that thereby they should have made a perpetual Law concerning ceremonies and rites, which 〈◊〉 themselves and must be changeable according 〈◊〉 the Exigency of the times. And so if that inter●●●tation which is now given of the words, were ●●…e, it would follow;  
1 That their negative Confession were directly ●●ntrary unto their positive Confession, which is the ●nly true Nationall confession of the Church of Scotland; For in that confession, in the 20th Article, touching matters of Policy and order, they say: Not that we thirk that one policy and one order in Ceremonies can be appointed for all ages, times and places: For ●s Ceremonies such as men have devised are but temporal, ●o may and ought they to be changed, when they rather suffer Supersition, then that they edify the Church using the ●ame. So that by these men's Interpretation, here is Confession against Confession: The positive Confession declares matters of Policy and order to be alterable, and such as upon occasion both may and aught to be changed: But these men do so interpret the negative Confession and Covenant, as if they were bound by an oath, to preserve the same Orders that were used in the year 81. inviolably for ever.  
2 Such an Interpretation is against all right reason; For the condition of the Church being changeable, the same Orders cannot be convenient for her at all times: As the same policy is not fit for the Church in all places, so neither for one and the same Church at all times.  
3 Such an Interpretation shall condemn the practice of the ancient Church, which did upon occasion often change her rites, as namely dipping in Baptism, which she changed from once into thrice, and again from thrice into once.  
4 It is contrary to the Judgement of all Divines. Mr. Calvin tells us that In external discipline and Ceremonies Christ would not particularly prescribe what we sho●… to follow, Quod istud pendere a temporum varietate pravideret. And again he saith, That sometimes it profiteth and is expedient that there be a difference in these things, lest men should think that Religion were tied unto outward Ceremonies. And indeed, to make the Rites of the Church unchangeable, were to confound matters of Doctrine, and matters of Discipline, matters of Faith, and matters of Order. The rule therefore of Tertullian is infallible; Regula fidei immobilis, irrefragabilis, Caetera disciplinae admittunt novitatem correctionis.  
5 If they had sworn (as these men would have it) to maintain their discipline which they then used without alteration or addition, like the Laws of the Medes and Persians; Then had they ascribed unto themselves an absolute perfection, more than ever did the Pharisees in Christ's days, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after, or the Popes of late, since they established their own infallibility. Surely the contrivers of the first Confession, did manifest a great deal of more modesty in their Preface. Protesting; that if any man shall note in this our Confession, any Article or Sentence repugnant to God's holy Word, and do admonish of the same in Writing, we by God's grace do promise unto him satisfaction from the mouth of God, that is, from his holy Scriptures, or else, reformation of that which he shall prove to be amiss. And are these men become wiser than their Fathers, to think that nothing which they did, could be amended?  
6 That could not be the meaning of the first Oath to maintain their discipline in all points without alteration: For they themselves during the days of the Presbytery did change many things, and that as I believe without violation of their Oath. Sometimes their Lay-elders had voice in the Presbytery, afterwards the Ministers perceiving the inconvenience, restrained them to their Parish-sessions: Sometimes it was made altogether unlawful to bury in Churches; afterwards they did permit it. And if I had the inspection of the Book of the Acts of the general Assembly which I have not seen these four and twenty years; I would make it appear that every Assembly, did either alter or add something in matters of discipline. Finally, How could they Swear to maintain that discipline in all points, when there are many things in their new found discipline, whereof they were not agreed, nor are to this day? as namely, Whether Pastors and Doctors be one office, or distinct; And if distinct, Whether Doctors have any voice in government: What is the Office of Deacons, and whether they may give a voice in the consistory with the rest: Whether their ruling Eldermen be Ecclesiastical persons or Laymen: Whether their Office should be only annual, or during life: Whether those Elders should have a voice in the election, Ordination, deprivation of ministers; and in wielding of the keys for Excommunication and Absolution.  
