T●● Course of Conformity As it 〈◊〉 proceeded, Is concluded, Should be refused. PSALM. 94.20. Shall the throne of iniquity have fellowship with me, which frameth mischief by a law. Printed in the year 1622. THE PREFACE TO THE READER. IN the restless revolution of this troublesome 〈◊〉 driving every person and purpose to their app● 〈…〉, all being under vanity, one generation passe● 〈…〉 other succeedeth with as many grievous novelty 〈◊〉 ●ge alterations: Mutation the inseparable companion of ●●●●on, like a Princess presuming upon the kingdom, kirks, and families of the earth. But by the sovereign providence of that unchangeable God, who directeth the steps of man, and ●●th put in his own power the time to plant and the time to pluck up that which is planted, is so oversweyed & in the most variable and different humours of men so limited, that some as the scoffers of the last days, laughing at mutation, say, Where is the promise of his coming: Others to wit, the wicked man in his prosperity, persecuteth the poor, saying he shall never be moved: A third sort, viz. the slavish , like soft wax, flexible to every n●w form, boweth to mutation, making her variant colours his crown and contentment: And the best sort, the wise Christian, hating change, and loving constancy, striveth to walk circumspectly, redeeming the time from the dangerous currant: All these, and others whatsoever, whether by sin irregular, or by grace sincere and strait, by supreme wisdom, are so disposed that they must needs serve the holy projects of justice and Mercy for the honour of God, and salvation of his chosen. In this continual course Mutation so prevaileth upon succeeding generations, that as they are distant from the first times, they decline from primitive innocence, and as they approach to the later days, they participate of their evils. Yea so forcible is Defection (the daughter of this Mutation) in the congregations of the faithful, that the vacant places of the righteous departed are seldom or never filled again, their labours followeth them, and they are forgotten. If the church be in Egypt, joseph dieth, and there ariseth a new king there who knew not joseph. When the people enters into the land, josua and that generation is gathered to their fathers, and another generation ariseth up after them which neither knoweth the Lord, nor the works which he had done for Israel by Moses and josua, in Egypt, at the red sea, in the wilderness, and at the entrance into the promised land. And in the land itself, after Athaliah's troubles joash, whose life was saved by jehoiada, and in whose days he did that which was righteous in the sight of the Lord, after his death h●arkneth to the Princes who make obeisance to the King, and leaving the house of the Lord God of their fathers, serve idols, but joash remembreth not the kindness done by jehoiada, but slayeth his son. As by these strange alterations fearful eclipses were brought upon the face of common honesty, likely to banish religion out of the earth, so under the ends of the world surpassing the preceding generations in love decayed, and iniquity multitiplied, if it were not the rich mercy and undeserved love of the Lord not to suffer the rod of the wicked to rest upon the lot of the righteous, but now and then in the midst of confusions brought on by Mutation, to refresh them under the sweet shadows of peace and prosperity, the very elect could hardly escape. If adversity bear the sway, the people of God are in hazard to put out their hands to evil: and if prosperity prevail, than the kingdom of heaven is likened unto a man who sowed good seed in his field, but while men slept, his enemy came and sowed tares among the wheat, which may not be gathered up till the harvest, lest the wheat also be rooted up with them. When the Lord his field shall be once infected with such venomous mixture of false teachers, & their foolish disciples, renouncing their own liberty, & slavishly submitting themselves without trial to follow their seducers in lasciviousness and avarice for achieving their own vicious hopes, if Israel were not poured from vessel to vessel, they should freeze upon their dreggs like Moab, & so lose not only their comely countenance, but the health and life of their substantial estate: the deceitful colours of these supervenient weeds so dazzling the eyes of the common sort, for the most part more natural than spiritual, and either vailed with black ignorance, or blind hypocrisy, that religion in her native simplicity & purity seemeth to them an handmaid rather than a mistress, if she be not busked with some new guise of one alteration or other. In this change, if a Priest or a Levit, or any of the ancient shall happen to weep for the first Temple, by the means of mutation thus defaced, or inquire for the old way, by ignorance in the reasonless multitude, by pride in high places, and perversity of reputed learning, he maketh himself a prey, a troubler of Israel, and not meet to live. There ariseth no small stir about that way, whole cities are filled with confusion, and the cry goeth up for the Diana of the time. If Paul himself were gotten, he would not pass with pestilent fellow, but stone him to the death before he be heard; yea when the fury of Mutation inflameth the minds of Barbarians, if they see a viper of adversity on a man's hand, they say surely he is a murderer, and if no inconvenience follow, he is a God. So madly are the hearts of men set in them, privily to blind themselves with the beams of their own particulars, and the world with open show of seeming zeal for justice and religion. The toils & toss of these Circaean changes, are ever so unsavoury to a man of a quiet spirit, that if the wronged innocence of a just cause, shameless violence done to the rights & privileges of religion, and the intolerable pride practised against famous kirks unheard, could be closed up in any tolerable silence, honest men knowing very well that the railings of reprochers never woundeth a good conscience, could rather choose to sustain a legion of bitter aspersions, for peace to preach the Gospel, then either to interrupt their own tranquillity, or give the least cause of suspicion to any, that they were brought from the sweet course of their pure, peaceable, and simple wisdom, to contend for their impured fame and reputation, and so to hinder the preaching of Christ. For what matter is it though men be despised, disgraced and scorned, so long as the Lord may be honoured thereby. But when the night of security shall be so dark, and shameless pride ascend to such a height, that not only the lower sort, but men of great spirits and places can with a deaf ear pass by the wrongs done to sincere professors, faithful ministers and martyrs of good memory, but by a sort of brutish patience, suffer a substantial truth to be borne down, and blasphemed, and for a forlorn tradition, or wormeaten ceremony shamefully shot forth; yea a settled form of godliness by long and happy experience universally approved, to be displaced for farfetched devices of needless novelties; and the best subjects, walking in knowledge of their duty, & conscientious conversation, without any just cause openly traduced, that they are not Caesar's friends, in a false policy to make the righteous cause odious to authority. If there be any children of Moses, to esteem the rebuke of Christ greater riches than the treasures of the world, or of zealous Elihu, to have his wrath kindled against violence done to a just cause, & wrongs to harmless men otherwise deserving, with what ears shall he hear the terror of that trumpet, If we deny him, he will also deny us, and the spirit of grace with courage raising his blast by a sweeter enforcement, If we suffer with him, we shall also reign together: especially now in th●se back-sliding days, when men who not only seemed most forward to root out Papists, but zealous that reformation then professed by themselves, and praised as the work of God, might stand and grow; have now by some secret (but strange) inspiration of enchanting Mutation, not only sharpened their tongues, that their words might be as the pricking of a sword, but also dippped their pens in gall to write and speak against their brethren; and for a muddy and mystical conformity (who can tell to what) but abhorred in Scotland ever since reformation, as the rest of the Roman trash; howsoever of late, without shame of contrary practices in men's own persons, hurled in again to be the wall and tower of new Episcopacy, cunningly brought in by her Intrant the constant Moderator, and solemnly set up to remain the Atlas of their kingdom, with full power of Lordly domination to be exercised over the church for the five Articles, the fundamental laws of that usurped authority, and to put forth and hold forth the lawful and necessary assemblies of the church, as enemies to the power of Princes. But contrarily both reason and experience making plain, that the kings of the earth were never pressed down with any lawful assembly Ecclesiastical or any way disseised of church jurisdiction, with which the Lord originally had possessed them: but Episcopacy, as time hath favoured her insatiable desires, by dispossessing and bringing down both kings and kirks, hath set up and holdeth up Papistry, ever evil masters, like fire and water, but never better servants then treacherous slaves lying in wait to oppress their masters. It may be that the Patroness and urgers of this course wittingly aim not at the reducing of Papistry, and for any thing yet known, charity would they should not be misdeemed in that gross sin. Nevertheless, as a certain learned man saith of some of the Ancients, that unwittingly, and against their wills, they made a way for Antichrist: so it may be feared of some so diligent to catch occasions, by envy to exclude and degrade them that are good and painful, and so ready to defend their own fault, that rather than they will leave them, they pain themselves to devise how to raise up troubles in the church, and drive men from it into conventicles and corners, very fare different from the wise Pilot, when the tempest enforceth, emptieth the ship of some things to save the rest, but they cast out the Pilots of the ships themselves, to save these Romish wares, trifles and customs, as they term them: and again so negligent to censure great corruptions in such as are praised for their readiness to admit by implicit faith whatsoever is offered, and to stand in contention about men's traditions, likely to say the church waste. Although they do not intentively seek to bring in Papistry, yet whiles in a desire thus to uphold their own Lordships over God's heritage, they press their own traditions more than the weightier matters of the law, the practice of the ceremony more than the observation of the Lords day, kneeling at the receiving of the sacrament out of the Ministers hand, more than the catechising of the people, and true meaning of the Lords institution, praising the conform hypocrite, ignorant or senseless, above the wise Christian rooted and grounded in the Gospel, they give a great hope to the limbs of Antichrist to settle their tottering kingdom, and a more easy entrance for the whole body of abominations, than they are ware of. England feeleth and feareth already, and Scotland hath cause to fast and pray, that the opinion & practice of these ceremonies may be removed as fare from them, as busking and bawling should be from chaste women. It is a prodigious presage, that statutes such as they are, and procured as they were in favours of dangerous novelties, should be more vehemently urged, and with greater rigour put in execution against the true servants of God for modest adherence to a truth never condemned, and for refusal of needless rites never proved to be lawful by God's word, nor by any good appearance like to prove profitable, than all the good statutes standing in force against idolatry and Idolaters, blasphemers and murderers, & open contemners of the Lords word and his service, as if the whole obedience of a Christian subject were enclosed in the practice of certain rites justly cast forth of this church in the ignominious dust of other errors: or Christian charity were confined to the divided brotherhoood of indifferent things .. State Divines think better of government once received, then that it should be tossed and interrupted with all the contrary tides of ritual controversies. Wisdom (say they) will rather tolerate some evil in a tried form of government, then in a government untried. Yea though a thing be well done, yet it looseth the credit, if it savour of novelty. If a man might say with an upright heart, that which I maintain is the doctrine of the holy fathers, I have their witnesses at large, taken out their own books, if for such a cause he be casten out, he may say in the joy of a good conscience, I am cast out with the Fathers. This is the case of the Ministers of Scotland standing against the Hierarchy, and the props thereof. And for this cause, with many vehement outcries are they shamefully charged with the blind accusations of disobedience to King and Kirk, of ignorance in matters of God worship, of Puritanisme, of popularity, of foolishness, striving for trifles, indifferent things determinable and determinate by the Prince, of schism tending to heresy, of trouble and sedition, of scrupulosity of conscience after all possible cours●s taken for resolving of doubts, of zealous but ignorantly so called, of hypocrisy, of niceness and obstinacy, wishing to have entered in the n●w way at first, and blushing now to change after standing so long: and ●o● th' se and many moe foul imputations unworthy to b ●am●d among Christians, peremptorily judged by such as hau● th●ir insilogismes in their h●●les, less tolerable in the church and country. Let them be charged with contempt or disobedience, that can give no good reason of th●ir doing, the world hath se●n the reasons of their doings th●s● 60 year●s and above, and the matter it s●lf● speaketh. The least brook of Papistry must be avoided by such as would not perish in the great rivers thereof: small drops make great floods: through small rifts the water soaketh in, the pump is filled, and ●h● ship is drown●d. Though the ceremonies b● small, yet the evils that rise of th●m, are not small; If they be small, there is the less hurtin leaving of them, and the more wilfulness in disgracing the service & the servants of God for them. It is to be remembered, what julian once said, If it be enough to accuse, who shall be innocent? not Moses, not Ezra, not Nehemiah, not the prophets, not Christ himself, nor his Apostles upon whom all these and many more slanders lay, But God forbidden that the servants of God should do such things; with whomsoever those things are found, let him die, and let the rest of his brethren following or favouring his course, be bondmen: But if the servants of the Lord thus slandered be sakelesse, and yet men have risen, 〈◊〉 to persecute them, & to strange from them, y●● to inflame 〈◊〉 Majesty's heart, the hearts of his nobles, judges, Barons, and people against them, let the souls of his servants be bound in the bundle of life with the Lord their God, and the soul of their enemies shall God cast out, as out of the middle of a sling. It is a dangerous case to be carried with a bend resolution to defame, and to rake together foul untruths, not considering what may be spoken most truly, nor what may be rattled out most disgracefully like a swelling brook that soon gathereth much filth. These slanderous calumnies are like a thorn standing in the hand of a drunkard; it is hard to judge whom they shall hurt. They are but a pretended quarrel against honest men by prejudice to condemn their cause before it be heard, according to the proverb, He that would have his dog killed, giveth forth first that he is mad. If these be real crimes, they are fare above the omission of a ceremony; let them be truly libelled, carefully cognosced, wisely discerned, and condignly punished. If undeserved calumnies, let the Lord impute them to none, and let no man impute them to the Lords people, their own consciences witnessing before God, that such things they never thought, but rather let them be rejected as senseless scoffings of sarcastical bitterness crossing Christianity, and contrary to gentleness and love. To bury them in silence had been their best condition, but when all means are sought to make the faithful even to stink among the inhabitants of the land, it can no wise beseem the ministerial calling to secret the truth, and by a cowardly kind of modesty to betray a good cause maliciously wounded through the sides of honest men, craftily burdened with scandals for bearing down their cause in a dangerous time. When so many not only commons in the profession, and novices in the ministry, but some great Pastors fall away no less from their wont faithfulness, then from the ancient order whereby they were kept in the course of their ministry, are now by the force of time become otherwise minded, undertaking by their public teaching and example, by their private conference, and all other means, not only to persuade this new conformity so fare contrary to the form whereunto they were delivered, but also with great hate, and unkindly carriage to their brethren and old acquaintance, to carp and quarrel, what can be most truly and modestly said or written in favours of the truth, which they best know, as if they were become their enemies, because they hold on the good way which they have left, most unjustly confining faith, love, and all Christianity, within the dark region of conformity, wherein dwelleth the divided brotherhood of that untried stranger. Again, when good people of tender hearts are boasted, alured, and every way tempted to blot their consciences with things they never knew to be profitable, nor comely in their profession, are heavily disquieted for lack of clear information to strengthen their resolution for standing in the truth against errors. Moreover, when after better sight, and more sound advisement, they who have been stolen off their feet, may ris● and repent, and by the mercy of God return again to the right way. Or when a public testimony may be given the Pentriers like Antipater writing against Carneades and the Champions of this time, who have sweat so much to cast down the holy Discipline, and to set up the Hierarchy with her ceremonial train. Or when at the pleasure of God they that now live, & such as shall come after, may be helped to see the harvest, and taste the fruit●s of necessary labours now to be tak●n against the shadow's of Papistry, which we must detest, as the body and substance of that ugly heresy. If in such a necessary time all the men of God should only lay their hand upon the hurt place, and secretly mourn, it were childish and ridiculous, the good cause being in danger, and the faithful in hazard of untimous silence. There is here from a ready mind and a good will, the wise man's aneugh, a word of peace and purity lossed, Indifferency found, and Conformity urged, to hold out old Unity, to enlarge affected indifferency, and to set up the children of absolute Conformity in the stately chairs of both church and kingdom. The full history and ample treatise of the birth, education, and high promotion of this respected couple Indifferency and Conformity, with the controversies brought in Scotland, and increased thereby, requireth larger volumes than any Aurelius of this time will be nicknamed Pupillus for necessary charges to such a work, while better occasion. This Scotized conformity for the present must stand at the pains of Archippus and Epaphras, two honest Epitomists, and venturing themselves upon the stage to be glowred upon by every evil eye, or rather casting themselves upon thorns, to be gored by every sharp tongue. They are both good Patrons where ever they be. Archippus must take heed to the ministry which he hath received of the Lord, that he fulfil it, and Epaphras a servant of Christ laboureth fervently for you in prayers, and by all means that you may stand perfect and complete in all the will of God. Archippus desirous to strengthen himself by learning, and Epaphras ready to lay out his Talon to exchange, have diligently survayed the history of the Kirk of Scotland concerning the forenamed particulars, & painfully searched the doctrine of indifferent things, shooting up in a short abridgement their best observations for present use, and clearly showing, how conformity came in by little and little without feeling, like Popery coming to perfection by ceremoniousness and Ambition, the ceremonies furnishing her with a seeming beauty to allure, and Ambition an unresistable power to afray. They intent no way to prejudge or extinguish the worthy volumes of the learned, but rather to spur men of good conscience, and meet gifts to search and set forth fully and in perfect order these worthy purposes according to their great zeal to a sound religion so long professed, and by the blessing of God upon their labours, to gain such as respecting their conscience more than their credit, with virtue's tincture shall blush after the sight of the evil they have committed, with hearty repentance turning their praise of men to the praise of God to their joy and comfort, as Augustine's Retractations are the glory and crown of all his writings. So much the rather as the causes of their yielding have been, in some lack of acquaintance & sight of the matters in question: in others simplicity, presuming that nothing would be required, but that which they might safely yield unto: in a third sort, a desire to be employed in the service of the church, thinking it more easy to bear these corruptions, then to abide rigour: and a fourth sort deceived by policy, thinking that their yielding with protestation should limitate to them the ordinary form whereunto others are tied, without altering at least in many inconveniences that may ensue upon the obedience required. It were a work of singular love to help such, and many others under the restraints of fear and other infirmities, who undoubtedly, if they were permitted to use their own liberty without hazarding themselves upon the pikes of the law, would with great joy return to their best beloved profession, and by their happy repentance quickly bring to confusion the rejoicing of Papists & Atheists, braving Ministers and professors to their faces, and saying plainly, that they hope ere it be long, to see them all either come to them, or come to nothing. But fear them not, they are lying Prophets, evil men and seducers they are, and shall wax worse and worse, deceiving and being deceived: but continue thou in the things that thou hast learned, and been assured of. In this case of good Christians falling by infirmity, & proud enemies bragging of their hopes, let it not be thought strange, that the lovers of the primitive beauty of the reformed church, earnestly wish to have it restored again, and for that cause modestly shrink at a new statute standing in the contrary. First, he breaks the band of obedience, saith one, who doth it without cause. If the refusers have not alleged causes justifiable in the consciences of any, who will debate the matter between God and their own souls, let them be better taught. Authority may crush them, it cannot persuade them. 2. The first act anent kneeling, whereupon the alleged disobedience is grounded, is to be better considered, at least in the doctrinal part, where by the words of the Psalm, as it forceth the text, it maketh kneeling necessary, and not indifferent, contrary to the judgement of the most inclinable sort, who openly profess, that if authority would be pleased to favour the former order of the church, they would gladly return thereunto. Again, it is granted, that the church of Scotland hath used since the reformation of religigion, to celebrate the holy communion to the people sitting, where the true reason moving them so to do, viz. (The table of the Lord is then most rightly ministered, when it approacheth most near to Christ his own action: but plain it is at that supper Christ Jesus sat with his disciples: and therefore do we judge that sitting at a table as most convenient to that holy action) is omitted, and another convoyed in, to wit (by reason of the great abuse of kneeling used in the Idolatrous worship of the sacraments by the Papists) which indeed should be granted to be a reason of very great weight. But how weak a removal of this reason is insert in the act to cast out sitting and bring in kneeling, let them declare in the presence of God, that have changed upon such a reason, and urge others to do the like, if all memory of bypast superstition be passed out of Scotland, or if it be not rather renewed and increased. But in these matters for good reasons, men must sparingly speak. 3. It hath never been, neither can be proved by Scripture, that the Magistrates commandment simply and nakedly considered, without some warrant of the word of God, can be reputed a true spiritual guide to lead the conscience of a subject in a matter of religion, or action of God's worship in such assurance, that he may say in the presence of God, my opinion is sound, and action acceptable, because the magistrate hath commanded it, men being assured that Magistrates may err in their injunctions; and assemblies convened by the king's majesty's authority, may command and enact things unlawful and unprofitable. Ask the scripture, whether ever the good Kings among the jews, or else where, brought in any special action or ceremony into the service of God, without some special warrant from himself, or whether they did devise aught, or received the devices of ecclesiastical assemblies in their dominions, and impose the one or the other upon the Levits, or upon any bearing office in the sanctuary, restraining them from their public function without obedience to it; or whether ever by any of the messengers of God, the people were taught, that for the outward form and circumstance of God's worship, a civil statute or constitution of the church, without further searching of the scriptures, might be their ground, upon which they might build their obedience unto God, without further inquiry. 4. It is a received rule of Christian liberty, at least should be in reformed kirkes, that the ordinances of the kirk are presented unto Pastors and people, not with necessity of believing, but with liberty of trying, according to the rule, Try the spirits. It is the Lords own privilege, that his injunctions are to be received without questioning. It is likewise permitted by royal provision, that where the law was otherwise, men may not only content themselves soberly & quietly with their own opinions, but also press by patience, and well-grounded reasons either to persuade all the rest to like of their judgements, or where they see better grounds to incline thereto. It is the part of a temporising hypocrite, of the servant of men, and not of the servant of God, to frame their actions to that which is commanded without any conscience of a truth, whether they know it or not, polluting the world with a brutish obedience, whiles without any reason in him that obeyeth, and whiles against the knowledge, whereby God hath enlightened his own mind. In this ensuing treatise persons are spared and sundry things hieroglyphically and summarily set down which must bring to readers less acquainted with these matters some obscurity, but be not offended. Soberly and quietly peace is sought without prejudice of any person or purpose, so fare as the clearing of the truth may suffer. You have here to remember that old caution propounded by a Father to the Emperor, Take away the peril of the statute, etc. It is permitted to the maintainers of novelties, to use a continued, plentiful, and running speech, which here is not to be found. For if the enticing speeches of man's wisdom were true tokens of wisdom indeed, the swallows as they are swifter, may justly be said to be above man in wisdom. Paul for the truth is rude in speaking, his presence weak, & his speech contemptible. But Tertullus pleading against him in a mask of eloquence, is admired for his pompous stile. The matters in question every where are so backed with all, means of credit in the hands of the one party, and so borne down by vehement cries in the weakness of the other. Mutation having now turned upsidedown, that where before the truth had favour to be spoken & heard without fear. In companies now a man must needs lay his hand upon his care for hearing the party absent, or fall in folly and shame to answer a matter before he hath heard it. The truth is not to be measured by the means of them that speak for it, and all calumnies are but swine's flesh, though they be dressed after a divers fashion. The cause in controversy wronged by the violence of the time, may justly complain of impar congressus in respect of worldly helps in the particulars following, and many more. The new course hath the countenance of the world: But it fareth with the ancient profession, as with the Gospel itself; Have any of the rulers believed in him. Excepting always the honourable Peers of the land, whose love is more large than their credit. 2. The most part of the ancient ministers & professors, are removed either out of this life, or out of their former mind, and many out of their places, and such as arise up, and are admitted to the ministry, must swear & subscribe to maintain and defend privately and publicly the alterations enforced. 3. There is very few to be found having courage for the truth, to honour God with their credit & riches: such receive the Gospel with a provision of safety to their own estate, & the poor who receive the Gospel, are willing, but not able both to do and suffer for the truth. 4. The pations and proctors of this new plea are richly rewarded with a fat b nefice, or great sum of the taxation and benefic s promised: but the defenders are ready to be respected with Deprive and Confine. 5. They have a strong assistance, but the other are few & weak, and if they be permitted to remain in their places, they are tied to the daily pains of their callings, and ca●e of their families; and if they be thrust forth, they are forced to provide for their own necessities, having no time for these matters, but stolen hours. 6. The one party hath liberty to meet with full help of all requisite means, few or many, where and when, at their own pleasure. The other if two or three of them meet upon their lawful affairs, it is a scandal of Conventicle, & a matter of challenge. 7 They are judges of their own cause, and have at their right hand the power of Kirk and policy; but the cause of the other is like the widow & the fatherless, no man will hear it. 8 To them all the Presses are open and expenses furnished: Printers beyond sea are troubled upon suspicion of having the copies of the other. 9 Their assertions are probations: the contrary cause acknowledged for a found truth in secret, is in public respected as an error. 10 Threatened dangers maketh men afraid to read, writ or print in favours of the one; all may be done to the advancement of the other with great commendation. 11 For love of peace and lack of means, necessary purposes, as the answer to a rabble of untruths known to a many yet living, hatched by Joan Fani Andrea Arch ep, and favoured with a latin complexion of some despised Doctor, and idle for lack of patients, and presented to the world under the triumphing title, Refutatio libelli de regimine Ecclesiae Scoticanae. The answer to the Doctors, Lyndesay, David Brechin, & Michelson, their bragging and begging pamphlets: The answer to Mercenary Tilen his pragmatical paraenesis etc. are hid from the light, while necessity call for them. Finally, were there a change made of the prosperous case of the one cause with the adversity of the other, or would the world but smile or frown equally on both; they would not busy the Printer and Reader so much. But the equivalent of that old truth, poor Luther made many rich, is in some sort verified in this cause: and that which preaching substance against Papists could not procure, pleading for ceremonies against Protestants hath procured. The Defenders have no other comfort, but that they deliver their souls, discharge their consciences and serve for witnesses 〈◊〉 the truth, and lest they be witnesses also against thee, Take h●ed to thyself; be not one of those who either for love of the world will not like a known truth, or who fear to read & know the truth, lest they find themselves obliged to follow it, and so either be moved to change their present course, which may seem unprofitable, or else be v●●ed with a crying conscience for keeping it, and that will prove unpleasant. Think not their labours like the circlings made by Archimedes, when Marcelius was on the sea and nigh unto the ports of Syracuse, except thou remember also that by his weak means the City was a long time defended against the Roman enemy, albeit at albeit last with the loss of his life. Neither be thou over wise to say, they might have been like the good Geographers, who seldom trouble themselves with the description of small Brooks, but wait on till by confluence they make great rivers, and are disburdened into sea. For had the riverets either been dried up in time, or yet were drained in several channels, the main stream would not swell so big, nor the great Whore, that sitteth upon many waters prove so stately amongst us. Only first, for stirring up thy own soul, think with thyself how like the times of our Kirk may prove unto the darkness of the ninth Centurie after Christ, which the Centurioators observe to have proceeded of four pregnant causes: 1 the excessive love of m●ns writs with the neglect of Scripture: 2 the praeeminence of some persons above others: 3 the multiplication of ceremonies and humane inventions: 4 persecution and oppression of the most sound in heart and judgement. Secondly, for judging of the Defenders part, consider that howsoever they be commanded to love such as hate them, and pray for such as persecute them, yet how small reason they have to believe that they who persecute them, think that in so doing they do God good service. And thirdly, for thy own resolution, remember that the sentence of Christ's throne, and the voices of men in the world are fare different. Thy times and ways are in the Lords hands. Set thyself in his presence; view the course as it began, proceeded, hath been resisted, should be refused, and may end, and see whether it shall be any grief or offence of heart unto thee on that day, that thou hast kept thyself in the love of the truth from the beginnings of defection, the end whereof no flesh can see, and every heart may justly fear that it shall be beyond English Conformity, in so fare as their lukewarmnesse hath been towards the hot, and ours is after it towards the cold. The Lord give wisdom in all things. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy, To the only wise God our Saviour, be glory and majuste, dominion and power, now and ever. Amen. The Course of Conformity I. As it hath proceeded in times by past, wherein consider 1 The incomparable goodness of God at the Reformation. 2 The open malice of Satan to set up Idolatry again. 3 The faithfulness of the ministry, maugre all opposition, preserving their 1 Unity, 2 Authority. 3 Order. 4 Purity of external worship. 4 The wiles of Satan, bringing in by degrees 1 For unity Division, which 1 Entered at Perth 2 Increased at Dundie. 3 Prevailed at Montrose. 4 Brought forth many Tragedies deploted at 1 Bruntuland. 2 Haly●udhouse 2 For authority Anarchie Begun about the Assembly of Aberdene, and continued sensine. 3 For order Episcopacy by 6 steps. 1 Vote in parliament at Perth 2 Perpetual moderation at Linlithgow. 3 High commission. 4 Power Eccles at Glasgow. 5 Consecracation brought from England. 6 Ratification in Parliament at Edinburgh. 4 For purity of external worship, Antichristian Ceremonies in 5 articles. 1 Motioned at Aberdene. 2 Urged at Saint-andrewes'. 3 Enacted at Perth 5 The diligence of the Defenders by continual— 1 Preaching. 2 Supplication. 3 Protestation. 4 Information. 5 Reasoning. 6 Admonition. 7 Suffering. II. As it is now concluded in parliament whereof consider 1. The preparation during the space 1. Of 3 years. 1 Let time try and work. 2 The names of the king's service and conformity. 3 Rumour that the wise and learned are for it. 4 Urged in Synods. 5 Enforced by the high Commission. 6 Practised by some, & defended by others, who never yet practised. 7 After many storms against pastors and professors, a calm for a Parliament. 8 A meeting for supply to the King of Bohemia pretended. 9 A Parliament which was intended, judged more convenient. 2 Of 2 months. 1 The Parliament continued. 2 All dispositions sounded. 3 Fair promises made. 4 Great terrors threatened. 5 Simple ones deluded. 6 Great wits tempted to look too. 3 of some days before the Parliament 1 Private and public meetings of the plot-masters. 2 Ministers commanded by open proclamation to leave the Town. 2 The proceed The first day. 1 Diligence used, that no minister enter in the house. 2 Search made if any had entered, to remove them. 3 Orations framed for the purpose. 4 Lords of the Articles cunningly chosen, and the seven officers of estate joined to them. 2 the days following. 1 The church dispossessed of her place. 2 The toleration at length disputed. 3 The five articles suddenly concluded. 4 The Lords of Articles set to hawking, hunting, etc. till the way was prepared for voting in public. 5 Emissaries for trial of wits and hearts. 6 Arguments fitted for every disposition. 3 the last day. 1 Absents made prresent by Proxeis wherethrough was made to vote. 1 Strangers. 2 Some who had their licences passed. 3 some against their own minds. 2 Some who had refused commission, to vote notwithstanding. 3 They who were present made absent 1 Some moved to leave the town. 2 Some dealt with not to ride. 3 Some not to vote who had ridden. 4 The entry of the house kept that no Minister enter. 5 Pithy speeches 1 exhortatory. 2 Apologetic. 3 declaratory. 4 promissory, mixed with terrors. 3 The conclusion. 1 Confusion in voting. 1 All the Articles huddled up in one. 2 Negative voices noted for affirmative. 3 The distinction of the three Estates suppressed. 2 Ratification denied to the negative Burrougheses. 3 Gratulation for great success. 4 Contradiction from 1 The Ministers by supplications, protestations, informations, etc. 2 The hearts of the actors within. 3 The good people without. 4 The Heavens above. 5 The judgements sinsyne. III. As it should be refused against 4 Difficulties: 1 Of appearance that the controverted ceremonies seem not to be matters of faith, but indifferent, removed by showing that that be 1 Three degrees of matters of faith— 2 Answerably as many degrees of Infidelity. 3 Three sort of things indifferent. 1 Indifferent by comparison made among things— 2 In respect of the effects and consequents in this case 3 In their nature & quality, where distinguish betwixt a naked action, and an action clothed with circumstances, from divine determination, which is threefold: 2 Of religious & reasonable pretexts removed by showing the like for 1 The foulest faults. 2 The greatest Heresies. 3 The grossest Idolatry. 3 of promise, that no more shall be urged, 1 The times give reply. 2 The mystery still prevailing. 3 Against 1 The judgement of Prudence. 2 The course of God's dealing. 3 Satan's subtle working. 4 Hard success upon the Defenders. 1 Duty is ours, success is Gods. 2 It may be better than is expected, if we fall not away. 3 More grievous Croceis, and odious aspersions upon the worthiest. 1 Of the foundation, the principles of religion. 2 Upon the foundation, their necessary consequents. 3 About the foundation, whatsoever is in Scripture, ceremonies should be of this degree. condemneth. 1 Ignorance in the first sort 2 Error in the second sort 3 obstinacy in the third sort 1 Of the same kind Thus sitting best. kneeling worst. standing, midway. 2 Consisting in our knowledge. Thus sitting best. kneeling worst. standing, midway. 1 Deplored. 2 To the worst and to the weakest evil spiritual, 3 To the best, evil natural, economical, civil, Ecclesiastical. 1 Moral and universal, removing Indifferency from the controrverted ceremonies, if ye consider 1 That circumstances are of the substance of an action. 2 That the ten commandments be not taken literally, as ten words, but largely as the common heads of all moral duties. 2 Ceremonial and Nationall among the jews. Controverted ceremonies compared with theirs in 4 periods of time. 1 Before the giving of the law. 2 Before the death of Christ. 3 Before the destruction of the Temple. 4 To the end of the world. 3 Evangelicall & christian, where distinguish betwixt 1 Divine institutions. 2 Ecclesiastical constitutions to be made Human inventions, such are they. 1 Upon matters in their nature indifferent, known by 2 rules and their 3 consequents, all removing indifferency from the controverted ceremonies. 2 According to the Apostolic rules transgressed by them. THE COURSE OF CONFORMITY as it hath proceeded. Archippus. I Begin no sooner to think upon the progress of my short time in the Ministry, but I remember of the Students of Athens, who the first year were wisemen, the second year Philosophers, only lovers of wisdom; the next year Rhetoricians, no better than babblers; and the last year Idiots. At the first I seemed somewhat to others, and more than somewhat to myself; like many in these times, at whose blind boldness, out of mine own experience, I would smile, were it not a subject of compassion. But afterward the Lord in his great mercy, opening my eyes to see, and touching my heart to blush at my own insufficiency and naughtiness, I began to deny myself, to unsecret my soul to you: and at the first poured out all my former fantasies and present thoughts into your bosom. At which time my reverend Epaphras, I received happy information, in some measure to be that indeed, which I was before in appearance; and many times since have I been with great delight, exercised with you in heavenly contemplations for the furtherance of God's work: But now my harp, with jobs, is turned to mourning, and my Organ into the voice of them that weep. Through the iniquity of the present polemical times. I am led aside to Controversies, which are not in the high way to heaven wherein we were walking before: All my former delight is cha●ged into an earnest desire to be throughly informed concerning the division which hath happened in this our mother Kirk, so renowned in the Christian world for perfect reformation, through the late alterations wrought at the last Parliament holden at Edinburgh in August, 1621., for the ratification of the five now famous Articles of Perth Assembly; Since which time the whole quarters of this Kingdom hath been universally filled with din and diversity of motions and speeches. Some like Haman when the letters of revenge were published against Mordecai and his people; some like the Israelites when they sat down to eat and drink and rose up to play; Others like the jews themselves when they were in perplexity & great sorrow: The fourth sort equalling the first in misery of scene-serving sycophants, who finding the religion before them, and not within them, are ready to serve God or the devil, as the company will. Three things demanded con ern ng conformity And finally some so petted and empacque, that they suspend both their judgement & practice, till they see which side shall prevail. As therefore I never went from your society but either wiser or better, so must I now in my great need, importune you for my comfort and quietness of my mind, to give me some satisfaction in these three particulars, all linked in one chain. First, out of your old experience; what hath been the method of this mystery of iniquity from our reformation to this time. Secondly, out of your diligent observation, by what means, and after what manner passed it in an Act in the late Parliament. Thirdly, after conclusion passed in Kirk and Parliament, out of your grave direction, what is to be done of us, especially in the case of man's immediate opposition, of the Necessity of Conformity or Deprivation: Promising for duty to follow after you in the straitest ways of passive obedience, so fare as I find truth going before you, and leaving the success with cheerfulness, to his high providence, who makes all things work together for good to them that love him. Epaphras. And no sooner think I upon my long course in the holy Ministry, begun about the flourishing times of our first temple, but with incredible joy of heart I call to mind the goodness of my God, where with in a time of so great defection, I have escaped the danger of the proverbial speech of the Hebrews, first uttered of Balaam, who seeking preferment lost the gift of Prophecy; Camelus coruna quaerens aures amisis. Drus. The Camel seeking bornes, lost his ears. Had my care been to have lift up my horn on high, my gift of Prophecy in public, and grace of giving good counsel in private, had long since perished: And so by this time I am sure (whatsoever is become of others, whom I judge not) I had been troad on as unsavoury salt; a burden to myself, and unprofitable to you, and all others of your disposition, who for your invincible courage are worthy of the oracle of Counsel. Il ne perd rien qui ne perd Dieu. And therefore albeit my mediocrity cannot promise full satisfaction, because your demand requires a deep knowledge of things past, present and to come; with the height of the highest spirit, not only prepared to break the neck of his present fortune, but also overlooking all casualties; & equally armed for all events: And in a word a man that knows much of the world and cares little for it: Yet because all that I have I own to God and his people, by his grace in whom I am preserved, & who is able to keep me that I fall not, I shall assay what I can, with this premonition, that in case the historical part of my answer, concerning things past and present, shall happen to halt in some places, and to walk upon one foot, ●r●p achepte le miel qui sur espines le leech. not daring to set down the other in the midst of so many thorny purposes, wherein all the verity would not, may not be heard; let a word now and then, albeit covertly uttered, be enough to your wise ear: And let it be my imputation that, of the twofold commendation of a good history, No truth unspoken, Nihil Verum non, nihil non Verum. no untreuth spoken, Charity hath made me to be content with the latter till I come to the third point where I shall set down both my feet, and without danger of so great offence walk with greater liberty. Archipp. Your mind I perceive malices no man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A threefold consideration for satisfying of the first Demand. and your meaning according to your fashion of conference, which was ever more material than personal, is rather toward then to give a blow. My desire also (albeit an hieroglyphical history be half dumb) is not so much after men as matter; persons as purposes: let me only know by things passed from whence we are come, and by things presently done and in doing, where we now are, that my course in time to come may be the more sat and sound. Epaph. All prefaces are sung to the greedy hearer. To begin then with your first Demand, the length thereof reaching from the first reformation through manifold alterations to the last Parliament, shall be abridged to a threefold consideration: First, what Christ did for us in the beginning of his undeserved love: secondly, what Antichrist did against us in his unquenchable malice; and thirdly, what the true members of the Kirk did in their sincerity and faithfulness. Archipp. That project punctually pursued, will delight any true Scots heart to hear, and will give eye to me borne out of time to see, as that I had lived then, that which I both fear and love to know: first then, what was that incomparable love vouchsafed on us. Epaph. Our Saviour Christ did plant a vineyard in this land, as in a very fruitful hill, he hedged it, The first consideration. and gathered out the stones of it, and planted it with the best plants, he built a tower in the midst of it, and also made a winepress therein, and after many years, and divers troubles and travels (according to the truth uttered by a dear servant of God when the gospel first began to shine among us) the realm was illuminated with the light of Christ's Evangell as clearly as ever was any realm since the days of the Apostles: The house of God was builded in it; yea, it did not lack (whatsoever the enemy imagine in the contrary) the very coapstone: the jurisdiction and liberty of the true Kirk, General and Provincial Assemblies, Presbyteries, Sessions and Discipline were brought to their perfection: all laws of idolatry abrogate; all presentations of Benefices directed to the particular Presbyteries, with power to put order to all matters Ecclesiastical within their bounds, Hic fuit vnit●s sine schismate, ventas sine haeresi & bonitas absque hypocrisi. according to the discipline of the Kirk. But all this fair and flourishing estate is tied to it own condition of contrary change; if the people shall be after unthankful, then fearful and terrible shall the plagues be. Archipp. That truth of the man of God, I must confess, meeteth us this day in our face, for as the love hath been great, the people have proved unthankful, and the plagues are already begun: The Lord looked for grapes, and behold nothing but wild grapes; why should he not then lay his vineyard waste, and command the clouds that they rain no more rain upon it: But what secret would you have me to consider upon the Antichrist his side. Epaph. Antichrist inflamed with the furious zeal of his cursed Kingdom, and enraged by his inveterate malice against our profession, Secondly what Antichrist did. as a burning light to discover his damnable darkness, never ceased to resist the grace of God among us, to his uttermost possibility: sending forth, as he might command, the armies of cruelty, his wild Boars and roaring Lions, with open mouth and ready paws to threaten and proclaim their enmity, as in that bloody enterprise of the 88, when God showing his might, no less against these mortal enemies, then for the Kirks & Kingdoms of this Island, redeemed his own people mightily from the teeth of the Dog; and ruined these Unicorns as mightily in his wrath: But that marvellous overthrow from the heaven above, and the waters beneath, conspiring to repress the pride of that tyrant, did no wise move him to forsake his bloody purpose, but within few days thereafter, assaying to practise by craft which he could not perform by open cruelty, like a sworn enemy to the oath of Allegiance, he treacherously enchanted, and miserably perverted divers of this Kingdom to negotiate with him and his Emissaries, Jesuits and seminary Priests, for subversion of this whole state. You may read and remember the execution of gentry, the Bridge of Dee, and the unnatural and treacherous attempt of the 93, etc. Archipp. You seem to me if you would follow forth that discourse in speaking of the times past to point at the present; and to tax the treachery of living men in their persons who are long since dead But I rest content for the present with your pointing at that Spanish spring from whence the streams have been coming northward this time by past which now overflow this Kirk and Island: and desires to know what was done at that time for resisting of Antichrist. Epaph. The watchmen of the Lords house and sincere professors as they were directed and assisted by grace, Thirdly, how Antichrist was resisted. resisted the violence of open enemies, and diligently searched the hid wickedness of lurking vipers, intending to sting to the death, and after trial taken of the venomous heads of those Romish monsters, who spared not to adventure themselves, their friends and whole estate in that foul and unnatural trick, they proceeded against them, and put them under the highest censure Ecclesiastical, and thereupon procured their deserved forefalture. Archip. Those Satanical supposts of that Italian Priest and Indian Pluto deserved no less: And now it seemeth that the Kirk and the Country are well purged of such Antichristian and disnatured spirit. Epaph. Had the success been answerable to the censure, the fire had been quenched, and we quit of them and their adulterous generation multiplying in midst of us to this day: But the general Assembly holden at Edinburgh 1594 declareth the contrary in these words of Inscription. The dangers which through the impunity of the excommunicate Papists trafiquers with the Spaniards and other enemies of the Religion & estate, are imminent to the true Religion professed within this Kingdom, his Majesty's person, crown & liberty of this our native Country. And at more length in Eleven Articles, of which number the first is: It is certain, that the Spaniard who with so great preparations in the 88, did enterprise the conquest of this I'll, remains as yet of that same intention, and waits only upon a meet occasion to accomplish that his devilish purpose, as clearly appears in his continuing in this entertainment of intelligence and traffiquing with the foresaid excommunicates ever since the dissipation of his Navy. And the last: whereas his Majesty and Estates at the first discovery of their conspiracies apprehended a very great danger to true Religion, the King's estate and crown, and liberty of the Country; and notwithstanding that the same cause of danger as yet remains whole unremoved, their is no apprehension of any danger, nor earnest care to withstand it, it is evident that their is an inclination and purpose to cover, extentiate & bear forth the evil cause, wherethrough they will not see: or else the Lord in judgement hath blinded and hardened the hearts of all estates to grop in the mid day at that which they cannot see, which is the greatest danger of all, & a most certain argument of the wrath of God, and his heavy judgement hanging over the land, & so much the more to be feared, because there is no cause of fear apprehended. Archip. But what could either the civil or spiritual sword do more for the good of the church and country against their unnatural malice. Epaph. When you tempt me after that sort, ye forget my protestation in the beginning: I will only show what the church (now holding the wolf by the ears) resolved to do, out of the apprehension of so great danger for preventing of ensuing evils, and for purging the realm from open offences ready to draw on higher wrath; They begin carefully to mark the corruptions of every state and calling, earnestly recommending to all unfeigned and timous repentance: and for that effect public humiliations were kept, a covenant renewed with God first in the general Assembly holden at Edinburgh the penult of March 1595, and thereafter in the Provincial Assemblies, Presbyteries, and Sessions for stirring up and moving all more carefully to cleave to their comfortable profession. In great plainness and zeal sounded the Pulpits against papistry and their resetters. The Assemblies of the church were frequently kept, delinquents without respect of persons admonished and censured, Residence of Ministers earnestly urged, and all men and means, as they had grace and place, were set awork for reformation of abuses, and defence of the church against her bloody enemies. Archip. The holy courage of the ministry, and spiritual happiness of the church in that time, puts me in mind of that which is in the Canticle, Thou art beautiful, O my love, as Ti●za, comely as jerusalem, terrible as an army with banners. Epaph. But while the faithful servants of God were thus set to cure the wound lately received, and to prosecute the reformation of corruptions; the persons standing under both civil and ecclesiastical censure of the unnatural crimes afore named, without shame or fear, yea in great boldness, durst presume to show themselves openly within the country. Archip. What could be done in that case of so proud contempt and manifest danger. Epaph The messengers of God were set with fresh courage, as became their holy calling and vigilant care to provide new remedies for that so deadly malady. But as they assayed to cure that disease, a more dangerous sore broke out. A woeful question was moved about the marches of the kirkes jurisdiction, and certain ministers were pursued before civil judges for matters of doctrine. By those and other unhappy occasions, were the ministers of God taken off the pursuit of the enemies of religion, & intended course for reforming corruptions, and constrained to bestow their thoughts and endeavours in defence of themselves, and liberty of the Kirk; but with what success the event will declare. Archip. That policy hath at all times proved pernicious to the Kirk, and advantageous to the enemy. But my ignorance makes me to marvel more how the church having authority for her, could be forced to take her to the defenders part: And therefore I pray you make this part somewhat plain. Epaph. Machiavelli will never be plain to a prentice in his craft, albeit he were a master in other Arts. In those days there fell out a discontentment amongst Statesmen: the Octavians and the Chalmermen went in factions, according to the customs of such times. The church then being somewhat, and the credit thereof not a little respected, what could curry favour was suggested to chief ministers in such measure, and by one of them so apprehended for extremity and present danger, as he was then in a high place of the ministry, and now as high in credit but in a new mould, was not affrayed in great boldness to affirm in a place of chief respect, as he repeated himself in a public conference concerning the