By all which it is more than manifest, that the meaning of these words in the former Oath, [We will continue in the obedience of the discipline of this Kirk] is not that they would observe the same discipline then used in all particulars, without alteration or addition: for so their Oath must be contrary to their Confession of faith, contrary to right reason, to the practice of the Primitive Church, to the opinion of all Divines, yea, contrary to their own practice, and indeed such an Oath, as were both unlawful and impossible to be observed. And unless that Interpretation be allowed them, that Oath makes nothing either against Episcopacy, or the five Articles of Perth, we must therefore find out some other meaning of these words of the Covenant. It is a rule in the civil Law; Semper in dubijs benigniora sunt praeferendae, And again, Non sunt reyiciendae leges quae interpretatione aliquâ possunt convenire. If any thing, Fact, writing or Law may in reasonable construction admit two interpretations, the best and mildest is ever to be received. But the words in the former Oath may admit a good interpretation, namely they did swear to continue in the discipline of that Kirk, in regard of all substantials, viz. for administration of the Sacraments, and wielding of the Keys for binding and losing of sinners, and that for the particular determination, of person, time, place, and outward form of administration; They would observe the discipline of that Kirk, which should be from time to time lawfully established. And therefore it is (as I observed before) that they did not say The present discipline of this Kirk. And by this Interpretation which is the only reasonable sense of these words that can be given; they are all bound by their national Oath, (as they term it) to submit themselves to Episcopal government, and the Articles of Perth, which were lawfully established, and are now a part of the Discipline of that Church.  
Thus have I shown that this late Oath is substantially different from the former: in that now they do not swear with the King, but against him; It contains a bond of mutual defence of one another; It inables Subjects to take Arms without lawful Authority, and contains such an interpretation of the Old covenant, as is manifestly false. In all which respects, the Oath is unlawful: But yet to convince them further of perjury I will show unto you, that they have not observed any of these conditions which God himself requireth in an Oath. In the fourth of jeremy and second verse: Thou shalt swear the Lord liveth, in truth, in judgement, and in righteousness. In truth, and therefore not falsely; In judgement, and therefore not rashly: In righteousness, and therefore not lewdly nor to a bad end. We must swear in truth and not falsely; for the Lord himself saith, Ye shall not swear by my name falsely, Levit. 19.12. The only true matter of an Oath is truth, but all the grounds of this last Oath, are notoriously false, as namely that the Negative Confession, is the Nationall confession of the church of Scotland: And I have showed that to be otherwise. That this Oath is the very same that King james and his Family did swear: And I have proved that not to be so. That Episcopacy and the five Articles of Perth are innovations abjured in the former Oath: and I have manifested that to be evidently false. Finally, That what they do is to avert, The danger of the true reformed religion, of the King's honour, and of the public peace of the Kingdom. When as indeed they could not have taken a course more to endanger the true Religion, wound the King's honour, and disturb the public peace. So that in this late Oath there is no truth. Again, We must swear in judgement, that is, out of a certain knowledge of the thing which we swear. We find in the fifth of Leviticus, that when a man did swear that which was hid from him; It was a sin for which a Trespasse-offering was to be offered. And now they have sworn unto many things which are hid from them, and whereof they could have no certain knowledge; for they could not know that the Negative Confession is the National Confession of that Church; nor that this Oath is the same with that which the King did swear; nor that Episcopacy and the five Articles of Perths' Assembly were abjured in the former Oath: For I have evidently proved all these to be false. Besides, in the Catalogue of errors renounced, there are many things which common people cannot understand, as namely, I would gladly know, how many amongst that multitude who have sworn this late Covenant, do know what is Opus operatum, abjured in the Oath. It is wisely provided in the civil Law, that none should be admitted to swear, who are not of some reasonable understanding, and therefore no Idiots, nor mad men, nor children are admitted to be witnesses: But in this last Oath they have sworn many thousands who have not so much knowledge of an Oath, of Religion, or of the confession of Faith; as a child of seven year old. And therefore they do not swear in judicio. Lastly, as we must swear in truth, and in judgement, so also in righteousness: As the matter of our Oath must be true, and our knowledge of it certain: So we must swear unto a good and lawful end: For to make the name of God a bond to do evil, is a sin out of measure sinful. But the end of this last Oath is most unlawful, even to arm Subjects against their Prince, and pull down Orders established by Laws, whereby they make that which should be Sacramentum pietatis, to be Vinculum iniquitatis. These Oaths we call Juramenta latronum, such as thiefs and robbers take to be true one to another: For they do not only join hand in hand (as Solomon tells us) but do even also by Oath bind themselves to do mischief. 