difficulties then in hand, That the Kirk got but fair promises, and words without effect, and the enemies got the deeds. It were but sorrow to remember, and pitiful to repeat the lamentable broils of October, November, and December of the year 1596, each one following another like the heads of Hydra stricken off, or the abominations of Ezechiels' Temple, after the sight of some, still moe. By these unexpected hurly-burlies, the unity of the faithful and careful concurrence for offices due to the necessities of religion, was strangely shaken; and they by proclamations, the terrible trumpets of authority, scattered like the ships of Tarshis. Upon this untimous distemper of a body whole in appearance, and well compacted to the eye, but secretly racked in some principal members, witty wickedness quickly began to lay the foundation of a cursed Babel, and first to divide Hypocrates twins, and then to charge the church with sedition, insurrection, as Archenemie of common peace, and likely to disquiet all ranks and persons, as indeed the remedies against enemies of the truth, and reformation of notorious corruptions, if they had been prosecuted, as honesty required, and without respect of men's persons, would have made some sort of stir amongst the masters of strange plots. But in few days the church lost the smiling surmises of those discontented or rather dissembled factions. These cunning controversies were quickly composed, and they set a-work to compass the way of peace for the excommunicats, as did appear at Fackland and Dumfermeline: and thereafter in the process of their relaxation, and many favours secretly insinuated, and openly shown in the form thereof, and before and after the same, not only by civil m●n, but also by some provincial assemblies, and sundry ministers. In this uncouth rite and mystical form of dealing, the mouth of the Canon was turned from Babylon the mother city of force and falsehood, desperately set to snare the world to her subjection, and the generation of the wise found it was high time, every man inviting another, Come, let us work wisely with the church, lest that they increase and we decrease: for at that time jerusalem was a strong city: her Motto then was, Unity strengthens the cause, her wall was discipline and her assemblies, her sword the sword of the spirit, plain pertinent and powerful doctrine: her glory, the favour of God, manifested in her manifold deliverances, flourishing estate and still triumphing over her enemies; Then did she constantly hold that such was the cruelty of Rome, that she is the second beast thirsting for the Saints blood. Pax cum hareticis este non potest, bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Catholici non patiuntur in suo grege ullos qui oftendunt ullo signo externo so favere Lutheranis Bell. de Laicis l. 3. c. 19 Upon their side, As many as will not worship the image of the beast, shall be killed. The fiery Fathers of Trent, All Lutherans, Calvinists, and such as are of the new religion, shall utterly be rooted out. Bellarmine the oracle of Rome: The Catholics suffer none in their society that by any outward sign give evidence of their favour to Lutherans. And upon our part, it should be a great height of unthankfulness in us freed from the Roman bondage, not to stand out against the present church of Rome, but to yield ourselves to plots of Reconciliation, so long as they cry. What care we for the same creed? No peace with Rome. etc. Archip. That Italizing craft of Scottish windings, and secret undermine, brings me out of the element of my simplicity, into an uncouth world of policy, & remembers me of the comparison of Epiphanius, likening an heretic to a modiwort or broke, working hid under the ground, and making the earth above her to swell and to move: yet I see not how these earthly moles can shake a city builded upon a rock. Epaph. To this time the church notwithstanding all oppositions external and intestine, did stand whole and sound in the unity of her ministers, authority of her assemblies, order of her ministry, and purity of divine worship. But there was the beginning of her calamity. The enemies being frustrated in the year 88 and not finding after that time how they shall (like Caligula) cut the throat of the whole Kirk and religion at one stroke, they resolve to be still working the main conclusion by degrees, and to maim her of her members, that in the mean time the Kirk may be still decreasing in beauty and strength, the ministry may be more exercised in their own defence men in their pursuit. At last they or their posterity may bring the purpose to an end. And it may be, that by some intervening occasion, the work may be made short. Working and waiting will do the turn in the end. Archip. God hath not plagued us finally with that occasion as we have deserved, and they desire. Defection of the church in four essential degrees. But we may all see division in the church for Unity, for jurisdiction and authority usurpation and tyranny, for order Episcopacy, and for the purity and power of worship, polluted and perfunctorious service. Albeit I cannot for myself marvel enough upon what side of a city so compact in itself they could make the first assault, and desire to know if, as I perceive now, that the weed hath grown so in former times, ye did see it to be growing, and by what means. Epaph. Know ye not the maxim, Divide and overcome: The first degree, Division for Unity. The church at that time was so respected for a strong estate, that scarcely durst any without help from her own hand, enterprise her hurt; and therefore her enemies dealt with her Cassander like friends to divide the Ministry: And for this end a quarrel was professed against the great liberty used in application of the doctrine. Item, against divers points of discipline: and for remedy of that pretended disease, there was offered to the ministers a bond restraining the power of their office in doctrine, application thereof, and in discipline. And divers ministers were called and accused (as multitudes yet living may well remember) but that band was modestly and happily refused upon reasons unanswerable for the time, and no cause found in the ministers sufficiently to ground the change intended. Archip When that course failed what was next assayed? Begun at Perth. Epaph. With a better lustre there were penned and printed 55 questions, to be resolved by the estates and general assembly to be holden at Perth the last Febr. 1596. And what pains was taken there by some of a fare other mind now both to direct the ministers in their studies and sermons, and to repel these questions by strong and well prepared answers, their old papers, and their old conscience will best record in time and place, as the judge of the world shall think meet. Archip. I would understand something of the keeping and proceed of that meeting. Epaph. Upon the day appointed at the same Borough, a great number of ministers from all the Presbyteries of this realm (but specially from Aberdene, Murray and Angus) as they were required by his Majesty's missive, did convene, and some two days after came a number of the Nobility. In that meeting the ministers being as yet all of one mind, refused a mixture of the Nobility and Ministry to make up an Ecclesiastical or rather confused meeting. But after some days spent in secret conference betwixt some Civilians and some of the chief Ministers, a course was taken for opening the door to Division, that she might as should be thought meet, weaken unity, and make way to the projects in hand. Archip. In what particulars were the ministers divided at that meeting? Epaph. In these four especially: first, anent the nature of the meeting, some holding that all general assemblies were either ordinary, or Pro re nata consisting of commissioners authorized with commission, and directed from Provincial assemblies or presbyteries to meet in a certain time and place appointed by the church with his Majesty's consent, and having Moderator and Clerk according to the institution and custom of the said meeting, which were no waves here to be found: Others holding, that in respect of the missive it was lawful, which allegiance was so fare granted as it concerned the liberty of the persons met; but denied to be a sufficient warrant for them to perform the duties proper for a general assembly. But in the end, it was born away with strong hand, that it should be called an extraordinary general assembly. Secondly, about certain answers given more liberally then advisedly to these 13 articles proponed to that meeting, as a favourable ease of the 55 questions, which of reason should have been seen and considered at length in inferior assemblies before they had been concluded to be the ground work of such a strange building as now is raised upon them. Thirdly, an ample commission granted in favour of the excommunicats, from the ministry there met, to certain of their own number, as inclined to accept, as they were prone to give, notwithstanding of the troublesome condition of that time, and informality of that convention. And lastly for presuming to alter the order of calling the roll, and marking the votes usually observed all times before. Archip. By what means could so many worthy & wise men be separat from their brethren, & departed from their own steadfastness. Epaph. The means are best known to themselves, body seminatum est venenum aspidum in Ecclesia Dei. I may say of them that which was said of flattering Gregorius in the beginning of the Roman Hierarchy. That they were the worst amongst the best, and the best amongst the worst. That the schism by which many now are called schismatics, began at this time on their side: and that they carried away the ignominious victory not by their own valour, but by the modesty of their brethren, & over great reverence towards them for their courage and good carriage in former times. Archip. And perhaps it would trouble their wits now to answer speeches and arguments used and uttered by themselves then, no less than it would have busied the brain of the same Gregorius raised from the dead to answer his own argument in the days of Bonifacius the third, Whosoever will be called universal Bishop, is the forerunner of Antichrist. etc. Epaph. Yet Bellarmine hath found out two shifts for Bonifacius, and they twenty for themselves. But being baited on this beginning, they not only grew want on themselves, and ran away with the harrows, but wrought upon others by terrors and promises as they thought to prevail; and the course once inclining to the dounwith and growing calm, men fell away by heaps: the sweet name of peace being made a visor to cover the ugly face of a strange monster. Archip. The beginning of strife is as when one letteth out water, Prov. 17.14. And you seem to have said that our present inundations did begin at that breach. Epaph. It was so indeed: 1 May 1597. Continued and increasing at Dundie. for in the next assembly holden at Dundie the water becomes broader, and the schism begun at Perth, groweth greater: 1. by difference of judgement anent the confirmation of the former assembly holden at Perth: 2. by diversity of opinions concerning the setting down of some notes in form of declaration of certain of the acts concluded at Perth, explaining his Majesties and the assemblies meaning for the satisfaction of such as then were not acquainted therewith, and now to be registered in this assembly at Dundie, to remain, etc. but like the gloss of Orleans: 3. by indulgence, for duty, directed in a new commission carrying greater favour to the excommunicats & their vassals, their insinuating care of the dangers of the Kirk imminent from a higher cause: 4. from a new form of commission drawing power from the general assembly to a few number of persons, and aiming them for execution of some of the dangerous articles rashly yielded to, as did appear in divers attempts. Lastly, about excommunication and other points of Ecclesiastical jurisdiction. And again the spait of division swelleth to a great height, the floods increase and prevail in the assembly holden at Dundie the 7 of March 1597, 1. by certain grieves put in Articles by brethren of divers quarters of the country; and given in against the the proceed of the commissioners anent alterations made at Edinburgh and Santandros and form of casting out and putting in ministers: the which grieves behoved to be buried, otherwise no peace for the Kirke. 2. for the commissioners presumption taking upon them without express and particular warrant from the Kirk to treat with the parliament holden at Edinburgh the 19 of December 1597. anent the Kirkes' vote in parliament, she standing as yet in doubt if it should be thought leesome that the ministers should succeed in the prelate's places for voting in Parliament. 3. About the diversity of judgement anent the conditions of the said vote, some holding that the Kirk should be declared the third estate of parliament, and authorized with all lawful privileges, and having liberty as Barons and Burgesses have, to choose their own commissioners, others ready to take the same in what sort and upon what conditions it might be had. 4. About that woeful commission continued and enlarged with a seeming, but sore clause for keeping the Ministers free of offences. Archip. Your waters are like to grow to a sea wherein the course of navigation looseth the sight of the one pole, and entereth in some degrees of elevation of the other. Beware of shipwreck of religion in the end. Epaph. The truth is, the division prevailing at Dundie, becometh a great sea at Montrose, Prevailing at Montrose and bringeth in that Trojan horse so pleasantly palliate with a fair mantle of fine caveats, and even then greedily gaped for by some, foresmelling their own wealth & honour in that Ecclesiastical Tragedy, but constantly refused by others foreseeing and fearing more sorrow to the Kirk in the conditions annexed, then apprehending good in a seeming benefit so violently offered. In that general assembly the 18 day of March 1600, after many combats and brawlings about the cautions restraining the commissioners voters in Parliament from corruption frowardly, as it might be, the caveats, the lurking deceit of hierarchy were finally set down. Archip. These palliative caveats are in form and effect much like the professions set out by Foegadius and Servatio, to save the Kirk as they imagined from Arrian perfidy, but in event a furtherance to their blasphemous heresy and cruel victory. It were better to hold thiefs at the door, then wait upon them in the house that they steal not. I would know before I proceed, what miseries followed upon this unhappy division and alteration made in these four assemblies begun at Dundie, and concluded at Montrose. Epaph. Evils ensuing upon the former division. The tongue and pen of another Nizianzene were not sufficient to deplore and express them to the full. In the general assembly holden at Bruntyland the next year 1601 May 12. and at Halyrood-house the year following 1602, November 10. these are pointed at: Defection from the purity, zeal and practice of true religion proceeding from the just wrath of God for dishonouring of our profession, the negligence of the Ministers against Papists, the desolation of divers parts of the country for lack of Pastors, the neglecting of places of chiefest importance to the interest of religion, in not planting them with sufficient Pastors: the overhasty admission of men to the ministry before their sufficiency be known: the negligence of Ministers in reading the Scriptures, and controversies betwixt the reformed Kirk and enemies thereof: the uncomely carriage of Ministers framing themselves excessively to the humours of men in communications, intemperance, and light apparel, the distraction which is supposed to be from some of the ministry, and of themselves from themselves, the desolation of the Kirke of Edinburgh, the great favour shown to Papists, and their great credit by that means, in negligent education of noble men's children, the impunity of Sailors transporting and bringing within the country Seminarie Priests and jesuits with their coffers and books, that men suspect in religion when they are challenged, have access to court during the time of their process. That the late reconciled Papists are not urged to perform the conditions agreed to at their reconciliation to the Kirke; All which were either caused or occasioned by the former division. Epaph. It had been high time upon these evident dangers and pitiful cries of the Kirk, to have repent of the former division, and to have returned to their brotherly unity and Philadelphian profession, Nec enim ullum maius concordiae vinculum quam timor externus. Epaph. Multi clerici sunt progenies viperarum, Policy did foresee that that happy course would not satisfy the burning lust of Hierarchy: Second degree of defection, for jurisdiction usurpation. and therefore they are so fare from once looking back to brotherly agreement upon equal conditions, that esteeming the fire of division to be the most natural element for their purpose, they add fresh oil by labouring to abolish the jurisdiction of the Kirk, and giving a dead stroke to her chief privilege of holding of general Assemblies ordinarily once in the year, and after pro re nata, which is the second essential degree of our defection. Archip. I have seen the rent of unity, I beseech you to be as plain in this point, that I may be informed upon what occasion and by what means the Kirk was deprived of that awful power and fair liberty. Epaph. According to the order usually observed, Assemby at Aberdine. the Assembly at Halyrood house 1602 appointed the next general Assembly to be holden at Aberdene in the year 1604 by reason 1 of the insolency of Papists in the North country, 2 a purpose to plant Nobleman's houses and chief places with sufficient ministers, 3 to prosecute the remedies of defection remembered in the assembly at Bruntyland, 4th at the late reconciled Papists might be urged to perform the conditions agreed to by them. Lastly, to follow out the common affairs of the Kirk. Notwithstanding these and other intervenient causes that diet was not kept, but the Assembly continued once & to be continued again: Whereupon the Provincial Assemblies and Presbyteries considering that the Parliament was approaching for which Articles were to be dressed in the Assembly, according to the order continually observed since the reformation, that the people were begun to delude the censures of inferior Assemblies by appellation to the general, that all the forenamed evils were daily growing greater; and thinking upon the necessity of that rare benefit so dear bought, and fearing the loss thereof so many ways apparent, as 1 by abridgement, or deprivation of wont liberty to convene: 2 by division of the members thereof, begun at Perth, and now come to so great height: 3 by terrors and strange imputations against their Ministers, their meetings and assisters: 4 by often changing of appointed diets, and at some times bringing the Assembly within the palace: 5 by a cunning, but woeful commission drawing from the wisest counsel of the Kirk, to certain Ministers, the credit and guiding of the greatest affairs: 6 by continuations multiplied as prejudicial to the Kirk, as Papistry, profaneness, and other corru●●●●ns did sensibly increase, conform to the order and custom of the Kirk ratified by the laws of the country; they directed their commissioners to meet at Aberdeen the 2 of july 1605 for holding the General Assembly, as was formerly appointed: of these commissioners a certain number kept and the rest were absent, and so nothing was done but Call and Continue for safety of the privilege, by appointing a new Diet, a silly Seminary, but of many and grievous troubles: the men were first called, and for a long time put in prison, thereafter proceeded against by course of law, found guilty of high treason, returned to their several prisons, and thereafter banished. Since that Assembly we have had the name of General Assemblies, but no more, according to the main maxim of policy, that the name be as little changed as may be, though the thing be changed. Archipp. Third degree for order Episcopacy, advanced by 6 steps. First step of Prelacy vote in Parliament. When unity and authority are now gone, I marvel not that Hierarchy comes the greater speed. But I would know the rest of the ways of that Ambition, and therein see the third step of our defection: For as yet I see it riseth upon the ruins of the Kirk, and proves like the melt in the body, as it swelleth and waxeth great the strength and beauty of the body decayeth. Epaph. Neither was this Rome builded the first day: The first great step of their blind-winding stairs, whereupon they are lifted by all the former engines and preparations was, their vote in Parliament. For upon the former calamities, as wishes before the wind of their great prosperity, a Parliament was appointed and kept at Perth the first of july 1606, where they having croppen into Bishoprickes, without respect to Calling, Commission or Caveat, were horsed upon the highest honours of their Episcopal dignity. At that beginning they looked somewhat modestly as new come from the school of old ministerial parity, and as novices in their new world, would have been glad of the countenance of their old acquaintance: but since that they have learned to walk in state and soft raiment, as little respecting the greatest seculars as they were regarded of all honest men before: but gay clothes and great places will make Monkeys to seem Monsicures, and forgetful fools to say, this cannot be I. At that berry mercat of Kirk live by that common interchange where havoc bears sway, Take thou this, and I that: for the purchase of thirteen dilapidate Bishoprickes forth of the hands of civil men, to the use of civilised Ministers, the Kirk did lose the greatest part of her rent destinate for the service of the Gospel, and ad pios usus. And without all fear to follow such sacrilege, Restitutio ad integrum was dear bought what by erections of Ecclesiastical rents in temporal Lordships, and eversions of Kirk privileges by hierarchical domination. Archipp. It had been easy to bring them down again from that first step; neither at any time before or since could the opportunity be greater: before, the working was secret under the ground, and denied; now the monsters of ambition and avarice set out their heads, afterwards they became stronger. A shame that the watchmen are now all fast asleep, that all the friends of the Kirk have dealt treacherously with her. A pity that there be none to speak a word in season for her against her enemies. Epaph. Soft I pray you, be not so passionate, breath a little, there was no neglect of duty; for the ministers of the Gospel having commission from their Provincial Assemblies and Presbyteries to convene there for the weal of the Kirk, apprehending her hurt, & having neither place nor power to resist did solemnly and humbly protest in the manner and words following. The earnest desire of our hearts is to be faithful, Protestation against vote in Parliament. and in case we could have been silent and faithful at this time, when the undermined estate of Christ's Kirk craves a duty at our hands; we should have locked up our hearts with patience, and our mouths with taciturnity, rather than to have impeached any with our admonition: But that which Christ commandeth, necessity urgeth; and duty wringeth out of us to be faithful Office-bearers in the Kirk of God, no man can justly blame us to do it; providing we hold ourself within the bounds of that Christian moderation which followeth God, without injury done to any man, specially those whom God hath lipped up within the skirts of his own honourable styles and names, calling them Gods upon earth: Now therefore (my Lords convened in this present Parliament, under the most high and excellent Majesty of our dread Sovereign) to your Honours is our exhortation, that ye would endeavour with all singleness of heart, love and zeal, to advance the building of the house of God: reserving always into the Lord his own hands that glory which be will communicate neither with man nor Angel, to wit, to prescribe from his holy mountain a lively pattern according to which his own Tabernacle should be form: remembering always that there is no absolute and unbounded authority in this world, except the sovereign authority of Christ the King, to whom it belongeth as properly to rule the Kirk, according to the good pleasure of his own will, as it belongeth to him to save his Kirk by the merit of his own sufferings. All other authority is so entrenched within the marches of divine commandment, Heb 12, 25 28.29. that the least overpassing of the bounds set by God himself, bringeth men under the fearful expectation of temporal and eternal judgements. For this cause, my Lords, let that authority of your meeting in this present Parliament, be like the Ocean sea, which as it is greatest of all other waters, so it containeth itself better within the coasts and limits appointed by God, than any river of fresh running waters have done. Next remember that God hath set you to be Nourish Fathers of his Kirk, 〈◊〉. 49.23. craving at your binds that ye should maintain and advance by your authority that Kirk which the Lord hath fashioned by the uncounterfaited work of his own new creation (as the Prophet speak th') he hath made us, Psa. 100.1 and not we our ourselves, but not that she should presume to fashion and shape a new portraiture of a Kirke, and a new form of divine service which God in his world hath not before allowed, because that were to extend your authority farther than the calling ye have of God doth permit. As namely if ye should (as God forbidden) authorize the authority of the Bishops, and their pre-eminence above their brethren, ye should bring into the Kirk of God the ordinance of man, and that thing which the experience of preceding ages hath testified to have been the ground of great idleness, palpable ignorance, unsufferable pride, pitiless tyranny, and shameless ambition in the Kirk of God: and finally to have been the ground of that Antichristian Hierarchy which mounted up on the steps of pre-eminence of Bishops until that man of sin came forth as the ripe fruit of man his wisdom, whom God shall consume with the breath of his own mouth. 1 Thess. 2. ●. Let the sword of God pierce that belly which brought forth such a monster; and let the staff of God crush that Egg which hath hatched such a Cockatrice. And let not only that Roman Antichrist be thrown down from the high bench of his usurped authority, but also let all the steps whereby he mounted up to that unlawful pre-eminence be cut down and utterly abolished in this land. Above all things (my Lords) beware to strive against God with an open and displayed banner, by building up again the walls of jericho, which the Lord hath not only cast down, but also hath laid them under a terrible interdiction and execration: so that the building of them again must needs stand to greater charges to the builders, than the re-edifying of jericho to H●el the Be the lit in the days of Achab. For he had nothing but the interdiction of joshua, and the curse pronounced by him to stay him from building again of jericho. But the Noblemen and States of this Realm have the reverence of the oath of God made by themselves, & subscribed with their own hands in the confession of faith, called The King's Mai●●tes, published more than once or twice, and sworn by his most excellent Majesty, and by his Highness' Nobi●●tie, Estates and whole subjects of the Realm, to hold them back from setting up the dominion of Bishops. Because it is of verity that they subscribed and swore the said commission, containing not only the maintenance of the true doctrine, but also of the discipline professed within the Realm of Scotland. Consider also that the work cannot be set forward without the great slander of the Gospel, defamation of many preachers, and evident loss and hurt of the people's souls committed to our charge. For the people are brought almost to the like case as they were in Syria, Arabia and Egypt about the 600 year of our Lord, when the people were so brangled & shaken with contrary doctrines, some denying and others allowing the opinion of Eutiches, that in the end th●y lost all assured persuasion of true religion; and within short time thereafter, did cast the gates of their hearts open to the devil to receive that vile and blasphemous Doctrine of Mahomet. Even so the people of the Lord are cast in such admiration to b●●ne the preachers, who so openly damned this stately pre-eminence of B sh ps, then within a few years after accept the same dignity, ●ompe and superiority in their own persons, why h they before had damned in others, that the people know not which way to incline, and in end will become so doubtful in matters of religion and doctrine, that their hearts will be like an open tavern d●re, patent to every guest that likes to come in. We beseech your honours to ponder this in the balance of a godly and prudent mind, and suffer not the Gospel to be slandered by the behaviour of a few number of preachers; of whom we are bold to affirm, that, if they go forward in this defection, not only abusing and appropriating that name Bishop to themselves only, Act 20.17 28. Phil. 1.1. 1. Tim. 3.1.2. P●t. 1.5.7. 1. Pet. 5.1.2. which is common to all the Pastors of God his Kirk, but also taking upon themselves such offices that carry with them the ordinary charge of governing the civil affairs of the country, neglecting their flocks, and s●●king to subordinate their brethren to their jurisdiction. If any of them (We say) be found to step forward in this course of defection, they are more worthy as rotten members to be cut off from the body of Christ, then to have superiority and dominion over their brethren within the church of God. The pre-eminence of Bishops is that Dagon which once already fell before the Ark of God in this land, and no band of iron shall be able to hold him up again. This is that pattern of that Altar brought from Damascus, but not showed to Moses in the mountain, and therefore it shall far with it as it did with that Altar of Damascus; It came last in the Temple, and went first out. Likewise the institution of Christ was anterior to this pre-eminence of Bishops; and shall consist and stand within the house of God, when this new fashion of Altar sh●ll go to the door. Remember (my Lords) that in time past your authority was for Christ and not against him, ye followed the light of God and strove not against it, and like a child in the mother's hand ye said to Christ, Draw us after thee. God forbidden that ye should now leave off and fall away from your former reverence borne to Christ, in presuming to lead him whom the Father hath appointed to be a leader of you, and fare less to trail the holy Ordinances of Christ by the cords of your authority at the heels of the ordinances of men. And albeit your Honours have no such intention to do any thing which may impair the honour of Christ's Kingdom, yet remember that spiritual darkness flowing from a very small beginning doth so insinuate and thrust itself into the house of God, as men can hardly discern by what secret means the light is dim, and dakenesse creeping in got the upper hand, and in end unawares all is involved within a misty cloud of horrible Apostasy. And lest that any should think this our admonition out of time, in so fare as it is statute and ordained already by his Majesty, with advice of his estates in Parliament, that all Ministers provided to Prelacies should have vote in Parliament: As likewise the general Assembly (his Majesty being present thereat) hath found the same lawful and expedient. We would humbly and most earnestly beseech all such to consider, first that the Kingdom of jesus Christ, the Office bearers and Laws thereof neither should nor can suffer any derogation, addition, diminution or alteration, besides the prescript of his holy world, by any inventions or doings of men, Civil or Ecclesiastical. And we are able by the grace of God, and will offer ourselves to prove, that this Bishoprie to be erected is against the word of God, the ancient fathers and Canons of the Kirk, the modern most learned and godly Divines, the doctrine and constitution of the Kirk of Scotland since the first reformation of Religion within the same country, the Laws of the realm ratifying the government of the Kirk by the general and Provincial Assemblies, Presbyteries and Sessions; also against the weal and honour of the Kings most excellent Majesty, the weal and honour of the Realm and quietness thereof, the established estate and weal of the Kirk in the doctrine, discipline and patrimony thereof; the weal and honour of your Lordships, the most ancient estate of this Realm; and finally against the weal of all, and every one of the good subjects thereof in soul, body and substance. Next, that the Act of Parliament granting vote in Parliament to Ministers is with a special provision that nothing thereby be derogatory or prejudicial to the present established discipline of the Kirk and jurisdiction thereof in General and Synodall Assemblies, Presbyteries and Sessions. Thirdly and last, the general Assembly (the King's Majesty sitting, voting, and consenting therein) fearing the corruption of that office hath subscribed and bounded the same with a number of Cautions. All which together, with such other as shall be concluded upon by the Assembly, were thought expedient to be insert in the body of the Act of Parliament, that is to be made for confirmation of their vote in Parliament, as most necessary and substantial parts of the same. And the said Assembly hath not agreed to give thereunto the name of Bishops, for fear of importing the old corruption, pomp and tyranny of Papal Bishops, but ordained them to be called Commissioners for the Kirk to vote in Parliament. And it is of verity that according to those Cautions, neither have those men now called Bishops, entered to that office of Commissioners to vote in Parliament, neither since their engyring have th●y behaved themselves therein. And therefore in the name of the Lord jesus Christ who shall hold that great Court of Parliament to judge both the quick and the dead at his glorious manifestation, and in name of his Kirk in general, so happily and well established within this Realm, and whereof the said Realm hath reaped the comfortable fruit of peace and unity, free from heresy, schism and dissension these 46 years bypast; also in name of our Presbyteries, from which we have our commission, and in our own name, office bearers & Pastors within the same; for discharging of our necessary duty, and disburdening of our consciences in particular, We except and protest against the said Bishoprie and Bishops, and the erection, confirmation or ratification thereof at this present Parliament: Most humbly craving that this our Protestation may be admitted by your Honours, and registered among the Acts and Statutes of the same, in case (as God forbidden) these Bishoprickes be erected, ratified or confirmed therein. Archip. I bless the Lord for the demonstration of his power in the liberty of his servants, and thinks the course should have halted there, if the protestation had been made good by reasons. But they ever object unto you froward affections, and great zeal, with small knowledge and little actions; strong protestations and conclusions upon weak probations, and feeble premises. Epaph. A Disputation is one thing and Protestation is another: Reasons of the Protestation. They had no place than, nor I pupose now to reason the matter yet for stopping your mouth, & the mind of the adversary, I shall give you a view of the reasons that were at that time penned against that first step of Prelacy, according to the heads & order proponed in the protestation, wherein ye will perhaps behold a copy of the plain, pertinent and pithy simplicity of the Ministers of that time: and how new wits with their quiddities, are as far degenerate in knowledge as in affection. CHAP. I. That the Office of this new sort of Bishops is against the the word of God. Argum. I. THat the Ministers of God, separate from the common affairs of the world, sanctified and consecrated to the service of God and salvation of his people, should have a public office and charge in the Common wealth and worldly affairs is flat repugnant to the word of God, and particular places of Scripture following, Numb. c. 3 v 4445, And the Lord spoke unto Moses saying, take the Levites for all the first borne of the children of Israel, and the Levits shall be mine, I am the Lord. Numb. c. 18. v. 6. For lo I have taken the Levites from among the children of Israel, who as a gift are given to the Lord to do the service of the congregation and tabernacle thereof. Deut. 18 12. The Priests and the Levits shall have no part nor inheritance with Israel, for the Lord is their inheritance, as he hath said unto them. Deut. 10 8 The same time the Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord, to stand before the Lord, to minister unto him and to bless in his name unto this day. Act. 13 2. Now as they ministered unto the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. Rom. 1 v. 1. Paul a servant of jesus Christ put a part or separat to preach the Gospel of God. These and many more places of Scripture proves the proposition. Then to assume: But so it is, these Bishops are ministers of God by their profession, are counsellors in the Common wealth, Lords in Parliament and conventions of the estates, Lords of Towns, Barones of Lands etc. They run to Court leaving their Ministry, to get Bishoprics which they have obtained with all privileges of the old Bishoprickes which they pride them in, publicly in the sight of all, and presence of the greatest: Therefore all against the word of God. Argum. II. That the Ministers of Christ should be distracted from preaching of the word and doctrine, is direct against the Scripture, namely these places. Deut. 33 8. And of Levi he said, Let thy Thummim and thy Vrim be with thy holy one, whom thou didst prove in M●ssah, and did cause him to strive at the waters of Meribah: who said unto his father and unto his mother, I have not seen him, neither knew be his brethren nor his own children, for they observed thy word and kept thy covenant. They shall teach jacob thy Judgements and Israel thy Law: they shall put incense before thy face, and the burnt-offerings on thine Altar. Luk. 9 59 Christ said to one, follow me, who answered, suffer me first to go and bury my father: Christ answered, Let the dead bury the dead, and go you and preach the Gospel of the Kingdom of God. Another says, Master I would follow thee, but let me first go and take order with my house, Christ answered, no man that puts his hand to the plough and looks back, is meet for the Kingdom of God. Act 6 2 Then the twelve called the multitude of the Disciples together, and said, It is not meet that we should leave the word of God to serve the tables. Now the Arguments from these places concludes most strongly, à comparatis. For if most necessary natural oeconomick, yea even Ecclesiastical offices, as of Eldership and Deaconship should not distract from the preaching of the word such as hath the gift and calling thereto, much less should seville and worldly offices and affairs. But yet to insist with straight command and charge and most weighty exhortation and attestation out of the word job. 21 15 16 17. So when they had dined, Jesus said to Simon Peter, Simon son of Jona lovest thou me more than these? he said unto him, yea Lord thou knowest that I love thee; he said unto him feed my Lambs: he said unto him the second time, Simon the son of jona lovest thou me? he said unto him, yea Lord thou knowest that I love thee, he said unto him feed my sheep. He said unto him the third time, Simon lovest thou me? Peter was sorry because he said unto him the third time lovest thou me? he said unto him, yea Lord thou knowest all things, thou knowest that I love thee, jesus said unto him feed my sheep. 1 Tim. 3 16 Take care of these things till I come, give attendance to reading, exhortation and doctrine, these things exercise, and give thyself unto them, that it may be seen what thou profits among all men: Take heed to thyself and to doctrine, continue therein, for in doing this thou shalt both safe thyself and them that hear thee, Again I charge thee therefore before God and before the Lord jesus Christ who shall judge the quick and the dead at his appearing, preach the word, be instant in season and out of season, improve, rebuke, exhort with all long suffering and doctrine. Watch, in all things suffer affliction, do the work of an Evangelist, make thy ministry fully persuaded, viz. to be a faithful and good Minister to all. If then the love of jesus Christ be in the hearts of Ministers, if the care, attendance & whole occupation and exercise of them ought to be in reading exhortation and doctrine for the saving of themselves and others if they should preach the word, improve, rebuke, exhort in season and out of season, and make all times seasonable therefore: and no time rightly spent without that. And finally, if they think to stand before that great judge in that fearful day of his appearance in glorious and terrible majesty, as such as have fully approven that ministry, to their own conscience, and the conscience of others in the fight of God: let them see how they may be distracted with civil offices and affairs: and if so to be, be not directly against the word of God; seeing they should be singers and chief fathers of the Levits in the chambers of the Lords house, having no other charge but to be occupied in that business day and night, 1. Chron. 9.33. Argum. III. To make and esteem the charge of souls so light, that therewithal another office and charge civil, public and worldly, may be joined and borne, is direct against the word of God, and particular parts thereof subsequent. But so do the Bishops, Ezech. 34. ●. And the word of the Lord came unto me saying. Son of m●n, prophesy against the Pastors of Israel, and say unto them, Thus saith the Lord God, Woe be to the Pastors that feed themselves, ye eat the fat and you with the wool, but ye feed not the flock, the weak have ye not strengthened, the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost, etc. The flock were scattered without a shepherd, and the sheep wandered. Zach. 11.17. O idle shepherd that leaves the flock, the sword shall be upon his arm and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened. Act. 20.20. I have kept nothing back that was profitable, but have showed and taught you openly, and throughout every house. I take you to record this day, that I am pure from the blood of all men. Take heed unto yourselves, and to all the flock whereof the holy Ghost hath made you overseers, or Bishops to feed the Kirk of God, which he hath purchased with his own blood. Watch and remember that by the space of three years I ceased not to warn every one both night and day with tears. 1 Pet. 5.2.8. Feed the flock of God, caring for it with a ready mind. Be sober and watch, for your adversary the Devil goeth about like a roaring Lion, seeking whom he may devour. 2. Cor. 2.15. For we are unto God the sweet savour of Christ in them that are saved, and in them that periso, to the one we are the savour of death unto death, and to the other a savour of life unto life. And who is sufficient for these things? For we are not as many, who make merchandise of the word of God, but as of sincerity, but as of God in the sight of God speak we in Christ. Heb. 13.17. Obey your guides and be subject unto them, for they witch over your souls, at such as should give an account of them. We may then boldly of these Scriptures, and many more, evidently show and conclude, that they never knew what the charge of souls meant, that would join therewith a public and politic office and charge: or if they knew it, they never weighed and felt it: they are strangely blinded, benumbed, and miscarried by balaam's wages. Argum. four The mixing, jumbling, and confounding of jurisdictions and callings in one person which God hath distinguished in persons & manner of handling, is against his word. But so it is, that the office of Bishoprie confounds the spiritual and civil jurisdictions and callings in the person of one. Ergo. Numb. 18. vers. 4.5. Ye shall keep the charge of the tabernacle of the congregation for all the service of the tabernacle, and no stranger shall come near unto you, the stranger that comes near shall be slain. The ministers then of God's service, and the civil rulers are strangers one to another, and should not be confounded under pain of death. 2. Chron. 19.11. Behold Amarith the Priest shall be chief over you in all the matters of the Lord, and Zebadiah the son of Ishmael a ruler of the house of Judah, shall be for all the King's affairs. Deut. 22.9. Thou shalt not sow thy vineyard with divers sorts of seeds, lest thou defile the increase of thy seed, which thou hast sown, and the fruit of thy vineyard: Thou shalt not blow with an Ox and an Ass together, thou shalt not wear a garment of divers sorts, as of woollen and linen together. Doth God play the Gardener, Ploughman or Webster here, or is not this a ceremonial command to eschew all mixture and confusion in the Lord's vineyard, field and shop, which is his Kirk and people. This also the Apostle (1. Corinth. chap. 9) teacheth us, citing that Ceremonial command, Thou shalt not mussel the mouth of the Ox that treadeth out the corn, for the provision of the Ministers of the church with things temporal. And finally, our master in the Gospel distinguisheth expressly. Betwixt the things pertaining to God and to Caesar, saying, Give unto Caesar that which is Caesar's, and to God that which is Gods. Argum. V. That the Officers of Christ's Kingdom should meddle with things not pertaining to the kingdom of Christ, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be busy bodies in matters impertinent to them against the Scripture. But civil and worldly offices and matters pertain not to the kingdom of Christ, and yet are meddled with by these Bishops, therefore against the Scripture, john. 6.18. Jesus then knoing that they were come to take him and make him their king, be withdrew himself into the mountain alone. joh. 18.36. jesus answered and said unto Pilate, My kingdom is not of this world. Remembering the which confessions, that Christ was a king, but his kingdom was not of this world, the Apostle Paul gives a charge unto Timothy, I charge thee, saith he, in the sight of God who quickens all things, and before jesus Christ, who under Pontius Pilate witnessed a good confession, that thou keep this commandment, meaning anent the whole discipline and ruling of the whole kingdom of jesus Christ, that is not of this world, set down by the Apostle in that Epistle, 1. Tim. 6.13. joh. 8.11. jesus said to the adultress, neither do I judge thee, go and sin no more. Luk. 12.13.14. And one of the multitude said unto him, Master speak to my brother that he may divide the heritage with me, be said unto him, O man, who made me a judge over you? The civil and worldly offices than have nothing to do with the kingdom of Christ in their persons, and are such as neither Christ nor his Apostles ever took on, or would take upon them. Argum. VI That Christ's ministers should bear worldly pre-eminence, bru●k ambitious styles, and be called gracious Lords, is against the word of God, and special scripture underwritten. But the office of Bishopric brings in all these wherein they pride themselves against the scriptures. Mat. 23.6. The Scribes and Pharisees love the first rooms at feasts, and the chiefest rooms in the Synagogues, and salutations in the Markets, and be called Rabbi: But be ye not called Rabbi, for ye have one master, and ye are all brethren. Let him that is great among you, be a servant: for whosoever will lift himself up, shall be c●ften down, and be that will humble himself shall be exalted. Luk. 22.15. There entered a contention among them, who should be greatest; But he said unto them, The Kings of the Nations bear rule over them, and are called gracious Lords, but ye shall not be so, but he that is greatest among you let him be as the least, and he that is the guide as the servant. And in very deed, experience proves that these ambitious styles wherewith they are honoured by Heralds, flattered by a great number, and scorned by far moe, makes them (as the Apostle speaks of widows) to grow wanton against Christ, miskenning him, themselves, and their calling, to despise their equals, and to presume over their superiors. Argum. VII. That the Soldier of Christ should be involved in the affairs of this life, and one bound to serve two masters, is flat repugnant to the word of God. But this office of Bishopric involveth them, etc. Ergo. Numb. 4.3. From thirty year old and above, all that are meet to take on this warfare to do the work in the tabernacle of the congregation. 2. Tim. 2.3.4 Thou therefore suffer affliction as a good soldier of jesus Christ. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. It is evident by all these Scriptures, and a number more which may be brought forth, that the office of these Bishops is repugnant and direct against the word of God. As for Episcopal corruptions in usurping authority above the Pastors of the Kirk, & arrogating to them the government of the church, which appertains to the common care and counsel of the Elders in Assemblies and Presbyteries by the word of God, because they dare not defend, I insist not to lay it out plainly, but think it enough for the present, to quot these places of Scripture and Fathers following, till we hear it brought in question. 1. Tim. 4.1. Tim. 3.1. Tit. 1. Act. 20. 1 Cor. 12. 1. Tim. 5. Rom. 12. 1. Cor. 5. 1. Thess. 5. Heb. 13. Math. 5. & 18. Act. 15. & 21. Math. 16. Ephes. 4. 1. Pet. 5. Math. 23. Luk. 22. Phil. 1. joh. 20. Act. 14.23. Tertul. Apologet. 39 Hieron. l. 2. c. 3. Origenes Hom. 7. in josuam. Irenaeus ad Victor. Cypr. lib. 2. Epist. & lib. 6. Epist. & 9 Ambros. serm. 11. Epiphanius contra haereses heres. 75. August. de cor. & gratia c. 5. Euseb de vita Constantin, l. 3. Prosper. de vitand. corrup. l. 10. cap. Chrysost. de sacerdotio, etc. CHAP. II. That such a Bishoprie is against the ancient Canons of Kirk, and Counsels. THAT the Pastors and Bishops of the Kirk should set themselves to politic administration, and court affairs, and be occupied in secular and worldly matters, leaving their flocks and follow the puffed up pomp and glory of the world, is against the ancient Canons of the Kirk, namely these following, which as epitomes of many other to the like effect, we are content with for the present. Amongst these most ancient Canons, called the Apost. the 80 Canon 1●, Dicimus, quod non oportet Episcopum aut Presbyterum politicis se administrationibus, immiscere sed vacare & commodum se exhibere usibus Ecclesiasticis: animam igitur inducito hoc non facere aut deponito, Nemo enim potest duobus dominis servire. Synod. Nicaena. & Constant. Nemo clericus vel Diaconus vel Presbyter propter causam suam quam libet intret in curiam, quoniam omnis curia à cruore dicta est; Et si quis clericus in curiam introeat anathema suscipiat nunquam rediens ad matrem Ecclesiam. Synod. Chalcedon. oecumenica confes. 15 Ne Episcopi aut Clerici rebus se politicis implicent aut praediae aliena conducant. Sexta Synod. univers Constant. Can. 8. Episcopis non competit Ecclesiastica aut politica eminentia, Episcopus aut Presbyter milit●ae vacans, & volens utrumque ●rinci●atum humanum, & sacerdotalem dignitatem, deponitor. N●m quae Caesaris sunt Caesari, & quae Dei Deo danda. Ex Epist. Concilii Afri●am ad Papam Caelestinum. Ne famosum ty●hum seculi in Ecclesiam Christi quae lucem simplicitatis & humilitatis videre ●upientibus auf●rt videamur inducere. Synod. Macrensis. Ne rex Pontificis dignitatem, ne Pontifex regiam potestatem sibi usurpare praes●mat, sic actionibus propriis dignitatibusque à Deo distinguuntur ut & Christiani reges pro aeterna vita pontifi i●us ind●g●r●nt & Pontifices pro temporalium rerum cursa regum dis●ositionibus uterentur, quatenus spiritualis actio à carnalibus distaret in cursibus, & ideo militans Domino minime se negotiis saec●daribus implicaret, ac vicissim non ille rebus divinis praesidere videretur. Synod 4 Carthaginensis, Episcopus nullam rei familiaris curam ad se revocet, sed ut lectioni & orationi & verbi tantummodo praedicationi vacet. Synod. Romana. Vniversis clericis interdicimus, ne quis praetextu Ecclesiasticae libertatis suam de caetero jurisdictionem extendat in prejudicium justitiae saecularis, ut quae sunt Caesaris reddantur Caesari, & quae sunt Dei Deo. In the end and conclusion of this point, we would beseech our brethren, who hunts for these Bishoprickes, and pretends much for them Antiquity, to weigh the words of Damasus, one of the old Bishops of the uncorrupt Kirk of Rome, approved in the Council of Neocaesarea and Antiochia in anno 371. Damasus & concilium Neocaes. & Antioch. anno 371. Epis opi qui saecularibus intenti curis greges corepiscopis vel vicariis commendant, videntur mihi meretricibus similes quaestatim ut pariunt infantes suos aliis meretricibus tradunt educandos quo suam citius libidinem explere valeant. Sic & isti infantes suos ●i. populos si●i commissos aliis educandos tradunt ut suas libidines expleant ●i. pro suo libitu saecularibus curis inhient & quod unicuique visum fuerit liberius agant. Pro talibus enim animae negliguntur, morbi cres●unt, haereses & shismata prodeunt, destruuntur Ecclesiae, sacerdotes vitiantur & reliqua mali proveniunt: non taliter Dominus docuit, nec Apostoli instituerunt, sed ipsi qui curam suscipiunt ipsi peragant & ipsi propros manipulos Domino repraesentent. Nam ipse ovem perditam diligenter quaesivit ipse propriis humeris reportavit, nosque idipsum facere perdocuit. Si ipse pro ovibus tantam curam habuit, quid nos miseri dicturi sumus qui pro ovibus nobis commissis curam impendere negligimus, & aliis eas educandas tradimus Audiant quaso quid beatus Iacob dixerit socero suo, vigenti annos sui tecum, oves tuae & caprae steriles non fuerunt, ariet●● gregis tu●non comedi nec captum à bestia ostendi tili: ego damnam omne reddebam; & quicquid furto ●ecierat à me exigebas; die noctuque aestu vrg●bar & gelu, fugi●bat somnus all oculis meis; Si ergo sic laborat & ugilat qui pascit oves Laban, quanto laboriq●an sque vigilus debet intendere qui pascit oves Dei Sed in his omnibus n●s instruat qui dedit pro ovibus suis animam. Let these Bishops then in time bite upon this, who for one preaching made to the people tides forty posts to Court: for a days attending on the flock spends months in Court, Council, Parliament and Conventions; And for a thought or word bestowed for the weal of any soul, cares a hundreth for their apparel, their trains, fleshly pleasure and gowkit glory sine: Or they shall be bitten eternally with that worm that never dies, when Christ shall come and call them to account of their dispensation. CHAP. III. That such a Bishoprie is against the doctrine of the fathers and Doctors of the Kirk ancient and modern. THeir books are full of this matter consonant to the holy Scripture, and ancient Counsels and Canons of the Kirks only therefore a few testimonies for examples sake. Tertul. de Idolatria cap. 18. Si potestatem nullam ne in suos quidem exer●●it Christus q●ibus so●dido ministerio functus est, si regem se fieri ●onscius s●i reg●i, refugit, ●l●nissi●e dedit formam suis de reiiciendo omni fastigio & suggestu tam dignitatis quum potestatis, quis enim magis his usus fuisset quam Dei filius? quales enim fasces eum producerent q●●le aurum de capite radiaret ni● gloriam saeculi alienam & sibi & suis indicasset. Cyril. in joan. l. 3. c. 20. Honor & gloria mundi fugienda sunt ●is qui velint gloriam dei consequi. Ambros. in 2 Tim. 2. Eccl●siasticus idcirco Deo se probet ut hinc devotus ●fficium impleat quod spopondit in Dei rebus solicitus à saeculari negotio alienus. Non enim convenit unum duplicem habere professionem. Bernard. de consideratione ad Eugenium Papam l. 2. c. 4. Apostolis inter dicitur dominatus I ergo tu usurpare aude, aut dominus Apostolatum, aut Apostolus dominatum▪ Si utrumque simul habere voles perdes utrumque. Idem, non monstrabunt, ubi quisquam Apostolorum aliquando judex sederit hominum ●ut divisor terminorum aut distributor terrarum: stetisse denique Apostolos judicandos, sedisse judicantes non lego. But to save the strip of this little Treatise, out of the great Ocean of the ancients, leaving Gregorius Nizianzenus, Basilius and Epiphanius of the Greek, and Hieronymus with Augustine chief of the Latins, I will conclude with Gregorius the great Bishop of Rome, who at the first entry of the Hierarchy in the Kirk, and of the tyranny of the Antichrist, terms John of Constantinople his forerunner, because that he usurped presumptuously above the rest, taking to him the stile of universal Bishop. Gregorius ad Theotistam soror●m Imperatoris, de onere curae pastoralis li. 8. Epist. 