Prov. 11.2. Nehem. 6.18.  Tobiah the greatest hinderer of the Temple, had many in Judah his sworn men. Further, as they have not sworn neither in truth, in judgement, nor in righteousness: So there are many who have sworn this Oath, who before did receive the Oath of the King's Supremacy, and of Canonical obedience, and conformity to the Articles of Perth: So that here is Oath against Oath. Belike these men do challenge a Papal power to dispense with Oaths. All these things being considered, I have discovered as much perjury in their Oath, as can be committed in a promissory Oath. And then we know that the rule in Divinity is, Paenitenda promissio, non perficienda praesumptio. And surely since this is a swearing age with them, they may do well to swear once more, that they will never swear so again. When David had made a rash Oath to destroy Nabal, in cold blood he did choose rather to break his Oath then to keep it. And I think there is no Divine who will not say, that Herod had better broken his rash oath, then cut off john Baptists head. And yet I must tell you, it is not altogether so heinous a crime to take a head from a Prophet, as to pull a Crown from a King's head.  
And now have I taken from them all pretence of Religion, (which is not fit to make a cloak for such knavery) by showing that the Negative confession, is not the Nationall Confession of the Church of Scotland; and that this Oath is not the same which was sworn An. 81. but an Oath in many respects altogether unlawful: And finally, that Episcopal government, and the Articles of Perth are not abjured in the Negative Confession. I will now guess what are the true causes that set them on work, not using light conjectures, but building upon more than probable grounds.  
1. That which sets the Clergy on work is Self-love, 
De civet. Dei Lib. 14. cap. 28.  which (as S. Austin says) did build the City of the devil. It is pride, singularity, ambition, and the desire of popular applause. They cannot endure to be subject to a Bishop, esteeming themselves men of greater gifts and perfections, than those who are appointed to be their Bishops, and so They perish in the gainsaying of Core. You know that Core's sin was disobedience: he would not be subject unto Aaron appointed his Superior by God, nor to Moses either who swayed the Sceptre: So they by their good will, will not be subject either to Bishop or King. This pride hath been the occasion of many heresies in the Church, as will evidently appear unto those who read the Histories of Arius coveting the Bishopric of Alexandria: of Donatus labouring to have been Bishop of Carthage: of Novatus desiring a Bishopric in Italy: and of Aerius contending with Eustathius for a Bishopric in Pontus. These men affecting these honourable places, and receiving their several foils, when through ambition they could not get the places they sought for in the Church, they laboured to gain honour another way in their several Synagogues. So I could tell you of a man, who is now a ringleader of the faction in Edinburgh, and hath publicly preached the King to be a Papist, and when his Majesty desired them to renounce their Covenant, promising them all reasonable satisfaction in other things: he in a Sermon compared his Majesty unto an Italian who promised mercy to his vanquished enemy, upon a condition that he would renounce Christ, which when the Caitiff had done, presently stabbed him to the heart, saying, I hope now I have killed you both soul and body. Yet this man within these two years was an earnest suitor for the Bishopric of Argyle, 
M ●. Henry Rollocke.  and was recommended for it by many of the Bishops of that Kingdom; but missing thereof, the same humour which possessed Arius, Donatus, and the rest, doth now also work in him.  