5. Miror quod in me collatas dudum continentias vestras ex hac moderna pastoralis, officii continentia distraxistis, in qua sub colore Episcopatus ad saeculum sum reductus, in qua tantis terrae curis inservie quantis me in vita Laica ne quaquam deseruisse reminiscor, alta enim quietis meae gaudia perdidi, & intus corruens ascendisse exterius videor. Nem quis inter tot terrenas curas valeat de miraculo praedicare, quum jam mihi difficile sit saltem recolere, pressus enim in hoc honore tumultu saecularium negotiorum ex iis mihi esse videor de quibus est scriptum, dejecisti eos dum allevarentur. Neque enim dixit, dejecisti eos posequam allevati sunt sed dum allevarentur, quis pravi quique cum temporali honore suffulti foris videntur surgere intus cadunt. Allevatio ergo ipsa ruina est, ut quia dum gloria falsa subnixi sunt, à gloria vera evacuantur, hinc iterum dicit, deficientes ut fumus deficerent, fumus quippe ascendendo deficit & sese dilatando evanescit, hinc rursum scriptum est, Deus mi pone illos in rotam, rota quippe ex posteriori parte tollitur & anterioribus cadit, posteriora autem sunt nobis bona praesentis mundi quae relinquimus, anteriora vero sunt aeterna & permanentia ad quae vocamur Paulo attestante, qui ait, quae retro sunt oblitus in ea quae sunt priora me extendens, mihi haec difficilia sunt quia & valde onerosa, & quod mens sponte non recipit congruè non disponit, Ecce serenissimus Dominus imperator fieri simiam Leonem jussit & quidem provisione illius vocari Leo potest, fieri autem Leo non potest. So I end the testimonies of the Ancients with this saying of Cyprian, which I would we should straight hold, and accurately defend etc. Cyprianus l. 1. epist. 8. Adulterum est, impium est, sacrilegum est quodcunque humano furore instituitur ut dispositio Divina violetur. Now we shall subjoin a few of the most godly learned and approved writers of the most clear and lightsome age of the Gospel, because there are so many just and full treatises hereanent. joh. Calvinus in epist. 2 ad Timoth. 2. Semper Pistorem meminisse oportet veteris proverbii, hoc age, quod significat serio incumbendum esse peragendis sacris, ut studium ejus & intentionem nihil aliud impediat. Pet. Martyr in Loc. com. class. 4 c. 13. Distingui oportet has functiones civilem & Ecclesiastic●, quia utraque earum seorsum totum hominem requirit, immo vix ullus unquam repertus est, qui alterutram recte obire posset, adeo est difficilis utraque provincia. Theod. Bez. Ep. 79. Sed & istud (mi Knox) te caeterosque fratres velim meminisse quod jam oculis pene ipsis obversatur: sic ut Episcopi papatum pepererunt, ita Pseudo episcopos (papatus reliquias) epicureismum terris invecturos; hanc pestem caveant, qui salvam Ecclesiam cupiunt. Et cum illam in Scotia in tempora profligaris, ne quaeso illam unquam admittas, quantumvis unitatis retinendae specie, quae veteres etiam optimos fefellit, ●landiatur. And of this opinion clearly & fully are the French and Helvetian Writers & Kirks. As for the Germans, ye shall hear their judgements shortly out of one of their most godly and learned writers. David Chytraeus in Mat. 18. Non est autem regni Christi politia sicut regnum mundanum quod constituitur & sustinetur gradibus personarum, potentia, authoritate ferendarum legum, armis & praesidijs distinctis, poenis corperalibus, iudici●s, ordinaria successione, etc. sed est spirituale regnum, in quo non est visibile caput uni loco alligatum & ordinaria successione constitutum, ad quod tota Ecclesia alligata sit, sed v●um Ecclesiae caput est Christus. Deinde etiamsi in Ecclesia sunt gradus personarum & donorum &c. tamen quod ad potentiam politicam imperandi; ferendi leges, cogendi, etc. attinet, omnes inter se sunt aequales & quidem arithmetica aequalitate, nec inter Episcopos quod ad dominum & potestatem attinet, quisquam alio maior est jure divino, ut Luc. 22. Reges gentium dominanturijs, vos autem non sic. Verus igitur & solus gubernator Ecclesiae est ipse Christus sive verbum Dei: hoc solo verbo regit Christus Ecclesiam non gradibus & potentia personarum. Ex hoc loco Math. 18. intelligi potest quomodo regii Pontificum & Episcoporum dominatio cum Evangelio congruat. CHAP. four That such a Bishoprie is against the doctrine of the Kirk of Scotland preached these 46 years. THE doctrine that the Preachers of Scotland have been teaching so many years since the first reformation, yea since the first light of the Gospel broke forth in this realm, was directed against all corruptions and abuses of the Roman Antichrist, and adulterous church of Rome. But so it is that the Bishoprie is one of the greatest errors and corruptions thereof, and have no arguments of Scripture, Fathers, Counsels nor reason, but the self same that the Papists use. For probation whereof read Bellarmine the Arch-Iesuit, quaest. de capite ecclesiae & de membris, and confer his arguments for the Pope and his Hierarchy, with Doctor Whitgifts' against M. Cartwright, and siclike the rest that writ on that head. Secondly, let the auditors yet living of these notable Preachers of the Kirk of Scotland, glorify God in this matter, and cease not as they love the honour of Christ, ad weal of his church, so long as they are able to speak, to give an evident and full testimony, what they have heard of M. Knox, M. Cre●g, M. Willockes, M Goodman, M. I●wsen, M Row, M. Ferg●s●ne, M. Arbuthnet, M Rollock, M. Durie, M. Davios●ne, M ●ont, and others most godly, sincere, and learned men, who all joined with their continual powerful doctrine from Pulpit, their travels; yea and sufferings, in dinging against that Popish corruption of Bishops, till it was all utterly purged and expelled forth of the church, and who now resting from their labours, yea triumphing in the heavens, have left the true discipline and government of the church and kingdom of jesus Christ, well and firmly established and settled within our Kirk; the comfortable effect whereof hath been vively and sincerely enjoyed unto these late days. And praised be the name of our God and Christ, there wants not yet successors both to their place and doctrine, able both by preaching and penning to maintain, yea by his grace not only by imprisonment, poverty, contempt and trac●●ing of the world, but by their blood to seal up the truth of the same And last, the very mouths of these now named Bishops, have been seen and heard preach and profess this verity; 〈…〉 pr●a●h or profess otherwise under pain of Apostasy. H●w 〈◊〉 ●●w craftily holding both court and church in hand, they are like so to proceed, that the part of Demas will plai●●, kith in the Kirk. CHAP. V That this Bishoprie is against the confession of faith called the King's Majesty's confession, sworn and subscrived at two divers times, viz. in anno 1581. when it was first published; and again anno 1590. published with a general band for the maintenance of true religion and his Majesty's estate and person; by his Majesty, his Queen and household, and all estates of the Realm. etc. THE words of that confession for this purpose are these: We abhor and detest all contrary religion and doctrine, chief all kind of Papistry in general and particular, even as they are now damned and confuted by the word of God and church of Scotland; and in special, the Pope's worldly monarchy and wicked Hierarchy, his crossing, anointing, etc. And finally, we detest all his vain rites, signs and traditions, brought into the church without or against the word of God and doctrine of this true reformed church, to the which we join ourselves willingly in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively members of the same in Christ our head: Promising and swearing by the great name of the Lord our God, that we shall continue in the obedience of the doctrine and discipline of this church, and shall defend the same, according to our vocation and power, all the days of our lives, under the pains contained in the Law, and danger both of body and soul in the day of God's fearful judgements. And after a few lines, We therefore willing to take away all suspicion of hypocrisy and of double dealing with God and his Kirk, protest, and call the searcher of all hearts to witness, that our minds and hearts do fully agree with this our confession, promise, oath and subscription: So that we are not moved for any worldly respect, but are persuaded only in our consciences, through the knowledge and love of God's true Religion, printed in our hearts by the holy Spirit, as we shall answer to him in the day when the secrets of all hearts shall be disclosed. Then if so be that the setting up of Bishops will throw down the discipline of our Kirk, or if that office hath any thing to do with these corruptions of Papistry & Antichristian hierarchy: The King our Sovereign, his most excellent and Christian Majesty, and his Highness' most ancient, religious & noble Estates of Parliament, if there were no other reason but this one, would not for all the world fall under the danger of so horrible a perjury against God to set up Bishops again; yea, and if it were no more but respect of civil honesty, honour & estimation before the world, they would not be inferior to Herod in relieving the religion of an oath and great name of God interponed; namely this Confession of faith being put in print twice within the realm by special command and privilege, & translated in all vulgar languages throughout Europe, yea and at his Majesty's coronation in England, put in Latin, and published a new again by that common post of the world in our age Mercurius Gallobelgicus. But so it is, as all men know, that the discipline and government of the church exercised by Presbyteries, and by Bishops, are so opposed one to another, that when the one is set up, the other must down of force. Therefore the subscrivers and swearers of the former confession, if they should (as God forbidden) be about to set up Bishops and Episcopal government, they could not eschew the crime of horrible perjury, execrable Apostasy, and most cursed repairing again of jericho, from the which the Lord preserve his most excellent Majesty, and honourable Estates of this present parlaiment. And if any man doubteth what was the discipline of the church of Scotland at the first subscriving and swearing of that confession, let them seek the Register of the general Assembly holden at Glasgow, to the which it was presented, together with a platform of the whole Presbyteries to be established throughout the Realm by the Laird of Caprinton commissioner for his majesty to the said assembly in the year of God 1581., they shall find that the Bishopries were wholly abolished in the assembly holden at Dundie the year immediately preceding. So that without all question, ●t is meant of the discipline of the church exercised by Presbyteries, Synods, and general Assemblies directly opponed to the corruption and tyranny of Bishops, as was clearly defined and ratified in Parliament. After the second subscriving anew again of the said confession in the year 1592. In end, seeing these same men, who now would be Bishops, have once or twice sworn and subscrived this confession, it marvels me with what forehead they can be about a purpose so quite contrary thereto. CHAP. VI That this office of Bishoprie is against the constitutions of the Kirk of Scotland in her Assemblies. Master Knox following the light of holy Scripture, and the advice of Theodor Beza, as he had preached continually, so immediately before his departure, he wrote to the general Assembly convened at Striveling in the year 1571 in these words: Unfaithful and traitors to the stocks shall ye be before the Lord jesus, if that with your consent directly or indirectly ye suffer unworthy men to be thrust in within the ministry of the Kirke under what pretence that ever it be. Remember the judge before whom ye must make an account, and resist that tyranny, as ye would avoid hell's fire. And this letter is registrat in the acts of the said Assembly. In the general Assembly convened at Edinburgh in March 1572, sess. 7. M. john Spottiswood superintendent of Lawthiane, gave in this article. It is neither agreeable to the word of God, nor practise of the primitive Kirke, that the spiritual administration of the word and sacraments, and the ministration of the civil and criminal justice should be so confounded, that one person may occupy both the cures. Wherefore the whole Assem. refused the Earl of Morton then Regent his desire, to make ministers sessioners in the college of justice. From that assembly unto the assembly holden at Dundie july 1580, the corruption of the Bishoprie was more and more espect, unto the time the whole Assem. being ripely advised, and fully resolved all in one voice yielded as followeth: Forasmuch as the office of a Bishop, as it is now used and commonly taken within this realm, hath no warrant, authority nor ground in the word of God; but is brought in by the folly and corruption of man's invention, to the great overthrow of the Kirk of God. The whole assembly of the Kirk in one voice after liberty given to all men to reason in the matter, none opponing himself in defending the said pretended office, Finds and declares the same pretended office, used and termed as is above said, unlawful in itself, as having neither fundament ground nor warrant in the scriptures of God: and ordains that all such persons as bruikes or shall bruike hereafter the said office, shall be charged simply to dimit, quit, and leave off the same, as an office whereunto they are not called by God. And siclike to desist and cease from all preaching of the word, ministration of the sacraments, or using any way the office of Pastors, which they receive de novo admission from the general Assembly, under the pain of excommunication to be used against them, wherein if they be found disobedient, or contravene this act in any point, the sentence of excommunication after due admonitions to be execute against them. The year following 1581. a form of establishing Presbyteries throughout all the shires of the Realm were sent from his Majesty to the general assembly convenced at Glasgow, and commissioners both from his Majesty and the general assembly nominate and ordained to plant Presbyteries in all parts convenient. The which being done, not only ceased all ruling of bishops, but also in the general assembly at Edinburgh in August 1590. all commissioners from general assemblies appointed for visitation of Provinces, were ordained to cease, where presbyteries were planted, ●o root out all danger of tyranny and authority of sole government within the Kirk: and that because they perceived that sort of sole government to be against the word of God, and that jesus Christ had ordained his church to be ruled by the common care and council of his lawfully called Pastors, Doctors, Elders and Deacons in their meetings and assemblies. And where some, that knows not, may think that these general assemblies at which the king's majesty was present, holden since the 7 of December 1596, hath altered these constitutions, there is no such thing. Therefore leaving off how matters proceeded since that time, as known to the whole Realm, I will only set down out of the Register of the Kirk what was done. The general assembly holden at Dundie March 1597, Sess. 11. The general Assem. votes finds and concludes that it is necessary and expedient for the weal of the church, that the ministers as the third estate of the Realm in name of the church, have vote in Parliament. Sess. 12. Concerning the number of the Ministers that should have vote in Parliament i● name of the church, it was likewise concluded and thought expedient, that as many of them as should be chosen for the vote in Parliament, as were wont of old in time of the Papistical church to be Bishops, abbots and Pryers, that had the like liberty, viz. to the number of fifty one or thereby. Item, after reasoning it was voted and concluded, that the election of such of the ministry, as should have vote in parliament, aught to be of a mixed quality, and appertains partly to his majesty, and partly to the church. In the general assembly at Montrose 1600 in March. sess. 6. Concerning the manner of choosing of him that shall have vote in parliament in name of the Kirk, it is condescended upon, that he shall be first recommended by the kirk to his Majesty, and that the Kirk shall nominate six for every place that hath need to be filled, of whom his Ma. shall choose one whom he best likes, and his Ma. promises oblishes and binds himself to choose no other but one of that number. And in case his Ma. refuse the whole upon a just reason of insufficiency, or greater sufficiency of others that are not recommended; the Assembly shall make a new recommendation of men according to the first number, of the which one by his Ma. shall be chosen without any further refusal, or new nomination. And he that shallbe chosen by his Ma. shall be admitted by the Synods. It is concluded that the general assembly shall have the nomination or recommendation of him, that in name of the Kirk shall vote in parliament, who shall take the advice of the Synods and Presbyteries thereanent directed from them in writ. And the Synods shall have liberty to nominate, as well within the Province as without, providing that if there be a man within the Province meet for the place caeteris paribus, he be preferred to any other. Anent his rent, it is advised with one consent, that the Kirk being planted sufficiently, the colleges and schools already erected, not prejudged, that the King shall provide him to all the rest that may be obtained of that benefice, where he is preferred. The Cautions. AS to the cautions to keep him that shall have vote in parliament from corruption, they be these following. 1 That be presume not at any time to propone at Parliament, Council, or Convention, any thing in name of the church, without an express warrant and direction of the church, under the pain of deposition from his office. Neither shall he consent or keep silence in any of the said conventions, to any thing that may be prejudicial to the weal and liberty of the church under the said pain. 2 He shall be bound at every general Assembly, to give an account anent the discharge of his commission, since the assembly going before, and shall submit himself to their censure, and stand to their determination whatsoever, without appellation, and shall seek and obtain ratification of his doings at the said Assembly under the pain of infamy and excommunication. 3 He shall content himself with that part of the benefice, which shall be given to him by his majesty for his living, not hurting nor prejudging the rest of the ministers of the church within his benefice planted, or to be planted, or any other minister of the country whatsoever, and this clause to be insert in his provision. 4 He shall not dilapidate in any way, neither set nor make disposition thereof without the special advice and consent of his Majesty and general assembly. And for the greater warrant thereof, he shall interdict himself not to dilapidate his benefice, nor consent to dilapidation thereof made by others, to the general assembly, and shall be content that inhibitions be raised on him to that effect. 5 He shall be bound faithfully to attend upon his own particular congregation, where he shall be minister in all the points of a Pastor, and hereanent shall be subject to the trial and censure of his own Presbytery and Provincial assembly, as any other minister that bears not commission. 6 In the administration of discipline, collation of benefices, visitation and all other points of Ecclesiastical government, he shall neither usurp nor acclaime to himself any power or jurisdiction, further than any other of the rest of his brethren, except he be employed by his brother, under the pain of deprivation. And in case he usurp any part of the Ecclesiastical government, and the Presbyteries, Synodall or general Assemblies oppone and make any impediment thereto, whatsoever 〈◊〉 do after that impediment to be null ipso. facto without any declaratory. 7 In Presbyteries, provincial and general Assemblies, he shall behave himself in all things, and be subject to their censuring, as any of the brethren of the Presbytery. 8 At his admission to his office of commissionarie those and no other points necessary, he shall swear to subscribe and fulfil under the penalties foresaid, and otherwise not to be admitted 9 And in case he be deposed by the general Assembly, Synod or Presbytery from his office of the ministry, he shall also tyne his vote in Parliament ipso facto, and his benefice shall vaike. And further caution to be made, as the church pleases and finds occasion anent his name that for the church should vote in parliament, it is advised by uniform consent of the whole brethren, that he shall be called commissioner of such a place. It is also statute and ordained, that none of them that shall have vote in Parliament, shall come as commissioners to any general Assembly, nor have vote in the same in any time coming, except he be authorized with a commission from his own presbytery to that effect. It is moreover found by the Assembly, that crim●u ambitus shall be a sufficient cause of deprivation of him, that shall have vote in parliament. Sess. 8. The general Assembly having reasoned a● length the question anent his commission, who shall vote in Parliament, whether he should endure for his life time, except some crime or offence intervene, or for a shorter time at the pleasure of the Kirk, Finds and decernes that he shall annuatim give account of his commission obtained from the Assembly and lay down the same at their feet to be continued or altered therefrom by his Majesty and the Assembly, as the Assem. with consent of his Ma●. shall think expedient to the weal of the Kirke. Whose whole conclusions being read in audience of the whole assembly, and they being ripely advised therewith, ratified, allowed and approved the same, and thought expedient that the said Cautions, together with such others as shallbe concluded upon by the Assembly, be insert in the body of the Act of Parliament, that is to be made for confirmation of vote in Parliament to the Kirk as most necessary and substantial parts of the same. Then briefly to assume and conclude, but so it is that their new L. B. neither in the entry to their office, nor yet in their behaviour therein, hitherto have kept one jot of these constitutions and cautions, but hath broken all; therefore such rooms and offices should not be confirmed to them in this present Parliament. CHAP. VII. That the Office of Bishoprie is against the laws of this Realm. Our Sovereign, the Kings most excellent Majesty came into the world, and entered to his Kingdom of this Realm; with the clear light of the Gospel, and the establishing of a reformed Kirk, & therefore as a most godly and Christian Prince hath in his all Parliaments confirmed, ratified and approved the freedom and liberty of the true Kirk of God, and religion publicly professed within his Majesty Realm, as in his first Parliament holden by his Majesty's good Regent the Earl of Murray, Likewise in his Highness' second, holden by his grandfather the Earl of Lennox; the same is ratified in the first Act of his first Parliament holden after the taking of the government in his Highness own person. Also in the first of his sixth Parliament holden at Edinburgh the 20 of October 1579. Our Sovereign Lord with advice and consent of his three Estates, and whole body of this present Parliament ratifies & approves all and whatsoever Acts & Statutes made of before by his Highness, with advice of his Regent's in his own reign, or his Predecessors, anent the liberty and freedom of the true Kirk of God and religion now presently professed within this realm, and specially etc. The second act of the same sixth Parliament is expressly for the jurisdiction of the Kirk which is there said to consist & stand in the preaching of jesus Christ, correction of manners, and adminstration of the holy Sacraments; and declares that there is no other face of a Kirk, nor other face of Religion, then is presently by the favour of God established within this realm. And that there be no other jurisdiction Ecclesiastical acknowledged within this Realm other then that which is & shall be within the same church, or that which flows there from concerning the premises. And in his Majesty's seventh Parliament at Edinburgh, October 1581. In the first Act there is a general ratification of the liberty of the true Kirk of God, and confirmation of all the Acts and Laws made to that effect before, by particular rehearsal and catalogue, and amongst the rest, The ratification of the liberty of the true Kirk of God and religion, and anent the jurisdiction of the Kirk of God twice. And after the King's perfect age of 21 years in the eleventh Parliament, At Edinburgh july 1587., there is a clear and full ratification of all Laws made anent the liberty of the Kirk. Now if any will say, what is all these Acts against the Bishops? I say, direct: for whatsoever is for the Ministers, Presbyters and Assemblies, is against the Bishops: But so it is that all these Acts are for them, because as we have shown, the doctrine and constitutions of the Ministers & Assemblies, hath been ever since the reformation, against the corruption of Bishops, and that is the freedom, liberty and discipline of the Kirk which is confirmed, for verification whereof we allege first the Confession of faith confirmed by Parliament and registered among the Acts thereof, wherein the 19 Article anent the notes of the true Kirk, ye have last Ecclesiastical Discipline uprightly ministered as God's word prescrived: But so it is, that out of the Word the doctrine of the Ministers hath been against the Bishops, as also the discipline set down in the General Assemblies. Next that the first Act of his Majesty's Acts of Parliament. Our sovereign Lord with advice of his three estates and whole body of this present Parliament, hath declared and declares the Ministers of the blessed Evangell of jesus Christ, whom God of his mercy hath now raised up to be the true and holy Kirk. Thirdly, that golden Act which clearly crownes and formally concludes the cause; viz. the first Act of the 12 Parliament of King James the 6. At Edinburgh junii 1592. intitulate, Ratification of the liberty of the true Kirk, of general and synodal Assemblies of the Presbyteries of Discipline, which speaks this plainly in the end. Item our Sovereign Lord and Estates in Parliament foresaid abrogates, casses and annulles the Act of Parliament made in anno 1584. granting commission to B. and other judges constitute in Ecclesiastical causes to receive his Highness' presentation to Benefices, and give collation thereupon, and to put order in all causes Ecclesiastical, which his Majesty and Estates foresaid declares to be expired in itself, and to be null in time coming, and of none avail, Force nor effect. And therefore ordains all presentations of Benefices to be direct to particular Presbyteries in all time coming, with full power to give collation thereupon, and to put order to all manners and causes Ecclesiastical within the bounds according to the discipline of the Kirk. And finally the act of annexation of the temporality of the benefices to the crown of necessity, demolishes and bears down all the Bishops, jam. 6 Parl. 1● cap. 29. CHAP. VIII. That they are against the honour of God and his Christ. THe standing for the maintenance of the kingdom of God, and, whom he hath anointed his King upon his holy mountain, the Lord jesus Christ, is to their honour; like as to slide from it and leave it, to follow after the world, is against the honour of God and Christ. To hear the word of God and to do it, is the special honouring of God, & of that great Pastor of the sheep the Lord jesus Christ: As by the contrary the rejecting of his word, and casting it off behind their back is his dishonour. And finally to build & plant with God is to honour him, so to cast down & root out that, which by the Ministry of his notable servants he hath builded and planted is to his high dishonour: But so it is, as I have verified & shown, that Bishoprics makes men to slide away from the Kingdom of Christ, to leave it, and follow the world, to reject his word and cast it behind their back: And finally to cast down and root out, that which Christ's faithful servants hath bigged and planted, even that sincerity of the Gospel & freedom of the Kirk of Christ brought to such perfection, and so well established, & left unto us by them: and so with the Scribes and Pharises to seek the glory of men rather than of God, & to seek honour one of another, and not to honour Christ nor to seek to be acceptable unto him. And is it not, alas, a horrible dishonouring of God, and the preaching of his blessed verity & word, to flatter men & anoint their filthy flesh with earthly honour, wealth & sensuality, to make Christ's holy Ministers to be loathed, slandered and evil spoken of. And as the Lord rebuked Eli the Priest & his sons, whose sins were great before the Lord, in making men to abhor the Lords Ministers and offerings: Therefore the Lord threatened them by Samuel saying: Wherefore have ye kicked against my sacrifice & my offerings which I commanded in my tabernacle, and honours thy children above me, to make yourself fit of the first fruits of all the offerings of my people Israel, wherefore the Lord God of Israel saith, I said thy house and the house of thy fathers should walk before me for ever: But now the Lord saith it shall not be so: for they that honour me I will honour, and they that despise me shall be despised. And now, O ye Priests, cried Malachi, this commandment is for you, if ye will not hear it not consider it in your heart to give glory unto my name, I will even send a curse upon you, and will curse your blessings; yea, I have cursed them already, because ye do not consider it in your hearts. Behold I will corrupt your seed, and cast dung upon your faces, even the dung of your solemn feasts, and ye shall be like unto it: and ye shall know that I have sent this commandment unto you, that my covenant which I have made with Levi, might stand, saith the Lord of hosts. My covenant was with him of life and peace and equity, and he did turn many away from iniquity. For the Priests lips should preserve knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of hosts. But ye are gone out of the way, ye have caused many to fall by the Law, ye have broken the covenant of Levi, saith the Lord of hosts Therefore I have also made you to be despised and vile before all the people, because ye keep not my ways. CHAP. IX. That this Bishoprie is against the honour and weal of the King's Majesty. IS it not the King's weal & honour to honour God, to love, fear & obey him, to be wise and learned, to serve God in fear, and rejoice in trembling, to kiss the Son lest he be angry; to be a nurs-father to the Kirk, to be an avenger of all breakers of Gods holy law and misorders against his manifest word and truth: And in a word to reign in Christ, by Christ, and with Christ, & against the sin that draws him to the contrary? Is it not the weal and honour of his Maj. to hold himself in the favour of God, & that reverend love & good estimation of all that fears God unfeignedly, & love's the Lord jesus Christ, by holding fast that profession of the sincerity of the Gospel, in doctrine & discipline, whereof his H. & Kingdom in this Island namely, hath found comfort and profit, that all the godly this day triumphs in, all the wicked envy, Europe is astonished with admiration, at that union of these Kingdoms under one God and Christ, one King, one Faith, one Law, and under his Majesty advanced and highly lifted up throne, far above all Kings Throns' in Christendom, in this respect & for this cause, namely that his Highness was borne & entered to reign at the light and sincerity of the Gospel; hath reigned so long, so happily, so peaceable with the same; and he and his posterity in hope and good appearance holding fast the same to reign most blessedly even to that appearance of Christ the King of Kings from the heavens. Is it not his Majesty's weal and honour to stand fast to that confession of faith sworn and subscrived by his Highness, for good example to his household, estates and all his subjects, extant in all languages, affixed as it were on the most high pillar in the great Theatre of Europe, testifying and proclaiming to all, his Majesty's piety, sincerity and zeal to the Gospel of Christ and his Kingdom, against all corruption and thraldom of the Antichrist of Rome? And against his weal and honour that leads him to the contrary? Is it not the weal and honour of his Royal Majesty, to have all the hearts of the most sincere Protestants and professors of the holy Evangell; not only throughout great Britain, but also France, Germany, Switzerland and Sweden, to be as it were the heart of one man, to beware all their blood for his Majesty's safety in person, increase in honour, and stability in estate; by holding fast unaltered or mixed the sincere simplicity of the Gospel, and doctrine, sacraments and discipline, which they have so long professed with his Majesty, and against the which what cursed force or business was ever able to prevail unto this hour? And finally, is it not his Majesty's weal and honour to be safe and free from the falsehood, flattery and cruelty of ambitious avarice, which hath brought so many notable Emperors, Kings and Princes to tragical ends, corrupted sincere Kirkes', and overthrown flourishing commonwealths? And verily this venom and poison of humane Bishops, degenerating into Satanical, hath filled the Ecclesiastical & civil histories full of such effects, the smallest hair of root and pickle of seed is therefore to be fanned away and plucked out of all Kirkes', Kingdoms and commonwealths This the godly wisdom, quickness of wit, prudence and sagacity of the King, who is as an Angel of God, can well mark, and take up a fare, both to beware of it where he hath found it, and can not well amend it, and not to permit to creep into the field so carefully and clean purged therefrom. Thus passing over the impairing of the King's patrimony, and many more things against his Highness' weal and honour, for brevity's sake I end this point, not doubting but his Majesty is always mindful of that declaration, so clearly, godly and eloquently penned & subscribed by his Highness own hands, at his Majesty's Parliament holden at Linlithgow in December 1585. The conclusion whereof is most worthy of remembrance at this time, for that by forgetting that, these who seek Episcopal dignity seeks the hurt and dishonour of his most renowned Majesty. Then shortly to end this my declaration, I mind not to cut away any li●ert● granted by God to hi● Kirk, I ac●lame not myself to be judge of doctrine in Religion, s●●●tion, heresies or true interpretation of Scripture etc. And in end, My intention is not to 〈◊〉 with excommunication, neith●●●●●●me to myself or my 〈◊〉 power in an●●●ng that 〈◊〉 were Ecclesiastical, neither to meddle in any that God w●●●● th● w●y devolve in th●●●nds of the Kirk▪ ●nd to conclude I confess and ●●k● 〈◊〉 ●ge Christ jesus to 〈◊〉 He●d and Lawgiver to the same. And wh●t●●●v●r persons 〈…〉 themselves as he●d of the Kirk and not 〈…〉 thing that the word of God 〈…〉 mi●●●● to his Kirk; that m●● I f●●●●mmi●ts manifest 〈…〉 against the 〈…〉 the words of his Son; against 〈◊〉 S●n●● not ●●y g●●i●, and in taking his place; against th● 〈◊〉 Ch●●●t, the 〈◊〉 how Spirit ●hing contr●●y 〈◊〉 to his conscience. Certainly thus harbouring G●d and jesus Christ his Highness shall be w●ll and honourable, according to that promise, I will know him that honours me. CHAP. X. That this Bishoprie is against the honour and weal of the Realm. Wherein hath stood thy honour and weal o Scotland these 〈◊〉 years and above. Was it not, in the ●●gement of all th●●● 〈…〉 ●●ghtly, ●●th sincerity of the Gospel & freedom of jesus Christ's ●●●●●om est●●● 〈◊〉 ●o notably within thee with so 〈…〉 that Gospel of peace came within th● 〈…〉 foreign w●●, and all comm●tions within thy 〈…〉 been easily settled, God b●●ng in the m●●st of th●● 〈◊〉 bringing 〈◊〉 judgement upon all th●t 〈◊〉 their hea●, 〈◊〉 their 〈…〉 against his Kirk. And 〈…〉 so ●o ●●●h and bewitched, is not 〈◊〉 hold fast that w●●y, having h●d Christ so clearly ●●●●ted forth before thy eyes as if ●h●m with the same had seen hi● crucified? Shalt thou wi●h those foolish G●l●tians begin in the spirit & end in the fl●sh. W●● th●●● follow th●m, of whom the Apostle weeping 〈◊〉 write, that th●y are enemies to the cross, whose end i● destruction or damnation, who God i● their ●●lly, whose glory i● shame, earthly minded men who seeks not the glory of Christ, not safety of the souls of thy people, but to be thy guiders, and misgui● thee; to be thy conductor, & sedu●● thee, to make thee to sin against God after the manner of the golden Calves, at Dan and Bethel, that so the Lord may be in●en●●d and cast thee away from his face? They seek glory amongst men and one of another, & so neither can believe and trust in Christ themselves, not make thee do it and be safe. Surely for wealth and honour worldly thou was never comparable to other nations, but the Evangell so planted in thee was that crown of thy glory, that decored thy head, and set it up above all Realms and Kingdoms upon the face of the earth. Harken, dear mother, what the Lord said unto his people Israel of old, & take it now to be spoken unto thee. Deut. 4. Ask from the times of old that have been before thee, even from that day that God created man upon the earth f●●th one end of the heaven unto the other, if there was done such a thing as this is, or if there hath been heard he like of it If any God hath essayed to come & take unto him a nation out of the midst of another nation, with proofs and signs and wonders, with war strong hand & stretched out arm; finally with most great terrors according to all that Iehov●h hath done for you, even your God to bring you out of the land of Egypt. 2 Sam. 7.23.24. What nation is like thy people Israel in all the earth, which for to be a people went to redeem, and hath gone to get himself a name, and to work these great things and mighty, reverently to be admired, expelling from the face of thy people whom thou redeemed to thee out of Egypt the Nations and their Gods: for thou hast established thy people Israel that it may be a people unto thee for ever, and thou jehovah their God. Psal. 147. Who telleth his word to jacob, his Statutes and Laws to Israel, he hath not done so to my nation: therefore they know not these Laws, Praise ye the Lord. Was not Papistry thy Egypt, o Scotland, and did not the Lord deliver thee out of it, and safeing thee from that tyranny and thraldom brought thee unto a pleasant Canaan of his Gospel to serve him in spirit and truth: and that in such a manner and form, as the like was never heard nor seen? And no less miraculously hath he made thee to dwell therein so long, so safely, so freely: and shalt thou then go and make to thee other Captains by Moses and Aaron, yea contemning them thy lawful Priests & Levites, to lead thee back again into Egypt? God forbidden, But so it is (dear native country) your Seers see, and your Watchmen gives you a faithful warning, crying to you, that the Episcopal Hierarchy is very Papistry, and spiritual Egypt. Howbeit by the policy of men, otherways buskit, attired and dressed to take the foolish and simple withal. It is no other thing in the substance thereof, taken from the last and grossest dung of Antichrist, making the Kingdom of Christ to be of this world, turning the spiritual worshipping of God in outward toys and ceremonies, bringing the pomp of the world into the simple and humble Kirk; yea corrupting the fountains of the waters of life, and empoisoning the food of the souls to work dangerous sicknesses and deadly diseases amongst thy sons and daughters. The whole Pulpits hath sounded unto you so many years, and yet continues to sound where they are not emptied or terrified by their tyranny. Admitting that Bishoprie again, lost is your honour, wracked is your welfare, and gone is your grace and garland of heavenly and spiritual glory for ever. Forget not the first essay of their good service in Parliament to God, the Kirk and Commonwealth, in giving their votes and suffrages to seventeen erections of the Prelacies and live of the Kirk in temporal Lordships to attain thirteen rounged and dilapidate Bishoprickes, as was reported and complained upon to the King's Majesty and his Council at Hampton Court, 1606. CHAP. XI. That Bishoprie is against the constitution and settled estate of the Kirk and Kingdom, and so most dangerous. ITt is an Axiom approved in Experience and Policy. Quod omnis mutatio Reipub. est periculosa etiamsi in melius, how much more in deterius. The reason than holdeth thus. All dangerous things for the estate and commonwealth are to be eschewed: But change is dangerous, namely from such an estate, which is conform to the word of God, good Laws and Constitutions, the judgement of the holiest and best learned, ancient and modern, the best estate of the Primitive Kirk, and best reform Kirkes' from corruption of Papistry, to an estate plain contrary, and so most perverse and pernicious. For let Lawyers and Politics reason and judge the civil part for the estate of the Kingdom, we dare boldly conclude, as we have evidently proved, that it is pernicious for the Kirk of jesus Christ: And that which is pernicious thereto can never stand with the good estate of a Christian Kingdom and godly Commonwealth. It is so clear in the Histories, and miserable experience of these last Ages of the would that it needs no probation, being acknowledged and affirmed by all Protestants, that the Popish Hierarchy and usurpation of both the swords, hath brought the Roman Empire, and all Kingdoms and Commonwealths in Europe that have not resisted the same, to abominable and most filthy servitude and slavery, in their goods, bodies & souls. And those who have cast off the yoke of that bondage, and resisted thereunto have been involved in bloody battles, and had great fear & ado to keep them safe from the most crafty and cruel practices of that pestilent throne of church ambition & avarice. And shall the dr●gs, or rather sprowtings thereof be brought in again into Scotland: Shall these si●lings & sprowrings be taken up and set with guiding again in the Lord's vineyard to grow up to seed, to shake and overgrow the same? Or shall these dregges be cast in a Limbique, and such Aquavitie to be drawn thereof as will make the brains of all giddy that tastes thereof? Shall these Cockatrice eggs be hatched in our Kingdom of new, whereof all Kings, Kingdoms and Estates that h●ue ●a●en thereof 〈◊〉 dead in sin, and spiritual and temporal slave●●● And such 〈…〉 marked therewith do cry as if they were stung wi●h 〈◊〉? The Lord safe our church, kingdom and K●●● 〈…〉 k●s. W● 〈…〉 afore, th● Laws of our Kingdom, the constitutions of our Kirk, the doctrine and confession thereof, whereunto all th● members both of Kirk and Commonweal●, & Kingdom have solemnly sworn and subs●rived, and which hath b●en professed, established, and stood in our Kirk and Kingdom almost now an whole jubilee of years. To all the which this Bishoprie, this usurpation of both Offices Civil & Ecclesiastical the temporal Lordship, the earthly dominion, the worldly vain pomp and the most dangerous invasion of governing both court & church is most repugnant. And yet notwithstanding the walls of our Tr●●, which were builded by the finger of our God, must be demolished, & we with our own hands hail in that devilish Grecian horse within the Lords City, to set it all on fire. O mad folly! o terrible Judgement for the contempt of the Gospel and fruitless abuse of the freedom thereof, so long, so liberally and so gloriously bestowed on Scotland! CHAP. XII. This Bishoprie is against the honour and weal of the Noble Estates of Parliament. THe honour and weal of the Noble Estates of Parliament, namely since the light of the Gospel shined in our dark nation, was to have the Kirk of God and liberty of this most ancient Kingdom in special are fall regard, to make good laws in favour of the same a●● to s●e them have life and vigour by due execution. An● for that st●●ct to have a solemn and free advice and you, without ●●e wh●●h 〈◊〉 thing should pass and be effectual by any o●●oy, pl●t or practice whatsoever. But set ●nce up these B shops once (called l●●g since the Prince's Ledho●●e) thing ●f th●y were never so unlawful, unjust, ungodly and pernicious to Kirk and Realm, If they shall be borne forth by the countenance, authority, care and endeavour of the King (supposing such a one, a God forbi●, come in the room of our most renowned Soveragine (for as to the best hath oftentimes succeeded the worst) they shall be carried through by his Bishops set up and entertained by him for that effect, and the rest of the estates not only be indeed as cyphers, but also bear the blame thereof to their great evil and dishonour. And if one will ask how shall these Bishops be more subject to be carried after the appetite of an evil prince, than the rest of the estates. The answer and reason is, because they have their Lordship and living, their honour, estimation, profit and commodity of the King by others. The King may set them up, and cast them down, give them and take from them, put them in and out at his pleasure. And therefore they must be at his direction to do what liketh him, and in a word, he may do with them by law, because they are set up against law: but with other estates he cannot do so, they having either heritable standing in their rooms by the fundamental laws, or then but a commission from the estate that send them, as from the Burgesses or Barones. Again, if one would say, Howbeit the Bishops and all the spiritualll estate were corrupted, yet there is two or three estates beside? We answer first, there is a great number of the other estates, whereof it is easy to make choice of some, that for certain commodity and advancement of their state and matters, may be easily corrupted. Next, deprave me once the Ecclesiastical estate, which hath the gift of knowledge & learning by others, and are supposed, because they should be of best conscience, that so they are, the rest will easily be miscarried. And that so much the more, that the officia●s of estate, Lords of Session, judges, Lawyers that have their offices of the King, are commonly framed after the courts affection. Yea, let Chancellor, Secretary, Thesaurer, President, Controller, and others that now are, take heed that th●se new Prelates of the Kirk as convetous and ambitious as ever they were of old, insinuating themselves by flattery and obsequence in the Prince's favour, attain to the bearing of all these offices of estate and crown, and to the exercising thereof, as craftily, avaritiously, proudly, and cruelly, as ever the Papistical Prelates did. For as the holiest b●st and wisest Angels of light, being depraved, became most wi●ked, craf●●● and cruel Devils, so the learnedest and best pastor perverted and poisoned by that old serpent with avarice and ambition, becomes the falsest, worst, and most cruel man, as experience in all ages hath proved. A further consideration of this point also we leave to the Lawyers, Politics, and Statesmen. CHAP. XIII. That this Bishoprie is against the weal of all Scottishmen in soul body and goods. HOwbeit that this be clear enough of all that have been spoken in the chapters preceding, yet particularising the same, we will make it more clear. We call them good Scottishmen, that have a true sense of the honour of God, love of their Christ, care of the sincerity of the Gospel, and liberty of his Kirke, a feeling of the need of their souls, a hunger and thirst for righteousness, and that word of life which is the food thereof, and therewithal a love of their native country, of the freedom and weal of the same. Now this Bis●oprie shall ei●her take away all true religion and sincerity of the Gospel, or then the fruitful use thereof for the feeding and comfort of souls. For if there arise a Popish or profane Prince, they must alter with h●m, and please and obey him, or tyne their places, their honours, their riches and pleasures, the which they will not do, because they have already given their consciences, honesty, truth and credit before God and man, as a price for these things of the world. And put case true religion stand, what care will they have of feeding of souls, who have sold their own for the world. All their care and travel must be to keep their Court, please the King, acquire and conserve more plenty of goods, honour and pleasures. And they being thus set and given, their inferior ministers for the most part will follow their fashions, so there shall be nothing amongst men but atheism, licentiousness and profanity. For as concerning discipline, it being put into the hands of Bishops, they will make merchandise of it, or let the reines thereof lose in favour of this or that great man, or of one Courteor or other, as hath ever been the nature and custom of these Bishops to be men pleasers, and hunters after the favour and friendship of the world, not daring to displease or adhere unto the execution thereof upon others, lest it should strike upon themselves commonly more guilty and slanderous than any other. And thus the true worship of God, and care of the salvation of souls, shall utterly perish, Next, I call them good Scottish men, who have a care and love of the liberty of their country, and of their bodies to live as free men therein in safety and good health. But so it is this Bishoprie will bring the country, the laws, the privileges thereof with the bodies of men in slavery, servitude and riotous dissolution, which breeds manifold diseases, destruction and death of body. For if any succeeding Prince please to play the tyrant, and govern all not by laws, but by his will and pleasure, signified by missives, articles, and directions, these Bishops shall never admonish him as faithful pastors and messengers of God (for that they are not, having no lawful calling nor authority from God and his church) but as they are made up by man, they must and will flatter, pleasure and obey men. And as they stand by affection of the Prince, so will they by no means jeopard their standing, but be the readiest of all to put the Kings will and pleasure in execution; and it were to take and apprehend the bodies of the best, and such namely as would stand for the laws and freedom of the Realm, and cast them in dark and stinking prisons, put them in exile from their native land, etc. Attour & besides this, unless that men of whatsoever estate or rank they be, cap and kneel to them, give them their ambitious styles, places and salutations, slavishly abusing their bodies against their hearts, they shall not miss their indignation to be interest, and crossed, and wronged in their ca●ands and affairs, and to be traduced at Court by them or by their means. Last, their company and entertainment will be an example of riot and excess, whereto that Bishoprie is much given. And if thus the Realm, the laws and privileges thereof, and the persons of good Scotishmen may be used, it is easy to gather the like of their goods and gear. The Bishop in his own city, and among his vassals, will think himself a petty Roy, who dare deny to lend, to give, to serve them, with whatsoever they have? or if they do deny, can they not and their Lawyers, Domestiques, Dependaries, devise the way how to get him to the Horn, or into some inconvenience and danger of the law, and then their whole goods and estate falling into the Bishop's hands, they shall be peeled and polled sickerly, The pitiful experience in times past, makes us bold to give the warning for the time to come: for it hath been seen and felt, and yet daily is in this Island. And finally, it is already too manifest, that if the Prince be prodigal, or would enrich his Courtiers by taxations, imposts, subsidies and exactions laid upon the subject, of the Realm, who have been, or shall be so ready to conclude and impose that by parliament, as these who are made and set up for that and the like service. And whatsoever become of the poor tenants and labourers by land or sea, they shall be ever winners by that block and butie. Then to conclude, seeing this Bishoprie, as we have clearly & evidently shown and verified, is against the written word of God, against the Canons of the ancient church, against the ancient Fathers and Doctors of the church, against the judgement of all the found modern divines and reformed kirkes in Europe, against the doctrine of the church of Scotland preached these 46 years, against the confession of faith subscrived and sworn by the King and whole body of the Realm, against the constitutions of the church of Scotland in her assemblies, against the laws of the realm, against the honour of God and his Christ, against the honour and weal of the king, against the honour and weal of the realm, against the constitute and settled estate of the Kirk and kingdom, against the honour and weal of the noble estates in Parliament. And finally against the weal of all good Scottishmen in soul, body and goods: Our earnest request and exhortation is, with all humility, submiss and reverend duty to his most excellent Majesty, and most ancient and noble estates of this present parliament; that as they tender the glory of God, the honour of his Christ, the peaceable and flourishing estate of Kirk and Commonweal, the welfare and honour of yourselves, and the weal and good of all estates and subjects of this realm committed by God to their government an protection, that they erect not of new that unlawful & most pernicious estate of Bishops But on the contrary, that it would please his Highness with advice of his estates in this present Parliament, to ratify again of new the established government and discipline of the Kirke, and confirm the cautions made in general Assemblies, namely, where his Majesty was present to save the Kirke and Realm from the most pestilent corruptions of that false Bishoprie that these fearful dangers and inconveniences being thus prevented, the blessing of grace, peace and glory may be continued and multiplied upon the kings most excellent Majesty, his most honourable estates, and whole realm, and the Kirk and kingdom of jesus Christ may flourish in all quietness with holiness and truth. Amen. Archip. Let others glory in their audacious conscience, as there will ever be a Hiel found to re-edify jericho, although he know that it will cost him and his never so dear: for myself, I had rather in the basest estate abide the bensall of all episcopal authority without, than the forcible contradiction of these reasons within, set upon the highest top of their ambition; especially if the rest of the steps be answerable to the first. Weary not to go through them with me: And now show me which was the second. Epaph. It is easier for me to tell you now, than it was for them to determine at that time, when their preferment was so odious to the whole body of the ministry: yet it was seen at last that Invasio perpetuae dictaturae was vi● ad imperium, Second step of prelacy, Perpetual moderation and therefore let them first be constant moderators, which was wrought by this engine: First, summa papaverum capita demetendi: for in the year 1606, when this course was in hand, the ministers and rulers of the church, who stood in their watch, were dissipate, many were drawn out of the Country, and after that they were long detained at Court for the modest carriage of single ministers in a matter proper for civil and ecclesiastical jurisdiction, as was the convention at Aberdein; Some of them as Athanasius like Andrew Melvill, and Hilarius like james Melvill, have died in exile, others were permitted to return but with restraint. Of the rest remaining at home, albeit some stand to this day in their own steadfastness, yet a great part wanting their former encouragement, and loving the world, were moved to leave their long continued opposition. Linlithgow Assembly. 2 In the time of that absence and dissipation for advancing the Prelates to this second step of dignity, there is appointed at Linlithgow, December 12 a convention in profession preparatory for a general Assembly, but keeped like a general assembly, albeit inspired with another spirit, consisting of Noble men, Statesmen, and such ministers, as were readiest to take and give. 3. It was pretended that the cause of the weakness of the church against the Papists, was the appearance of the division in the ministry and alienation of his majesty's mind from some ministers; And that the cause of this cause was, partly a fear of the subversion of the discipline and liberty of the Kirk, by removing of Sessions, Presbyteries, Provincial and general Assemblies by some of their own brethren; usurpation of unlawful jurisdiction in their own persons, a grief for the afflicted case of their well affected brethren. And upon the other side, that the charge of the church government was committed to men who had not wisdom and experience for keeping the church in quietness. 