2 That which sets the Laymen on work, is covetousness: amongst whom not a few would gladly pray upon the Bishoprics, as their Fathers did upon the Abbeys. This was observed by M. Cartwright, and the Author of the Ecclesiastical discipline of their Lay-followers in England; And, (I must needs think that they of Scotland, as they are of the same religion, so they are of the same mind) Whilst they hear us speak against Bishops and Cathedral Churches, 
Discipl. Eccles.  (saith the Author of the Ecclesiastical discipline) it tickleth their ears, looking for the like prey they had before of Monasteries: Yea, they have in their hearts devoured already the Church's inheritance. They care not for Religion, so they may get the spoil. They could be content to crucify Christ, so they might have his garments. Our age is full of spoiling Soldiers, and of wicked Dyonisians, who will rob Christ of his golden coat, as neither fit for him in Winter nor Summer. They are Cormorants, and seek to fill the bottomless sacks of their greedy appetites. They do yawn after a prey, and would thereby to their perpetual shame, purchase to themselves a field of blood.  
3 I may more than probably conjecture that they have another aim, even such as was jeroboams' aim: When he had drawn away the ten Tribes from the house of David, he said in his heart If the people go up to jerusalem to worship, their heart will return again unto their Lord Rehoboam; And therefore he erected two golden Calves, and said unto the people, It is too fare for you to go up to jerusalem: These are the gods that brought you up out of the land of Egypt. So those men intending to draw away the King's Subjects from their Obedience, and perceiving that if they should join with his Majesty's good Subjects, in the true and orderly worship of God, that their heart would return again unto their Lord the King: They have devised an Idol of their own brain, like joroboams' Calves, even their Presbyterial discipline, and cry that up as the only true worship of God.  
And yet I hold not them all to be alike guilty; but that many of them, yea the fare greatest part, have not as yet learned the deepness of Satan. We may distinguish them into three degrees. The first sort, are they who have contrived the plot, are the ring leaders of the faction, the seducers of others, and so dogmatizing heretics. For these I can make no excuse; but leave them as wild Asses to be spoken within the month of their affliction. The second sort, and the far greatest number, 
2. Sam, 15.11.  are those who have been seduced by them, like those Two Hundred who followed Absalon out of Jerusalem knowing nothing of his Treason. They have been drawn to dance after their pipe, though they understood not the Spring; and have been carried headlong with it, before they knew well what they did: And all under Godly pretences. For they were made to believe that the very state of Religion, Church, and Kingdom; did depend upon this New Covenant, and that all men were bound in conscience, to defend the Nationall confession of faith, and the Oath sworn by their forefathers. Besides it is a plausible matter with the people to hear them depraved, that are in authority; but especially to understand of any liberty or power, which may appertain unto themselves. Furthermore also it is not unknown to any of Judgement, how much the profession of extraordinary zeal, and as it were contempt of the world; doth work with the multitude. When they see men go simply in the streets, and bow down their heads like a bulrush, though their inward parts burn altogether with deceit, wring their necks awry: shaking their heads, as though they were in some present grief: lifting up the white of their eyes sometimes, at the sight of some vanity, as they walk, when they hear them give great groans: Cry out against this sin and that sin, (not in them their hearers, but in their Superiors) and finally, make long prayers, (under colour whereof they devour not only the houses of Widows but of married folks too) When, I say the multitude do hear and see such kind of men; They are by and by carried away with a marvellous great conceit and opinion of them, and with such shows have these Pharisaical teachers drawn the multitude after them, who have not their senses exercised to discern between good and evil: but judge only by the outward appearance. If they should judge them by their fruits; they should find them to be very fare from the true Religion. S. james hath given us a most full description of the true religion. 
jam. 3.17  The wisdom that is from above, is first pure, then peaceable, Gentle, and easy to be entreated, full of mercy, and good fruits, without judging, and without hypocrisy. Whereas Solomon describes wisdom to have built her a house with seven pillars: So the Apostle describes this heavenly wisdom, (which is the true Religion) by seven properties, neither of which will agree with their religion. It is not Pure; For therefore is the true religion called pure because it alloweth of nothing which is not in itself just, lawful, and honest. And hereby Lactantius proveth against the Gentiles, the verity of the Christian religion. But their Religion alloweth of many things, which in themselves are neither Just, lawful, nor honest, as namely, Usury, Sacrilege, disobedience to lawful authority, and rebellion against Princes. Again, is not peaceable; for these men are the incendiaries of Christendom, as if they had come to set fire upon the Earth. Not gentle, For they are more austere in their carriage, than ever was Cato. Not Easy to be entreated; for they will neither be persuaded by their friends, nor commanded by their superiors, to do any thing, but what they will, squaring themselves by that old rule of the Donatists, Quod volumus sanctum est. Not full of mercy and good fruits: For they are all for sacrifice, nothing for mercy; All for the duties of the first Table, neglecting the duties of the second: Their faith hath drowned their charity: For we have known them pull down many Churches, and yet build but a few Hospitals. Not without Judging: For of all men living they are known to be the most rigid censurers of others. And consequently they are not without Hypocrisy: For that is the true note of an hypocrite when one, (as our Saviour saith) can spy the mote that is in his brother's eye, and not discern the beam that is in his own. And yet with their pretence of piety they have deceived a number of simple people. But there is yet a third sort, who have subscribed the Covenant against their conscience, only for fear of a Massacre, which they had just cause to suspect, when a Catalogue was taken up of the names, what in every Parish, of those who refused to subscribe. And now, I pray you, what is become of their plea of Christian liberty? For when we did press them to conform themselves unto the Orders of our Church, they alleged that it was contrary to Christian liberty to enforce men to the doing of any thing against their conscience, and that a man should be fully resolved in his own mind of the lawfulness of that which he doth. And yet we did urge men only under pain of suspension and Excommunication; and that after much patience and forbearance; using withal all fair means to persuade them. But they compel men to subscribe with them against their Conscience, by Pike and Pistol, threatening no less unto the refusers than loss of life, goods, and lands. By this ye may judge of the sincerity of their actions, and what they would do in other places, if they should once gain the power into their own hands.  
All this pains have I taken, to detect these men and their proceed, to the end that I might draw you off from their faction: For who would be in love with that Religion, whose bond is Perjury, whose badge is Rebellion? Therefore, come out from amongst them and separate yourselves; Be not partaker with them in their sins, lest you receive also of their plagues. Manifest your dislike of them & their proceed, by conforming yourselves absolutely unto the Orders of this Church in all things, and think not to halt any longer between God and Baal; Neither be afraid of their power; for howsoever they prosper for a time: It is but a Summer storm, Nubecula est & cito pertransibit: You may assure yourselves that in end they will not prevail: 
1 Sam. 2.10  For that God by whom King's reign will give strength unto his King, and exalt the horme of his anointed: He will scatter the people that delight in War, even make the hearts of the Canaanites to melt, and their joints to tremble: 
Psal. 91.16.  But will satisfy the King with long life, and show him his salvation.  
And now I have wearied both you and myself with a long Speech. I know there are many here who think I have spoke too much; But I could not have said less, and manifest my fidelity to God and the King. And if it be true which is grown unto a Proverb, that Leves loquuntur curae, ingentes stu●ent: No man can expect that my Speech should be eloquent: For I protest before God, that I have spoken out of the grief of my heart, and the very anguish of my Soul. When I consider the fearful afterclaps that are likely to ensue: It fears me, that our sins are come unto a full Maturity, and that we are ripe for God's Sickle to reap us. I dare not say with St. Paul, that I could wish myself Anathema, or separated from Christ for my Countrymen: But I can say with a sincere heart, that I could be content, my life were given in a Sacrifice, so that could procure the peace of the Church, redeem his Majesty's honour, which is so deeply wounded, and preserve my native Country from destruction. And therefore I beseech all you who bear good will unto Zion, that you would apply all your endeavours, for quenching of this fire; especially labouring to reclaim them who are committed to your charge: And of some have Compassion, 
jude vers. 22.23.  making a difference: and others save with fear: Pulling them out of the Fire. And let all of us be instant with God in Prayer, lifting up our hearts and our hands to the heavens, and beseeching him who is the Author of peace, and lover of Concord, that he would be pleased to open the eyes of that people, and turn their hearts, that they may acknowledge their duty to God, and to his Vicegerent. Amen.  
FINIS.