4. For removing this cause upon the one side, there was a declaration made in such general and ambiguous terms, as might both gull the simple, making them to conceive that there was no change intended, and yet include their own particular intention in case they should be examined afterward upon their own declaration. The words are: There is no purpose to subvert the Discipline of the Kirke of Scotland, but rather to augment and strengthen the same, so fare as it can serve for the weal of the Gospel, and restraint of vice. And (say the whole Bishops) it is not our intention to usurp and exercise any tyrannous and unlawful jurisdiction over our brethren, nor to engyre ourselves in any way unlawfully in the Kirk government, etc. But for removing the cause upon the other side, there was no declaration accepted, that the wisest and most experienced men should be chosen thereafter; But the Bishops must be constant moderators, always restrained by 13 several cautions and bands, not unlike the caveats at Montrose; But that they play fast and lose in the end by casting to this provision: If either upon his majesty's advice and proposition to the assembly, or upon their own supplication, the general assembly be moved thereafter to grant them any relaxation of any of the caveats, which upon good reason might appear to the said assembly to be over straight; that this their promis● should make no derogation to their liberty; Even as a little before they professed their willingness to dimit their benefices at the pleasure of the assembly, for taking away all offence from their brethren, but with proviso that his Ma● consent and approbation be had thereto. Never a more pernicious and plausible assembly in this church, every one of the Prelates Vatinius-like preventing accusation by confession and protestation. And yet no intention but to be perpetuat in their moderation, for achieving that, which they all disclaimed in word. Archip. Was the applause so great that there was no opposition? Epaph. The opposition could not at the first be so great, as at the first step, by reason of the dissipation of the opponents, the professed quality of the convention, the fair pretexts, the great promises, etc. By some the plat was embraced as a bar of brass to hold out Bishops, by others as a pathway to their preferment, as the event did prove. And many blinded before, did see immediately after that convention, that the constant moderators were (as was said at that time) the little thiefs entering at the narrow windows, to make open the doors to the great thiefs. In all the quarters of the country, great disputation of the power of Ecclesiastical assemblies in choosing their own mouth and moderator. I might produce the reasons that were penned at that time against this second step, but that were infinite, and the particulars were to some of the actors yet living intolerable. Archip. I have heard of your adversaries, that about these times there were fair offers made of conference and disputation for final decision of all controverted matters, but that they failed ever on your side. Epaph. But the truth is, another general assembly but of the new sort, consisting of Noble men, Statesmen, and many Ministers, was keeped at Linlithgow, july 26, 1608, where all the causes of the diseases of the church, which were mightily then aggreged, are brought to two heads, one was the contempt and discredit of the church, and of her wont government; another most special cause was the distraction of the ministers arising upon diversity of affection and opinion: diversity of affection was cured, or rather covered by a slender reconciliation made among so many as were present, and recommended to go forward among the absents at home in their own presbyteries with many protestations against the breakers of that new made unity. Diversity of opinion was put into the hands of a cannie commission composed of Bishops there professing the title and dignity, and of certain ministers of differing judgement, upon no better warrant than the election of that convention, to convene with his Majesty then in England, or with such of the counsel as his highness should appoint, at such time and places as they shall be required by his Majesty, and to treat reason and to consult upon all matters standing presently in controversy among the brethren anent the discipline of the church, and whatsoever they agree upon, to report to the next general assembly. Archip. Why should that offer have been refused? Epaph. Consider first that the one party of that commission was present, and in case to do what seemed good in their own eye: the other absent, and for the most part discouraged by sinistrous reports to deal in controversies of that kind; no particular ground of the discipline of the church was there named to stand in difference, all was under allowed customs and constitutions of the church. If any particular diversely taken had stood in doubt to be searched and determined by brotherly reasoning, to what purpose should his Highness or his Counsellors be fashed with such affairs, or by what love and discretion should modest simple ministers be tempted in such matters to utter their minds before the splendour of awful authority, all which were rather seen then latent in impediments of that pretended union: yet the meeting of the commissioners was appointed and keeped at Falkland the 4 of May 1609. Archip. Who was present then, and what was done? Epaph. The Earls of Dumbar and Wigtoun, Conference at Falkland. and the Lords of Scone and Fentunbarnes, did convene as his Ma. commissioners, with 5 new Bishops, 2 university men, and 3 ministers for the one part; 9 ministers (the tenth being absent) for the other. After reading of the commission of the general assembly, his Ma. missive, and M. Patrick Simson his excuse; his highness' commissioners urged a conference of 5 of either side, two of his Highness' commissioners being present, which break of commission was rather taken by the one party then granted by the other: for making way to reasoning, the ministers demanded, 1 what were the points of discipline under different opinions, 2 for the clearing of the quality of difference, that they would determine what could be said in proper sense to be in controversy, and what extra controversiam. 3. of those brethren alleged under diversity of opinions, who were on the one side, and who on the other. 4. by what authority could that conference make the general commission special, or call in question one point of discipline established by the church, and ratified by law and practice. Much time and talk being spent about these demands, and some boastings to dash the ministers being breathed out, but no clear answer returned, two questions were confusedly cast in. 1 Whether the moderators of assemblies should be constant or circular (as they termed it.) 2 Whether should the caveats be keeped or not. To the first, the assembly as Linlith how had already answered, namely that order taken for an Interim shall stand to the next general assembly. To the second, that the caveats were acts of the general assembly, such as they must stand unrepealed for a good use, viz. for restraining the corruptions of voters in parliament in name of the church, and in that respect no more to be called in question then any other act concerning that vote. But after divers assays to draw the ministers in some breach of the established order, which they declined with all their might, the whole commissioners considering the generality of their commission, and being moved with other necessary respects continued their conference to the first tuesday of August that same 1609 year to be keeped at Striveling, willing every one of the said brethren to advise and consider gravely of the said questions, and to be ready to propone their minds by word or writ, as they shall think fittest, etc. Archip. Ye have put my mind to rest concerning that conference at Falkland: I pray you show me what was done at Striveling; for I never heard of that meeting. Epa. The purpose chief intended in that assembly & conference to establish the Bishop in his evil grounded moderation, being in the mean time obtained, the diversity of opinions still remained, and that diet permitetd to expire upon hope that the rest of the course in hand would go more easily in a Linlithgow-like assembly. Archip. What assembly mean ye; for their sagacity seemeth now to be hot upon the sent. Epaph. Third step to Prelacy, High Commission. I mean the assembly of Glasgow. But I must tell you first, that now having great rents, and being called Lords and Bishops, albeit not in respect of office but benefice; being Lords of Parliament, Lords of Council, Patrons of kirks, plotters of Ministers stipends, etc. They were armed at that time in Febru. 1610 with the transcendent power of high Commission; which being added unto their former wealth and worldly dignities, maketh the third step of their preferment; Ecce duo gladij; spiritualis ●om● judicat omnia, ipse vero à nemine judicatur. Archip. That is a great and terrible one: for they may now hold intrants at the door, deprive them who are entered, or plague them with the hungry persecution, confine, ward, imprison; So that now I think they may mount as they please without opposition; especially when the timorous know that never failing truth; Cui plus licet quam par est plus vult quam licet. Epaph. Hence was it, Fourth step of Prelacy Their power Ecclesiastical. that with all diligence the Assembly of Glascow was prepared the same year 1610 to be holden june 8, for lifting them towards the top of the Ladder: that they might be no longer, tyranni fine titulo. In that more costly than profitable Assembly moderated by the Bishop, and made up of Cathnes, Orknay & other wares of that sort; the Assembly at Aberdeen is declared nul: the Bishops made Moderatours in every Diocesan Assembly, and either they or their deputies moderator of the weekly meetings of the exercise: Ordination and deprivation of Ministers, visitation of Kirkes', excommunication and absolution of persons, presentations, and all pinned to their sleeves. And finally this easy conquest is made sure with this threefold cord. 1 Every Minister at his entry shall swear obedience to his ordinary: 2 No Minister, neither in preaching nor exercise shall speak against the Acts of this Assembly: 3 That the question of parity or imparity of Pastors be not touched in pulpit, both under the pain of deprivation. Archipp. The Acts of this Assembly added unto the former, are like the a●e added to the decretum; of which the old proverb went, Ex quo decreto alae supervenerunt, id est, decreta in decretalia ab●erunt, omnia perpetuo in pejus ruisse. But I see not how in all these proceed they have received any thing of that which they call the office of a Bishop, except the Benefice and power above single Presbyters. Epaph. Three of the number went to England at their own hand, without knowledge either of the Kirk, Fift step, Consecration. or of their own Glascow Assembly, and there received Consecration, the first step of their Hierarchy, which after their return they communicate to their associates. And last of all for setting them upon the top of the mast, where they are yet fast a sleep: and for conclusion of this Perthian plot of questions, articles and whole building rising thereupon, sixth step, their Confirmation in Parliament. the Parliament holden at Edinburgh june 28 1617. enacted two several Statutes, one anent the Election of Archbishops and Bishops: another anent the restitution of Chapters. Archipp. I have often heard of the Protestators and protestation at that time. As ye gave me great satisfaction by that grave and well backed protestation, which marred the music of their first note at Perth, so I desire to know what was done against the sixth note, and highest step at Edinburgh. Epaph. Perhaps ye have seen master Maxwells magisterial maxims against the 53 Protestant preachers of Scotland. The truth is, the ministers present at that time to watch for the weal of the Kirk, being convened with the Ministers of the town of Edinburgh, out of the consideration of present and imminent evils resolved upon this modest and general form of Protestation. Most gracious and dread Sovereign; Most Honourable Lords and remanent Commissioners of this present Parliament: Protestation given in ●o the Parliament 1617. We the Ministers of Christ his Evangell, being here convened from all parts of this your Majesty's Kingdom, do in all submission and reverence entreat your Majesty and Honours patiented and favourable hearing of this our reasonable and humble supplication: And first it will please your Highness and Honourable Estates presently convened, be informed, that we are here a number of the Ministers out of all the parts of this Kingdom, & that the Bishops have protested since our coming to a great many of us, that nothing should be agreed upon nor consented to by them in this present Parliament, in matters concerning the holy Kirk, the discipline and order thereof without our special knowledge and advise; affirming also that neither they nor we have power of consent in any innovation or smallest change of the order of our Kirk established, without special advice and determination of the general Assembly, representing the body of the Kirk of the Kingdom had thereunto. Whereupon we resting in security have received now a sudden report to our great astonishment, of an Article to pass in conclusion, & to receive the force of a law in this present Parliament, deceruing & declaring that your Maj. with advice of the Archbishops, Bishops, and such a competent number of the Ministry, as your Maj. out of your wisdom shall think expedient, shall in all time coming have full power to advise and conclude in all matters decent for the external policy of the Kirk, not repugnant to the word of God, and that such conclusions shall have the strength and power of Ecclesiastical laws. Wherein it will please your Maj. and Honourable Estates to hear our just grieves, & consider our reasonable desire; and not to put us your Maj. humble & loving subjects to that poor and simple point of protestation; which if remedy be not provided, we must be forced to use for the freedom of our Kirk, and discharge of our conscience. We than first plead reformation and purity in our Kirk, in doctrine, in ministration of the Sacraments, in discipline and all convenient order with the best reformed kirks in Europe; which may stand, and have been acknowledged rather as a pattern to be followed of others, then that we should seek our reformation from any, that never attained to that perfection, which in the mercy of God this long time bygone under your High, we have enjoyed, and are able by reason to maintain the same. Next we plead the liberty of our church, which by the Laws of your Majesty's Kingdom, and divers Acts of Parliament given forth in favour of the same, is established with power of public meetings & general Assemblies, and allowance to make such Canons and Constitutions, as may serve for the comely order and decency of the same, all which by this conclusion to be taken, must be utterly overthrown. Thirdly, we plead for the peace and tranquillity of our Kirk, that being nearest the Divine and Apostolic Institution, hath lived without schism or renting in itself, and by introduction of any novelty not orderly, nor as appertains, may be miserable rend and our peace broken. Fourthly, we have been at divers times sufficiently secured from all suspicions of innovation, as by your Maj. letter the list Winter sent down to this Country to take away all fear of any alteration, which might arise upon your Maj lovingly intended journey; which letter by your Maj. special will, and direction of the specials of your Highness' council is elsewhere intimated in our Pulpits. As also by that Proclamation given out the 26 day of September 1605, when rumours of an intended conformity with the church of England was spread abroad. Wherein your Maj. sufficiently avoided all such suspicion: And the hearts of all honest men settled themselves in a confidence, that no such thing should be attempted. These and many other reasons have moved us, in all reverence by this our humble Supplication to entreat your Highness, & Honourable Estates not to suffer the forenamed Article, nor any other prejudical to our liberties formerly granted, to pass at this time to the grief & prejudice of this poor Kirk; whereby the universal joy of thousands of this land, who rejoysed at your Maj happy arriving here shallbe turned to mourning: Wherein as we are earnest supplicants to God to incline your Maj. heart this way, as the most expedient for the honour of God and the weal of the subjects, so if we shall be frustrated of this our reasonable desire, Then do we in all humility with that dutiful acknowledgement of our loyalty to your Maj. as becomes, protest for ourselves & all our brethren that shall adhear to our protestation, that as we are free of the same, so must we be forced rather to incur the censure of your Maj. law, them to admit or obtemper an imposition that shall not fall from the church orderly convened, having power of the same. Archipp. The Ministers could say no less for defence of the liberties of the Kirk granted in former Parliaments; and for declaration of their present and purposed constancy. Epaph. Albeit a protestation be a form of defence, forbidden to no person neither by the law of God, of nature, or of man, nevertheless a heavy accusation & hard pursuit is intended against the Ministers of that protestation: and some of them for their steadfast standing to the liberty of the Kirk put to high extremity: But as sundry of the subscrivers of the first protestation at Perth, through ambition sought after the Prelacy, against which they then proteste●: So a number of the first subscrivers of the second Protestation at Edinburgh, were charged to compei●e at Santandroes' a few days after, and through fear were moved at that time to repent themselves of their faithful service done to the Kirk: and since have practised and preached against their protestation, to their own shame, the offence of their people, the sorrow of their dearest friends, advantage of the enemy, and no small hurt to the Kirk and cause of Religion. Archipp. I perceive that ye have ever been protesting, and they ever proceeding, till that the unity, authority, and order of the Kirk are quite destroyed, and the external worship of God left naked without a guard, ready to be a pray to every enemy. Epaph. The bitter fruits of the former alteration caries secret seeds of the following defection; Bitter fruits of the three former degrees of defection. the one side partly by terrors and allurements, crosses and commodities, banishment and benefices is in number diminished; and partly by pains, fears and expenses wearied and weakened. Nec ultra pars sanior ea tempestate repugnare ausa, ●am quoquo modo rebus finem imponere cupiens, Nam quillibet audere atque agere facile era● maximorum amicitia subnixis. The other, what by revolters, and what by Intrants daily increased and by sweet success and frequent favours encouraged and made wanton. Before that mystery of Hierarchy was unvailed, distraction among the Ministers was judged to be the causes of the increase of superstition and Papistry; the fine pretence of so many Assemblies, but both the one and the other are as negligently passed as mightily increased since. What the Kirk of Christ hath lossed, as much hath Antichrist gained; he needs not to fear the fead of Discipline and Kirk Assemblies, nor the ancient unity of vigilant Pastors, for by the Circaean cup of this mighty mutation the face of matters, and fashions of men are so metamorphosed, that perhaps you shall find, that he who loved you best and hated the adversaries and corrupters of Religion most, is changed quite from himself, and scarcely can ye know your old friend now walking in his new cut: our old one heart is now either heart and heart, or else no heart at all. We were want to close up our great controversies with hearty harmony: now in common matters we hirsp like harp and harrow. For liberty is slavery; for mutual honour, pride and contempt, the spiritual service of the Gospel is left for the affairs of this life, for Kirk Assemblies are Episcopal Courts for friends comfortless and against enemies aweless. If there ye seek reason, ye shall have will: and if you say Brother, my Lord smiles, and yet frets at you as a Disciple of the old discipline, and a despiser of the new domination: for reasoning and grave deliberation in weightiest matters you shall have a dash of artificial voting, like Alexander's sword upon Gordius knot. yea in a point of Religion if they cannot persuade you, they will surely usurp over your conscience. Papistry, blasphemy, brea●h of the Sabbath, contempt of the Gospel, mocking add puritanizing of faithful Ministers, and reformed professors are rather passed as a merriment, or praised by a smile, then repressed and punished as crying transgressions: he that refrains makes himself a prey, and he that will not follow the droue like the beasts of the field is the proud man's earth whereupon he trampes, and must have ready shoulders for a load of injuries; and if he be not servile in imitation, like wax to persuasions, and witty to wrong himself, he must learn to bear contentment and extremities in one mind. Thus Christ tryeth his own Kirk; Antichrist hath escaped with his cruelty and treachery, and hath gotten as many years of peace to prepare his last onset by subtlety, as the Kirk hath of troubles to make her preparations against his battles. He is shameless and insolent in his strength as he apprehends that he is not afraid to exsult with the cries of victory before the battle: And notwithstanding of his incurable cruelty, some of the Pastors and professors of Reliligion, by banishments, imprisonements, confinings, fear of pursuit, reproaches, calumnies, and all sort of contempt are so extenuate, that the pity of their case is no less piercing, than their faithful labours in the Ministry have been profitable: Others so drunken with the deceivable favours of the time, that their care to be great eateth up their pains to do good. And if there be a third sort free of fear and folly, and zealous in Religion, their hearts are pulled down to behold the miseries of poor men, who fain would do well, but are wickedly abused, and the pride of idle men, who pay the debt of their calling by their nod of Conformity to be admired, as the Prophets of jerusalem and the pillars of the Kirk. Archipp. Your just complaints of the former alteration, albeit there were no worse to follow, do cry, that it is more than time that the strong men set up, and sitting on high, os jehovae should set themselves to seek the Lord, and say to their brethren, Come near we pray you to us; Let us seek the God of our fathers and the ancient way of our peace. We have fallen out, but let there ●ee no more strife between you and us: We are brethren and debtors to God and his people that we should earnestly contend for the maintenance of the faith once given to the Saints. Wherefore were we borne to see the destruction of our people and the destruction of our holy City, and thus to fit still, till it be delivered into the hands of strangers, to be devoured by the sword of sworn enemies, that as her glory had been great, so might her dishonour and her excellency be turned into sorrow. Let us be zealous of the Law, and give our lives for the covenant of our fathers, for by it we shall obtain glory. Epaph. Yet the very tears of God's people for the common miseries of the Kirk will feed the fury of such incendiares, as make their own particulars their highest projects: The wicked will still do wickedly. As the Bishops of Rome after their advancement were not satisfied with the two uncouth Tragedies of Bellum sacrum and Bellum Pontificium, wherewith they filled the would with blood, and trod all secular powers under their feet: but must also, which is worse, deprave God's worship, and in place of the Ordinances of Christ establish their own Traditions, wherein they proceeded so fare, till they came to the manifest contradiction of Christ's own legacy in the Sacrament, by that horrible clause of Non obstante expressed in their act, Notwithstanding that Christ institute etc. So our Prelates after their preferment, not resting content with the destruction of the unity, authority and order of the Kirk, nor with their precedency before the Peers of the Kingdom, and power over all the subjects, must make an on set upon the worship of God, esteemed the substantial and fundamental part of our profession; so long as the other which was called the circumstantial part was in question: but now being once controverted, judged as indifferent and alterable as the other was before; and being inspired with the spirit of Desolation by promises and threatenings working in their souls, fear of loss, faith, hope, and love of worldly commodity, in stead of Theological virtues, they resolve to proceed in the course of defection till they have come in effect to the clause Non obstante in the Sacrament, Notwithstanding the institution and example of Christ. Archipp. Ye have brought me to the fourth main degree of defection concerning the worship of God, Fourth degree of defection in the worship of God. wherein I would see the several steps, and upon what part the first assault was made. Epaph. Neither they, nor I can tell where they will arrive, but resolving to try a stormy sea in despite of shipwreck, for better sport to the Papists, for further disgrace to the reformation of Religion, for losing all, and for the more casi● fishing in troubled waters, The famous Confession of Faith well known and commended at home and abroad, the forms of prayer publicly used in the Congregations and Families of Scotland, must be cast in a new mould; Aberdeen Assembly. But by some providence these new faces have been kept close since the general Assembly holden at Aberdeen, the 13 day of August 1616; where some opposition being made to that needless and hurtful change, & to the forms there presented, they were set over to further deliberation, but of such a commission, whose designs when time requires will find favour to speed well. Archipp. But I hear no mention of the five Articles in that Assembly. Epaph. Albeit it was laid to the charge of the Prelates, that it was high time for them to render the fruits of the pains and charges bestowed upon their exaltation etc. which the clerk was forbidden to read. And albeit lineaments were drawn for Confirmation, and for holy days, by enjoining the Communion at Pash; yet the proceed of that Assembly gave greater provocation than contentment: As the recantations of some Subscrivers of the protestation at Edinburgh, and the dissipation of the rest, like the stragglers of an army put to the rout, through rigorous censure of others, who proved constant, gave greater hope than distrust of better speed: And therefore unto a naked handful sick of fear and suspicions, the five Articles were offered, which were likely to draw down the Sacraments and the Sabbath from their honourable estimation, as the 13 Articles of Perth were powerful to divide the Ministry, cassire the Assemblies, and nullify the whole jurisdiction and liberty of the Kirk. Assembly at Santandroes'. The peeping answer returned to the first motion of these Articles giving hope to prevail, draws on with posthaste a general Assembly to be kept at Santandroes' the 25 of November 1617.: Where the said Articles were in a sort proponed, but neither considered in themselves as points of divinity, true or false, erroneous or orthodox; nor how they might stand in our reformation without infamy of our profession, and scandal of our professors. By reason of the shortness of time, sudden convening of the Assembly, and absence of six whole Dioceses besides the Commissioners and best informed sort of sundry Presbyteries, matters were remitted to further diligence, rather than any thing perfectly concluded. Archipp. Had the diligence been used and pains taken at that time before the conclusion of Articles which hath been abundant since, they might have been perhaps holden off, and the Kirk yet free of their fasherie. Epaph. But the masters of that credit gave forth that after that Assembly the Kirk would never be favoured in our days with liberty to meet again in a general: which as it was a pretty policy, speaking fully of the discharge of the ancient General Assemblies, but lisping for one of the new edition; so was it a mean to make the credulous Ministers inclining to peace rather than contentious disputation, the more secure and less careful to search the good and evil, and to see the course of that plot dressed up to fined articles. In the mean time they are surprised with the sudden proclamation of a Convention to be holden at Perth August 25 1618. Perth Assembly. Archipp. Albeit I have heard and read much of that Meeting, yet I desire to hear your observation concerning the principal Actors, the proceeding and conclusion thereof. Epaph. The meeting was more than ordinary, made up of Noblemen, Statesmen, Barons and Burgesses powed out for the purpose, with the splendour of their greatness to dash and deface such simple and modest Ministers and Commissioners as were loath to admit any novelty in the worship of God, whereof they were not fully persuaded in their own mind. Amongst the deliberate and mighty in those purposes were to be found, some, it may be, taking that golden occasion to remember the proceed of the Kirk of old against superstition and proud attempts, as injuries done against them or some of their near and dear friends; some to show their resolution to please, in despite of whatsoever to be said or done; some began to practise those Articles before they went to Perth, but with as great grief to their own flocks as they little regarded to offendeth 〈◊〉: and many so their own friends, and set for their own particulars, that they were led rather with hopes of gain and pleasure for themselves then with Religion for Religion. In big words the common cause was professed of all; but the●e was more heat in the pursuit of what was liked, than patience to consult with reason anent the bringing again into the practice of God's worship of certain ceremonies advisedly cast forth, and happily holden without, for the space of many by gone years. In the proceed, how violently matters were carried, God, the conscience of the mighty and wise, and such indifferent beholders as were present, are witnesses. The particulars are to be seen in the nullity and antinullitie of that Assembly so much tossed betwixt an adversary to novelists, and the advocate of Novelties, in the answer to gentle john Mitch●lsones pol●mickes and other Treatises of that subject In end, although costly wits projected that course, yet so straight was the way to conclusion, that the pleasing of superior powers was pretended with promise never to urge obedience: no censure durst be touched against Contraveners nor Statutes made against the golden rule, Try all things, and keep that which is good: a sovereign preservative against defection, and a deadly dittae against Ecebolius. Archipp. Such a conclusion made by such persons upon such proceed is no strange thing; But obedience unto a conclusion of that quality against so many bands of conscience, and so long practise, seemeth a matter more strange. Epaph. Ye cannot be ignorant what the obedience and what the opposition, was, for the space of three years after; notwithstanding of so many assays to bring on the practice, till at last in the Parliament holden at Edinburgh in the m●neth of August 1621., there is a law made for the ratification of the five Articles; but without the sting of compulsion, and as free of penalty as the constitution of Perth meeting was void of sanction and censure. What civil obedience shall be given to that Ecclesiastical constitution for respect to the law, time will prove, and they know best, who resolve to be Christians according to the act of Parliament. THE COURSE OF CONFORMITY, AS IT IS CONCLUDED in the last Parliament, Anno 1621. Archippus. Second demand concerning the parliament. YOU are now where I would have you, and where my second demand proponed in the beginning, desired to bring you. As ye have led me through a long labyrinth, and many secret ways of defection, to the beginning of that parliament; so I beseech you weary not to lead me to the end thereof, that I may know what I am bound to do by virtue of that act, in the presence of God: for according to his acts I desire to be professor and pastor both. Epaph. Satisfied in ● particulars. Remembering for preface my premonition in the beginning, I will first show you the introduction to the Parliament, concerning certain preparations for dressing the five articles for the parliament, and the Parliament for them. Secondly the, parliamentary proceed, and pains taken in time of Parliament for their ratification, until the enacting of the statute itself. Thirdly, some memorable and rate events falling forth at that time by his providence, who beholdeth from heaven the actions of men; 1. Preparation for the parliament. Qui adversus multos bellum gerunt, eos superare possun● quamu●s vi●ibus inferiores su●, si modo sust●in●●● que●● 〈◊〉 m●m impetum. and at extraordinary times leaves not himself without an extraordinary witness. Archip. The delay of time was an introduction of itself according to the Florentines policy. The first brash of a multitude is ever strongest, and time worketh. But what were the particular preparations? Epaph. After their conception and pressing towards the womb at Aberdein, Saintandrowes, and before, their birth followed at Perth, and begat some lovers. Afterward they got the favourable names of the king's service and conformity; and were carefully fostered by a rumour that the learned and wise of the land is for them, that the people would gladly embrace them, and to them was tied all peace and quietness. Multi percutiunt ut grandines, pot●nt●● ut sulmina. Archip. That had been a strong argument indeed in the school of common-wits, if it would go on this form. Our fathers did it, our Princes gave us leave, and our Prophets defended it. Epaph. But this young conformity wanting such authority, came little speed at Presbyteries and parochs. Her cause then was pleaded first in the court of Facility. The Bishops did convene their Synodals, and there the blast of conformity was raised with all enforcements of terror; And of the fearful sort of gedeon's army, some were moved to promise at least the practice of conformity contrary to their own vote at Perth, and others mistaken in their modest silence, as consenting to the course. Next, in the transcendent court of Extremity, the high commission did convene, and as it pleased them to make choice, faithful pastors were drawn before them; and contrary to all order and law of this church and kingdom, summarily silenced and confined. By these preparatory assays many were induced to call evil good, by speaking for it, by not speaking against it, by defending it as they were doers of it; and a busy sort defending it in others which as yet they had not done themselves. By such proceed scandal and confusion were mightily increased, The people did run from novelties at home to seek the sacrament, where they might have it according to the old form. And although for covering this deformity, and drawing the ministers to the course intended, it was openly given out, that it was never meaned, that the people should be compelled to alt●r that form received and confirmed by law and long practise: yet so pregnant and piercing were these new forms, that many moe suspected some hard event of these varied policies, than were thoroughly persuaded to change their profession; But some readier way was found out to make disciples of some Noble men and Borrows, the earth was compassed, and sundry were made but upon sensible cost. When it was perceived to be hard and difficile to get place for these strange novelties in the worship of God, and in the parochs of this kingdom, without more help of the secular arm, the leaders of that employment after great storms grew calm for a Parliament. Archip. But how was the matter brought to a Parliament? Epaph. The skill was to catch a fit opportunity, Ad res geren das semper temporum occasiones expectare intucriq. oportere. Machiavelli. and a strong occasion was offered by the seeking of a voluntary supply for the afflicted state of Bohemia; when the Nobility and others were assembled for that business, it was resolved, that the general contribution of the Liege's would be more honourable for the country, and fitting for that worthy cause, and for presenting their overture, choice was made of the Bishop of Saintandrowes, who went to Court in the midst of a winter storm, and persuaded the refusal of the voluntary contribution, and delay for a time to be good service. And having obtained liberty for holding a Parliament, came speedily home again with greater joy to such as sent him, than appearance of timous aid to the state distressed. Archip. That was too strike under cover a Bastinado de bombaso. Epaph. After that the deeps betwixt the two rocks of highest displeasure and popular indignation were tried; the people's disposition and opinion sounded they greedily grip the wished opportunity of that charitable supply so universally liked: finally, all m●ane, and men being fervently disposed, set on edge and in readiness and promises passed for hope of good success in this principal earthly desire. This parliament so long delayed, and as long desired, with all solemnities of state is proclaimed at the market cross of Edinburgh. Archip. You are now drawing towards the second point, which I cannot well take up, except ye give me the tenor of the proclamation as best expressing the causes of that honourable meeting. Epaph. Left you or I either should be mistaken, behold the true copy thereof. Proclamation of the Parliament. JAMES by the grace of God, King of great Britain, France and Ireland, defender of the faith. Forasmuch as we know ●●●ll, that the happiness, strength and glory of a Monarchy free from tyranny and confusion, is builded upon the mutual love betwixt the king and his subjects, expressed by the one in a fatherly care to maintain his countries in a secure peace, flourishing with religion and justice, and by the others in a loyal and submiss●e obedience to their Princes will and commandment, accompanied with a hearty and affectioned offering of all supply and aid to the upholding and increase of his estate and honour with their goods and bodies. Which reciprocal bonds (as laid in by nature and birth upon king and people) albeit no new contract can tie or shike off, yet are they with solemnity in a sort renewed at the Assemblies of Parliaments, wherein the subjects according to the occurrent necessities of the Prince's affairs, offer to him their best supply and help, and he returneth to them satisfaction and ease of their just grievances, pardons for transgression of the laws, ratifications and acts in favours of particular persons, estates, and corporations, with the establishment of such new laws as the time doth require. And we having now appointed a Parliament in our kingdom of Scotland to be holden and begin upon the first day of june next, wherein as the importance and necessity of our ado●s giveth ●s just hope for to look for a supply to be granted to us by our subjects in our said kingdom in a greater measure than hath been at any time heretofore, So are we most willing, that they should have all contentment in having either general laws or particular acts authorized by our royal consent, which being ripely advised, shall be found expedient to pass. But because our long experience hath taught us, how that divers persons partly by ignorance, and partly by fraud, are accustomed, presuming upon the short time of the sitting of our Parliament, to give in many ●illes and articles to those, who are appointed to sit upon the same, containing matter prejudicial to our crown, or other our good subjects, which shortness of time, and multitude of business permitteth not to be so narrowly examined, as need were. And for this cause we have appointed a certain number of our counsel to meet some days before the said parliament, and to consider of all bills, petitions and articles, which shall be exhibit to them by our Clerk of Register. Therefore our will and pleasure is, that all such, at intent to give in any articles to be passed in this approaching Parliament, deliver the same to our Clerk of Register before the twenty day of May next, Otherwise the same shall not be received, read, nor voted in our said parliament, except the same be passed under our own hand. And that ye make publication hereof at the market cross of our Burgh of Edinburgh, to the end that none of our subjects pretend ignorance. Given at our palace at Westminster the 21 of April 1621. Archip Was there no further done for convocation? Epaph. Missive letters and precepts were directed according to the ordinary custom from his Majesty's Counsel, to all Noblemen of the land, Marquises, Earls, Viscount's, Lords, Barons, Commissioners of Shires, Bishops and Burrowes. Archip. I see not a word in the proclamation of the five Articles, and I see a fa●re occasion offered to the church or any of her members to give in their petitions according to their fears or desires. Epaph. The cover of the subsidy will not let you see them, grope rather, Videndi ficultas omnes attingit, attrectandi vero p●●●●s duntaxat, Machiavelli. What was done in the petition ye shall see. The corporations of the kingdom in private persons, as they had their public or private affairs to be done in Parliament, as they were wakened and warned by this occasion, according to their customable privileges, appointed and kept their ordinary meetings, for preparing their petitions and articles to be timously presented according to the will of the proclamation. But a necessary corporation, & divers ministers and members thereof under great necessities and need of support from the compassion at hands of that high and honourable meeting, being deprived not only of the ancient vigorous general assembly, but of the weak image thereof, and in that respect of wont order and Council for preparing their desires, and authorising commissioners to present the same, was left unrespected and desolate. Archip. Yet his Majesty's proclamation not only permitting, but inviting, and the concurrence of so many weighty causes enforcing, as the great growth of corruptions, boldness of Papists, and increase of Papistry rather plastered then punished, and the distractions of the Kirke now turned into persecution of the Ministers, and grievous offen●e of the faithful professors like a fire devouring and wasting all unity, order, and brotherly kindness, with no small danger to the state of religion, the ministers of duty ought, and without wrong or offence to any, might have presented their humble petition. Epaph. Chien o● chaudè ●a●t l● causroide. Ye may guess at the difficulty of that duty by your own disposition and retiredness at that time; yet it pleased the Lord to move the ministers in most quiet and peaceable manner to join their hearts and hands in this form of supplication. Supplication presented to the Parliament in name of the Kirk. May it please your Honours in this present Parliament assembled under the high and excellent Majesty of our dear and dread Sovereign, to accept and consider the humble petition of your wearied and broken hearted Brethren, Ministers and people, obsieged under higher pains than ●●sse of life, liberty, goods and fame, for Sions sake not to hold their tongue, but to call and cry to the God of Heaven, and the gods of the earth, that peace may be within her walls, and prosperity within her palaces. ALthough it were more expedient to weep then to say aught, when we see the Lords army disordered, his company broken, and in the chock betwixt Christian and Turk, Protestant and Papist, some of his worthies put from their places, and others turned, if not to the enemy's camp, yet labouring for his cause. Nevertheless having this happy occasion of his Highness' fatherly care, providence, and inclination to distribute justice and mercy among his Majesty's people, to whom by right pertains the worthy comforts and advantages, which the King of Kings hath enclosed in hi● Royal sceptre to be delivered forth and disposed according to the occasions presented, and the reciprocal consideration in his Highness' l●t proclamation expressed, as also of this high Court, and of your Honours compassionate intercession for our quietness and deliverance from injuries already felt, and further feared, we are even forced to speak, though not as Tertullus, or they who care not for the loss of much inward peace of their s●●le● and consciences, so that they may gain their supposed victory. Yet holding ourselves within the bounds of that Christian moderation, which follows God without injury done to any man, ●t is not beseeming our ministerial calling to secret the truth whereof we are persuaded: and by a cowardly kind of silence, and truthless modesty to betray a good cause. As touching our own grievances, and others concerning ourselves, we have locked up our hearts with patience, and our lips with taciturnity, rather than we should impeshe your Honours at this time with our just complaints of wronged innocence, by so many great reproaches, shameless calumnies of sedition, disobedience, hypocrites, sectaries, etc. Deprivations and rigorous practices inflicted upon some, as if we alone had troubled Israel, by holding for saith these principles, and maintaining these opinions, whereupon Sc●●smatickes and Puritans build their heresies and despise better than themselves: and for no other causes known to us, but for our constant care, as God hath dealt to every man his measure of faith to build the house of God, according to the lively pattern prescribed f●om his holy mountain: our conformity with the Kirk of Scotland and the best reformed kirkes of other Covatries, and our loyal obedience to hi● majesty's laws, declaring and approving the true Kirke, the true members and Ministers thereof, and the doctrine, sacrament and discipline to be ministered and professed within the same. As for the vehement outcries against our cause, and the sundry foul matters laid to our charge in word and writ, we pass them all as swine's flesh dressed after a divers fashion; and we look for equal hearing at your Honour's hands, and for Paul's liberty from King Agrippa: Thou art permitted to speak for thyself. In this confidence of our good cause, and persuasion of your Honour's love to the truth known ●y yourselves, we pr●esse not to offend any, but being provoked to depend our selve●, leaving to the Lord. Who shall judge the qui●k and the dead, to persuade them that have their eyes upon us unpartially to judge our labours in the ministry for the true religion, and against the enemies and adversaries thereof, our harmless conversation and blameless a● it pleases the Lord to assist us under our infirmities; The reasons whereby we are upholden in our course and protestations, and just defence against the oppositions intended, are all made patent to the eyes of the world, ●to ways to lay open the nakedness of our mother to the scandal of the enemy, or justly to offend any otherways minded; but that the multitude of our professors be not tainted with the venom of maliciousness, contrary to the sincere milk which they have received by a swift running spea● of humane eloquence, more fitting to deceive the ear, then to work g●●e● in the heart. If a c●sing ●●●e sor●orne, we should des●●t from speaking. If the sword of pursuit were put up, we could be soon discharged of our ba●kler. But being pursued, if we defend not, we die with shame, and are guilty of our own overthrow. The praise of all pains wisely taken, the step of all callings, and crown of commendi●d sufferings, is to do and suffer in the causes of Christ's spouse and for the maintenance of the salvation of our own souls, That one thing we cannot suppress, our hearts desire to have, and hold religion in liberty and purity. And for that effect, better like of the single form of policy in the Kirk of Scotland, and the reformed kirkes in other Countries; then the many Ceremonies retained by some. Yea love and fear compelleth us to put your Honours in mind, that as it hath been in all ages the holy disposition, and happy practice of all God's people, to set continually before their eyes, his inestimable goodness towards his Kirke, her case and condition in her military troubles, and in consideration of the one and the other duty, required and expected at your 〈◊〉, Where through in the riches of God's mercy, they have been safe from that dreadful ruin that hath justly overtaken the careless and the wicked, So now in time of dangerous dist●●ction it would please your Honours to set before your eyes, how wonderfully the Lords love and with grace hath been poured upon his Kirk in this nation, and by the means of religion upon our gracious Sovereign, your Honour's ancestors of blessed memory, yourselves, your friends, and upon this estate, the present estate of such a loving mother, crying in her bloody distresses for help at your hands, And in regard of blessings abundantly received in the days of her liberty and health, what is due from your sonlike affections, places of credit, and honourable callings in your high conventions, where God stands in the assembly of Gods, high judges among the Gods to your well deserving mother, in whose womb we were conceived, and brought up on her knees to the condition wherein we now stand at ease and peace in the days of her distress. Our hurable petition to your Honours is, that as ye respect the glory of Christ's kingdom to be continued in this land, the adorning of his Majesty's crown, and the quietness of his loving and loyal subjects, the endless praise of yourselves, and the flourishing of your Honourable estates with the particular comfort of so many ministers and congregations within this Realm. This poor Kirk in the day of her tears, grief and fear, by your timous intercession at his Majesty's hands, (and the Lord give you favour in the presence of the King) and your uttermost endeavours debtfull to God's honour, and Christ's church in this happy occasion now presented, may obtain in this parliament her most reasonable desires. A sufficient and ready execution of former acts of Parliament made against the fearful blasphemy of God's name, profaning of the Lords day, and contempt of his: Sanctuary and service so universally overflowing in this land, not only in the persons of poor ignorants, in a manner tied to these horrible crimes by a cursed custom and beggarly necessity, but even in the more honourable sort, whose damnable example encourages their followers to sin without fear, with such additions as may repress and restrain these crying abominations in all, without respect of persons. A safe liberty to enjoy the profession of our Religion, as it is reform in doctrine, Sacraments and discipline, and hath been openly professed, sworn and practised by Prince, Pastors, and people of all ranks; your predecessors of worthy memory, yourselves, and we all yet living these threes●ore years bygone and above. A full deliverance from, and a sufficient defence against all novations and novelties in doctrine, Sacraments and Discipline, and specially such, as by constitutions of the Kirk, confessions of faith, liberal Laws of the Country, Oaths and Subscriptions, and long continued practice, hath been condemned and cast out, as idle rites and Romish formalties, under whatsoever pretence they plead for reentry. That no Act pass in derogation or prejudice of the Acts already granted in favour of reformation, liberty of Assemblies, convenient execution of Discipline etc. or for corroboration of new opinions against the same, whether Episcopacy, or ceremonies the shadow thereof, which for the peace of the Kirk by heavenly wisdom should be rejected rather then ratified. That all Ministers that are removed from their Charges, be restored to their places, functions, and stipends. The happiness to live under his Majesty and his Heirs, ordinary judges, and Rulers appointed by laws and custom, and established by the Acts of Parliament, that our cause be lawfully cognosced according to order and justice, before any sentence pass against our persons, places and estates: and not to be judged by any judicatory foreign, and not established by the Laws of our Country. We trust that as Abraham composed the variance betwixt his own and Lots servants, Moses interceded betwixt the Hebrews, and Constantine betwixt the Ministers of the Kirk: So the Lord shall give you courage to intercede with his Majesty and his Highness' fatherly disposition, to set the pillars of the earth that were shaken, and to take off the heavy burdens, the burdensome ceremonies, the burdensome censures, and the hurthenous abuses which many have groaned under: And with a ready and royal hand to quench the beginning fire of deprivation of Ministers by Ministers, of hindering Gods substantial worship by him commanded, and withdrawing from the people the appointed food of their souls, and necessary means of their faith and salvation: of smiting of many a true shepherd, and committing the flock to many Wolves and blind guides: of leaving the Papists cause, and suppressing the best Ministers, whereby they get rest to mischief the Kirk, and build up their own Synagogue and that for the sake of Ceremonies, no more necessary for the s●● use of Christ, then fai●ding for a chaste ma●●on more ready to cross the commandment of Christ, whereby we are charged to pray to the Lord of the Harvest, that he would thrust forth laborer into his Harvest, then for the edification of the body of Christ. Thus ●●mbly commanding the innocence of ourselves petitioners, and our just right and possession of that reformation which we earnestly crave to be continued to your Honourable charitable judgement; We pray God for Christ's sake to enable you to do that, which may be acceptable to himself, profitable to his Kirk, and comfortable to your own souls, at that day when we must all appear before the ●●dgement seat of Christ, that man may receive the thing, which are done to his body, according to that he hath done, whether it be good or ill: and to bless his Ma●. and Royal issue with peace and truth for ever: And your Honours with sound Religion and loyalty in this life, and endless glory with Christ for ever. Archipp. The supplication seemeth so reasonable and religious that no man needed to be ashamed to present it, no man could refuse to accept it. Epaph. It was indeed presented by a faithful Minister in name of the Kirk, and of his fellow Ministers, in all humility and after the prescribed order, to the hand appointed by Authority, and obliged by office to receive petitions of that kind from any corporation, o●●●●e le●ge of this Kingdom. But after some refusals and sundry significations of unwillingness, it was received at last, but subscribed by the Presenter, and with such misregard of the messengers of God, and matters of his Kirk, that he plainly professed his doubting, whether he would exhibit it in Parliament or not. Relegentem oportet esse religiosum nefas. Archipp. Notwithstanding all this diligence in proclamations, conventions, devising and presenting of petitions and supplications the Parliament was not holden then, but in August, what could be in doing in the two month●s interjected? For the estate of Bohome and the Pala●nate abroad cried to hasten the subsidy for their present succour and safety: And the Parents of Perth Articles at home, longed to see the day when that birth of their brains should be perfected in a Parliament. Epaph Parliament continued. From the first of june, which was the appointed day, the Parliament was continued to the twenty three of july, upon what causes in so urgent a necessity upon the one part, and so earnest desire on the other, it belongeth to the search of stately wits. It is well known that the length of secret deliberation and shortness of open determination is meetest for some matters. And as well known amongst us, that there was als great unwillingness to the one cause, as affection to the other. Nihil mag●● discriminis consihis tam inimicum quam celeritas. Queen c●uid est incoctum non expromunt, benecoctum duunt. But the pretext behoved to attend the intended purpose. And therefore, during this delay, great was the negotiation betwixt the rich Merchants of fair words and fine promises, and the hungry servants of lingering hope, who thought it now a fit time to draw up their particulars, and the principal cause in one bargain, What will y●e give me, etc. All these things etc. Every wit that had a venal vote, thought at this Market to repair his losses, to re-edify his estate upon the ruins of the Kirk, and fair words made fools fain. Our vigilant Bishops set themselves, and send forth their explorators and Brokers to try the inclinations of Noblemen, Commissioners of Shires, Barones and Burgesses: And as they were found affected, cold, hot or lukewarm, they were wrought upon to be present, absent, or to resolve wisely against the day appointed, whereby many honest simple souls were put to a hard choice, either to peril Religion or to want promotion; Non minus ego te spe, quam tu me vo●e tua delectasti. and so made many to wrong themselves in forsaking the truth, which was in their heart, for hopes, which are never likely to fill their hand. Where the fear of the Leaders of the course was greatest, there, albeit with a dissembled secrecy greatest confidence was professed, by making it come to men's cares privily, that Perth Articles would certainly be ratified, and therefore it was needless to oppone, which went through the Country as a Proclamation of victory to dash some, and as terrors of desperation to make others to cry, Our opposition will do us evil, and the cause no good. And servile spirits to determine, where the mighty, and multitude are, there will we be. By this crooked policy the silly simpli●itie of many professors rawly resolved to stand in the day of trial was deluded. And Noblemen tempted to lurk in a difficile time, easily obtained licence without great trial of a just cause, as whose absence then presence was accounted better service. Archipp. When these two months of Preparation was thus past, and the purpose matured, whether was the appointed day observed. Epaph. As there were preparatory years betwixt Perth Assembly and the Proclamation, and preparatory months betwixt the months appointed in the Proclamation and the keeping of the Parliament; so also that the proportion may be fall, there were days of preparation betwixt the day appointed and the riding of the Parliament. Archipp. Know ye what was done in that last time of preparation immediately going before the work itself. Epaph. Albeit it was not the first, it was not the last: After the long expected coming of his Majesty's Commissioner james Marqueshe of Hamilton, who upon the 18 of julie, five days before the appointed day of the Parliament, was accompanied with divers of the Nobility, and some of his own friends (but not so many as would have waited on him willingly in a better errand) to Halyroodehouse his Majesty's own palace prepared royally for the Commissioner, according to the affection carried to the commission; a great part of the Nobility having feasted with him that night, upon the morn the 15 of julie, he had his first meeting in private with the Officers of Estate, and Plot-maisters of Perth Assembly, where according to their love to the conclusion and fear of impediments, all their heads were set on work for the forecasting, preventing, or removing opposition and purchasing the victory: Upon the 20 day there was an universal Counsel meeting, where all things for peaceable resorting to the Parliament were concluded, and the day destinate prorogated from Monday the 23 till Wednesday the 25, that they might yet once again assay the ford, fill up holes, and remove rolling stones before the riding. Archip. Ye tell me of great preparation against the Kirk upon worldly respects on the one side, but I hear of no diligence for the Kirk upon better considerations on the other: In that troublesome time of the world so dangerous for Kirkes', Kingdoms and Commonweals, wherein all wits and hearts were aloft, and every mind of friend and foe, as he respected the public estate or his own particular, was bended for his own intention: It seems ye and others of credit in the Ministry should not have been negligent, but at least should have backed your own supplication, and waited upon the occasions of doing good. Epaph. Not only Noblemen, Commissioners of Shriefdomes, Bishops and Burrowes were present, but from all the quarters of the Country, according to the common liberty so many of the free Liege's of the land, as had to do in that highest Court. And amongst them multitudes of Ministers, some to be idle beholders of the celebrity, others with greater desire of the ratification of their own erroneous facility, then of the purity of God's worship and reformation of the Kirk, Papists of both sorts Jesuits and Dominicanes, wise in their own generation: It had been a wonder then if there had not resorted thither a number of faithful Ministers to do their best Pastoral endeavours for the liberty of the Kirk, and at least for manifesting to the after ages, that the truth was not altogether deserted to help to make up Catalogum Testium veritatis. Archip. Their interest was not meanest in the eyes of God, neither could that give just offence to any person: his gracious Maj. never refused that liberty to any of his free subjects, nor to them at the last Parliament, where he was present in proper person. Epiph. Yet my Lord Commissioner, by suggestion of his wisest counsel, searching the safest way for success, had learned that the presence of the Ministers might be very prejudicial to the ratification of Perth Articles; at least might be a powerful mean to stay many from giving their consent to the making of such a Law: & therefore, by their advice he findeth it very speedful, that th●se Messengers of God be straight charged & commanded by open proclamation at the Market cross to pass out of the town of Edin. Archip. That seemeth to have been but a boast for their more peaceable behaviour, or for preventing their dealing and suspected Protestation; they were not called, let be convinced of any fault, and therefore could not be punished with deprivation of that liberty, which the very law of nature yields, and was not denied to the enemies of Religion and meanest of the subjects. Epaph. Yet upon tuesday the 24 of july, the letters were execute against them allanerly, among all the subjects of the Kingdom. Only there was joined at the same instant a Proclamation for bringing in Allane Machonil Do● chief of the Clanca●ron Laird of Lochaber known for a witch and sorcerer, and declared to be an infamous murderer, a rebel and despiser of Authority: whereupon it was ordinary in the mouths of the people, that the Parliament could not end well, because at the beginning thereof, they were banishing God and bringing in the devil. But perhaps ye will be as incredulous, as that Papist who feared his fellow professors in foreign parts should be, upon the report of that proceeding against the pastors of the Kirke; albeit your incredulity & theirs arise upon divers grounds. Ye think it too evil to be true: they will think it too good to be true: for one of the Papists in the time of the riding of the Parliament bursted out upon the open street into these words with great exultation; When I come to Rome and Avinjon to report how I have heard the Ministers of Scotland discharged out of Edinburgh by open proclamation at the Market cross in time of Parliament, the news will be so joyful, that scarcely will they be believed by the Catholics. Archip. All goeth wrong, Que v●●● t●●r s●nchi●●● luy met a rage su●. when they rejoice who should be made to weep, & they do weep who should be made to rejoice: with what colour of pretence could that uncouth proceeeding be plastered. Epaph. He that would have his dog felled will soon find a cudgel: One pretence was, their a sense from the charge of their flocks, whereof they are bound before God and man to be diligent Overseers. God and the world knows, whether they who used this pretence are careful of the fidelity of Ministers: whether they o● the other sort who were permitted to stay, wait better upon their vocation: and whether it was not a principal point of their charge to attend at such a time, wherein such matters were to be handled, as could not but fall under their own & their people's practice in the ordinary worship of God. Another was a show of mitigation in the and of the Proclamation, excepting so many of the Ministers as ●ight procure a warrant from a Bishop to stay still: that is to say (according to the Bishops own interpretation when some craved leave of t●e● so many as would promise to make no interpellation, intercession private or public, nor protestation against their beloved articles, whereof they were so jealous. The third and sidest cloak was the twofold accusation of two brethren in the Ministry, who were deceived by the Counsel to be patterns of extremity and preparatives of terror to the rest. Archip. What accusation mean ye, and of which Ministers? Epaph. One was of Mr. Andrew Duncan minister at Crail (but holden from the function of his Ministry by the fine craft of a timorous temporizer his cunning colleague, wrestling betwixt the wind of the world, 〈◊〉 the wave of his conscience) for presenting the Supplication above written; who was sent for by the B. of S. androes, & detained by him in his lodging, till he delivered him to the Captain of the guard to be presented that same day afternoon before the Counsel, where compelling he was accused by the Bishop upon his subscription of the supplication (albeit the B. had spoken nothing of that to him in private when he sent for him) & having acknowledged his hand writ, he declared his readiness, at the command of the L. of Counsel, upon assignation of a competent time to produce his warrant of gr●at numbers of Preachers and Professors, in whose name he had subscribed; subjoyning, for stopping the mouth of his accuser that Cuivis private ●icet ●gere causam publicam: whereupon the B gives out this sentence, It is thought good ye be committed presently. But because the Defender pleaded the poor man's right: An non lic●●●uili et ●●otesta●i ●●mendicare, The Lords not seeing how th●y ●ould putteth him for such causes, & liking better the innocency of the defender than the iniquity of the accuser, thought ●eet to call him in again where the B. quae non prosunt singula mul●● 〈◊〉 ●ubent, first laid to his charge that he had preached in Crail the week before, which he confessed: That he was his Ma● rebel lying at the Horn; he denied that he was ever at the Horn: That he had broken ward in Dundie: he answered that for obedience he had remained at Dundie the space of half a year upon double charges, ●●ing separate from his wife and six children, the approaching Winter made him to draw homeward, thinking that either they had forgot him or would pity him after so long trouble. Like as he had received a letter from the B to be at Santand. at a meeting of some Brethren of the Ministers. In end he besought the L. not to imprison him upon his own charge; & to consider that it were greater mercy to kill them with the bloody sword, then to pine them to death with hunger. But his doom was dight before his compeirance. Archip. What was the other accusation? Epaph. Mr. Alex. Simson minister at Drieburgh, not having any such intention, was earnestly desired by a brother serving in one of the ordinary places of the Ministers of Edin. to preach for him upon the Sabbath, which was the 22 of july immediately going before the day appointed for holding the Parliament. Whereunto he was persuaded upon sufficient reasons alleged by his requester. He Preached upon Ezech. 3.16 according to his own custom & the present occasion, in the good old Scottish fashion, Candid m●●● and not after the new Laodicean form, more plainly to all then pleasantly to some, & in greater simplicie of heart than wisdom of words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He spoke against the manner of the entry of many young men into the holy calling of the Ministry, against the negligence of watchmen, who because of the fear of men, of love to the wages of iniquity, and their own guiltiness of the same sin, are silent in censuring the sins of others, and especially against the defection of Bish. All which & much more spoken not in a corner, but in the public audience of so great variety of hearers, as were in that town at that time, I need not record. Upon the day next following he was called before the Counsel, and when he had confessed all that he had preached in public: At last the former Minister and he were convoyed by the guard to the Cannongate, where they were forced to stay that night without liberty to go to their own lodging pla●●: and upon the morn were led by three of the guard to the Castle of Dunbartane, where they entered upon Thursday july 26. Archip. I see not how the proclamation could pass with any probability against the whole Ministry, more upon this pretence than the first: for by what propagation could their personal actions be derived to the rest. Epaph. Ye will know that best, and will be put out of all your doubts, when ye have seen the Copy of the Proclamation itself in these words. AT Haluroode-house 23 julie 1621. Proclamation charging the Ministers to departed one of Edi●●. Forasmuch as it is understood by the Lords of secret Counsel that some restless and busy persons of the Ministry en●glecting the care & charge of their own Kirkes' and flocks, over the which they are bound in conscience before God, and in duty before men to be careful & diligent watchmen & Overseers have lately made their redress to this Burrow of Edinburgh, where the Estates of the Kingdom in the sovereign and high Court of Parliament are now assembled: and that some of their Ministers have not only engyred, and in a manner intruded themselves in the Pulpits thereof, without any lawful warrant or calling, but in stead of wholesome doctrine for edification of the present Auditors, have fallen out into most injurious and undutiful speeches against the sacred person of the Kings Maj labouring thereby, so far as in them lay, to possess the hearts of the Auditors with some bad opinion and construction of his Maj. unspotted life and conversation. And not content herewith, they have their privy Conventicles and Meetings within this Burrow, have obtruded themselves upon some of the Estates of Parliament, and in public audience have prejudged his Maj. most religious, sincere and lawful proceed, using solicitations against his Maj. just intentions: And have not only directly manifestly and avouchedly done, what in them lies, to call the sincerity of his Maj. disposition towards the true Religion in question, but to incultate and fasten the same bad opinion into the hearts of his Maj good subjects, and so cross and hinder all his Maj. proceed in the Parliament, which hath no other aim but the glory of God, purity of Religion, and weal of this Kingdom. In which three points, the bypast experience of his Maj. happy government will clear the sincerity of his Maj. most religious disposition towards the glory of God, and weal of his people, and will vindicate his Majesty from the malignant aspersions of his Majesty's undutiful subjects. And whereas this form of doing in a Kingdom, where the purity of Religion hath such a free and uncontrolled liberty and progress, as it hath in this Kingdom under his Majesty's most godly, wise, just, and happy government, is not suffered nor allowed and hath no warrant of law, custom nor observation elsewhere, but may draw with it many dangerous consequences, and raise up emulation, and distastes betwixt his Majesty and his good people to their danger and harm. Therefore the Lords of secret Counsel ordaining letters to be direct to command and charge the whole Ministers presently being in this Burrow, except the ordinary Ministers of the Burrow, and such others, who upon the notoriety of their lawful adoes here, shall procu●● warrant from their Ordinary, and failing of him from one of the Arch● to remain and abide still here, by open Proclamation at the Market cross of Edinb. to remove & departed out of the said Borrow within 29 hours next after the said Charge: & that they onne wise presume to repair again thereunto during the time of this Parliament under pain of rebellion. And if they or any of them f●ile, the said space being bypast, to denounce etc. which denunciation to be used at the Market cross of Edinburgh shallbe as sufficient, as if it were used at the market cross of the head Burro● of the shire where they dwell: certifying them also that their denunciation they shall be taken, apprehended, warded and punished accordingly. Archip. That is more than ever I looked could have proceeded from Christian authority professing the same reformed religion with us. It was a strong prognostic of great rigour against the persons of the Ministers, and of great prejudice to the cause of religion. What was the resolution of the Ministers? Epaph. They could not stay against the proclamation; they could not altogether desert the cause in so desperate a time. And therefore finding, that the commissioners of Shires were sent for; and earnestly desired to make known their grievances with fair promises of satisfaction, a strong preparation to purge the great matter of all opposition: and that after assays there was no hope of recalling of the rigour denounced against them; for obedience first to God, and next to God unto his Majesty: they resolved as followeth. WE the Ministers of jesus Christ in his Highness' kingdom of Scotland, being convened from the quarters of the Country to concur for the weal of the Kirke, and according to the ancient custom thereof observed before in Parliaments, to consult upon weighty affairs, as the present case requireth consideration: and being charged at the market cross of Edinburgh to remove forth of the said Borrow within 29 hours immediately following the said charge: as also justly fearing harder sequels to follow upon such beginnings, have concluded according to the necessity laid upon us, to have our informations and admonitions to the honourable Lords of Parliament, attesting them in the name of our Lord jesus, to remember the labours and sufferings of their honourable predecessors: and to do in the matters in hand, as they would be accepted at his glorious appearance: and praying to the Father of lights, to open their eyes, and to incline their hearts to try things that differ and approve things expedient. Archip. Informations and admonitions good for them, cannot be evil for me and others: and who knoweth if being represented to them after so many sensible confirmations from heaven and earth, they consider of them more advisedly and unpartially: and so many as have lost their first love, remember from whence they are fallen, and do their first works. Epaph. Some preposterously judge of all reasons by the conclusion, and not of the conclusion by the reasons: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. others are so obstinately set against all persuasion, that Ne si persuaseris, persuadebis. And a third sort close their eyes and ears against all information: they fear that the light of their mind prejudge their affection: and they be made to believe that for true, which they wish were false: yet both for their sakes whose repentance we are seeking, and for your own and others whom we would confirm, behold some of the many then left behind us. Reasons left by the ministry to the members of parliament. YOur Honours assembled in this present Parliament, aught to abstain s●● ratification and all corroboration whatsoever of Per●h Assembly, and Acts thereof, for the reasons following, and many moe alleged, and to be produced, if your great adoes could permit. 1 It is but an assembly single, and in itself divided. 2. in form of proceeding not only different from others, but directly against the order established by the church. 3. In effect contrarious to all general and provincial Assembly, Presbyteries, and Sessions, as they are institute, and have been h●l●● in Scotland since reformation of religion within the same. 4. The carried s ntence and acts thereof are repugnant to the form of religion retrived, beloved, professed, established, and defended by this kirk, and whole body of this Realm, by your Honourable predecessors of worthy memory, and yourselves: and practised universally and in the several parochs of this kingdom these sixty years and above. Non est a consuetudine recedendum sacise nisi rationi adversetur; much less from a known truth directed and blessed by God in such abundance of benefits as the lend hath enjoyed with religion No church Protestant nor Lutherane, nor of other profession, Papist, or whosoever will go in a change without some evident (at least apparent) reason of the word. The change but of the old Calendar for the Pope's new one (and that is but a small thing made a great hurly burly both at Rig●m Livonia, and at Augusta. 2 Such ratification should cross and directly prejudice the acts of Parliament 1592. and the provision expressed in the end of the act of Parliament, 1●97 And all other acts set down in favour of the jurisdiction of the church, liberty thereof, assemblies, and discipline. Item, his Majesty's proclamation published and printed at command of his Counsel 1605. Item, the protestation made at Perth, 1606, and all others made before and since. Item, the covenant made by the ministers and professors of this kingdom, 1596 and 1597, and all other bands, whereby Pastors and flocks have obl●shed themselves in persons and continual practice to stand to the form of religion received and practised, Tales legum mutationes would prove legum vulnera. Quae in suo statu, eademque manent etsi deteriora sunt, tamen utiliora sunt. Reipub. quam quae per renovationem vel meliora inducuntur. And with what credit and constancy could your Honours confirm separation from your fathers, and the break of ancient unity & conformity with your own church, when it may be truly said. Melius atque rectius olim provisum, & quae convertuntur, in deterius murantur. 3 The reformers of this church, and such as by a long continuance follow them, said a sure foundation and builded upon the same without error, notwithstanding of difficile times; It were our wisdom to go forward & not hackford, to strengthen and not to weaken. David left not the 〈◊〉 where Saul left it, nor Solomon where David. If our fathers were in the way, our change is error and out of the way: And shall we say now, th●● our sound & ancient profession is priscus rigour, cui jam pares non sunt homines. Constantine's course was more commendable, Perfecit Constantinus quod Philippus jam caeperat. It were our duty, if our fore-beears had done wrong to practise the rule, Quae illicita à Praedecessoribus invenitintur admissa, in melius revocari oportet. 4 Observation of days, kneeling, etc. as they are straight enjoined, are void of the necessary properties required by the wisest fathers in a lawful ceremony, ut fidei congruat, saluti proficiat, disciplinae conducat, So in this church neither are they necessary, expedient, nor sitting the frame of our reformation; they edify not, they divide and destroy, in so far as ceremonies being testes religionis, they are signs to the adversaries of the truth, that we repent our reformation, which is not, and presages to return to their damned corruptions, which by the grace of God we mean not in substance or ceremony. To reinduce them, say the divines of Germany, is to disturb the peace of the church, to grieve the godly, to wound the weak, to countenance Popery, by show of inclination towards it, or commoderation with it In neighbour kirks, where they most prevail, their removal is most earnestly sought. 5 In Perth assembly they are concluded not as laws binding either to fault or pain, but as admonitions or institutions. Magnum est discrimen inter ecclesiastica decreta & politica, quorum necesse est illa minus obstringere conscientias. Name in ecclesiasticis spectanda est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In politicis autem parendum est, quamvis tu eam eutaxiam non videas. Such ceremonies are juris privari non publici. Ilk man is bound in conscience by the word first to discern what is indifferent, and then to direct himself in the right use of every individual thing for his own edification: And if ministers and professors be restrained from that search, and brought under a compelled obedience by the law, that were to revive the ancient servitude of the Germany Adiaphorism, wherewith the godly would never suffer themselves to be entangled. Nulla lex sibi solam conscientiam justitiae suae debet, sed ijs a quibus obsequium exspectat. 6 Our forebears finding the contro●●ted ceremonies to be the monse●ebs of Popery, & like the mowdiworts in Thessaly, that overthe● a whole to●ne, Quod in Papatu dolendum, in reformatione auferendum ●uta●ent, They not only took away Beal, but the calves of Dan and Be●hel. They thought it no ways meet to follow Pilat's policy to please the jews with scourging of Christ, that they might keep him alive. And will the Papist be pleased with scourging the doctrine by invoctions, etc. And taking again some of these ceremonies, will that preserve us against their heat breathed out against us as heretics, and make us lurk under mitigation, as if we were now but schismatics. Non est ad hunc modum in religione agendum, (saith one) tota enim repurganda est & ad vivum emendanda And another saith: Atqui praestaret s● pultam esse doctrinam ad tempus, quam sic slagellari. It is to be feared, that before it be long, that men disaffected to the ancient order, shall further presume ere it be long, to give out other doctrine as well as new ceremonies. 7 Ratification would compass a great many Ministers and professors of this Kirk between two dangerous straits; either to practise against the truth, as they understand it, and have walked in it, and against the personal band, whereby they have oblished themselves to stand constantly to the obedience of it, or else to fall under the breach of a civil law more hardly perhaps to be pursued, than the laws against heresy, blasphemy, breaking of the sabbath day, etc. In such a case as we are always ready in our good● and ●o●ies to the increasing and upholding of his majesty's honour, and estate, so according to our possibility, and the occurrent necessity of his Highness' affairs, we cheerfully offer our best supplies and help. And for ease of our just grievances, and fears of our Christian liberty from constraint of ceremonies, we humbly beg to have returned ratification of our ancient liberties of religion. Ceremonies should be persuaded by reason, and not enforced by compulsion. Propter externoritus disciplinae homines pios ferire, neque domini est voluntas neque purioris Ecclesiae mos. In the name of the Lord jesus we require your Honours, that at this time ye walk in the matters of the church, as one day ye shall be judged dutiful according to the Scriptures following: Beware of men, beware of evil workers. Let no man beguile you with enticing words. Stand fast in the faith; quit you like men. Be strong. Stand fast in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage. Hold fast the form of sound words. That good thing which is committed unto thee, keep. Contend earnestly for the faith which was once given to the Saints. ye know these things before, beware lest ye fall from your own steadfastness. Strengthen the things which remain that are ready to die. Remember how thou hast received and heard. And hold fast and repent. If thou watch not, I will come upon the suddenly, like a thief in the night, and thou shalt not know what hour. They have no courage for the truth upon earth, Jerem. 9.3. Five reasons wherefore the five Articles of Perth ought not to be ratified in this present Parliament. Other reasons. FIrst, because that assembly was not lawfully constitute, wanting a fundamental privilege of a lawful assembly; in respect that contrary to the act of the general Assembly holden anno 1600, and anno 1568. Bishops, Barons, and Burgesses voted, not being authorized with Commissioners from Synods, Presbyteries nor Sessions of Kirks. His majesty's letter direct to particular Barons and Burgesses, without commission from their incorporations, could not give them vote in Parliament, much less in the general Assembly. Secondly, putting the case that those Articles were indifferent, yet the Assembly hath erred, in respect it hath concluded contrary to the Apostolic rule in things in different, which is, that the practice should not only not compel him that for conscience refuseth to practise, but also, lest he offend him, should forbear to practise himself, Propter conscientiam non tuam sed ipsius dico, 1. Cor. 10.29. If thy brother be grieved for thy meat, now walkest thou not charitably, destroy him not for thy meat for whom Christ hath died, Rom. 14. vers. 15. Thirdly, because the foresaid Articles being determined in alteram partê per circumstantias impeditivas in themselves are unlawful. The observation of it drawing with it a revolt and returning back again to Popish rites and ceremonies; a violation of our profession, su●●●tions, and oaths, whereby we renounced them; a confirming of Papists in their errors, and putting them in hope of our coming to them in more substantial points; a grieving of the hearts of all zealously affected, a preparative in the hearts of the commonly (who m●●s●●e religion more by the external mask of ceremonies, then by substan●iall points of doctrine to the receiving again of whole Popery; a terrible renting of this kirk, inducing Atheism in place of Religion, the people no● knowing what to believe, and seeing the observation of Yuile obtained, which before discharged by Act of Parliament in all pulpits of Scotland was sufficiently declared to be the invention and tradition of man, to be will worship, superstition, entertaining the people in an error anent the the birth of Christ, leading them to all sort of excess and profanation, and Geniculation the first of the 15 ceremonies of the Mass, teste B●llarmino, a gesture invented and ordained only by Antichrist more than 1300 years after Christ, a● the principal external worship of their ●●●den god now enforced in the 〈◊〉 of the Lords supper, under pretence of indifferency, more reverence and humility. As though we were not forbidden praecepto negativo, to presume to give or receive the communion more reverently than Christ and his Disciples did, or that we were not commanded praecepto affirmativo, to imitate Christ in all his religious actions neither miraculous nor admirable, nor having a particular reason restricting them to that time: 〈◊〉 though we were not warranted praecepto comparativo rather to imitate Christ with a table gesture in that holy banquet, than Antichrist with a gesture of adoration inductive to Idolatry: or as though a man were able to give a reason why the surplice, the cross, and the elevation of the bread may not as well be received (being of more antiquit●● and if the Minister having a surplice with crossing elevat the ●read, and the people how their knee, what want we of a Mass, Vo● semelde erratum est, in praeceps devenitur. Fourthly, because if the high commission be emboldened by ratification of this Parliament to deprive Ministers, that will stand out against these ceremonies, being the greatest number of the best qualified, most painful and fruitful of their calling within the land, what a lamentable desolation shall it draw upon this Church? what a wound shall it be to every godly heart to see their faithful Pastors deprived, warded, and ●●n s●●●l forgiving the communion as Christ gave it, and refusing to gi●●●● f●●r the form of antichrist? Is this a time to obtrude Antich●●sti●●●●remonies in the church, when the bloo●y sword of Antichrist is 〈◊〉 in the blood of so many thousand protestants in France and Germany. Lastly 〈◊〉 it was never seen, that this Parliament confirmed the acts of ●●y assembly, which they know was called in question, not only by a great number of the special of the ministry, but also by the greatest part of the most zealous prof●●●●our, of the whole bo●y of the kingdom, as is manifest by the practice of Edinburgh seeking the Lord's supper in thous●●● without the city. An admonition to the well affected Nobility, Barone and burgesses, Commissioners in this present Parliament. Admonitions to the same effect. DO not your Honours now at last perceive, how mightily the Mystery of iniquity the spirit of Antichrist, the power of darkness and delusion prevails amongst us in the judgement of God; presuppose not in the intention of man, which we presume not to search, but leave to the Lord the searcher of hearts. If Papists go free, who used to be fined, if professors be counted Puritans, and religion disgraced, if patrons of Popery be set at liberty, and the faithful committed, if Seminary Priests go abroad, and true Pastors be confined and imprisoned, if sea ports be patent to foreign Papists and banished Ministers lie unrecalled, if sundry statesmen be small friends to true profession, and not unfriends to Papistry, if time servers and men pleasers usurp commission for Christ● church being her greatest enemies, if Papists do encroach and professors grow ●old. If it be discharged that search be made for mass-priests, or that these foxes being discovered, should be apprehended as your honours may try, whose intelligence is better, is not there the sound of the sound of the f●●t of Popery at the doors, whereunto the Lord hath long threatened to c●●t us. The discipline of Christ's church is already wellnear destroyed, and turned Antichristian by the usurpation and tyranny of our Prelates. The worship of God is next, and now among your hands which if ye suffer to be polluted by the Romish leaven of their unhallowed rites, as sundry of the ministry unwisely have done, we may justly fear the corruption of doctrine, and so all is gone. Consider then, that the touchstone to try your love to the truth, is at this time, the act concerning these cursed ceremonies, counted indifferent by many, but in effect pernicious, the bringing back again whereof by the confession of all, even of the urgers, is at least unnecessary and untimous, and so in religion abominable and impious. But if we will say the truth, it is 1. a returning with the dog to the vomit, 2. to Papists and professors scandalous, 3. contrary to the word, as is largely proven by sundry, and so presumptuous, 4. in regard of the present use, whersoever they are received, proving superstitious, 5. by reason of the oath of God, which hereby is despised, blasphemous, 6. in regard of the consequences damnable and devilish, and for the manner of their establishing by violence and craftiness, to all them who have eyes, odious. Which, as your honours in God's mercy have marked, so have you done well that being privily tried, ye have not dissembled your dislike both of the cause, and the cro●ked convoy of it. For well might ye know, when supplicants were sent to prison, and truth was misconstrued and counted treason; when Ministers were discharged off the tow●● for fear of requesting your Honours to stand for the Lord, little good was to be looked after so godless a beginning. It rests now, that ye be constant and settled in the love of the truth. By threatenings, by allurements, by hopes, by fears touching yourselves and your faithful pastors, and other endless ways of darkness they study to draw away and divert you either to make you vote against Christ, or to be Newtrall● and Nonliqu●ts: or to slide away and deny your presence by one means or other; to draw you under the curse of Meroz for not helping the Lord against the mighty. But the busier they are, the less freedom in this Parliament; the less worth in their causes, the greater is your trial, who stand to give testimony to Christ, your faith the more precious, and your reward the more glorious. For God hath said, He that overcommeth shall inherit all things, and I will be his God, and he shall be my son. Rev. 21.8. But the fearful (that is, such who for fear of man dare not give testimony to the truth of God) and the unbelieving, &c shall have their part in the lake which burneth with fire and brimstone, which is the second death. Another Admonition. PLease your Honours take heed what you do at this peremptor time concerning the establishing of the unlawful act of the pretended assembly of Perth. Christ hath put his cause in your hands; be faithful now or never. Beware of bringing back and casting in again of this stumbling block. The glory of God, the standing of the church of this land, your own souls, and the souls of many thousands, for whom Christ Jesus died, is now in hazard, and depends much (if ye look to outward means) upon your fidelity, whereof ye shall not want witness neither in heaven nor earth The eyes of men and Angels are upon you, the eyes of those who mourn for the miseries of God's church are longing for comfort from you. And the great judge of the world, the almighty our God, whose eyes are all a flaming ●●re, ●●e behold every man's part in this present Parliament. Yo●● vote●, your acts, your name● shall be registrate to all posterity. Ponder the ●●ore the w●ght of the cause where with ye meddle, and the fearful in●● 〈…〉 w●●● do accompany & shall follow the ratification of the act of ●h●●●tended ass●●ly, that will befall the king o●n of Christ, his ministry, the ●est part of sincere proof 〈◊〉 your friend's & familiars, your children & posterity, and it may be also your own persons both spiritually & ●●lly. For if, according to your pl●ce, in prudent & humble manner ye do not resist the esta●●shing of that act ●y all lawful means, ye cannot cl●●●● yourselves of ●●spi●ing the 〈◊〉 and covenant of God solemnly s●● 〈◊〉 s●●s●rived ●y a●●● st●tes, an● of drawing down the undoubted cu●s●● of God, which h●st 〈◊〉 n●w to come upon 〈◊〉 cannot be guiltless of 〈…〉 and 〈◊〉 living the Papist to 〈…〉 th●n we are w●●e off, ye● and of the greaving of the hearts of the kings ●est subjects, of bringing th●i● faith, and casting them in ●●plexitie how to serve both God & their native king. Ye● cannot be guilty ●e of the thrusting out of faithful ministers, and bringing in of young boys, ●i●●l●ngs and time server● to the overthrow of the Gospel, 〈◊〉 slaughter of souls. Ye cannot miss to draw th● wh●le ●and in a snare, and in special the weaker Christians, who by the f r●e of civil law must either suffer their guides to become a prey to worse subjects th●n themselves, or at least their means and estates to be so peeled and impaired by ●ines and penalties, as in a short time they shall neither be able to serve their king, their country, nor their ●●n necessities, or else to control and enthrall the●r consciences to the destruction of their souls. Now is the time wis●ly to prevent these things, which if ye do, time shall approve you, God and good men shall acknowledge you in this point, better Christians, better Statesmen, better servants of God, more 〈◊〉 and wis● subjects to the king, better friends t● church & commonweal, than they who upon whatsoever pretences shall either urge or yield to the contrary. Resist theodore the establishing of ceremony, as a reentry of Papistry. Our neighbour country groans under th● york which now is presented again to their n●●k●, and would redeem the liberty which you have had, and that in some measure enjoy. It cost your predessor● many a tear with God, & their uttermost endeavour with men to purchase & transmit this liberty unto you● and Christ hath bought it with his blood for you. Count not so lightly of it, as to lose it for a moment, ●ut stand fast in that liberty wherewith Christ hath made you free, and be not entangled again with the yoke of ●ond●ge. Good subjects have no just cause to fear the offence of a good king in maintaining God right and their own, so long as their cause is honest, and their d●fen●e lawful. Stand therefore for the truth, & confess Christ before men, a● ye would that he should confess you before the father. Archip. If they had taken time to ponder your reasons and exhortations, I cannot think that they could have resisted so great evidence of truth so powerfully expressed. But what resolution was taken in case all these means should fails? Epaph. The Ministers resolved upon the last remedy: a Protestation which they left behind them in these words. MAy it please your Honours in this present Parliament, assembled ●nder the right high and excellent May of our de●● & dread Sov. Protestation to the Parliament. We have now before our eyes the foreseen and foretold bitter fruits of these alterations of the Kirk, and ●●●t fear of farther evils to ensue upon such dangerous beginnings, so much the more, as we are deprived of that ordinary and general Assembly whereunto properly belongs to propone at Parliament the Kirk affairs. And although for supplement of this pitiful defect, in ●●umble ●●nner we did offer our reasonable supplication, conform to his High, proclamation, we 〈◊〉 have no place to be heard in our lawful and religious desires. In this hard and heavy case the sensible danger of our untim●●s silence in th●se ●aies of the growth of some decay of grace, contempt of th● Gospel, & troubles abro●d moved for the most part by the patrons of that bloody Co●cel of Trent, & the conscience of our inevitable compearance before the judgement s●at of Christ, to give an account of our stewardship, compels us, as 〈◊〉 high extremity, to declare to your H●●our bounden & hearty affection, to hold fast that ancient faith & form of Religion, received, believed and defended by the Kirk ●f S●●tl. the King Maj. and Estates, the whole body of this Realm, your for●●eers of worthy memory, and yourselves; as God eternal truth & only ground of our salvation, and of our high peace and prosperity by God's undeserved mercy so long continued: as also our unfeigned detestation of all forms & ceremonies, many or few, that enemies of the truth may cast in our teeth as signs of repentance of our reformation, or any part thereof, and presages to them of our return to their damned superstition, either substance or ceremonies thereof. And likewise in the name of jesus Christ, wh● shall render to every one, that which he hath done in the fl●sh, to require your Hon●●: to stand steadfastly for the said ancient Religion, f●rme of doctrine, Sacracraments & Dis●ipture, as they have been ministered in this Kirk ever since the Reformation of Religion, for the jurisdiction and liberty of the true Kirk, general and provincial Assemblies, Presbyteries & Sessions, as they are established by the Kirk, and laws of this Kingdom, and against all usurpation and corruption of spiritual government, and unnecessary Ceremonies, as the five Articles of ●●th Assembly, and whatsoever is as apples of strife, and deadly destroyers of the church of jesus Christ. Otherwise, if it shall happen (as God forbidden) that any matter ●e propounded, put in article, or concluded in this present Parliament, in prejudice of the said Religion, & acts of Parliament pa●t in favours of the same, with sorrow, and sore against our hearts we will be constrained to use the remedy of Protestation. Like as adhering to the protestations made to the Parliament holden at P●rth in the year of God 1606, and to the Protestation used in the last Parliament holden at Edinburgh, and to all other Protestations whatsoever made in favour of this Kirk, and against all hurts and injuries intended against the same. By these presents, we solemnly protest all, and whatsoever Articles, pyctes, and others whatsoever shall be propoved, concluded and published in or from this present Parliament in prejudice of the jurisdiction and liberty of the Kirk, Assemblies thereof, order established, or any part thereof; or in favours of usurped government and damned Hierarchy, of Ceremonies and alterations whatsoever, concerning the ministration of the Sacraments, or any other point, or practise of discipline received in this Kingdom. And for due execution hereof wills and request our well-beloved Brother _____ to subscribe, and to present the same, as officers in open face of Parliament, to the Lords of Articles being convened, and, if need be, to affix the same upon the Parliament house door, or Market cross of Edinburgh. To the effect, that our reasonable diss●ssent from all and whatsoever, may in any sort prejudge the form of Religion established in this Kingdom, may be not o●ly known. At Edinburgh the 25 day of july 1621. Archip. Ye have showed me evident testimonies of their fidelity, which maugre oblivion and malice will bide after them, when they are gone out of ●his world, as they l●ft ●hem behind, when they were put out of that Town I would now know what was the success. Epaph. The former reasons and admonitions took impression in many hearts, few were in any doubt what to do, if they had been left to their own liberty: for there was not one wh● either respected these five Articles for their own good quality, or for the Kirks authority: neither ever to this day were they honoured with the name of an Act of the general Assembly, but bear the note of baseness in the title of Articles. All the perplexity was, what to do in so great extremity and urging importunity: for the Masters of work, both for compassing the purpose, and keeping themselves from censure, set their wits by all means to work so many, as they might, to be of their mind. And for this effect there was no small business in the beginning to single out and set inclinable Lords and Noblemen, and so to make way for their Election, who were to sit upon the Articles, that thereby might be gained in hope of further victory thirty and two Votes at least in their judgement, who had made prosperous trial of such cunning first at Perth: and now knowing with whom they dealt, had no less hope of success here. Archipp. That would seem to be like the policy of our late Ecclesiastical Assemblies, in choosing of the privy conference. But after so full preparation, whether was the day appointed for holding the Parliament now at last observed with the wont solemnity? Epaph. It was; Riding of the Parliament. for upon Wednesday the 25 of july 1621. at the Palace of Haluroode-house, there is first a Majestical appearance of high honour and splendour glancing from that glorious convention prepared for the sacred and high Court of Parliament, the most excellent person of the mighty King and Head of this Monarchy, being resembled by the potent and noble Lord james marquis of Hamilton his Highness' Commissioner, and the Estates of Parliament ranked according to the worth of their persons, and the deserved and unspotted dignity of their places. And then they marched in state from the said palace with honour● borne according to th● custom of this ancient Kingdom, the Crown by the Earl of Angus●, the Sceptre by th● Earl of Mar●, the Sword by the Earl of Rothesse's to the Parliament house, where they entered and set themselves in their honourable places, neither Papists nor any other sort of persons desirous to hear and see, being excluded. Archipp. Why pass ye the Prelacy, who of duty ought to have been first remembered in this their own Ceremonial Parliament. Epaph. Neither ye not I can remember them with such acclamation of joy, as a Papist did, who before many Gentlemen cried aloud in the street with lifted up hand directing his speech to the By hop of Santandroes'. God bless you my Lord, with all your Brethren and favourers of your course; for you and they are furthering the way to content his Majesty, and us all that are Catholics, which God prosper, and none resists, except a number of evil disposed Ministers. But the clamour of the multitude, and the accustomed noise at su●h times suppressed the babble of the seditious Parasite, and buried them in their ears who were nearest unto himself. Archipp. Seeing Papists took the boldness both to speak upon the street, and to be present in the house, modest Ministers would have been overseen, notwithstanding of the straightness of the Proclamation against them. Epaph. Yet there was special care recommended to the double guard without and within, and as great attendance given that no Minister wanting the Bishop's licence should be suffered to enter. And after that the members of the Parliament were placed, a second search made for Ministers, that if any had been permitted to enter, they might be removed. Archip. How can ye be able to lead me through to the end, seeing ye were neither an actor, nor permitted to be witness of the remanent proceeding? Epaph. The Ly●ian ring is worn away long since. Any of the beholders could relate all that was done openly: every one of the members of the Court could not see what was done secretly. Looker's on many times see more than gamesters; and in the val● the hill is best seen. Archip. If ye take upon you to tell me the truth, I will cease to be curious about the mean of your information: what was done in that first meeting. Epaph. First the B. of Santandroes' after a very short prayer, read a part of Scripture, Speeches in ●●e house of Parliament Rom. 13.7. and delivered a discourse chief intending to persuade the taxation. After him my Lord Commissioner had a speech, declaring to the Estates his Maj. great and extraordinary troubles, and continual debursements in supporting the King of Boheme, his Queen, & their mother, and in continual sending of Ambassadors to France, Germany and Spain to travel for peace among the Christian Princes, besides the extraordinary aids given to the german Princes to retain them within the compass of the band of friendship and alliance, the charges of maintaining a sea Navy under the conduct of Sir Robert Mansfield; adding also that his Maj. suslained and suffered more for the persecutions & afflictions of the Protestants, and for the defence of the Reformed Kirk then all the Princes in the world besides, with divers other insinuations to persuade a large supply: And for furtherance thereof his L. professed to have warrant to give way to any good advice, whereby money might increase & abound among us after the taxation. His L spoke for the ●●ue Articles under the name of matters of Kirk Discipline, that had been concluded in former Assemblies, practised in the Primitive Church, not forbidden by the word of God, & so able to be defined by the Prince, who hath lawful power to command in matters indifferent. He doubted nothing of their good affection, & concourse to the good advancement of so necessary a service, is was then in hand. And for himself he should strive to let his Maj. know every man's part: & he for his part would contribute his best endeavours to a good success. In the third place 〈◊〉 Lord Chancellor had his Quanqu●m, wherein he spoke to the ●●●our of the ancient, the quality of the Solium Regale, where the Commissioner ●a●●, the persons who were members of that Assembly severally, giving every one his own due, & with repetition of some things touched by the Commissioner & the Bish. of S. androes, concerning the necessity imposed upon our liberality, & experience to give way to the Church ordinances, fetching some conclusion from old judgement of Re● and Sacerdos in the person of Numa: he ended with an exhortation to the Lords, to go cheerfully and with a good mind to the election of the Lords of Articles. Archip. Never was Scipio, Hannibal, Maccabeus, never C●drus, Thrasybulus, nor Themistocles, or any Grecian, Roman, or jew, so much obliged for their Country, as these three persons for the defence and maintenance of the true Religion, and common estate of Scotland; of the privileges, laws and liberties pertaining to the one and the other: they being debtors to the Kirk and Commonweal of their life, liberty, honourable places and callings, of their present condition and future expectation: and lying under the obligation of birth, education, imitation of their honourable predecessors, of their offices, personal promises, and whatsoever other obligatory respects: And therefore it cannot be but in the midst of so many dangers present and imminent, they behoved to say something, both for testfying their hearty affections, and for the weal of the Realm. Epaph. That was not their errand, and had been a contradiction to the other part of their speech, and to their following actions: and therefore without further mention of public matters, or any insinuation of their oblished affection to their spiritual mother the Kirk crying for their help; or to their natural mother the Country trembling under the burden of divers calamities, and under the terror of foreign fear, the actions of the utter house were closed for that time. Archip. Was there no further done that day for advancement of the purpose? Epaph. Not so much in show, as that which is done, but more in substance. For the Lord Commissioner, Election of the Lords of Articles, and their proceed the Nobility and Prelates, with Chancellor, Treasurer, Secretary, and Clerk Register, Officers of Estate, the life and leaders of this compend of the Kingdom, went into the inner house, for election of the LL. of Articles, not after that most free form beseeming Parliaments and Counsels, where choice is made of persons most indifferent, of best judgement, and no way partially affected to any party, or restrained to the love of any cause, but by some learned oblivion of this most reasonable rule, and by some new law, hid custom and singular practic, for performing of the most free, harmless and innocent part of this high action, the election of the Lords of Articles proceeded in another sort. Archip. Ye are now upon the primum mobile, the secret wheels, which guide the hand and hammer without: and therefore remove the cover, that I may see the beginning of the motion. Epaph. The Bishops who from their first fabric have sounded many ill hours to this Kirk and Country, continually behaving themselves as Peers of the Kingdom, professed parties against the Ministers and Discipline, and as partial judges and led Witnesses, when questions concerning Ministers or Kirk government did occur: or where opposition was to be made to matters proponed in prejudice of the one and the other, they went to their rooms, and were not only silent contrary to the debt of their places: but all singing one song, the rest following the first, in a reasonless harmony rare to be found in Paris, Venice, or the most famous Counsels in the world: they did choose those eight of the Nobility, Auguss, Mortoun, Nithesdall, Wigtoun, Roxburgh, Buck●lugh, Scone, Carnegie and these made eight of the Bishops, Sant●ndroes, Glasgow, Dunkeld, Aberdeen, Brechin, Dumblane, Argyle, Orknay: and these altogether did choose eight Barones and eight Burgesses. A fair election of four eights, receiving their names from the clieff of the song, and inspired with the concord of the first eight, who would be loath to choose any different from their own mind, and of the second eight conform to them. Archip. Was there never a note out of tune? Epaph. By providence two notes of the third eight, and one of the fourth jarred a little to make the melody of the whole 32 the more sensible to the ears of the hearers by their irregularity. Finally, for augmenting the number of fair drawn voters, the seven Officers of Estate, Chancellor, Treasurer, Secreter, Privie-seale, justice Clerk, Advocate, and Clerk Register are adjoined; all faithful servants, and loath by crossing or coming in the contrary of present intentions, to peril their liberal pensions, their great Offices, their present employments, and hopes of higher preferment. Archip. That election so enlarged and qualified with those last seven, is a strong first fell, and a great conquest of votes in favours of chief desires. Epaph. Yet it is not quarrelled here, as in former times, when men's own particulars were in hand. Then presence was weak, now absence is strong. What Prince and prelate could nor work when Kirk rend sacrilegiously possessed was but under fear of quarrel, now in these Haltion days, when men's particulars are out of fear, Politickes and Prelates can easily bring to pass, and so the first strength of the Parliament is taken in presage of expected victory. Archip. No marvel, for the case is altered. Which was the first meeting of the Lords, I may say, of the five Articles thus elected? Epaph. Upon Thursday the 26 of july, after the Cabinet Counsel, which daily met in the Abbay by six in the morning and sat while nine, to dress and dispose matters to be done in such a course, as might lead most easily to the destinate end. Archip. Those Lords of Articles convened did they enter at their first meeting upon the five Articles? Epaph The Kirk is prejudged here of her ancient privilege, to her great loss, and they, that all matters may be rightly timed, are wisely directed to treat of the matter of Taxation in the first place: because so many as were affectioned to liberty from Ceremonies, under that hope would be easily induced to a large subsidy, wherein they had perhaps been found less willing, or more hardly disposed, if they had not looked to decline that bondage. When the taxation was concluded then were brought in into the second place the matters of the Kirk. Archip. Yet considering the oppositions justly made against these Articles at Perth; the violent and crooked ways, whereby they were rather forced and imposed, then concluded with consent, as reason and the custom of the Kirkes' craved; the hard practices passed against certain honest Ministers, and great discontentment universally in the Country tending to dangerous distractions for refusal of a sort of obedience, which is no ways directed by the act itself, nor nor once motioned, but greatly feared, when they were so eagerly dealt for, and now, when the just fear of more desperate inconveniences, and the conscience of the calling of God did enforce to try the difference betwixt an act, or rather an advice of the Kirk simple and free of all sanction or censure, to be imposed upon the Contraveeners, and a law of authority which may be made vigorous and forcible by the hand of the Magistrate for arbitrary execution against innocent and harmless Pastors, and people uncapable of these practices by reason of personal restraint and persuasion of their own minds to the contrary, I can hardly be induced to think howsoever nothing was spoken in the face of the Parliament, yet now in private amongst themselves, they will peremptorily determine, without due deliberation at least, if not for purging the humour, yet for snibbing the Canker to prevent utter consumption, their care will be more bended there then in all other matters. Epaph. Your commendable judgement of charity tells you, what should be done, but verity must tell what was done. At the imprisoning of the Article of the taxation, the Lord Commissioner spoke as before, to further, upon the ordinary and extraordinary taxations, proportions thereof, & questions moved anent the exemption and privileges of the Lords of Session, which being matters touching men's persons and their worldly particulars, are attended diligently, a large time b● the space of whole three days spent in reasoning, voting, preferring petitions, receiving answers, and settling conditions in favour of men fearing their own hurt. Nothing concluded but with great advisement and very circumspectly. But the other being matters of Religion touching men in their conscience, and the Kirk in her peace, as things indifferent were quickly and smoothly passed in very short space without search of any of your many difficulties, albeit with seen opposition and dissassent of so many, as in the providence of God might in such a time and place bear witness to the truth. Archip. Was the consent of the Lords of the Articles of such force, that there was no hope of remedy afterwards. Epaph. By ordinary custom of former times, purposes once past in the Articles have good appearance to go through at Parliament. But the Plot-masters of the five Articles; partly through fear of hard success, which they had certainly found by sudden voting in public; and partly to keep their own plantation free of disgraceful opposition, and themselves with their Associates from the blame of madness by the multitude of companions, they dare not hazard at the first; but resolve to hold the Parliament sitting and the Lords of the Articles doing for some days, Policies making way for conclusions. till they can see a fair day for conclusion through the storms of common rumour, and diligent travels of many then set to opposition. Archip. What was the task of the Lords of Articles during that large time; for the Parliament was not closed till the 4 of August? Epaph. After some particulars of private men; they were set to hunting, hawking, fowling &c. to make some sumptuarie laws against banqueting, and some vestiary against Pasments silk etc. for prolonging time, when their minds were upon nothing less than upon that pastime. Archip. What cunning was used in the mean time for contriving the conclusion? Epaph. Ye know that it is taught by the Masters of Policy, that they who would work men to their purpose, must either have some knowledge of their inclinations, and so persuade them: or their infirmities and fears, and so awe them, or of those who have the government of them, and so rule them. And at this time the very profundities of our homely policies were opened up, tanquam pro aris & fo●is. Archip. But I know that Commissioners of Parliament should be men of another mettle. He that willeth Christians to be innocent as Doves in their dealing with others, warneth them also to be as wise as serpents in the dealing of others with them. Epaph. Yet some are so possessed with a prejudicated opinion, that they think all sincerity and conscience, either to be pretended only, as it is too often, or to proceed out of fantasy, simplicity of manners, and inexperience of the affairs of the world: So that in their estimation, confirmed by so many instances, as may make up more than one experience, no man almost is so nice, but he may be talked with, if he be taken on the right side. Upon this ground the solistations, protestations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Maxima pars hominum hunc habet morem, quod sibi volunt, dum id impet●ant boni sunt, sed id ubi penes so habent ex bonis pessimi & fraudulentissimi fiunt. and promises of great reward, often used since the beginning of the Parliament are here again enlarged amply, and engyred finely for soupling such with suceties, as they take to be Minnies mouths. And for the hopeful generation of greater spirits, whether thinking by contradiction to ascend, or straited with their own necessities, there were dressed large promises of great rewards for service to be done at this time, with great enforcements of nods and compliments of the most significant sort for bewitching the eyes of the good Gentlemen to apprehend felicity in their own facility, and their standing or falling in the verbal insinuations of their said friends. Archip. That might be a policy for some, but it could not serve for all, especially for such as were at their hopes end with the world. Epaph. Benefits already received were presented to that sort in the cup of exprobration, to dash them with the wrath of their unthankefulnes, and fear of former favour to be unrecoverably lost, if at this time they did not prove more than honest men. Some were threatened with utter ruin: and the sillier sort terrified out of their wits with loud blasts of highest displeasure, ready to draw on without delay a deluge of desolations upon the Kirk, if the Articles happened at that time to be refused. Archip. Both these are like Mathematical Midses to demonstrate Metaphysical conclusions; with what face could the world be so used for an argument in matters of Religion? Epaph. The matters were couched in the corners of extenuation, and vilified in the dust of indifferency; howsoever they were eminent and highest in their desires and intention, and had more lovers and friends to do for them, than Religion itself I fear should find were it to pass in an act of Parliament. Archip. Yet I am sure these Ringleaders could not well know the names of many Commissioners and Voters, fare less their several dispositions and intentions. Epaph. For gaining be unknown, and trying all, treacherous Intelligencers are sent forth, in outward appearance men of very good sort, but indeed of the generation of the Neronian quadruplators to shuffle themselves in all honest companies, but specially in the meetings of Noblemen commissioners of Shires and Burrowes, Delator●●, ho ●●num genus publice exitio ●ep●tium & po●nis quid●m nun●nam satis co●citum. Tacit. where under colour of the same affection and inclination to like or dislike, as those Sinon's found the disposition of companies where they happened to be, they lurked; but still above all things they counterfeited a dislike of Per●h Articles; and by that vile and base judas like dissimulation sucked out men's minds, and became acquaint with all their counsels that wisely were not ware of them. The points of their false profession were to learn men's names, their natures and their purposes, that thereby they might be the more able to inform their Masters, Who was what, and who was not. And some of the cutthroats, where they were admitted would seem in presence to give approbation to such things as they heard, that so they might go less suspected: and sometime by their pernicious fraud, where they durst adventure, they would divert honest men most craftily from good motions and resolutions, and then at night return to their directors, like venomous wasps clogged with filthy lies and flattering suggestions; Albeit there were some like Aesop's Flee, that sat upon the Axletree of the Coach wheel, and said, What a dust do I raise? Archip. Particular persons might be known and disappointed by that craft; but when they conveened with the Estates, whereof they were members, they behoved to bewray themselves, and so be brought by the rest to a right mind again. Eppah. The Noblemen and Commissioners of Shires and Burrowes, in a mild manner of Imperious request, were restrained from the necessary use of the ancient privilege granted to the several Estates of this land, to convene by themselves in time of Parliament, for advising, reasoning, and preparing themselves the more deliberately to vote in public. And although for their better information it was promised, that they should have inspection of things passed by the Lords of Articles, at least 24 hours before meeting in public, it was not only refused, but they were enjoined that they should never upon any condition have meeting at any time or place, without special consent given by my Lord Commissioner. Archip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I can reply nothing in this case; your depths are become so shallow that a weak eye may see the ground of them. I would never have looked that the former deceivers could have reported so much as the common favour of Augustus or Philip, Amoprodituro●, non proditores, or that the alternative of Themistocles going with commission to the Andrians, could have been here allowed, either fairness or force, words or violence. Epaph. I might open unto you greater depths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suadam & violentiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wherein Ships were seen sailing, and Eagles attending them, and discover secrets where Serpents were gliding, and the greatest Like a man with a maid playing, when the most expert in the matter of Articles, and of best credit to make voters, went in pairs: The first man, and his fellow labourer, The Scholar and his Pedigogue, The Principal and his cautioner, all running under great hope to come speed, and that both privately and publicly, in the house, and upon the street, at evening and morning, in all places and occasions, with as many fine forms as they did meet with fashions of men. Archip. Your Hieroglyphics are obscure, and ye delight to be acroamatical. Epaph. I shall trouble you no more with them, but shall relate one policy as pithy as plain to all; whereby absents were made present for voting, and they who were present were made absent from voting. Archip. Pithy it may be, but plain it cannot be; for that seems an impossibility through force of contradiction. Epaph. Ye are in the schools, and I in the house of Parliament: ye are upon the Logicks, and I upon the Politics. Ye perhaps never heard of Proxeis. Proxeit. But such was the force of our procuration in her prime and first rudiments, that she brought forth three miraculous effects: 1 She brought English Noblemen, neither having portion nor inheritance in this Realm, nor knowledge in our affairs Civil or Ecclesiastical, to vote in a Scottish Parliament: 2 She made some, who had licences passed to remain from Parliament at that time, and had their excuses, admitted to vote by procurators: 3 She made some by the greater wisdom and care of their faithful Procurators, to vote against their own minds. And another way to make absents present, was by moving some who had obstinately refused, when they were elected by their Shires to accept commission, upon their refusal had taken instruments, and had sworn neither to ride nor vote in Parliament at that time, both to accept commission, and to be ready to vote. Archip. But how was it possible to make them who were present to be absent? Epaph. This was more easy, and was brought about with singular artifice, by many ways and divers degrees. And first before the last day of the Parliament, divers Commissioners, who in derision were called Puritans, because they were more affected to the ancient liberties of the Kirk against obtruded novelties, Three policies to make them who were present to absent. were moved to leave both Town and Parliament; & so were found some of them straggling through the Country; some visiting their friends, and some posting homeward, while the Parliament was yet sitting; all flying from apprehended danger upon the one side, and from enforcing importunity on the other. Archip. When was the last day, for that behoved to be the great day? Epaph. There was first a cautelous bruit broached and blown abroad with a snell air of seeming discontentment, that the Parliament would sit longer than was looked for, and it might be till the Articles were concluded: and then the voters of victory being numbered, and success brought under the eye of good hope, suddenly without the knowledge, and beside the expectation of many of the members of the Parliament, Saturday the foutth of August was chosen as the fittest time for closing the action. Archip. But it is not time yet for you to close your narration, ye must both show me the other ways of making them who were present, to be absent; and what was more done in that day. Epaph. The second way was as skilful, but not so successful as the first. Upon some question of place betwixt two Lords of Parliament, both lovers of Religion, it was apprehended that they would rather lose their votes, than peril their dignity: And therefore straight commandment was given to Noble men to keep their own places. But as that worthy Grecian with his fellow-ambassadour buried their private emulations till their return, when the public affairs of the commonwealth were exped; so they perceiving the snare, packed up the controversy for that time, and of their Christian discretion, and generous affection, preferring a substantial duty to a circumstantial ceremony kept their liberty, and so disappointed that policy. And as the first policy of this sort persuaded some to leave the Town, so the second would have moved others to leave their riding. But on the other side I will tell you by the way that their policy could not make all to be present of whose concurrence they assured themselves. Divine providence in one example might have been a sufficient instruction to let them see, how easily his Majesty might have turned all their purposes and counsels to folly, if it had been his pleasure, for that which befell one might have befallen the rest. For one of the Commissioners whom they had to be a ringleader of the rest of the Commissioners of the Burgesses fell off his horse and gave place to another. And who was this but that Commissioner of the chief Burgh Edinburgh, who fell that day in the street, and was forced to give place to a craftsman chosen in his room to be peer to that first kneeling Provest of that Town, which was once as another jerusalem s●nding the purity, power and love of the Gospel through all the corners of the kingdom but now (albeit the power of grace remain in the hearts of many hundreds) is as universally scandalous through suddenly admitted novations by themselves and their pastors too penitent of their protestation, practisers, and preachers of contrary conformity, and patterns of change to the whole country. The Lord give them hearts to remember from whence they are fallen, that they may repent and do their first works. Archip Who knoweth, but they who have done so many things well for their common estate, common works and privileges of their town, may do somewhat (and the Lord bless them with an open door) for the liberty and flourishing estate of their kirk, to the wont benefit of the whole realm. But proceed in the rest of your policies. Epaph. The next degree must be to keep them from voting, who had ridden, and now entered in the house of Parliament, and this was also brought about by persuading some Noblemen inwardly warned to vote against the five articles, but outwardly wrought upon to vote for them; to make a mid course, and to lurk in the inner house till the kirkes part was acted, and God's worship through her sides had received a deadly wound, and then to come forth to the stage, and in their own places to play their parts in civil matters. It is better to be altogether Christians with Paul, then to be almost Christians with Agrippa, or not all with Fe●tus; He that loveth father or mother (far more he that loveth the wo●●●) more than me, is not, etc. Archip. Ye remember Nicodemus, and joseph of Arimathea: But there had been no place left for that policy, if the former order kept in the Articles, when the church was postponed, had been now observed in face of Parliament. Epaph. To the end that this policy might have place, when it was now made manifest, that other matters would not find great opposition, the church had a pathy pleader for her precedency in public. For after the Lord commissioners speech, the Lord Chancellor spoke for the kirkes right, alleging that both reason and custom required, that the church have the first place, and for that cause giveth direction, that the Act concerning the church, meaning the five articles, and ratification thereof, be first read. Archip. What speech mean ye of the Lord Commissioner? Epaph. When all were now entered into the house, and were set in their own places, after deep silence he had a preface for voting, short, but vehement; partly exhortatory for yielding to the five Articles of Per●●●●artly apologetic for defence of his Ma against surmises of Popish religion, partly declaratory, attesting that there was nothing under heaven that could be so acceptable to his Majesty, as that the Kirk of Scotland would receive these five Articles; and partly promissory, that he would engage his honour, saith & credit upon that princely word which his Majesty passed to him, that if they would receive these 5 articles at that time, his Highness would never burden them with any more ceremonies during his life time; according to a promise utt●●●ed by the Bishop of Aberdein to the same meaning for casing the way to the articles, but without such reply, as was made to him by a Noble man, that he was too liberal of his promises, having no assurance: for his Majesty would not bind himself after that sort. Archip. That preface was a strong cup of digestion. Epaph. And was well seconded with the sweet sauce of my Lord Chancellor's oration composed of two ingredients, love and learning. For after he had pleaded in his Exordium for the Church her dignity; it is, saith his L. an evident declaration of his Ma. love to God and religion, that he hath so great care of the Kirk: and as for matters proponed, they require not much disputation, being already concluded by learned Bishops, Fathers, Doctors & Pastors convened at Perth for that effect. After this confirmation, the Lord Commissioner addeth the confutation: for against the apprehension & surmise, that his Majesty was resolved to make this church in all things conform to the Church of England; he did assume that his Ma. willed him to signify unto them, that these being once concluded, he would urge no other rite nor ceremony, and that by their according to these, they would give singular declaration of their loyalty; and therefore requested to take heed how they voted. Archip. Was there no mouth opened at this time to make reply, or to offer reason in the contrary? Epaph. No place was l●●t for reason, only against that summary form of proceeding the promise made to the Nobility for having the conclusions of the Lords of Articles 24 hours at least before they were voted in public, was timously remembered and urged by a Noble man, to the effect they might, proceed with deliberation according to the worth of matters, especially the acts being long, and of great consequence, and not to give sudden judgement, like as many cyphers, as in effect (said he) they were made by that form of dealing. I will not trouble you with the answer made to reasonable a motion, and bitter repulse of all further deliberation: but I will draw now to the conclusion. Epaph. That is all, and I long to hear it, that I may see what proportion of policy is keeped, whether the end be answerable to the the beginnings and proceed. Archip. In the conclusion, Threefold confusion in voting. when the matter is brought to the voters of the house, there was a threefold well studied confusion: first albeit the five articles were different in themselves, and the most part had different opinions concerning them; yet they were all huddled up in one bundle according to the practic & success at Perth, that all of them might carry the savour of any one that was least resisted, and then every one the most misliked of them the favour of all. The same skill was used in joining the ordinary and extraordinary taxation: for divers of every estate thought hardly of the extraordinary taxation, all being most willing to give large supply in the ordinary, answerable to the great affairs in hand, and honour of the kingdom. And therefore upon assurance, that it would be refused by no man, the other was straight tied to it. Secondly, advantage was taken of the conceived words, Agree and disagree the prescribed form of voting: for all being straight discharged here as at Perth, to give any reason for their votes, that the conclusion might pass ad numerum non ad vondus; or lest the weight should be prejudicial to the number, & all directed to express themselues simply in these words, it come to pass, that the second syllable of Disagree through the wide opening of the mouth at A, did eat up the first, especially in the low pronounciation of some, who being desired to speak out, threatenings and boastings with menacing eyes were breathed out against them, for the terror of others following: and so the negative were noted for affirmative. And thirdly, in calling the roll and marking the votes, the distinction of the three several estates was suppressed, and all who had power to vote, were called promiscuously as so many single persons, that the conclusion might be made up by plurality of personal voters, without respect na● to their corporations; whereas the Barrowes, one of the estates disagreed directly; and the other estate rightly considered, as it consisteth of greater & lesser Barons without mixture of officials of estate; and absents made present by their procurators, would have made that estate doubtsome, if not negative; and so all the preceding diligence from Perth assembly to this hour notwithstanding, the act of ceremonies had sound no other father at this time, except the Estate of Bishop, with others of equal engagement; as it will still prove frowen faced as long as it is fathered upon others who begat it against their wills; let men rejoice at the birth thereof, and busk it up as they please. Archip. Bu●king it hath need of, but the joy at the birth could no● b● great it b●ing conceived and form by such means. E●●ph. Y●t, as upon the one side, the commissioners of Bor●●● 〈…〉 silent, or negative in the voting of that act of ●h● f●●● A●●●●l●● 〈◊〉 ●●fused of the ratification of the privil●●g●● o● th●● B●●●ves, whi●h was granted to others: So upon th●●●●h r●si●●, 〈◊〉 things are now 〈◊〉 might unto the wished end, an● w●● 〈…〉 Bishop's of th● business many fair 〈…〉 house presented by the 〈…〉 with a ●ratulatorie sweet● 〈…〉 liberality to his Ma● 〈…〉 matters, closing all with 〈…〉 never be troubled with more c●remo●●●● 〈…〉 was great for conquest of the conclusible, bu● the time w●● not yet of sorrow for the prem●●●s▪ A-ship Y●●●ll 〈◊〉 of the ratification of the ● articles: but I ha●e h●●●d nothing whether the pr●●●station, penned by the Ministers, and l●ft behind them, was used ●r not. Epi●h. The last ●ay, the entry of the house of Parliament, the most proper pla●e for using thereof, was most straight kept, lest any Minister should enter without an Episcopal passport. And for further se●uitie the Bishop of Saint andrew's man for his egregious eminency, lest any gift should want employment, was set over the inner bar, like Saul amongst the people, for debarring all Ministers, in whose faces he could see any prognosticke of a Protestation. And that Bishop himself required the Chancellor to charge the Constable and Marshal of the house to challenge all ministers within: of which number one being named by the Marshal upon that occasion answered, My Lord ye take me for the wrong man, the Bishop himself brought me in. Where through the Minister, undertaker to publish the protestation in the name of the Kirke, albeit he was within the house of Parliament, yet could not fi●● access for th●t ●ff●ct, and therefore went forth, and fixed one copy of the protestation above written upon the door of the T●●●●oth, and another upon the cross. Again upon the 20 of August, when the Acts of Parliament were proclaimed at the cross of E●●nburgh, he published three copies, one upon the Cross; another upon the kirk door; and the third upon the pila●e gate of Haly●ood house, whereupon he took instruments with all requisite solemnities, using the words following: Here in the name of the brethren of the Ministry professing the religion a● i● hath been practised in our church since the reformation of the same: I protest against all these things that have been concluded in prejudice of our privileges since the first reformation thereof, and adheres to my former protestation m●●e and fixed on the Tolboo●h ●●lore ●nd other places; and to all the Protestations made in favours of the Kirk in the time of preceding Parliaments. Archip. It seemeth, that the fear of that Protestation before it was used, the distressed Estate of Religion through the Christian world, and their own profession that they stand for the substance of God's worship and liberty of the Kirk, howsoever they be lib●rall in Ceremonies, should have made them car full of the ratification of the truth, and of abolishing all contrary error and superstition. Epaph. By the contrary, upon deeper considerations, Act of Parliament. albeit the ratification of the liberty of the Kirk, of the Assemblies and Discipline thereof, and anent trial and punishment of the adversaries of true Religion hath ever been as ordinary in Parliament since the reformation of Religion, as it was now necessary: ye shall not find a word of that purpose among all the printed acts of this so long lasting Parliament. But ye may see in the last words of of the first act an act neither read nor voted in Parliament rescinding acts made in former times against superstition. Archip. But that nullity is restrained by the clause, In so far● as th●y be derogative to any of the Articles above written. Epaph. It is apparent then by their own confession, that something is he e enacted against former acts of Parliament concerning the worship of God since the reformation, which some do● altogether deny. But to answer you. I ask, if a transcendent power, a great man, or a ring leader presuming to do what he will, and through the spirit of slumber excusing himself from the common warning, Give an account of thy stewardship, command a young man in a place of service to do what pleaseth him; whether of the two shall make the commentary upon that clause? And must not such a tender flexible creature be more ready to please his Maker, then to stand upon points to the what becometh his place? Archip. So great alteration against so many straight bonds, the omitting of the ratification of the reformed Christian Religion at such a time, and the re-establishing of superstitious Antichristian ceremonies, might have made the hearts of the agents to quake, the minds of the multitude, who were suffered to be present to be miscontent; and the heavens and earth to be astonished. Epaph. Ye bring me now to the third point that I proponed, wherein I may say, Many witness●● o● a●● sorts against the ●●●●eding & conclu●●on of Parliament. that beside the Supplication, Informations, Admi●●●tions and Protestation of the Messengers of God put out of the town, the minds of the Actors, the voices of the people declaring their fear and grief, and the Heavens above were witnesses of the truth against that Act. A●●●ip. How can ye judge of the minds of the Actors? The Lord knoweth the hearts and tryeth the reines. Epaph. And will also reward every man openly according to his works done in 〈◊〉. Yet none of the Actors could say, that in that action heaven 〈◊〉 to honour God, or to do good to his worship. The most part of the● had professed freely in private many times before their dislike of the cause and crooked convoy thereof. And the Lord in his wise providence discovered the fear of their hearts that last day of the Parliament very early. For about four hours in the morning there went a pitiful cry through the high street of Edinburgh, Eye f●●●ly, Fire, Fire. The terrible sound of the common bell, which is seldom heard but upon great motions, filleth the cares of men, raiseth many out of their beds, and bringeth them in arms bore footed to the street, thinking that the people had made some insurrection. Through this confused confluence of people, and trouble of the whole town, albeit it was hard to discern, whether Master or servant was readiest to do homage to servile fear; yet it was manifest, that men in highest places and known to have strongest hand in the present course, were in greatest perturbation and perplexity, till they were assured that there was no other intention, but to quench a fire, whereby a lodging at the New will of the Cowgate was destroyed without recovery, which had been interpreted prodigious in any other place at such a time, and at this time and place, if the hearts of men had not been possessed with a greater fear at the first. Archip. How were the people witnesses, and by what means did they declare their judgement. Epaph. It were a thing impossible, to relate all their Observations. As when the news were first brought to Scotland, that the marquis of Hamilton had undertaken that Commission, it was ●●grated by the best sort of all ranks, that the son of so wo●●hie Parent●● a nobleman of so great expectation and good affection to Kirk and Commonwealth, should be tempted to give proof of his foreign learning, upon employment so directly crossing the will of the one and weal of the other. So the common-people partly out of their respect to him, and partly out of their fear of his Commission had frequently in their mouths ●hese old verses of Knight Keggow. O wretched Scot when Keggow turns thy King, Then may thou dole and dolour daily sing, For from the South great sorrow shall be bring, Therefore o'er Scot right short shall be his ring. And, The time will come, I trow as Thomas says, Herdsmen shall hunt you up through garting gill Casting the paddle and letting the plough stand still. Again the last day of the Parliament, great multitudes, being convened in the utter Court of H●ly●oode-house to behold the solemnity, order and honours, as they were borne, did observe at the very instant, when the Lords went to their horses and were now mounted, a Swan flying over their heads from the North towards the South, flaffing with her wings & muttering her ominous song, whereat shaking their heads in their manner, and whispering amongst themselves, they declared what opinion they had of the proceeding, and what fear of a bad conclusion. Are hip. These two instances, whatsoever for●e they have in themselves, are sufficient testimonies of the disposition and fears of the people. But how was it that the heavens were witnesses at that time? for I can not think that ye can like superstitious observation more than superstitious adoration. Epaph. I love not the snares of superstition, which is the very reproach of the Godhead I know that faith in things divine, and right reason in things civil is better director, than the observation of rare and prodigious events made by man, who are guided by their senses. Signs must follow and not lead the truth. Lucretius ait Epi●urum magno met●● liberasse hum●nas mentes, quod superstitiones mustulent, & fortuito ge●● omnia confirma●t. But I dare not deny the power of particular providence in all the works under the Sun; lest with sensual Epicures, or with the secure world I be forced to distribute her heavenly praises, betwixt her enemy fortune in secret, and her handmaid nature in seen second causes. The incomprehensible course of that highest providence in Gods admirable wisdom to the foot of whose chair the highest link of the chain of second causes is fast tied) hath made the great changes of states, whether of Kirkes' or Commonwealthes to be sensible by concurring signs, as it hath been ordinary in all time, by observation and record of these works of God, to give warning to the weak agents of great actions, touching the great God in his honour and men in their happiness, to try themselves whether in their proceed they have walked dutifully with the convoy of truth going before, & with wisdom at the one hand & charity at the other, that so they may either rejoice or repent, or at least be convinced against that day of the righteous judgement of God. When the controversy was betwixt Cyrillus and N●storius, which by many K●●k men in the cast favouring Nestorius' part, was counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ●●a●l● about words, especially by Acacius, who called Cy●●llus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precise in terms. And when that Controversy was to be decreed by the Council of Ephesus, upon certain signs and presages of hard success, this verse was ordinary in the mouths of men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For when mischief hangs over the Kirk, Then signs like these begin to work. And Machiavelli himself agreeth to the general, de Repub l. 1. c. ●6 through force of experience in the mutations of States, but he neither can find out the cause, nor make any good use of the particulars. Archip. Ye know both the truth of the general, and the true cause thereof, and therefore let me know the particular. Epaph. Upon that last day of the Parliament before four hours after noon, when all the Acts were now concluded, and men's hearts were insulting upon the Defenders, glorying in their own witty counsels, rejoicing in their great success, gaping for great thankes and reward, and wishing every one he were the first reporter, that he might be carver of his own praise, as if he had recovered the Kingdom of Bohemia and the Palatinat: The Lord Commissioner rising from his throne, for ratifying all that was done by touch of the Sceptre, was trysted by the God of heaven. For at the very moment of that ratification, the heavens send in through the whole windows of the house an extraordinary great lightning: after the first a second more glancing; and then a third most terrible of all. Immediately after the lightnings, an uncouth and extraordinary darkness, for the suddenness and greatness thereof astonishing all, and couching the insolent joys of some. The lightning, were seconded with three lou● blasts of thunder, in sound and short continuance of every blast like the shot of some Cannon extraordinary great: and were taken by many within the house of Parliament to be shotts from the Castle. It appeared to all that dwelled within ten or twelve miles, that the clouds stood right above the town, and that the darkness overshadowed that part only. By one of the blasts the Beacon standing in the entry of Leith haven was beaten down. After the lightnings, darkness and thundering, their fell down a shower of hail stones extraordinary great, and last of all a strange rain making the streets to run like rivers, imprisoning the Lords about the space of an hour and a half, and straight forbidding to honour these five Articles with ordinary pomp and solemnity: So that the servants road home on the footmantles, and the Masters with drew themselves, some by coach and some on foot through the nearest privy ways. Next, as if the heavens had resolved never to countenance these ill-gotten creatures, upon Monday the 20 of August, when the Acts were proclaimed, the same m●●g●ation was renewed by thunder, si●, 〈◊〉, and great rain, co●●●●ing all the time of the riding at the Cross: And thirdly, what hath followed since, ye can witness yourself. The tempests of wound and rain b●g●n at that time have so continued through the uncouth unseasona●●●nesse of the ●●e harvest in many places. S Luke got not a stowik, and the ●●●ne, universally are shaken, and rotten in such measure that never was there in this Country such it equality of ●ri●es in 〈◊〉 short time; never greater fear of famine, & want of ●●ed to s●● the ground for the next crop. It is pitiful to remember (if it could be forgotten so long as there is a Kirk in Scotland) the impetuous inundations of water carrying away with their violence not only corns, cattle, and bridges, but houses, plenishing people and all. Perth hath good reason to call to mind the month of May, the year 1591., wherein by certain commissioners they confessed to the General Assembly, their rash and sudden receiving of the apostate Lords, troublers of Kirk and Kingdom, and promised never to give su●h occasion in time coming, but to assist and maintain the Kirk of God, and the true Religion presently professed within th●● Realm, as at more length is contained i● the●● own confession. From the months of March 1●●6, and August 1618., wherein r●s●e●●● was both begun and concluded that unhappy change, wh● i● hath been and is a cursed mother of many miseries to this Kirk and Kingdom: unto which howsoever they were disposed, it was openly spoken in the public meeting that they were inclinable. And if it were so, they 〈…〉 as fare from their first prom●s● as th●y inclined to that alteration. Item, Item the month of Octob. 1621. wherein the 〈◊〉 and rumbling of waters, and fear and danger within their 〈◊〉 sends them to seek their safety by the loss of their fa●● & ●●●ly bridge, with such affection as the merchant casts his goods in the sea, or the owner runs his ship on ground for safety of men's l●ues: The Lord had an eye to the tears of their sorrow, and h●ard their cries; from the depths he relieved and saved them, and they stand his debtors of themselves for their great redemption, and that wonderful deliverance. And likewise the town of Berwick did see the unresistable rage of Tweed, by whose violence was hurled away, not only their ancient wooden bridge, but that new and strong one sinely builded of stone, no less destinate to bear that honourable remembrance: Hoc uno ponte duo regna conjunxi. Deus diu conjuncta cons●rvet, then to be a common servant to the North and South parts of this Island. It is moreover pitiful to hear the lamentation of widows, children and friends at home, for the l●sse of their dear husbands, loving fathers, and trusty and tender friends by sea, and specially in those towns that are most zealous to follow novelties in religion: and also pitiful to remember the great regrat of Borgh and Land for want of fuel to prepare their meat and drink, and refresh their persons against the injuries of the vehement cold. And yet few strikes upon the thigh, and asks why are all these things come upon us? But for further humiliation, the Lords hands is yet stretched out, to see if any will repent and return. For before the wearisome end of this unseasonable harvest, and the wheat seed, which fare by the ordinary custom of this Country, was not begun in December, there is come on a heavy Winter, with great hunger and cold, striking all that have fore sight with fear, and care to ease themselves of such persons as they may spare, and to live as retired as possible they can; and daily increasing pitiful cries, not only of vagabond beggars, but of many honest persons, who if they had employment as before were able to secure themselves by the fruit of their labours. What the spring and summer following may bring forth of such beginnings it is hard for us to inquire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Read Euseb. l. 9 cap. 7. & after him Niceph. l. 7, cap. 28. Rules for reducing the judgements of God to their own proper causes. and best for all, To watch and pray, to be zealous and amend, and to resolve to exercise their patience and charity, as the Lord hath measured unto them. Archip. I know that the providence of God ruleth, and the fin of man procureth all judgements and afflictions. And (I thank my God) I have learned against the Atheism of the times some rules to direct me how to reduce particular judgements to particular causes, and to father them right upon their own deserving sins. As 1 by denunciation in the word, when I find in Scripture a particular judgement threatened against a particular sin, I must confess that I am become so simple, that I ascribe the judgement when it falleth out to that sin as the proper cause: 2 by Retaliation; when the judgement is so like to the sin that the sin appeareth in the judgement as in a mirror: 3 by propagation, when sin in the own nature bringeth forth such a judgement as the birth thereof: 4 by accusation when the conscience upon the coming of the judgement immediately remembreth and convinceth of the same sin: 5 by deprehension, when the sinner is taken in the very act, as a thief with the fang. When many or all of these rules concur in one particular, they leave no scruple of dubitation in my heart, whether the matter concern my own personal case, or the common estate of the Kirk, or Weale-publick. And I doubt nothing, but men separating themselves for that end, might Savanorolalike, by the grace of God disposing them to join in their observation the course of the word and works of God, know much more of the procuring and intended causes of the judgements of God, and learn more of him who is known by executing judgements than they do. But to prevent all mistaking my desire is not so much for the present to make particular application of my rules to that which you have related as to have satisfaction to the third of my Demands according to my proposition, Third Demand. and your promise in the beginning. CONFORMITY SHOULD BE REFUSED. E●●ph●as. Fa●●● 〈…〉 ●i 〈…〉 at q● 〈…〉 ●di q●e ●●cer●nt pudor● 〈◊〉 ●a●●●ndi que au●ire ●●ube cunt, l● li●u●● 〈…〉 v●ren●●ur, hic ubi ●ihil o●u● est 〈◊〉, ver●ntur●. Epaphras. TH●● 〈…〉 quality of the purpose, the ini● 〈…〉 ●o some m●ns persons, 〈…〉 my ●●●ing answers, 〈…〉 in the following discourse free of s●●h 〈…〉 And therefore be free with me to 〈◊〉 y●●r 〈◊〉 and g●●a●●st difficulty to the full, and you shall see that I shall be as resolute now as reserved before. Archipp. All that I would say is this Seeing the controverted ceremonies are not matters of faith, but in th●●r nature sleme to be indifferent, are now concluded in Kirk and Parliament, upon so religious and reasonable pretences, sufficient promises given that no further should be urged upon the Kirk hereafter, and looking upon all second causes, no hope of the restitution of our former order, but all appearance that this course shall prevail, what shall be done? Were it not good to make a virtue of necessity? And is it not better after due testification of our zeal to our ancient liberty, and of our misliking of the present course, for our short time either willingly to receive, or patiently to tolerate that which we cannot m●n●, then to strive with our Superiors, trouble the peace of the Kirk g●ue place to the common adversary, carry th● infamous n●●es of Schism and Puritanisme: and, which we must respect also, hazard Ministry, living, liberty, and all? There it is. Four principal difficulties answered. If you hau● no more to say (as I see not what can be said more by the Prelate and Politi●ian both) I perceive that you stand upon the difficulties of appearance, Pretence, Promise and Success, the four great enchanters of mankind, and rolling wheels of defection, which I will labour to silence by the truth, and ●ogge in their impetuous course by the resistance of reason. Archip. My first and greatest difficulty is Appearance: for they fr●m to me and to the m●st part, ●o be no matters of faith, but things merely indifferent. Ep●●h It is a happy thing ●hat the thoughts and words of men bring no chang● upon the ver●●●s of G●●. 1 Difficulty, Appearance of indifferency. Had we been these seven year's ●●st like the s●ven sl●●●ing Martyrs of Ni●epho●us in the time of De●ius, this ●in of in ●●ff●●●n● i● which derives us ●ow, had ma●e us to ●hink that we had 〈◊〉 her been wakened in another world, or else that we had mistaken our grounds, when we learned, that matters were the rules of men's min●●; and that the errors of m●n could do no harm to the truth of God. All the operations of the mind of man, his cognos●ing, fa●●●ing, apprehending, deducting, concluding, etc. although fortified by canon's, customs, and laws, are no of that force. For when the mind of man goeth astray from the truth, he encountereth the shadow in place of the substance. jeroboam in his time, and his followers imagined, that they worshipped not the cal●es, but jehovah in a sensible sign: yet their worship was in seed presented not to jehovah, who was not so much as conceived by them, but to Devils. He that conceiveth a round ca● to be squared, conceiveth not in his mind a circle, but angles; and the cap remaineth the same that it was before. Archip. To what purpose insist you in that which all men admit? Epaph. To answer your seeming and appearance: although ye and all others should think, and authority both intent and judge the matters in hand to be indifferent in the exercise of religion; yet they are not for all that indifferent. Sitting at the communion is the same now in nature that it was, when it was sworn to be most convenient to the institution: and kneeling is no better this year then at the time of reformation, when it had not the boldness to bide behind Idolatry. The Yu●le preaching hath no more piety, albeit the Christmas pie make it more pleasant than before. Albeit these be the dreggs of times and manners transforming things good into evil, evil into good, and both into indifferent: verity into heresy, and heresy into verity, and both into fantasy, that few things s●●me as they are, or be as they seem: yet verity carrying th● image of God, is still unchangeable, and in the midst of the masks of whorish errors, hath such majesty in her presentation, that with the one of her eyes she ravisheth the hearts of her lovers, and with the other disdaineth all the courtiers of carnal sense, her deadly enemies. Archip. If either natural or supernatural verities had depended upon opinion, we would neither know nor believe any thing at all. But I would know of you first, how men are brought to this opinion of indifferency, if the things themselves be not indifferent. Epaph. Three ways whereby men are brought to the opinion of indifferency. Some men come to it at the first; while they stay their minds from judging that to be a matter of difference, which they hearty wish were indifferent. Even as many stay their minds, so fare as they can, from thinking that to be true, which they wish were false. They cannot do a thing unlawful, but they can judge a thing unlawful to be indifferent, and so do a thing indifferent. Others there be, who bring on their minds by degrees. As in Atheism men are first Godless in conversation, having the form of godliness but denying the power thereof, and living as without God in the world. Next, they become Atheists in affection, wishing that there were not an infinite justice to be revenged upon their wickedness. At last the Lord giveth them over to Atheism in opinion, that they say in their hearts, There is not a God. So may I say of Adiaphorism, and judging of indifferency, many at the first are brought to practise without consideration. Afterward finding themselves wrong, but either for fear of shame or scathe, refusing to follow the retreat of their conscience, they wish in affection that they were not matters of faith. In the end, the mistress being vowed by the handmaid, understanding is set on work to find out probabilities, colours and appearances, to make them to seem indifferent. Observe particular practices, and ye shall find it to be so. Archip. These indeed are the methods of earthly wisdom. Upon the contrary by heavenly order the truth coming from above, shineth first in the mind by her light, sendeth down her heat to the heart, and then in knowledge and zeal ruleth the outward action. But whatsoever be the ways of men's wits, think ye indeed, that the things in question are matters of faith, and not indifferent, I would not wish you to be singular. Epaph. A peremptory answer I perceive would chase you away: I shall let you see my reason, before I tell you my opinion: first, of matters of faith, and then of things indifferent. If yea join with me, I will be no more singular, at least in your estimation: And I nothing doubt to bring you, and all such as will give place to the truth, to be of my opinion, be upon what side they will. Archip. There is nothing I desire more to hear: what have you then to say of the first, whether they be matters of faith Epaph. It is a sound and received distinction, that matters of faith are not all of one kind, Three degrees of manners of faith. but stand in three degrees of difference. There be some things of the foundation of faith, somethings upon the foundation, and some things about the foundation. The first sort toucheth the life and soul of Christian religion: and thus the Articles of the Creed are accounted matters of faith. The second is of their necessary attendants, by clear and undeniable consequence following the former at the heels: so that no man persuaded of the former first principles, can have any hesitation almost concerning these. And the third is extended to all things revealed in Scripture concerning whatsoever purpose although most indifferent in itself. There is nothing of so mean importance written in the word, but it must be ranked among the matters of faith, how soon it is manifested to be of divine authority. Neither can he have any faith at all, who hath not faith of all that he knoweth to be written. Archip. No man will deny that: for I have learned, Quaedam nec sum necessaria cre●●tu per se nec per authoritatem scripturae quaedam necessaria per se & per authoritatem scripturae, quaedam necessaria creditu non per se sed per authoritatem scriptura. that as there be some things neither necessary of themselves to be believed, nor by the authority of Scripture; some things that are necessary both ways, so there be many things necessary to be believed not of themselves, but by authority of scripture. But what is that to the purpose. Epaph. I have heard great men say, They are no matters of salvation, that is to say, they are not of the first degree of matters of faith, and therefore not to be much respected, as neither helping nor hindering our happiness. But consider I pray you this second ground, and compare it with the former, that according to the three forenamed degrees of matters of faith without, there be answerably within the mind of man as many degrees of damnable infidelity, these are Ignorance, Error, and Obstinacy: Ignorance of matters of faith of the first degree, condemneth: for whether amongst professors, And accordingly three degrees of infidelity. or without the limits of the visible Kirk, he that knoweth not the principles of Christian religion, cannot be saved. Error in the second, bringeth condemnation, because he who denieth that which followeth by necessary consequence upon the principles of religion, hath not knowledge of the principles themselves; He that denieth the consequent, denieth also the antecedent, albeit he should profess that he cannot see the necessity of consequence. Archip. I doubt of that: for may not I know many grounds without knowledge of the conclusions, which may be even by necessary consequence deduced from them, because I never had occasion perhaps to think upon them. Epaph. Therefore I say not that Ignorance, but Error of matters of the second sort is damnable. And that he who after consideration denieth the consequent, denieth the antecedent. The jew making confession, with the fathers, of his faith in the Messiah, but denying that the Messiah is come, doth indeed deny the Messiah. The Anabaptist, professing that he believeth in Christ, but denying him to have taken flesh of the virgin, doth indeed deny the Mediator. All 〈◊〉 the Papist avouch, that he is sound in the doctrine of Christ's person and offices, yet by consequent he denyeth both, and may look for Anathema 〈◊〉 preaching another Gospel. He that sweareth the king to be h●s Sovereign, and denieth him lawful obedience, cannot be excused by pretending, that he seethe not the necessity of consequence. And he that admitteth the princely office of Christ, but will give no place to his royal sceptre, neither in his own heart, nor in the government of the church, but putteth a crown of thorns upon his head, and in his hand a ●eed, will be attained of treason against the king of glory, and will be judged an usurper of his incommunicable dignity. Archip. It is now evident, and I cannot but think worse of such false friends, then of avowed adversaries. Albeit I would profess that if I were ministering the Lords supper, yet it is but my imagination, except I keep the Lords institution, 1 Cor. 11.20. But come to the third degree, of infidelity. Epaph. ●●●na domi●a non est, ●●si que le●it●me ī●xta instiu●onem dominica● obser●●tur. Pa●●us. In the third kind of matters of faith, neither Ignorance nor Error, but obstinacy, bringeth condemnation. We are all ignorant of many things, but we must know the articles of faith. We all err in many things, but we must be free of error about the necessary consequents of these articles, and free of obstinacy in the meanest matters. S●, that as it is not Ignorance, but Error in the second sort that condemneth, so it is not error simply, but obstinacy in the third sort, and Ignoranti● pra●e dispositionis that condemneth. No man believeth expressly all matters of saith. No Christian but he carrieth a mind prepared and ready to yield to all matters of faith, how soon they appear in Scripture. In this third kind, m●n may sin very dangerously of obstinacy, as in the second of Error, and in the first of Ignorance. Albeit before men, the greatness of the injury be esteemed for the most part, by the object; ●a●tia personae su p●et ●mp●●tatem 〈◊〉. before God the quality of the doer, and manner of doing aga●egs the sin, no less th●n the substance of the deed. Paul his eating of flesh may be a great guiltiness as well as his persecution. Remember the hoove of Moses, daniel's meat, and the opening of his window, Mordecai his pre●senesle, Eleazar's morsel, Paul's hour and appearance of evil, Christ Rac●, his rite of washing of hands, Ismaels' laughing, etc. The smallest matters, the least gestures, the shortest time, the meanest appearance of evil, which are molehills in the world's estimation, may be mountains in the eyes of God, especially being found in some persons, and done after a certain manner. The warning, Be ye holy as I am holy, is most frequent in Leviticus a book of ceremonies; which both giveth comfortable assurance that God will accept of our services in the least duties; and teacheth also, that true holiness, the perfect pattern whereof he pointeth at in his own holiness, extendeth itself to the care of the smallest rites. Archip. I must confess by your discourse and examples, that it is so. But I see not the reason, wherefore it should be so: how can so mean matters be capable of so great guiltiness? Epaph. A natural Naaman would speak so of the whole rites of Christian religion, of the very substance of both sacraments. But I would wish you to think that as in matters fundamental; so also in ritual there be three sorts of sin; one of Ignorance, the cause whereof is in the mind: another of Infirmity coming of the affections: and the third of obstinate maliciousness rooted in the will. No man but he sinneth daily in things indifferent of Ignorance, not knowing them to be indifferent: No man but he sinneth frequently of Infirmity in things indifferent, miscarried with some passion or temptation but who against engyring light doth sin obstinately in the least jot of that unalterable verity, can you deny but he sinneth heinously in a matter of faith. The enforced ceremonies may seem small to our adversaries, because they bring small reason for them, and may seem to be no matters of faith, because they bring no word of faith for them; yet the matters wherewith Christ charged the Scribes and Pharisees, were not so great. I have often observed in my experience, That a little leav● soureth the whole lump; and I know by my own heart, That a narrow faith makes a room conscience. Archip. Show me then how a man shall behave himself, that he fail not in matters of faith? Epaph. It is a good distinction of faith, How every one shall be kept from fa●●ing in matters of faith. that is observed by Lombardus out of Augustine. There is one faith whereby we believe: another faith which we believe. In respect of the one, all our actions especially in the worship of God, and more specially such of them as are controverted and called in question, must be matters of faith. He that doubteth is damned if he eat, because he eateth not of faith. In respect of the other, whatsoever is prescribed in the word, is a matter of faith, whether it be ceremony or substance: whether expressly or by consequent, whether in the particular or in the general. Fides quae creditur ducat fidem quam creditur. Now right order requireth, that the faith which I believe, be the leader of the faith, whereby I believe; otherwise this will be a faithless faith, and prove effectless in the end. As the order of Nature is; Matters, Res conceptus voces. Verbu● fides, en ●us. Thought, Words, so the order of the church is; Scripture, Faith, Worship. I● 〈◊〉 the first Axiom of our profession, and the best rule for our direction, That the S●●●●ture is the one●y Canon of all things belonging to religion, and the only judge of all controversies. All which shall be more clear, w●●n we s●●●ke of indifferency the other branch of your appearance. Archip. Doctrine of things indifferent obscure. As Archim●des tomb, when Cicero came to visit it, was all overgrowth with th●● 〈◊〉, so seemeth the matter of indifferency to me; nothing more talked of, nothing less known. We are all in time, ●la●e, motion, etc. yet the nature of time, place, motion, is so all digested after so manifold assays, that it gave occasion to one ●o say, That they hau● so many bones, that the Philosopher's are like to wi●rie on them, and have need of crane's to pluck them out of their throats. All our senses and wits are exercised about things indifferent: and yet so ignorant of the nature and use of things indifferent, that the wittiest that I have heard or read, are like the Fox in the Fable li●king only the outside of the glass, but never coming to the meat within: whereof if it hath been your happiness to taste, I beseech you call me to the banquet. Epaph What wiser will ye be, when I have told you the Scholastik distinction of Indifferentia Identitati● in things altogether coincident, Indifferentia communitatis of things general in respect of their particulars, Receptionis, of the matter in respect of the diversity of forms; Indifferency taken in a th●efold sen e. Aliq●●d d●citut Adiaphoran sive indifferens ●ribas modis. 1 Comparative & per ●●ationem. 2 Effective et per cons quentia● 3 Subiective et formaliter. actionis in respect of this or that particular action; and have out of their smoky subtleties discoursed upon them severally, when I have deaved you with Puel, Meisnerus, and many more, their rules, their restrictions, and ampliations, ye will esteem them all but shells, and not kirnels: and so will departed as hungry as ye came. And therefore to leave them to themselves, and not to be nice with you about the word of Indifferency, brought rather from Athens or Rome, then from jerusalem, would you tune your care a little to our common phrase, ye may observe, that we call a thing Indifferent in a threefold sense: First by comparison or relation of one thing to another. Secondly, in respect of the effects and consequents that it hath. And thirdly, a thing is indifferent in the own nature and quality; beside which three ways we use not to name any thing indifferent. I will clear them unto you orderly. Archip. Ye have need: for that popular indifferency of yours seemeth to me as obscure as the other Scholastic indifferency, And first what call ye the Relative indifferency, or indifferent by comparison. Epaph. Any thing is called of us indifferent in the first sense, 1 Comparative & pe● relationem indifferens. when it is taken with comparison or relation to the main or superlative extremes, as that which albeit it be good, is not best; or albeit it be evil, is not worst; albeit it be verily good or verily evil, yet is neither very good nor very evil, 1 By comparison indifferent. but so par●●●●pateth of evil, that we know a worse of that kind, or so part●●●pateth of good, that we know a better of that kind. And you may perceive, that whosoever speaketh this, as the most part do, unwittingly presupposeth two grounds: one is, that comparison be made betwixt two things accidental of one and the same kind for ●hat which is a mean betwixt best and worst, must ag●●e with them in all things, wherein they agree betwixt themselves, and whatsoever is common to both extremes, must be common also to the m●ane. Thus we use to say, that a pearl is indifferent great, and that a hill is indifferent small; yet meaning, that it is neither the greatest nor smallest pearl, neither the highest nor lowest mountain. Archip That is true; and so it runneth in our daily use through all the ca● g●●●es of a ●●ents, indifferent, great, good, like, unlike, learned, active, near, early, decent, etc. But what is the other suppos● 〈◊〉? Epaph The other ground is, that the comparison be made, and the relation b● understood according to the bounds of our knowledge, and experience For we speak of the extremes according to our knowledge, and so must we of the mean, when we call any thing great, ●st we mean greatest in our knowledge, and so when we say indifferent great. Archip. What is that indifferency for our purpose? Epaph. I wish it were less in our practice, it is nothing else in matters of religion but lukewarmness. For in this sense the present constitution of the kirk of England, hath been and is reputed by many of her own most loving children, labouring zealously for her further reformation, to be indifferent and lukewarm, her government, her ceremonies indifferent. This indifferency or mediocrity is not here as in moral habits, where both extremes swarving from the golden virtue, in excess and defect, are sinful and vicious: But here the one extreme is the matter of commendation, as being the only excellency, which the coldness and lukewarmness cannot climb unto. Such a mediocrity as Solon could not tolerate in Athens, as the king Tullus Hostilius punished proportionally in Metius Suffetius that Adiaphorist at Rome. Qui quod ex praescripto soedevis ad bell●●our●alē vo●●●us euntibus in hostem Ro●●●us suos praelio ●luxerat iussu Tulli duabus admotus quadrig●s discerptus e●t. Liv●u●. Such Adiaphorists were some of the Princes of God's people, neither of the best sort still pousing reformation, nor altogether Idolatrous and Apostatical, but subverting Baal and retaining the Calves of Dan and Bethel, abolishing Idols, but not demolishing the high places. It was this Indifferency that ruled pilate's policy, when he resolved to scourge I●sus Christ for saving his life. In our times goodness is grown so s●ant, that we ●ut him who is after this sort indifferent in some degree of goodness; and at least call him no ill man, who doth not all the evil he may; there is worse than he, and that is all. In this comparative sense, kneeling in the act of receiving the communion, is not a gesture in different, nor (as we use to speak) midway, except we take ●●●way for wallaway himself, Controverted ceremonies are not indifferent in the first sense. or his nearest kinsman. For howbeit generally there be many things worse, as the opinion itself of real presence; yet making the comparison amongst things of the same kind, there is amongst gestures of communicants, according to the one supposition, and speaking so fare as we know any gesture to be used in the Sacrament, as it was secondly persupponed, I conclude, that of all gestures kneeling (as most Antichristian) is the worst, sitting, as most convenient to Christ's own institution, is the best; and standing neither best nor worst, but indifferent, or midway. Archip. Ye have cleared that sufficiently. At the reformation of a Kirke it is a sin not to change kneeling into sitting; At the first plantation of a kirk it is a greater sin to make choice of kneeling, and not of sitting; but the greatest sin, and a degree of defection, is to change sitting into kneeling, that is to leave the best, and take the worst of all gestures. But come now to the second sort of Indifferency. Epaph. 2 Effective et per consequentiam indifferens. Secondly, a thing is said to be indifferent in respect of the effects and consequents that follow upon it, as that which doth neither good nor evil, help nor harm, but for any known sequel may be done or left undone. Thus fools who see not fare before them, 2 By consequent indifferent. think many things indifferent, which wise men know to be evil or good. In this sense many things may be indifferent to the body, which are pernicious or profitable to the soul, indifferent externally, & internally material; indifferent physically and morally, but good or evil civilly; indifferent all these ways, but evil spiritually: finally, indifferent every way at one time, in one person and place; but at another time, in another person and place evil every way. Wherein every man judgeth according to his own estimation and apprehension of the particular good or evil that cometh nearest unto him. And the most part are inveigled with their own self-love sophistication. It is neither good nor evil for me, A secundum quid ad simpliciter. therefore not at all. The penny wise worldling thinketh the change of Religion more indifferent than the taxing of usury. He will not give a penny betwixt the best and worst of that, which taketh nothing out of his purse, which serveth nothing for augmentation nor diminution of the rental, a book that he studyeth more than the Bible. The Epicurean loveth festival days because they are far, and counteth in his Calendar all fasting days for dismal. He that would be great, and aimeth to be the only figure among cyphers, will have every thing in Kirk and Policy indifferent, that signifieth not something to him. The saucy Cynic sitting Dictator like in his Cloister, where he studyeth books and not men, gybeth at all, and with his master Diogenes idly tumbleth his tub, when his town is turmoil. Every man rolling his thoughts within his own sphere, and making himself the miserable centre, disdaineth ●ilk thing in Kirk & Common wealth that is Eccentrick; thinketh upon nothing less than Religion in matters of Religion, and upon any good or evil more, then upon spiritual good or evil in matters spiritual. Archip. Whether think ye the controverted Ceremonies may be called indifferent in the second sense? Epaph. Some men have found them well profitable. They are not indifferent in the second sense. But for myself I think, to remove this indifferency from them would require at my hands more words than wit; and from you rather sense then reason. Beside the doleful complaints of the Ancients, resounded by so many late Divines, wishing in one heart and voice that the matter of contention were removed. Besides the deep and drowned sighs of Hooker himself, both in his own and Nazianzens words: besides M. Sprint his first tables and ceremonial bicker, with his palinod and necessity of recantantion (for so was it with him) in case of deprivation, and beside the late speech of the Kirk our Mother, daily experience of evil spiritual to the most, of evil natural, economical, civil, and Ecclesiastical to the best, may let you see a world of evils issuing from them. Archipp. It will be said, that all these millions of miseries, which no man can deny have entered with the ceremonies, follow upon them only by accident, and that it is not their nature to beget so bad effects. Epaph. He is not worthy of his hire, that can say nothing for them. Whether the evils be natural and necessary consequents, let the observed universality in mixing of man's inventions with God's institution bear witness, that whatsoever hath been either brought in or maintained in the Kirk of God without warrant from himself, hath ever proved like the brazen serpent and gedeon's Ephod. Specificative & Reduplicative. The ornaments by the Philistimes added to the Ark, albeit they were gold, were but mi●e and emerandes. It is tragically felt and more to be feared, that ceremonies shall prove in our Kirk such woodbine to the worship, as Ministers have found the dignity of Bishops to themselves, no withstanding all their fair promises, who, as it is seen through the land, do bear them down as he great barren ashes do the small fruitful trees growing near unto them: and as the fa● festival days make the fasting days which are next unto them the leanest in all he year. But I hast to the third and last signification, as the more principal and the most proper. Archip. And I long to hear it; for in the former two the question is not great. Epaph. 3 Subiective et formaliter indiffer●ns. 3 By nature indifferent in 2 sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In 3 sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third sense things are said to be indifferent, which considered in themselves are neither good nor evil, as not inclining to the one side more ●hen the other of their own nature: but equally in●lnable and alike ready to be inclined to either by supervenient determination. And therefore a● in the second sense they are called things serving nothing either f r happiness or misery; so in this last sense they are called things in our power, the mids betwixt extremes That ye may the more exactly take up their nature, ye must learn to distinguish betwixt a naked action, and an action clothed with circumstances. Inter a●um nudum sive praecisum à circumstantiis & actum circumstantionatum. Archip Tea●h me ●ow to distinguish betwixt them? Epaph For the first: All our thoughts, speeches, and actions, as they lie before our eyes in their own nature, before they be defined, v●ste● wi●h conditions and circumstantiate, are morally indifferent: our apprehension, our reasoning, our remembering, our believing, our l●ue, hope, joy hatred, fear, grief, or speaking and uttering, Distinction betwixt naked actions and actions clothed with circumstances. all these by word, writ, gesture or labouring, resting, eating, ●●●nking, standing, sitting, lying, kneeling, and whatsoever else is the operation or exercise of any power of the soul or body, within or without, nakedly considered and without all limitation are as yet indifferent, neither good nor evil, but may be good, and may be evil; and how fare they happen to be determined, as much they lose of their indifferency, incline towards the extreme, and become good or evil. Thus all things are indifferent. For the second: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dei solius, creaturae omnes etiam dignissimae in rebus omnibus etiam indignissimis imperi● & pr●videntiae sub●iciuntur. As all those natural faculties and functions forenamed, are of God, through God, and for God, so is it his sovereignty to set down their marches for their moral or spiritual determination, to make them good or evil. Neither can any created power make that which is good to be evil, that which is evil to be good, that which is indifferent to be good or evil; except upon the supposal of Predetermination from him who is the Maker and Lord of all. Except man had his being of himself, and a world of his own making, his determinations could not be absolute or uncontrollable in the meanest matters. And thus upon the contrary nothing is indifferent, as shall be more manifest afterward. Archip. All the matter I see stands in that divine determination. Would ye make it plain how by virtue thereof things lay aside their indifferency, and become good or evil, the light would be greater. Epaph. This divine determination (which is indeed the principal part of our theme) so fare as it concerneth your intention is threefold; the first may be called Moral and Universal; Three sorts of divine determination removing the indifferency of things. the second Ceremonial and Nationall; and the third Evangelicall and Christian. Archip. I beseech you hast not, but go through them in order, and stay upon every one of them, till I be in some measure satisfied. Now first what call ye that Moral and Universal Determination? Epaph. It is to be found in the ten Commandments of the Moral Law, 1 Determination moral. as they are an transumpt or rather an extended copy of the Law of nature given to man in the beginning from that first pattern of the law eternal: And afterward framed for man's estate since his fall and restitution, as it is expressed and exponed by Moses and the Prophets, but without any national respect to the people of the jews. Archipp. I would have you to apply this determination, that I may conceive how it removeth the natural Indifferency of things. Epaph. This law of the eternal God directs and commands all the foresaid faculties, functions and actions, inward and outward, to th●●r right objects and ends, affecteth them with their inseparable accidents, & clotheth them with their unchangeable circumstances; in such sort, that the action good, by this law can never be made evil; that which is evil by this law can never be made good; that which is good or evil by this Law can never be made indifferent. For example; by virtue of this determination, the knowledge of God, faith in God, hope in God, joy in God, Love of God, etc. are unchangeablie good: Distrust, hatred of God are unchangeable evils. The true worship of God, good; Idolatry, and whatsoever is idolatrous evil. Both killing and kneeling (offend not I pray you for it cannot be denied) which nakedly considered were indifferent by the authority of this law according to the objects, Occidere hominem quod est idem secundum speciem naturae potest ordinari sicut in fin●m, ad conservationem justititae & ad satisfaciendum irae. Et ne hoc erunt diversi actus secundum speciem m●ris quia uno modo erit actus v rtutis, al●o modo erit actus viti●. Thom. 12 41 art. 3. ends, and conditions, are made unchangeably good or evil. Archip. The danger is great I perceive in the application: For if I pass that for indifferent, whereupon the Lord hath before passed his determination to be good or evil, I fall into the transgression of the law of God, and under his curse: and therefore I would hear more of that Application. Epaph. Two observations for sound application of the first determination. Circumstan●ae vel accidentia fixitanti momenti sunt ut penes illa peccatum judicetur id quod agitur. Pet. Martyr Lo●. Com. p. 347. Humani actus non solum ex object●s verum ex circumstantus boni vel mali dicuntur. Thom. 2.2 qu. 18. art. 3. Quando circumstantia res●●icit ordinem actionis pro vel contra ex tali circumstantia censt●uitur allqua species mora is actus in bonitate vel ma●itia, Ibid. art. 10. Ipsae Circumstantiae interdum constituunt rerum earum quae aguntur speciem, ex qua res sive actiones nostrae di●u●tur bonae aut malae. Nam quae v●s simpliciter & per● bonae sunt eae inter●um malae fiunt circumstantus: est tempus quo res bona aut indifferens redditur mala, quia intempe●tiva est: similiter de lo●o & instrumentis. junius de P●●t. M●ssis c. 7. thess. 34. For that end I give you two Observations, without which it can never be sound. One is, that the Accidents or Circumstances of a moral or spiritual action are of the same essence, and substance thereof. The squarest Conformitant shall either prove a praecisian here in standing upon circumstances, or else quit his conformity with the law of God. The circumstances of persons will make fornication, adultery, incest; the circumstance of place, sacrilege; of time the profanation of Sabbath etc. Archip. I will never think it strange then, that the observation of one day is good service to God, and the observation of another is will worship and superstition: that the circumstance of a private person, or a Midwife; the circumstance of a private place where the Congregation is not assembled; the removal of a table; the taking away of Sacramental distribution, the hurting of Sacramental fraction etc. do alter the substance of the ministration of the Sacrament of Baptism, or of the Lords Supper. That kneeling in one action be pious, in another action at another time be idolatrous. Circumstance will make an action otherwise laudable to be laesae majestatis; and he that can swallow a Camel in the matters of God without an host, will strain a gnat in the circumstances of his own affairs, as though they were all substance. What is your second observation? Epaph. That the ten commandments be not taken literally, as ten words, but largely as Christian Pandects and common-heads of all moral duties toward God and Man, to be exponed & extended according to the commentary of the Prophets, Christ, & the Apostles in the old and new testament, according to the perfection of the large law of God, which commands every du●y & forbiddeth every sin: So that, whatsoever is commanded or forbidden in the whole word is contained here & contrary to the sinistrous glosses of natural men, the least degree of every sin is censured under the name of the highest degree & grossest of that kind: unadvised anger is murder. All wh●ch (which I would have you to observe) may be reduced to three heads. Some are so naturally evident that none is found who will deny them, as love to God and our neighbour, worship of God etc. Praeceptorum mora ●●m triplex est gradus, n● quae●am ●●t cōmun●ssima, quaedam v●ro sunt m●gis determinata qu● 〈◊〉 ●●ique quorum ratio non est ●u●l be● n●anis●●●a sid so●●●● S●●i●●tibus Thom. 12 qu 100 art. 11. The second sort is of such duties and sins as may be easily discerned, and yet in this blindfolded estate of man may be unknown or denied by some, as the particular sins and duties expressed in the several commandments, and other duties are sins like unto them▪ As perhaps some are ignorant, that they cannot tell which of the commandments forbiddeth drunkenness, gluttony &c There is finally a third sort of such as are not known but by the wise, through a diligent search of Scripture, as Levit. 14. the rising up before th● hoary head is to be reduced to the fift commandemant. The abomination of the Nations forbidden in many particulars, D●ut. 18 is to be reduced to the first and second command. All which expositions and determinations are also moral precepts by the force of nature obliging no less than the letter of the ten commandments. Archip. Every thing that may be reduced to the ten commandments, and that is a determination of the moral Law is not moral: for all the precepts, Ceremonial and judicial, Ist● autem ●on, un● determ nativa praec●ptorum de●a●og●●a vi i●si●iutio●●●, sed e● vi natu●alis ins●●nctus. Thom. ibid. may and must be reduced thither; and yet they are alterable, as the ceremonies of the Kirk seem to be. Epaph. Ye have touched that string which hath deceived many even of the learnedest ears. Consider then that the exposition and particular determinations of the moral precepts be of two sorts, some are immediate, and determine by force of the law of nature. Another sort are positive, and oblige by mediation of another law and force of institution. Had Mr. Sprint sounded this ground he might have felt that the comparison of Ceremonial duties and moral, the one having the force of institution only, the other of the law of nature, as well as the rising before the hoary head, the one mediately the other immediately commanded, was no sure ground to build his necessity upon. The ignorance of that thi●● sort of duties and sins extends the bounds of indifferency beyond her right. Archip. I perceive that every external thing, which we call a ceremony is not of the ceremonial Law, but many of them be of the law Moral, Both made plain in the second commandment. and therefore unchangeable as being sparkles of the light of the law of nature. Make your second observation plain in some particular commandment. Epaph. The first commandment bidding us have jehova only for our God, forbiddeth the having of no God at all; the sin of Atheist, Psal. 14 the having of strange Gods and not the true, as the Pagan's Acts 14 11 12 the having of strange gods with the true, as the Samaritans 2 King 17 33: the not having of the true God aright, Tit. 1 16. But the second commandment is a more pertinent example, which enjoining to worship the true God according to his will, dischargeth all invention and will worship. Coloss. 2; all imitation of others without the true Kirk, Lev. 18; all translation of Gods own ordinances, 1 King. 12: and finally all degrees to the least, all signs, all monuments, means, causes, incentives, occasions, provocations, beginnings of evil, hat may tempt o● induce our hearts, all show and appearance of any of those evils. And as every precept commands the communion of Saints, to win our neighbour, and to further his salvation: so every precept forbiddeth to have any fellowship with the unfruitful works of darkness, or to be accessory to other men's sins. Whosoever faileth in any of them, Quo ceremoniall loquendi g●nere leg● imperato ●os tinetur mu ta quae in odio esse vr● bonis no●●t Apost quarum qua●●um est contagio Insius enim it Ambrose non solum crimen metuit sed conta ionem peccati. Quintum est maula ex peccato. His add si placet sentum ● Thess. 5 22 pecuni peccati quamvis a peccato perse a●●nam. Afferentes itaque dederum I●c●bo omnes deos al●ni populi qui erant in ●ann ●ua, & in aureus quae ●rant in autibus s●●●●●s●●ditque ea Iacob sub illa quercu quae prope Schecc●nam crat I●●. in I●●. 22. he faileth not in a ceremonial (as men would have it) but in a moral duty. His sin is not a sin by accident, but in itself and most kindly a sin, directly against the law of God. Peter Martyr proveth at length what great evils there be in the occasions of evils, Lo●. come. p. 348. junius upon jude v. 22 recordeth six things detestable to good men, the sixth whereof is the appearance of evils, albeit in itself it be not evil, which he maketh plain by the example of Jacob, and the like we may see in ●sh●●, Elith, Daniel. Jerome upon Esay showeth, that by Gods stopping of the Israelites way with thorns, lest they should return to their former lovers, that we have need of a strong fence against Idolatry. All our Divines use this Argument against the Lutheran Images. Archipp. Think ye that there is a divine determination passed upon the urged Ceremonies, and that they fall in any sort ender the law moral? Epaph. I put it our of question. Besides the evil of Scandal, The urged ceremonies transgressions against the first determination of the law Moral. in respect whereof, they be by accident sins, and forbidden in the sixth commandment: beside their external superstition and idolatry, which cannot be denied more than that the glance of the eye, that a gesture or a rash word of anger, are Adultery and Murder by Christ's own determination. And as to command such glances of the eye, and words or gestures of that sort, howsoever they seem nothing in the eye of the world, were in God's estimation to command adultery and murder, and to obey such laws were to obey men rather than God: so must we judge of authority and obedience in the other. I say, besides that, they are many otherways transgressions of the second commandment i● in that th●y are occasions and shows or appearance of another superstition and Idolatry more gross and abominable For they are of that kind of evil actions, wherein there be two evils, one external, that is seen to be done: another internal imported and signified by that which is done, which also is sometimes done, & sometimes not done, according to the quality of the mind, & secret intention of he door. For if the peril be great, & the doer simple, as when ignorant people kneel at the Sacrament, both the evils concur. Another not so well informed as Peter judaizing with him and by his example, might have been indeed as superstitious as any of the jews, which he seemed only to be. And so it falleth out, that there is a double guiltiness, both upon the strong and upon the weak. Because they who are strong, fall under the outward transgression, and by their example make the weak who can not distinguish and discern so punctually fall under the inward transgression; when with them they are committing the outward: 2 They are transgressions of the second commandment, as they be inventions of man, and will worship, or imitations of the enemies of God, and a draught of that wine of Babel's fornication wherewith the inhabitants of the earth have been made drunk, Revel. 17 2, whereof God's people ought not to taste at all, I am the Lord your God, after the doing of the land of Egypt wherein ye dwel● shall ye not do, Levit. 18. Take heed to thyself that thou be not snared by following them, Deut. 12. 3 As translations (at least some of them) of Gods own institutions; Ministers like God's Ministers, days, altars, vestures likewise; the sin of jeroboam ordaining a feast like unto the feast in judah, 1 King 12 32 wherein the Proverbial truth holds, that the l●ker the ●se is to man, the more deformed it is. To leave this first main determination of indifferency, let the stretching out of the hand, and bowing of the knee in their nature be equally indifferent, and the one capable of good an● evil ●s well as the other: yet after determination of both by circumstances from God, if we condemn the one and command the other, we may condemn murder and command idolatry, condemn the transgression of the second and command the transgression of the first table. Archipp. The Indifferency of th●se ceremonies being taken away by divine determination of the moral law as ye have made it sensible, all the world cannot mak● them good or indifferent again. As the fault of the first con●●ction cannot be mended in th● second nor third, so the error of the first deliberation upon th●se matters can neither be cure● by ●he ca●●on of the Kirk, nor by the law of the Country It were good either to recant and vomit them up again, or else to let them pass● with the excrements by the dungport. For good nourishment I flare shall they never prove, but daily more and more the face of the Kirk shall become pale, her knees feeble, and arms weak, till all her beauty and strength be gone. Your promise and my desire leads you now to the second determination. Epaph. Second determination ceremonial. The second I called Ceremonial and Nationall, making things ceremonially good or evil, clean or unclean, and therefore to be used or not to be used by the people of the jews by reason of divine institution, which before in respect of moral and universal determination were left indifferent, as having nothing intrinsically in their own nature, or by virtue of inherent circumstances, which might make them good or evil. Archip. Aliis sacramentis preninciare Christi● cum venturus esset, aliis cum v●nisset, ann●●●a●o portuit sicut modo no●id ipsum ●oquentes divosi●is terum etiam compulit verba mutare, siquiqu dem aliud est praenuntiare a●●d 〈◊〉 aliud cum venturus esset, aliud um venisset. Augu●l e●●t●● Immitib●●s mut●bi●u●n sicut re●tor●ta noder●●o●, done, universi saeculi pulch●●●●o ●●●us p●●t●n●ae u●t q●● sus qu but q●e temo●ri●us apt● sunt velu●● magnum ●armen ●●●u●dam ●n●ffabilis moderatoris e●●urrat at●n ●n●e tran cat in aet●r●am cantem●lationem speciti qui da●● rit● co unt etiam cu● tem●us est file●, August. ibid. There was a time when the jewish ceremonies were not, there is a time now when they are not and in the time wherein th●y were, they were not ever in the same estate. If ye intent a comparison of our ceremonies with theirs, I would have the times distinguished, and every thing considered in the own time. Epiph. They had their conception not only in God's purpose, who did foresee from everlasting, what form● of worship was most convenient for every time, & in himself uncha●geable did change accordingly: but also in the practice of the patriarchical Kirk observing the seven precepts of Noah, and Circumcision the seal of the covenant with Abraham. Next, they had their being in their birth, when the Lord brought his first born from Egypt, through the womb of the read sea, and their infancy during the 40 year's peregrination, and their perfection while they were established at the temple in Canaan: th●y had their death when jesus their life lied upon the cross, and ascended unto heaven, leaving them b●h●●d as a dead corpse to be buried: and their burial when th● Gospel was preached through the world, Distinction of the ceremonial ●aw in 4 periods of time 1 Nun cease non esse. 2 Necisse esse. 3 Non necesse esse. 4 Necess● non esse & impossib●le esse. and the Temple his typical body demolished, under the rubbish whereof they were to be laid without hope of resurrection And so the estate of ceremonies in respect of this second determination, may belaid before your eyes in four periods of time: 1 before the giving of the law. 2. before the death of Christ, 3. before the destruction of the temple, and 4 from that time to the end of the world. In the first time they were possible, and more than possible, for by their forerunners they were likely to be In the second, time they had a being but mortal; and yet during that time they were necessary. In the third time they were dead, and no such necessity that they should be: and in the last time they are deadly, they may not be. Archip. Now let me know somewhat more of their estate in every one of these periods. And first before the giving of the Law. Epaph. In that first time, Estate of ceremonies before the giving of the law. as it was not a thing indifferent to the church of God to refuse, or to alter any ceremony, which the Lord had sanctified for his worship: no more was it indifferent to institute either by their own invention, or by imitation of the children of m●n, any rite or ceremony for the worship of God: for by so doing they had transgressed the law moral, or the law of nature, commanding all men who have any sense of a Godhead, to receive and not to give rules of worship. The holy care of the ol● patriarchs was to reverence and obey that which they had received, and to attend upon further r●direction. Archip. That was a happy care, and worthy of imitation: but what say you of the jewish ceremonies betwixt the giving of the law, and the coming of Christ: for during that time, the la of ceremonies was in her glory. In the time of the law 3 sorts of jewish ceremonies. 1 Div●ne divinae. 2 Divina-humana. Epaph In that second time there were to be found among the jews three divers sorts of observations; The first were altogether livine, delivered in particular by Moses from the Lord, either to be shadows of things to come, or to be a singular form of worship in the church during that tim●. The second sort were partly divine, and partly humane, when the general was divine and necessary either by the la of nature, or by some ceremonial institution but the particular left without determination from God, as being in itself most indifferent, variable, and therefore difficult, if not impossible to determine by general and unchangeable rule; Then man behoved to determine in the particular, not at his pleasure, but according to the tenor of the law moral; that is, being persuaded that the matter was indifferent; and so having faith for the first condition, he behoved for the second to rule all by love, that is, to have respect to God's honour, and man's salvation. Archip. I think ye can hardly give examples of this sort; there being nothing in the whole worship left without particular determination. Epaph. It is nothing hard; for of this sort were the hours of the morning and evening sacrifice, their synagogues, oratory's & places of worship through the land, the outward order of their ordinary meetings, their course of reading, etc. their pulpit & chairs, the times of fasting (except that one express in the law) according to the calamities and occurrences of the church; whatsoever was Ecclesiastical in their forms of marriage & burial. Some things behoved to be done in the sacrament of circumcision, albeit not sacramental, which was not expressed The great multitude of prescribed ceremonies made also a multitude of particular cases to be determined by themselves; That we may say, the more ceremonies the more questions; the more determinations, the more to be determined. Archip To confess the truth, all these things behoved to be done, and yet there is no particular direction for them in Moses law. Which is the third sort of observations? Epaph. 1 Human 2. The third kind were neither merely divine, nor mixed, but merely humane of man's invention, or at least of man's institution, such were the fastings, oaths, washings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, offerings, penance, prayers, Phylacteries, etc. of the Hasidaeans and Pharises, taxed by our Saviour as the commandments of men. Archip. What are the differences of good and evil in these three sorts of observations? Epaph. Difference of good and evil in three sorts of ceremonies. Ceremonies of the first sort, albeit by the law of nature indifferent, yet by force of divine institution, they become positively good. Albeit they were by nature changeable, the church had no power to change them; all their changes were from their first author; for some of them were ordained only for an hour to be used in an individual action, as the 4 observations in the first Passover, Exod. 12. Some only for the time of the Wilderness, as their altars of earth, and rough stones without degrees, both which were changed in Canaan. Some lasted till after the judges, that the kingdom was established; some to salomon's time, some to the captivity, some to the preaching of the Gospel, and some during the whole time of the policy of the jews. It was not lawful for the Kirk either to to institute new forms, or to recall the old, but still they were to wait upon the mouth of the Lord. Ceremonies of the second sort were properly about things indifferent, and adherent circumstances, and were then good when they were institute in faith and love. Even as the pillar of fire and cloud went before Israel in the wilderness, and pointed at their encamp; yet the wisdom of jethro in respect of particular commodities and incommodities, of straits or mountains, was to them in stead of eyes, Num. 10. The church might then as now, give manifold direction in particulars, but still holding her eye upon her leader. The third sort was always damnable: for albeit the Pharises were counted wise, 1. Cor. 1.20. Where is the wise, where is the Scribe? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is more in the words of the wise, then in the words of the Law, yet all their wisdom is but leaven in God's eye, while they teach for doctrines the traditions of men. Archip. I think it very necessary to think upon these 3 kinds of observations, Estate of ceremonies before the destruction of the temple. while I think upon the estate of the ceremonial law during the vigour thereof. Now come to the third time, and the estate of ceremonies in it. Epaph. All the ceremonies, which continued till the third time, during that time, are by common consent esteemed indifferent, not only being free of the first moral determination, which they never had nor could have, but also of the second ceremonial determination, which they had before the death of Christ. Archip. Was it then a thing indifferent for all Christians, whether Jews or Gentiles, to use or not to use the jewish ceremonies in all places, and after what sort they pleased? Epaph God forbidden ye should think so. It was not lawful for the Gentiles to observe them for the space of an hour, Gal. 2.14.18. & 5.1 1. & 6.12. Act 21.25. The jewish ceremonies were the same to the Gentiles now, which they were to the jews before they were institute, and after they were abolished. Archip What say you then to the decree of the Council of jerusalem? Act. 15. Quapropter recte Apostoli consu●uerunt reciesiae Dei, ut p●● omnes a violanda priore legis tabula (quod Idola●ria vel pol●uen● simulacrorum significatur et a violanda poste●r●re, quod item Synecdochice nomine Scortationis p●aec pium est & a violanda ra●rum con●cuntia in rebus adiapheris absi event, quod nomi e●suffecati & sa●grinis su●t declaratum. junius de politia Mo●●s. cap. 8. was not the observation of legal ceremonies imposed upon the Gentiles at that time? Epaph. The conclusion of that council, as it is taken up by learned junius, will give you greater satisfaction than all that I can say: Wherefore (saith he) the Apostle gave good advice to the Kirke of God, that all the godly should abstain from violating the first table of the Law, which is signified by Idolatry, and the pollution of Idols: from violating the second table of the Law, which is contained under the name of fornication; And from violating the conscience of their brethren in things indifferent, which is declared by the name things strangled, and blood; whereby ye may see that the general was a moral duty, and that the Gentiles at this time were tied to no practice. Neither at any time did the Apostles impose any ceremony upon any person or fellowship, that esteemed them unlawful: neither would they grant liberty to the Gentiles to use the ceremonies, which among the jews were indifferent. Archip. Might the Jews who had the ceremonies at that time for indifferent, use them at their pleasure? Epaph. Nec simulate sed religiose non enim deserend● c●ntinu● vel ●ninucorum o●●●ectationibus tanquam canum mo●sibus pro●cienda Augustin. No creature may use th●●●st thing at his pleasure. The jews behoved to retain them for a while, as things both in nature and use indifferent, That is, 〈◊〉 with assurance of their indifferency, or without opinion of necessity, 2. without s●ancall, that the corpse might be buried with honour. The Apostolic practices which were at jerusalem, not at Antio●h, amongst the I●wes, not amongst the Gentiles, were but so many steps to their grave. And the Apostolic preaching both at Antioch and jerusalem, were the dead sound of the silver trumpet of the word, and open proclamations that they were c●parted, that their lif● jesus was no more in them, but in heaven, and that therefore they were to be buried. Archip. The Apostle saith at some times, that they are nothing, and sometimes, that Circumcision abolisheth the virtue of Christ● death. Epaph In respect of their indifferency he saith, that circumcision is nothing, and therefore skin is nothing but the keeping of the commandments of God; and therefore he circumcised Timothy, and judaized among the jews, that he might win the jews. Again, in respect of their necessity and superstitious observation, as though they 〈◊〉 the same force now. which they had before, he saith, that if th●y were circumcised, Christ could profit them nothing. Archip. Their estate after their burial. A● pr●inde qui, quis nunc ch●●t●anorum quam v● sit ex Iudais similitur ce●elrare vo●ui●it tanquam sepultos c●neres eruens non erit pius deductor vel ba●ulus corpo●is sed imp●us spultura violator. Aug. Ceremonias Iud●orum & per●●●osa sunt e● mort●f●●● christianis & quicunque cas observaverit sive ex Iudaeis sive ex Gentibus tum in ●●●●●rum diaboli devolutum. Idem. I come now to inquire of their estate after their burial. Epaph. Their estate in that time is a mere nullity: Their naked observation, which before was indifferent, become unlawful: And whosoever he be that keepeth them now, albeit he were a l●w, denieth Christ. After their funeral they have no more being then before their birth. Man's institution of them then, and his observation of them now, are equally unlawful. And as circumcision had been unlawful to the Gentiles before in the time of the Interim, Gal. 5 2, so would it now have been to the jews. Archip. Was it not after their burial that the Apostle practised, Act. 16 & 21? Epaph. Some grave Divines (whom for Honour's sake I will not name) that they may leave a back door open for festival days observed in the Kirk wherein they live, will have the ceremonies to be buried at the time of the Council, Act. 15, and force themselves to interpret their burial in respect of the opinion of necessity, and not of observation. As though the observation of them without that opinion were yet lawful, and were not judaical, which were rather to bear down the opinion of men, then to bury the body of Moses; to give him the burial of an Ass, and to mistake the decree or sentence concerning the burial itself. All which absurdities must follow the distinction of days, even in the naked necessity of observation without the conceit of superstition: seeing the Institution of new days, or imitation of the days of the Gentiles can be no better than the continuation, imitation or translation of the days of the jews. Archip. I have learned of all that ye have said of this second determination; that the practice of the jewish ceremonies in the first time, before the institution had been unlawful; that in the second time after their institution it was acceptable worship: that the opinion of necessity which was good in the second time, was in the third time unlawful: and that their observation which was indifferent, and being well used was good in the third time, is unlawful in the fourth time. It was a sin first to observe them at all; next to observe them as indifferent; thirdly, as necessary; and fourthly at all. But I have not learned to make the comparison right betwixt them and our ceremonies. Epaph. The controverted and jewish ceremonies have some things like, and some things unlike, as may thus appear. The jewish and controverted ceremonies parelled. Ceremonies, jewish Controverted. Similitude. In the first time, A sin to observe the one at all. A sin to observe the other at all. In the second time, Will-worship and Traditions of the Pharisees damnable. Will-worship and Traditions of men damnable. In the third time. Yokes not to be borne, shows of Religion, turning from the truth, impotent and beggarly rudiments, etc. Yokes not to be borne, shows of Religion, turning from the truth, impotent and beggarly rudiments, etc. In the fourth time. A sin to observe the one at all.— A sin to observe the other at all Dissimilitude. In the first time. The one was possible, non necesse non esse. The other impossible. Necesse non esse. In the second time. The one of divine institution.— The other of humane invention. The one from their infancy brought to perfection by the particular directions of God. The other from their infancy brought to their perfection by the subtle operations of Satan. The one to bring on the mystery of piety, and to be a pedagogue leading to Christ. The other to set up the mystery of iniquity, and to be a pedagogue leading to Antichrist. The one to live for a time, and after to die. The other to live for all time, and never to die. In the third time. The one never imposed upon any who esteemed them unlawful. The other most urged upon the who esteem them unlawful. The one forbidden the converted Gentiles who before were free of them. The other commanded Reform Kirkes', before freed from them. The one tolerated among the jews who had them before to win the obstinate and keep the weak. The other commanded to Christians, who had them not before, to abdure the obstinate, and tyne the weak. The one coming from heaven worthy of an honourable burial. The other coming from hell worthy of the burial of the uncircumcised. The one going from their death to their grave, never to rise again. The other growing from their grave to their life, never to rest again. In the fourth time. The one being buried are deadly to the converted jews to whom they were first necessary and after indifferent. The other being abolished are obtruded upon Reformed Kirkes', who once bade them for Idolatrous, never for indifferent. Archip. If ye would compare the jewish ceremonies with things indifferent in the Christian Kirk, I would trouble you no further in this point. Epaph. As they be unlike to the controverted ceremonies both in nature and use: so are they unlike to all Ecclesiastical Constitutions concerning things indifferent in nature albeit not in use. jewish ceremonies & things indifferent in the Christian Kirk compared. The Apostolic rules are perpetual for the use of all things indifferent in all the following times of the Kirk. But never was there, nor shall there be hereafter any time of the Kirk wherein there can be found things indifferent of that nature. For 1 they were once of divine authority, and behoved to be kept a while; After that they entered into their indifferency, that the Synagogue might be solemnly buried: 2 After that observation there was a necessity of their exautoration, albeit the rules had been followed most strictly. Neither of the two can be said of things indifferent in the Christian Kirk. All which if M. Sprint had more unpartially considered, he had written a book rather of the necessity of Deprivation in case of Conformity. And not only he but all others, except such as take the Pope for the Apostle his successor, would change their Apostolic & Apostatical parallels in missallels, their cunning composition into hot opposition. One thing is necessary, but worldly necessity breeds manifold necessity, necessity of heresy, necessity of profanity, necessity of iniquity, necessity of Episcopacy, necessity of apostasy, necessity of Conformity but only in the case of Deprivation. Archip. You have given me greater light in this ceremonial controversy by that which ye have said of that first and second determination, I thank God for it, than ever I had before; and have put me in good hope that ye will yet break up a greater light for my full information when ye enter upon your third determination. Epaph. That Sun of righteousness shine upon my dark mind that ye may have some of my borrowed light, and both may be led to life in him who dwelleth in light. What it shall please his exceeding goodness to communicate I shall not hide under a bushel. Third determination Evangelical The third and last determination is Evangelicall and Christian. Archip. What difference make ye betwixt this and the former? Epaph. It is like the first, and unlike the second in immutability, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for Christ hath spoken in the last times, Heb. 1.1. Like the second and unlike the first in institution: for the last determination under the Gospel is not natural but positive. As the Lord made a positive Ordinance for Circumcision so also for Baptism: And as a lamb was ordained for the Passeover, so bread and wine for the Communion. As it was made known by the first law what was morally good and evil; by the second what was ceremonially good or evil: so by this third determination it may be known distinctly and particularly what is good or evil in the Christian Kirk to the end of the world. With this difference that the law Moral stands constant as a certain & unalterable rule both in time of the ceremonies, and in time of the Gospel. But as it was unlawful to use Evangelicall ceremonies in the time of the Law because the Lord had not as yet institute them so is it unlawful to use judaical ceremonies in the time of the Gospel because divine authority hath abolished them. Both stand with the law moral, but are incompatible betwixt themselves: both also are incompatible with the ceremonies of pagans and idolaters, and with all humane inventions. Archip. Seeing the Ceremonies of the jews are antiquat, is it not lawful for the Christian Kirk to appoint new ceremonies in their place? Epaph. D. Downam hath been in a great slumber when he wrote pag. 69 of Christian liberty: That as it is lawful for Lawgivers to make civil Laws in stead of the abolished judicial Law, that it is also lawful for the Kirk, in her Provincionall, Nationall or General Synod to establish laws Ecclesiastical, in place of the abrogated law of Ceremonies: for what were that else but to erect a new Ceremonial law in place of the old, & to make it necessary albeit not by necessity of divine precept, Si non necessitar● medii aut precepti divini at saltem necessitate praecepti humans in Christiana subversienem libertatis & divini & humani juris aquipondium. as the former was during that time, yet to the wreck of Christian liberty by the necessity of man's commandment. Only he that maketh summer to succeed after winter, the night to day, old age after youth, may set down one form of worship after another. The saying of Vindicanus the witty Physician: The medicine works not because I directed it not. Quia ego non jussi, belongeth to the Lord in matters of his worship, August epict. 5. Archip. He seems to have gone too fare, and I think in the Reformed Kirkes' will find few followers. Yet I am sure the Lord who hath appointed Kirk Assemblies hath granted them some power, and wherein can the power be, except it be in matters of Ceremony? Epaph. That I deny not: Three sorts of ordinances in the Christian Kirk compared with the three sorts of jewish ceremonies. 1 Divino divinae. 2 Divino humanae. 3 Humanae. 1 Divinae instieutiones. 2 Ecclesiastica constitutiones. 3 Humana inventiones. yet many are mistaken in taking up that power. And so was I for a long time, till I began in simplicity of heart to make the right comparison, betwixt the Christian and judaical Kirk, the moral law keeping equal force in both. Archip. I would gladly hear of that comparison, that I may be as ye are, who am as ye was. Epaph. As in the Kirk of the jews there were three sorts of Ordinances, some merely Divine, some mixed, and some merely humane: so have there been answerably the same three kinds in the Christian Kirk; Divine Institutions, Ecclesiastic Constitutions, & humane inventions, (for so may they be named for distinction sake.) The Christian Kirk hath divine institutions as the Kirk of the jews had: the Kirk of the jews behoved to have Ecclesiastic constitutions as the Christian Kirk hath. And both the church of the jews and the Christian Kirk, through Satan's subtle tentation, and man's presuming superstition, have been polluted with traditions of men and will-worship. Now when men will have Ecclesiastic constitutions in the Christian Kirk, whether they be alone or joined with divine to succeed lineally to divine institutions in the jewish Kirk, and when men will have their own traditions or inventions in the Christian Kirk, to answer Ecclesiastic or Divine constitutions in the jewish Kirk: they go awry, either not knowing what Christian liberty is, or else wittingly turning it into licentiousness. They abridge Gods mar●hes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jud. 19 Divine institutions in the one and the other Kirk compared. and enlarge their own. Archip. What comparison make ye then betwixt Divine Institutions in the one Kirk and the other? Epaph. Divine institution of Legal & Evangelicall worship is equally full & complete in all things necessary, & that could conveniently be determined according to the commendation of good laws, which leave as little undetermined & without the compass of the Law as may be Giving of laws is no part of Christian liberty under the Gospel more than under the Law. The King of the Kirk is her only Lawgiver at all time. Archip. Equally full and complete, that cannot be: for divine institutions under the law were many in respect of the few institutions under the Gospel. Epaph. Ye will say with me it must be, if ye consider that in the ceremonial law of Moses there were two things to be distinguished, number and light, multitude and direction; the one was a burden, the other a benefit; the one a yoke, the other an ease. Evangelicall liberty makes the Christian Kirk free of the number and multitude: but the perfection of the Lawgiver above Moses suffereth him not to give less perfect and particular direction. We have not multitudes of Sacrifices and Sacraments as the jews had. But our information concerning our few and easy Sacraments in every thing necessary and lawful is as plain and perfect, and fewer questions referred to the Kirkes' decision now then at that time. As than negative conclusions from the Ceremonial law were good, and affirmative bad; so are they now from the Gospel. They concluded thus, it is not commanded therefore it is not lawful: and not thus; it is not forbidden, therefore it is lawful; and so must we now. Affirmative conclusions of that sort are indirect accusations of the word of God, and direct challenges of the personal ignorance of men, who for the most part can as little give a sufficient reason from Scripture against Arrian heresy, Theologia in subjecto non adaequat Theologiam in objecto. Rectum est sui & obliqui norma. Nihil extra, praeter aut contra ●cripturam, nihil nisi ex scriptura doceri debet aut potest. Nisi quis sorte naturam in suo genere perfectam. Scripturam vero minus perfectam statuat ac proinde magis in natura Deum quum in Scriptura sap nisse jun. Thes. disp. 6 thes. 9 as against kneeling at the Communion. Our knowledge ought to be fundamentally positive, and occasionally privative It is well if we can give a reason for our own practice from the Word, albeit we cannot bring a place of Scripture against each error that breaketh out of every crazy brain. It is a safer conclusion in health to say this agreeable to my constitution therefore I will use it: then, I know no harm this can do, therefore I will use it. The Author to the Hebrews reasoneth many times negatively in that Epistle: The Ancients use it frequently against the error of their times: The Papists use it unwittingly; and all our Writers against the Papists use it purposely: And yet it is refused in this cause by our Adversaries to us. Archip. No marvel, for it hath place only in matters dogmatic and of faith, not in matters Traditional and of Ceremony. Epaph. The word also must be the soul that giveth life to the ceremonies without which they are but dead carcases. Verbum Del tanquam anima est quae ceremonias vivificat sublato verbo quicquid rituum observant homines etiamsi externa specie pi●rum observationi conveniat nihil aliud est quam putida & satua superstitio. Nun vides ista qu●a in Sacrosancto hoc pharmacopolio non continentu● proinde nullius esse pretii. D. Morio. But lest ye be miscarried any longer in this point: I ask first if the Roman Kirk would enjoin Chrism, extreme unction, holy Water (which D. Morton allegeth for examples against the Papists) only as Traditional, or in their nature indifferent, and not as things necessary to salvation, whether would his words make against her. See ye not, because these things are not contained in holy Scripture therefore to be of no worth; for the observation of such ceremonies are not in Scripture more than the superstition of them. I ask next, whether the Cross in Baptism, Surplice, Holidays, kneeling at the Communion etc. may not be ranked with Chrism, holy water, etc. that opinion of necessity being removed. Thirdly, I ask whether a simple affirmation that the ceremonies questioned are indifferent with a subtle and vehement urging of them more than of matters of greatest necessity without any demonstration of their indifferency, be either sufficient proofs that they are intended for things indifferent by the Vrgers, or sufficient information to Pastors and people to judge of them as of things indifferent. Do not the Lutherans after this manner remove sacramental fraction, defend their images, Auricular Confession. And what ceremony is there in all Paganism, judaisme; what amongst the Papists or Lutherans: what of the whole Altar of Damascus that may not be brought in under the vale of Indifferency. If it be sufficient to say that it is not urged as necessary to salvation: He that enforceth them as necessary, & affirmeth they are indifferent; & he that practiseth with them & preacheth against them, is like him Prou. 26. As a man who casteth firebrands, arrows and death, so is the man that deceiveth his neighbour and saith, Am not I in sport. Practice, command, compulsion are better copies of the mind, than profession in men who pretend they do nothing against conscience. And people who are more moved with what they see then what they hear, Quid verb● audiam cum facta videam. Vos nunime fugiunt conc●atus quibus angebatur conscientiae mea propter illam quam sequebar vitae vationem innumeris quotidie superstitionibus connivendum erat. Superstitios●ritus non solum mihi peragendi: virumetiam ab aliis imp●rtu●● exigendi multa faciebam aliter quam sentiebam & docebam, p. 1073. may say what do we hear words while we see deeds. Were there hearts as free of the world as P. Martyrs was, they would perhaps deplore their case with him; and confess the vexation of their conscience in practising and urging rites of that sort as he did. Archip. I see now that albeit the multitude of precepts be not so great, yet the divine direction is as plain and perfect under the Gospel as ever it was before. Come to the second part of the comparison betwixt Ecclesiastic constitutions under the Law and under the Gospel, wherein I foresee the greatest difficulties. Epaph. Second sort compared. here indeed properly cometh in the consideration of things indifferent by Ecclesiastical authority determinable: a subject in Divinity most like that of time, place, motion in natural Philosophy. If ye ask not what they are every man knoweth: But if ask what they are, no man can tell you. A subject disputed mightily, but determined weakly; as most nearly touching the outward face of every Kirk in the eyes of the world, and the crowns and bellies of Kirkmen in their own feeling. And hence on all sides so full of prejudice and heat of contention that it hath almost ruined the Kingdom of Christ, set up the kingdom of Antichrist, divided Pastors, offended people, dismembered the Kirk, and only not put out the very life of true piety. Oh that it would please the Lord at last to pity the Kirke redeemed with his blood, and that vine which his right hand hath planted. O Lord our God who hast in former times gotten renown to thy name amongst us; and seest how this day we are become a reproach to all that are about us, cause yet thy face to shine upon thy sanctuary that is desolate for the Lords sake. O Lord hear, O Lord forgive, O Lord hearken and do, defer not for thy own sake o our God, for thy people are called by thy name. Open our eyes o father of Lights, for if we be so blind in things lying before our feet, what know we in the high mysteries of the Gospel: if we swim in these shallow fords of practice, how shall we wade the bottomless seas of thy wisdom. Give us the simplicity of the Lamb, banish from us procacitie and disdainful sharpness of wit: subdue our distempered affections that we presume not to frame rules for thy worship; cut them off who seek to please themselves by displeasing thee, who build up their worldly estates upon the ruins of thy Kirk. Save us all from perfidiousness against thee, and that dear mother Kirk in whose bowels we have our first and second birth, and in whose skirts we are nursed to this day. Behold he cometh in the clouds, and every eye shall see him, and they also who pierced him, and all kindreds of the earth shall wail because of him: even so, Amen. Archip. Thrice happy were that man whom the Lord would honour to be an instrument of Pacification by manifesting the truth to every man's conscience in this so long-lasting controversy. I see that the most part agree in the general, both about the nature and about the use of things indifferent: As enuntiations of things contingent are necessary and not contingent. So the general Axioms of things indifferent and variable are not indifferent but invariable in all ages and nations. Sicut singularium & contingentium ita & indifferentium d●tarenta scientia in actu signato. The true doctrine of indifferency is the same in Scotland, England, Germany etc. The same in the times of the old and new Testament. The Apostolic rules of respect to God's glory, to order and decency, to scandal and edification, are no new precepts, but the exposition of the law Moral, requiring love to God & our neighbour: and transgressed as well by the Pharisees of old, as by their successors since. Wherein then standeth the greatest diversity and difficulty? Epaph. Ye will find it to be in the Application of these general rules to the particulars controverted in divers Kirkes'. The Roman Kirk hath an unwritten Word for all that, they will have embraced beside, that which they find in Scripture. The Lutherane Kirks hold somethings for indifferent which the Kirk of England findeth to be condemned in the Word; and England defends a multitude of Ordinances about Discipline and ceremonies for indifferent, which we take to be unlawful, and besides the warrant of the Word: the matter going with several Kirks, every one judging according to her own measure of Reformation, as with several Christians every one judging according to his own degree of grace and regeneration. And what wonder if all the reformed Kirkes' creeped not forth of that Roman deluge equally accomplished; what greater wonder than that any should be found free of the smell of that wine of fornication, whereof they all for so many years were drunk. Archip. For making the right application; of necessity two points must be insisted upon 1 How and by what notes I shall know such accidental, circumstantial and individual ceremonies as are the proper object of man's determination. And thus what particulars are left to be in nature indifferent. 2 After what sort must the determination of man pass upon them, that the actions about things indifferent may be good; and so of their use. For the first Lambertus Danaeus giveth some light (a) Distinguendum est de disciplin● partibus, quaedam esse in ea essen● alia omnino, quadam accidentalia. Essentialia sunt omnia quae de Electione & manner personarum Ecclesiasticarum hîc traduntur. Accident●●● sunt quae ad particularem earum rerum modum servandum, sormamone aliquam constitu●●dum & cujusque populi commoditatis ration in habendam pertinent, veluis quotie● Episcopo s● la Heodomad● conclon●ndum, quiebus diebus, qua hor●, quo loco, & catera quae sunt hi● usmodi Danaus in 1 Tim. 3 15. while he distinguisheth betwixt things essential and things accidental in the discipline of the Kirk. All things are essential that are set down there concerning the office and election of Ecclesiastic persons. Things accidental are such as concern the particular manner and form of doing of things essential, as may serve best for the commodity of every people: as how oft the Bishop of the place shall preach every week, upon what days, what hour, in what place, etc. And junius to the same sense. (b) Quaecunque in circumstantiis posita sunt corum traditiones in Ecclesia esse aut non esse posse, veruntamen temporales, particulares & liberas agnoscimus; quaedam non nisi à praesente monstrantur (ait Seneca) non potest medicus per Epistolas cibi aut ba●nei tempus eligere, vena, tangenda est, vetus proverbium est gladiatorem in arena capere consilium, jun. disp. 6 Thes. 11 12. Traditions of things consisting in circumstances may be and may not be in the Kirk; yet we acknowledge them (saith he) to be temporary, particular and free. He citeth Seneca to this effect saying. Some things are not known but by him that is present. The Physician cannot choose the time of meat or medicine for his patient by letter, the vein must be touched. And the fencer must advise when he is now entered within the lists. I think both say well to the purpose. What think ye? Epaph. Ye have both taken up the points very right, and have observed good grounds for the first. It cannot be denied but there is a mutability, and oftentimes a necessity of mutation in Ecclesiastic Canons as well as in Civil Laws, and that upon two grounds; one is the condition of the persons that make the constitutions who may become wiser and profit in knowledge in such measure that they be brought to the sight of their former errors or inexpediency of preceding constitutions. In this case (c) Foelix est necessitas quae in meliora compellit. it is a happy necessity that compelleth men to do better. The other ground is the nature of the subject whereupon, and the constitution of the persons for whom the Canons are made, with other circumstances variable. (d) Nam alia lux infanti sertur, alia viro, alia aratori serenti, alia metenti alia c●dibi, alia conjugato. Inn. de Posit. Mosis c. 4. And therefore the Apostle saith well of one sort of Laws, saith the Lord. But of this sort, I say, not the Lord. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coloss. 1 9 Quisquis les immutabiles ratione & modo immutabili adminiserandus & procuiandas putat, is domi prudentiam parentum in regendis liberis, ruri peritiam ●taterum in col●ndi● agris, in alto peritiam nautarium in observandis ventis damnaturus est: et lum constantem perpetuamque rationem serv●e putat, ves ipsas quibus ratio consulit contra rationem perditu●●s. Inn. cod. cap. As there is a general wisdom considering what is lawful, so there is a particular prudence judging according to the occurrences what is expedient. Without these two cases, when either the matter is not variable; or the matter being variable, the change is not to the better, it is both without and against reason to change: without reason because when the change is made into that which is as good, the one & the other in reason is equal: against reason (f) Ipsa mutatio cons●●indius, etiam quae millitare surv●●, 〈◊〉 per●●●●. because the very change hindereth the common edification, bringeth the discredit of innovation, and extenuate the authority of the Law. This poor Kirk hath the doleful proof of the latter. All the question is of the former; whether the things changed be in their nature variable, Your observation giveth some light: but the light will be greater both in our controverted particulars, and in the matter of indifferency in general: if out of the humble consideration of the intention of God's spirit in committing his will to writ, and of his perfect wisdom for fulfilling that intention compared with the course of the Scripture itself, and with the positions of all the Divines of the Reformed Kirks whose eyes have not been blinded either with prejudice or love of the world, we could resolve upon two grounds. Archip. I pray you, which are these? Epaph. One is, whatsoever was of that condition, First ground for knowing what is by nature indifferent. whether under the law or the Gospel that it could not possibly or conveniently be determined by a general and positive law, as it behoved to be, so was it left to the determination of the true Kirk following the direction of the general rules. And hence the cause is evident why the divine determination under the Gospel in the Oecumenick Kirk could not be so particular as in the Nationall Kirk of the jews. But neither in the one not in the other was there any thing left to the Kirk whereupon particular determination conveniently could pass before. Under the Law the daily sacrifice, and more particularly the morning and evening sacrifice were appointed; but the hour was left to the Kirk, because it was hard without scruple of conscience to be tied to that, and the precise observation thereof had been almost impossible. Under the Gospel the Lords day is sanctified, but the particular hour of the day for public worship in divers Nations and seasons of the year could not be designed: and therefore permitted to the discretion of national kirks, and Particular Congregations, observing the general rules. Under the Law the word behoved to be preached publicly in their Cities upon the Saboths', when they came not up to jerusalem, but no particular determination of the places and Synagogues: even so under the Gospel a public place for public worship necessary, but no particular situation nor appointing of Congregations. In judaea, a nomination of the tribe of Levi for the Ministry, the like whereof could not be under the Gospel throughout the whole world, far less whither john or James. Public preaching and prayer commanded, but the individual points of doctrine, petitions of prayer, and some other particular circumstances concerning the order and manner of worship, impossible to determine, because they must according to the occasion and cases of persons, places, purposes etc. Archip That seemeth to me both a sure and plain ground, my soul blesseth you for it, come on with the second. Epaph. The other is; whatsoever was unprofitable or needed not to be determined particularly by divine authority, The second ground. as being most easily discernible by the light of nature, that is not particularly determined by the word, but left to the determination of the Kirk, keeping still the direction of the general rules. And hence it is manifest that the determination of the Scripture could not possible be more particular without superfluity. This is the perfection of that wisdom▪ that it hath neither defect nor excess; that it neither wanteth any thing possible, nor hath any thing unprofitable. It is commanded that the Pastor shall preach to the people, but whether he shall stand on his head or his feet, with his face or his back turned toward them, in a high or a low pulpit, it is left to the light of nature: That Baptism be ministered with water, but as the water of judaea had been impossible, so it was unprofitable to determine with what water: That the Lords Supper be celebrate in bread and wine, but as the bread and wine of judaea was impossible, so the light of nature directs whence we shall have them. The determination of the time and hour was not possible, and may be known by natural reason but the gesture is determined, and albeit it had not been expressed, it followeth upon the table. Archip. I take it up: And it would seem that your two grounds join together in this; that what was most hardly determinable in the general by divine authority, was most easily discernible by nature's light: And again, what in the particular was most cognoscible by natural knowledge, was most difficult to general determination. Epaph. A threefold consequent out of the two former grounds. So it is, and ye shall see that being well considered they furnish us with this threefold consequent for our direction. First, nothing merely positive, voluntary, or that floweth from free institution without any help of the light of nature, can be by nature indifferent in the worship of God, or can be the matter of Ecclesiastic constitution; whether it come by humane invention, imitation of the enemy, or translation of God's ordinances, because whatsoever is necessary of that sort, is not only possible, but easy to divine and general determination. Archip. How serveth that first consequent for our direction? Epaph. Because hence it followeth, that wine, sale, spittle, cross in Baptism, surplice, kneeling in the time of receiving, festival days etc. are to be rejected. For albeit kneeling in some other exercises of Religion may be natural, yet in communicating, it is merely voluntary. Even as divers religious washings under the Law were of divine institution. Heb. 9 10. Yet the other religious washings remembered Math. 15.1, and Mark. 7 4, were only of man's invention and institution, because wrong applied, Math. 1● 3, Mark. 7 7. That which is necessary by the light of nature, or by divine institution in one part of divine worship, may be positive and will-worship in another. Observation of days is of the same kind. The determination of an anniversary day is no less positive, and as easily determinable by a general law as the observation of the weekly Saboth. Archip. Which is your second consequent? Epaph. The second is, whatsoever is left to Ecclesiastic determination after that it is determined hath a reason from the light of nature, wherefore it was so determined and not otherwise, having in it a certain expediency or a kind of necessity sensible to every one endued with natural reason: As wherefore one hour or place rather than another is chosen for divine exercise; why one person rather than another is to be a Minister; why fasting at one time and not at another; why such doctrines and petitions at one season more than another. Now the light of nature will never teach any to kneel in the time of eating and drinking at the Lords Table, but rather to use a Table-gesture. Nor can the light of nature give a reason why the 25 of December should be observed, except it be pretended to be the birth day, which is evidently false, or because it is a fit time for feasting, which is both profane and sensual. Archip. Which is the third consequent? Epaph. The third is; the variable matter of Ecclesiastical determination can never be universal, nor concluded upon internal or general reasons, but local, temporal, personal, circumstantial; otherways it could not be changeable, neither could it have been left for men to determine. And therefore kneeling with the reason whereupon it is concluded, cannot be a matter indifferent, but necessary to be practised by all communicants in all times and places. And observation of days is of the same sort: for were it a thing indifferent, than one church would make choice of one time for instructing of the people in the naitivitie, and another church another time. Vniformitat in majoribus caeremon●s necessaria: in minoribus impossibilis. Either that observation must be necessary or unlawful. Every indifferent thing is variable; and upon occasions may and must be changed: and therefore all conformity in greater ceremonies is necessary, because they are specified in the word, so conformity in less ceremonies is impossible, because they depend upon circumstances variable, as conformity in language and natural disposition. Archip. O what a happiness were it, if men could keep themselves within their marches; and not sacrilegiously usurp the Lord's property. If they would make only such matters the matter of their Ecclesiastic Canons, as the Lord had not passed any determination upon before. And by that which ye have taught me, if the will of men did not stand in their light, it were easy to see what things were in nature indifferent. Epaph. It were indeed the beginning of a happiness; but it might end in a misery, if the rules concerning the use of things in nature indifferent were not observed, Rules for the use of things indifferent. as well as their nature rightly taken up. And it feareth me, when ye have thought upon these rules, ye shall find that we are more mistaken in the use then in the nature. Archip. Some men are so licentious, that they think they may make their own pleasure the rule for their use of a thing indifferent. Others are so peremptory, that they affirm there is nothing in use indifferent. I know not what to think. Epaph. Distinguendum inter fidem et factum, inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inter actum nudum & circumstantion●um, Inter actum in specie & individuo, inter rem consideratam in actu signato & actu exercite. That indifferency hath place only in the general, or in the nature of the action, and not in the particular or in the use, it almost universally confessed, while men distinguish with the Apostle betwixt our faith and our fact; with others betwixt our profession and our use, betwixt the naked action, and the action clothed with circumstances; betwixt one action general and Individual. Indifferency of action can no more be found in the second sense, than it can be denied in the first. All the actions of man in his integrity were good; all the actions of man in glory shall be good; all the actions of man under sin, let the matter be most indifferent in nature, are evil; and all the actions of man under grace are either good or evil, not one of them all indifferent. Were all our actions ruled by the word, as they ought to be, all our actions would be good as they ought to be. For howsoever the word be not, as it ought not to be, an Encyclopedia or general sum of all Arts and Sciences, an universal directory for all our actions, as they are natural, civil, moral, oeconomiall, yet the particular determination of all our actions falleth under the rules of the word, in so fare as they be Christian and spiritual, according to the nature of all professions and Sciences coincident for the most part in the matter, but distinct in their manner of consideration. The lifting up of a straw (the Schoolmens example) may be an evil action, and must be either good or evil, especially proceeding of deliberation. Rules of health and good manners forbidden it in some cases, and so do rulers of divinity. There is no truth more unsavoury to the Libertine, a greater paradox to the ignorant, and of greater mocking to the worldling, and yet never denied by any Philosopher or divine, except some few who make a distinction betwixt actions proceeding of mere imagination, and actions proceeding of deliberation, in the one placing indifferency and not in the other. The Idleness of which distinction might be easily shown; but that it were not to our purpose, which runneth upon matters controverted, concluded, resisted, and so proceeding of deliberation, and not from imagination. He that esteemeth it a matter indifferent for him to kneel or sit at the communion, to observe or not to observe a festival day, now after it is called in question, hath neither reason nor authority of any writer for him: and therefore carrieth a note of singularie. Archip. When I have heard you, I cannot deny the truth, yet I am not persuaded. For first I may say, that it is Theologia in abstructo, and not in concreto. I know no man, but every day doth many things indifferently. 2. That ground will breed innumerable scruples of conscience, and is the ready way to beget superstition. 3. I know not what things are requisite for making an action by nature indifferent, to be good, that all our actions may be good, as ye say they ought to be. Epaph. Yet all the Divines lay it for a ground, and I would have wished that ye had suppressed your first doubt. In many things we sinne all; idle words, idle gestures, looks, etc. are scored up in the accounts of men. For the second, beware of profanity in declining of superstition. But in the second and third both, ye shall say, that ye are satisfied if ye consider, that as in natural and artificial bodies, produced according to the course of nature, and skill of Art, there is a concurrency of the worker, ●onum est ex imegra ca●sa, 〈◊〉 vero ex singulis desec●●us. of the matter, of the form and of the end; for their full accomplishment and perfection before God and man say that they are good. Even so in some correspondence their must concur the whole four causes for accomplishing of every action moral or spiritual, that it may be acceptable to God. It is for the first necessary that the person or persons, efficient be In Christ by faith, without which it is impossible to please God: Four causes concurring to make a good action. that the action be with the renewing spirit of God, and of the working spirit of God. 2 the matter or substance of the action be indeed either good or indifferent in respect of the object, and that it be throughly known to be such. If it be not either good or indifferent, the action is done with an erroneous conscience. If it be not known to be such, it is done either with a doubting, V●l errante, vel dubitante, vel haesitante, vel repugnancy conscienti●: conscientia 〈◊〉 non min●● à licitis quam ab illicitis ●o●ibet dubil●●t●●, haesti●●tem, repug●●●te●, vel tandeus audente conscientia. or unresolved or contradicting conscience. If there be a defect of both, the action is done with a bold conscience; the first is great, the second greater, the third the greatest sin. Archip. Nothing of all that can be denied: what say ye of the third and fourth cause, the manner of doing and the end? Epaph. The form or manner of doing presupposeth the matter, either to be good in respect of the object, or to be indifferent, and requireth a conformity with the law of God in the circumstances. Circumstantiae interdum constituunt actionem in specia morit, aliâs reddunt actionem meliorem, & malam priorem. For a good action may have a twofold conformity with the law, one is principal, and more substantial in respect of the object, which is commanded (we say may have, because sometimes the object is indifferent.) The other consisteth in the circumstances, which sometimes make the action good or evil; sometimes only make the good action better, or the evil worse: but have greatest sway where the object is indifferent: for then the manner of doing, as order, decency, sobriety, do in a manner specificate the action. Archip. Ye seem to confound: for the circumstances contain all the four causes, as who, what, etc. which ye refer all to the formal cause, or manner of doing. Epaph. In the enumeration of circumstances, we must not take Quis who for the efficient cause, but for his condition or quality, as a private or public person, a Pastor or a Professor, a king or a subject: Nor quid what for the matter or object, but the quality thereof: Mediatè vel immediatè actu vel virtute, ut reqiusitus reddere queas rationem à fine cur hoc feceris vel ●miseris. as, whether it be a matter of salvation, or of life, or of gear: Nor Quomodo, for this form, but whether it be done openly or secretly, simply or craftily, etc. all which aggrege though same. The end is first either immediately or mediately, either actually or virtually the honour of God of all the ingredients of a good action, the most common in profession, the rarest in intention, and yet the worthiest and sweetest. And, next our own and our neighbours good, the principal is the edification both of our own souls, and of the salvation of others, contrary to the great evil of offence. Archip. Ye say then in sum, that a good man doth that which is good or indifferent, in the best manner, to a good end. All four may be brought unto two, Bonum good, and Been well. Because no man but a good man can do an action well with due regard of the circumstances, and the end. If it be neither bonum good, nor been well, it is neither with the Holy Ghost, nor of the Holy Ghost. If it be bonum good, and not been well, as the good works of natural or civil men; it is of the Holy ghost, but not with the holy Ghost. If it be Been well and not Bonum good, it is with the Holy Ghost, but not of the Holy Ghost. But if it be bonum good and been well, it is both with and of the holy Ghost. Epaph. That is right, and the common saying, Bona opera non nominibus sed adverbij● sunt indicanda, Pie, sobrio, just. that Good works are to be judged by Adverbs, is true of all good actions: for all must be done with the Apostles adverbial conditions, Soberly, Righteously, Godly. But it is especially true of good actions, where the matter is indifferent, because they have no goodness at all, but that which is from the Adverbe. And therefore we may call actions that have Bonum good, and want Been well (as the good actions of the Heathen, properly peccata per accidens, sins by accident: as being bona opera per se, good actions in themselves. The actions that have for their matter a thing indifferent, and want Been well, as the actions of Christians about things indifferent (for they cannot be called bona opera per se, good works in themselves) and therefore the more improperly Peccata per accidens, sins by accident. Looking upon an action good in the matter, we may say that it is good simply Necessitate consequentis, by necessity of consequent; because all actions commanded of God are good. But looking upon the actions even of Christians in matters indifferent, we can only say that they are good necessitate consequentiae, by necessity of consequence, supponing that whatsoever action hath the former conditions, is good: and that the actions we judge of, have the conditions. Archip. Qui vice loing jamais ne rend son coùp heureux. I would have you to make some application of these four causes to our own matters. Epaph. Seeing all our actions even the meanest, Applied to the purpose. require all the four causes or conditions, much more our actions in the worship of God. And yet more, the actions which we must not do once all our life, but as frequently as we are partakers of such a worship. But most of all the actions and acts of a church assembled for direction in the matters of God's worship. For if they fail either in the matter taking that for indifferent, which is evil, or in the manner of their convening and proceeding without regard to the formalizing circumstances, or in the end respecting the pleasure of man more than the pleasing of God, & the profit of the church; in so far as they fail, they are sinful. And according to the quality of the defect, take upon them the kind of sin under which they may be ranked. Let the consciences of professors try, whether the acts of Perth Assembly dare undergo this examination: Whether it was a lawful Synod in itself: Whether they cleared the indifferency of their articles, before they concluded them, whether the circumstances may give it a dash. Quis? who? the church of Scotland so worthily reform. Quid? what? that which they had formerly sp●ed out; and had sworn and subscrived never to lick up again. Vbi? where? not in another Kirk or Nation, but even where they had sworn. Quibus auxilijs? by what means, God and the world now knows. Cur? wherefore? for conforming to a glorious church, but in that wherein she was never reform. Quomodo? how? God and their own hearts know. Quando? at what time? when Antichrist is prevailing, Papists presuming, and Idolatry re-entering. And finally, whether they had either the glory of God, or the salvation of the people in their sight, which indeed none during that Assembly were so shameless as to pretend. And let every one try himself, whether he be moved by the spirit of God to practise according to the constitutions thereof; whether he be throughly persuaded that the matter is indifferent: whether he keepeth all the requisite circumstances; and whether his practice be free of offence. The superstitious conscience will please itself in the show of humble will-worship. The sleeping and senseless conscience will judge all to be alike till the Lord give a wakening with his terrors. The bold conscience, after it hath carried seven days, will venture the sacrifice with Saul, 2. Sam. 13.10. And the accusing conscience will take leave with N●aman, and say, In this thing the Lord be merciful unto me, 2, King. 5.19. Archip. Civil and ecclesiastic power in things indifferent. Think ye that our superiors Civil and Ecclesiastic, may not command in things indifferent at their pleasure? Epaph. None of themselves will think it. Albeit I had rather learn my own lesson of obeying, then teach their lesson of commanding, I shall in humility tell you my mind of both: As no power under God can make that good which he forbiddeth; nor make that evil which he commandeth: not make that good or evil materially, which he hath left indifferent; So is there no power civil or Ecclesiastic, that in a matter of itself most indifferent may command against piety, decency, sobriety, or charity. * habet homo libertatem arbitrij ad su ●●ndum quod licet: libertatem consilij ad jubendum quod expedit: Deus solus ha●●●●●bertatem conp●aciti ad jubendum quod libet. Man hath liberty of will to command that which is lawful: liberty of counsel to command what is expedient; but the Lord only hath liberty of pleasure to command what he will. ❧ Many things also are permitted to the Kirk, but nothing without limitation. It is a matter indifferent to eat of such a meat, yet no power can command to eat of it against Piety, that is, except the grace be said, and it be sanctified by prayer. No power can enjoin the doing of an action indifferent against decency, whether in place, time, or manner of doing. Against sobriety to use our liberty as an occasion to the flesh, ❀ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or to pass the bounds of temperance, frugality, modesty. Against charity; because when the matter about which we are exercised, is indifferent, as in the manner of doing impiety, indecency, intemperancy, so also scandal is a sin, and for the most part more incurable and perilous than the former: whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling block making the weak to fall, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offence, grieving them, or making them to halt: the word calleth it murder. And so it is ratione medij, in respect of the mean, because it is apt to destroy: albeit ratione eventu●, in respect of the event, none shall perish for whom Christ died. Cursed is be that layeth a stumbling block in the way of the blind, and all the people shall say, Amen: Woe unto him that doth offend one of these little ones. etc. Archip. I grant ye cannot say ill enough of scandal; but must not I obey my superiors although all should be offended, the scandal (if there be any) is but taken: and I have no purpose to give scandal to any, but only to obey. Epaph. Albeit I speak against the practice of the world, Three grounds concerning scandal. yet I shall not willingly decline from the received doctrine of the reformed Kirkes', and the better sort of the Scholastickes, in answering your objection by three grounds. In the mean time ye might have left your Parenthesis; He that denieth that there is any scandal, is like him who could not see the wood for the trees. The bleating of the sheep, Statuta Ecclesiae per se non sunt de necessitate salutis, sed solum ex institutione Ecclesiae: & adeo non obligant si assue●t rationabile impedimentum, 2 2 ae. q. 147 art. 4. Leges autem humana non obligant ex voluntate legislatoris, sed ex ipsa le●um utilitate et ratione, D Filled. l. 4. c. 34. N●cessitate praescientia & indicij divini: necessitate efficientia, Saranica nempe malitiae & human● corruptionis & necessitate s●●is: verumetiam necessitate obiecti. i. infir●●●● a scandalo sibi satis cavire nequuntinu● and the lowing of the oxen are loud in samuel's ears. The walking of Diogenes is meetest for a Zeno, who against all reason denyeth that there is any motion. The first ground is, that Ecclesiastic and civil constitutions about things indifferent oblige not Extra casum scandali out of the case of Scandal, by reason that they are supponed to intent edification. Secondly, as every scandal is sin, Passive in the patiented, Active in the agent, and mixed in both; so scandal active or given, hath place not only in things unlawful, but indifferent. Blessed is be that condemneth not himself in that which he alloweth. Rom. 14. And that which is mixed scandal cometh nearest to the nature of active; hardly or never can there be a public scandal taken, except it be also active and given. Seeing there must be offences, not only by necessity of God's decree, of Satan's malice, of man's corruption, of the end, that the Kirke may be tried, but also by necessity of the object, that is, of the infirm and weak, who cannot keep themselves from stumbling, when the rock lieth in the way; all occasions of taking of offence ought to be removed and prevented. Otherwise Ezekias might have suffered the brazen Serpent to stand, the scandal whereof was only taken But had he suffered, fare more had he ordained it by law to stand after the abuse, the scandal had been mixed, and more active than passive. Thirdly, scandal is given not only in intention operantis, in the intention of the doer: but also negligent operante in conditione operis, the doer being negligent in the quality of the deed. Not only that person giveth scandal amongst us, who by the ceremonies would reduce Popery, or symbolise with the Papists, or knoweth them to be dangerous: but he also who not knowing or fearing danger, yields to practise them, and that propter conditionem operis, by reason of the quality of the deed. As the Nurse that putteth a knife into the hand of her child, of mere negligence, yea albeit it were of love; and he that suffereth a goating Ox to go abroad, fare more if he let him lose. Our own late act of Parliament (not unlike that ancient law of Milan remembered by Sigonius) for preventing of fire in the Town of Edinburgh, is a strong confutation of the first act. It was unlawful among the jews to bow before an Idol for the knitting of the shoe latchet. His shift was but silly who would have seemed to fall down before the Persian King to take up his ring, which he had purposely let fall, and not to do the king honour, which he would have avoided. Eleazar would neither eat swine's flesh, nor seem to eat it by eating common flesh. And Secundus would neither deliver the Bible, nor seem to be one of the Traditors by delivering another thing to be burned. Amos, saith Ribera, putteth the event for the cause, when he saith, cap. 2. They went in to a maid to defile mine holy name. Archip. All that ye have said of Scandal, goeth well with the course of the word, & seemeth agreeable to the doctrine of Christ denouncing woe upon them not only who give, but also by whom offences come. Agreeable to the doctrine of the Apostle, Rom. 14. after he had taught obedience to the Magistrate, chap. 13. His reason is moral, perpetual, peremptory, and universal without exception of contramanding authority. And therefore the conclusion must be of the same size. His meaning is not, Destroy not him for whom Christ died, except Caesar command. But not so agreeable to the doctrine of all our Divines, Beza himself is alleged to the contrary, epist. 24. And ye know yourself what D. Downame saith. Epaph. No man can be so brazen faced, as to cite that Epistle of Beza to the contrary without blushing, except it be Mr. Mitchelson our Doctor, who I remember in the first argument of his Plagiary and poor pamphlet taken from the nature of things indifferent, bringeth the words going before, and following of that Epistle for his purpose, and perfidiously passeth these; Rerum modiarum usut nimium promiscuns coercetur, tum in genere, tum in specie: In genere per legem charitatis, etc. that is, the too common use of things indifferent is restrained both generally, and in particular, generally by the law of charity, etc. While Beza giveth two rules for their use and restraint, one first and general of charity, belonging to all men, and all matters of that sort, that nothing otherwise indifferent and lawful be done whereby our brother is destroyed; or left undone, whereby he may be edified: he allegeth only the second of civil and Ecclesiastic determination, which is less principal, and may impose nothing contrary, not prejudicial to the former, which is the main and principal, grounded upon the original law of nature. Archip. But what say ye to the other? Epaph. A wonder it is, what Doct. Douname can mean in good earnest by marching loyalty in order after piety, and before sobriety and charity. If the Magistrate have absolute and unbounded authority in things indifferent (which for fashion sake he denyeth in the general) What can be the cause why, the matter being, indifferent he giveth not the first place to loyalty preferring it to piety? or if limited and restrained, why shall not sobriety and charity be the limits as well as piety? Albeit it be lawful to pledge the King his health; yet neither sobriety nor piety ought to be banished from the table. Neither can he say that drinking beyond the bounds of sobriety for once, carrieth a greater guiltiness then to practise that many times which may destroy a soul for whom Christ died. May there not be cases of Antinomy, or opposition of the laws of loyalty and piety, of loyalty and sobriety, as well as of loyalty and charity. And as he allegeth, that there is Scandalum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal offence in the one; albeit he know that authority judging them to be indifferent may well be displeased but cannot be scandalised, at least in ae●uilibrio, in equality with the other scandal. May there not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccati, equality of sin in the other, in times or places where there ruleth an ungodly or intemperate Magistrate. beza's order making charity the first and general rule; and seconding that with the constitutions of the Kirk and laws of the Commonwealth is divine. Dounames putting man's authority before sobriety, and charity, is humane. Archip. But the scandal ceaseth to be sin, or at least to be our sin, when our superiors command. Epaph. Disobedience were unlawful it upon commandment of our superiors the scandal either ceased to be, or ceased to be sin, or ceased to be our sin. But first it ceaseth not to be. For the commandment of the Magistrate maketh it the greater, as the boldness of the Papist, the mocking of the profane, the grief of the godly, the superstition of the simple in these late days have declared, and still the more that the ceremonies be urged and received, the greater shall the offence be, and the greatest when there shall be least contradiction. Next the scandal ceaseth not to be sin, because scandal being scandal it must be sin, as idolatry is ever idolatry, there is no dispensation of the law of nature. Thirdly, it ceaseth not to be our sin, when the sin is in modo imperandi, in the manner of commanding. The superior may have guiltiness in commanding and the inferior be innocent in obeying: but when the sin is also in re imperata, in the thing commanded; as the matter commanded being against piety, decency or charity, the guiltiness is on both sides. Archip. For removing of scandal we ought not to disobey, but to render a reason of our obedience. Epaph. If rendering a reason of our doing might quit us of sin, as some have pretended, the question of things indifferent might be soon put to an end, the Apostle his doctrine abridged, and all the Christian Kirkes' brought to quietness. But that which the Schoolmen utter more obscurely, that the actions of the understanding depend upon our own will, or upon the will of others, quoad exercitium, non quoad specificationem, is clear in experience. We may make ourselves or others to think upon the matter, but to assent or diassent it depends not upon our will. They are little exercised in catechising of the ignorant who maintain such grounds. Archip. But I am sure the commandment of the superior at least extenuates the sin. Epaph. Comparing sin with sin, the fault is not so great upon particular tentation, without purpose and intention to fail against the rule of Charity, or Sobriety, or Piety: as to obey a Law enjoining the practice of a thing indifferent against sobriety or charity with purpose of obedience. For in the one thou simply neglects the commandment of God, but in the other, with a soul disparagement of Antinomy, thou prefers the commandment of Man. Archip. Necessary duties must not be left for offence of any. Epaph. D. Dounam his reason taken from the distinction of necessary and arbitrary duties can have no place here. For albeit communicating and preaching be necessary duties, and must be done albeit all the world should stumble, yet kneeling and comforming, which man hath made their adherents, are no necessary duties; Dimittendum est propter scandalum omne quod potest pratermitt●, salva triplice veritate, scil. vita, do●trina & Instititia Hieron. gloss. ora. Tom. 9 but at the most indifferent ever in the opinion of the practisers: and therefore in the case of offence to be left. Might he not upon the same ground conclude that seeing drinking is a necessary duty, therefore rather ere I want drink at a time I will yield to drink above Sobriety. The offence cometh not by communicating, nor drunkenness by drinking: but the offence cometh by kneeling, and drunkenness by excessive drinking. Archip. The great danger in this purpose is, that declining the one extremity, ye fall into the other. Epaph. To tell you my mind, I acknowledge an essential church, the Congregation of the faithful, a representative Kirk, the Assembly representing the Kirk essential. But I know no virtual Kirk on earth: whether the Bishop of Rome, or any other man, as having in himself eminently and virtually (for so the Papists profess, and others in part practise) such certainty of truth, and sovereignty of judgement, that he may command what he will in any controverted matter Ecclesiastical, whether he command that which is unlawful, or that which is lawful to be done in an unlawful manner, that is against the general rules. When Alexander the Great came to jerusalem he desired his image to be erected in the Temple. The high Priest was willing to please him in every thing, wherein God was not displeased: and therefore refusing with all reverence that idolatry, what he might, and what served more the King's honour he offered cheerfully. First, to begin the accounts of their times from his entry into jerusalem: and secondly, to name all their first borne sons Alexander's from him. What is civil, what domestic, what is Caesar's, what is ours, let them be forbidden water and fire, and their City sown with salt who refuse it. Let Christ's royal prerogative who will not give his glory to another be kept for himself. May we not in so narrow a strait, where we can see no way to turn, neither to the right hand nor to the left, open our mouths with the obedient Ass, and say, Have we used to serve so in other matters? In Ministerio Ecclesia spectandum est & opium ministerium, & persona qua eo fungitur. Quod ad personam attine●, civili potestati minister subjicitur: nam et civis est & quemadmodum alii tributum solvit, & morum censuram subit. Sed quod attinet a● Ministerium aliqua etiam modo subitcitur Magistratui: quia si contra verbum D●i aut doceat aut adm●n ●ret sa●●●ia, coercibitur à civili Magistrata. Nec tamen ab eo sed à verbo Dit regulas et rationes pe●● 〈◊〉 functionis le●com. p. 902. Let other men speak for us. In the Ministry of the Kirk (saith P. Martyr) both the Ministry itself is to be considered, and the persons that heareth the function. As for the person of the minister he is subject to the Civil power, for he is a liege: he payeth tribute or taxation as others, and undergoeth the censure of manners: But as for the Ministry it is in some sort subject to the Magistrate. For if he teach or minister the Sacraments against the word of God be is to be repressed by the Civil Magistrate: and yet not from him but from the word of God shall be seek the rules and reasons of his function. Primum quae autoritate ex●●plove ab ductus sanctam Dei Ecclesiam & simplicitatem my serorum Christi (cujus solius vocem agnoscunt & sequuntur eves, quia solum audiri mandavit Pater, joan. 10 27) circumvestiundum esse putet humanis traditionibus quas repudiat Christus. Secundum, quem ad finem res suas ads●i divinis' judicet oportere. Nam si cacum abis conformetur a●utus soret alias Ecclesias iis conforman qua verbum Dei accedunt proximè, ex confilio Cypriam, quam has se illis adiungere. Sit honestiora 〈◊〉 omnia, quid simplicitate Christi honestius, quid honesiate simplicius. Si voluntatem, este s●ne, a● illud cogitandum, voluntatem Dei esse necessitatem ●ummam nec Dei Ecclesiam in divinis rebus voluntatibus humanis obligari, tertium, quis tandem eventus ex humanis traditionibus consequatur, ut diuturna ostendit experientia, Ecclesiast. l. 3 c. 5. Worthy Fran. Junius layeth before the eyes of authority a threefold consideration; 1 by what authority or example is the Magistrate moved to think, that the holy Kirk of God, and the simplicity of the mysteries of Christ (whose voice alone his sheep know and follow, because the Father commanded that it should be heard only, job. 10 27) should be clothed about with humane traditions which Christ himself rejecteth. 2 To what end thinketh be, that his things must be sowed unto the Ordinances of God? For if it be that she may be conform unto others, it were more equitable that other Kirkes' should conform to them who come nearest to the word of God, according to Cyprians counsel: not that they should join themselves to other Kirkes'. If it be that all things may be more decent, what can be more decent than the simplicity of Christ? What more simple than his decency? If it be for fulfilling of his own will let it be so. But it must be remembered that the will of God is the greatest necessity, and that the Kirk of God in things divine is not subject to the will of men. 3 What events may follow upon humane traditions, as daily experience hath showed. Archip. You ever tell me what he should not do. But I would hear somewhat positive of his power in things Ecclesiastical: what he should and may do in times of contention especially. Epaph. That is not my part ye know: yet this I may say, that as in the matter of heresy; so in time of schism for matters of ceremony, the Magistrate calleth a Synod representing the whole Kirk, having power definitive and the judgement of jurisdiction according to the word. Right as naturally in the soul of man, to make it plain by comparison; the Imperial power of the will may command the understanding, quoad exercitium, that is to pause upon a certain purpose, and to give her determination, but not quoad specificationem, that is to assent, or dissassent, or to determine to the one side more than the other. And as the same Will hath actum Elicitum as her essential and most proper operation, and actum imperatum produced by another power of the soul at the commandment of the will, as the understanding to ponder and consider, the appetite to exercise temperance, fortitude etc. and out of her desire and choice of the sovereign good of soul and body, setteth all the powers of soul and body to work: Even so the Magistrate hath actum elicitum in civil affairs, his essential and most proper object: in the matters of Gods Kirk whether for order or jurisdiction, albeit he hath not actum elicitum, he may neither preach the word nor minister the Sacraments, not define by himself regularly: yet he hath actum imperatum: he may command ministers to preach the word, to celebrate the Sacraments, and to convene and determine according to the Word. Archip. And say you no more, Is that all? Epaph. And more than this. He hath in all Ecclesiastical canons or conclusions a threefold judgement: One common as a Christian, another proper as a Magistrate, the third personal as a man singularly gifted. As a Christian, the judgement of discretion, that he believe not or practise any thing of all that which the Kirk concludeth, if he find it to be against the word. As a Magistrate, he must have the judgement of his vocation to discern what concerneth the spiritual weal & salvation of his subjects, and accordingly to add or suspend the sanction. And as a singular Magistrate having more than ordinary gifts of knowledge and piety, he ought to have such interest in determination and jurisdiction with the Kirk, as others who have more than ordinary gifts. Archip What take ye to be the part of the Professors? Professors should have the judgement of discretion. In verba Dei juramus simpliciter, in Ecclesiae verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nempe quatenus a deo hanc potestatem accepit per verbum ipsius, & in●ra metas à verbo illo positas religiose se continet, Tilen. 263. Quando vel in forma Synodi vel in decisione peccatum est, ut alterutra vel neutra sit legitima, tali Synodo impune omnino contradici potest, neque recipiendum est tale Concilium, ●nno vero est nullum, irritum, nihilique faciendum Danaeus, 474. Synodi decreta etiam p●i, magistratus summi edictis sancita & confirmata ad inittenda sunt, quatenus verbo Dei consentinut. Quod nemo est qui negaverit, nisi qui cum Cardinalibus & Canonists● dixerit vocem qua in utroque testamento resonat, causam litis proponere & adversarum parti●● jura: vox autem quae in C●n●ni●● & Synodis resonat, litis decisionem continet. Epaph. God's people when the matter comes to their practice, must have the first (and further they crave not) the judgement of discretion to try the spirits whether they be of God or not. In case the Kirk whether of ignorance, or contention, or a man pleasing humour, determine in doctrine against the word, or in ceremony against the general rules, their duty is to obey God rather then man. He was a Pope and not a Protestant that concluded. If a beast touch the mountain he shall die; therefore the Laicke shall not meddle with Scripture and matters of the Kirk. We know that even poor folk have souls, and should have knowledge and faith to save them. Archip. Knowledge in the Professors is most necessary, but the smaller measure may serve if their Leaders be full of light. Albeit ye and others who stand against ceremonies have more affection than knowledge, and more zeal than learning, (as I have often heard you called, ignorant wilful men, and that there is scarcely a mouth full of learning amongst you all) yet there be many great Clerk's, and a fair procession of learned Doctors of Divinity in the Kirk of Scotland, to whose fatherly care the people may safely commit the matters of the worship of God, and of their own salvation: let them only obey their superiors, and attend their secular affairs. Epaph. I like not jesting in a serious purpose. Jerome was moved to write a book de utris illustribus, by the like objection of the Heathen against Christians. The Papists plead their cause at some times by objecting of ignorance to the Reformed Kirkes'. But I never heard it of any of our adversaries against us, except of some vain glasterers, who think themselves learned, because their dwelling hath marched a long time with books and learning: and know not their own ignorance because they pain not themselves to read and consider difficulties. Some men care not for the loss of the truth, so they may appear learned. We stand not for our learning, so we may retain the truth: we have learned Christ, in comparison of whose excellency we think all things loss, and are ready to defend the least and lowest h●mme of his garment, against all such Bragadochies. Albeit our Clergy hath gotten the names of the greatest Clerks, yet never had the people more need of knowledge then now. When great titles began among the jewish Doctors, as Orgnolam, Rabboni hakkodesh, the light of the world, the holy Doctor, Vrim and Thummim, both light and holiness was wearing away. And so was it in the Christian Kirk, when the titles of Comestor, Magister sententiarum, Doctor irrefragabilis, Doctor Seraphicus, Doctor Fundatissimus, Doctor Illuminatus, Doctor Solennis, Doctor Resolutus, Doctor Subtilis, Doctor Angelicus, etc. made men so famous. Albeit we could point at the men and the gifts amongst ourselves, and say, this is Doctor Resolutus, and that is Doctor Solemnis etc. Albeit our Doctors for their subtilizing distinctions might with Antonius Pius be called Cumini sectores; so long as they stand upon their learning they would prove to the people like the Stars which give but small light, they are so high. The Lord will confound the wise and learned that he may have the glory to himself. When vain imaginations, vain altercations, vain affectations, the three peccant humours of learning do abound in some; and idleness, covetousness, and ambition, the threefold consumption of the Kirk appears in others, then is the Clergy sick, and hath need of Physic: then have poor people need of knowledge, and to beware of contagion. To what serve the Priests rods except they bud? The high Priest in the time of the second Temple was called Vir multarum vestium, the man with the many clothes, but he wanted the oil. We have the man with the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great pomp, but the oil is dried up. The golden girdle that had wont to be about the paps soon after the reformation, is now slacked and sliding down towards the loins, where it was before, Reu. 15 6: The sea of glass and crystal is beginning to be muddy, & to be turned into blood, because of this mountain of Episcopacy, and preferment that is cast into it, Revel. 8 8. And therefore if ever at any time since the reformation, our people have need at this time of the judgement of discretion. Institutio. jussio. Observatio. And now to close this point of Ecclesiastic constitutions I wish you and all others, by holy judgement to discern of the first institution of these ceremonies; that thereby ye may judge of the following ratification, and of your own observation. I have showed you that they are not in nature indifferent, and giving them to be indifferent, that the Apostolic rules are not kept. And therefore albeit the conclusion of that Assembly were Ecclesiastical and public in respect of the persons assembling, seeing it is not Ecclesiastical and public ratione modi & medii, in respect of the manner and mean used to bring on the conclusion, but in that respect civil and private, how can it be counted Ecclesiastical. No man at that time durst so much as pretend piety, decency, or charity. The King's pleasure, the averting or preventing of the king's wrath; what shall become of your Kirk, if the King countenance it not (such a Theological and inartificial arguments as his Majesty never did use in any Assembly, and could not have heard with patience) carried the conclusion. As the interpretation of Scripture, which is only private ratione personae, in respect of the person interpreting, and not in respect of the manner and means of interpretation is not to be judged the interpretation of a private spirit: so upon the contrary, the conclusion of persons Ecclesiastical, proceeding from a private or civil cause, cannot be esteemed Ecclesiastical. Lex humana qu●●● e●●uadi●●● vi●tu●● obligandi●n●● habit cu●●a co●muni b●n● deficit. The conclusion can have no greater force nor no other quality, but that which it receiveth from the reason whereupon it depends. He that striveth to demonstrate a supernatural conclusion by a natural reason, bringeth forth nothing but a natural conclusion. If the first institution be not sound, the following ratification can give no new right; and therefore the observation must be unlawful. Archip. In this third Evangelicall and Christian determination, ye have spoken of Divine institutions, and of Ecclesiastical constitutions, Humane inventions in the Christian Kirk. I would hear now what ye are to say of Humane inventions succeeding in the Christian Kirk to Pharisaical conceits in the jewish Kirk. Epaph They would all suddenly vanish if the word of Christ were obeyed in his own house. The lines and cords of men's wit that creep in and rap out may serve for civil and secular mets and merches. But as the Temple was met with a reed, so hath the Lord ordained a golden reed for the measure of the Sanctuary. In all Planet's conjunction is most amiable except the Sun, which is good by aspect but evil by conjunction. When man presumeth to equal his ceremonies with divine Institutions, and to set down a positive worship with the worship of God, that marreth all. Archip. That is the sacrilegious boldness and presumption of the Roman Kirk; all the reformed Kirkes' abhor wilworship. Epaph. I wish it were so indeed. The more learned of the Papists make three sort of ceremonies: some to be the efficient causes of grace, as the Sacraments: some to remove the impediments of grace, as the sign of the cross, holy water &c: and some to serve for comeliness and order. They confess that the Kirk hath no power to institute ceremonies of the first sort, but of the second and third only. Again, the Defenders of our ceremonies stand only for the third sort in word, but agree indeed with the Papists, as appeareth two ways. 1 They take in under the name of rites, for order and decency, many of the second sort of Popish ceremonies, which the Papists make forcible to remove impediments. And whatsoever is pretended, it is well enough known of the Cross, Surplice, Holidays etc. that they are superstitiously used, wheresoever they have place; and more ascribed to them then to Christ's own Ordinances. 2 Under the name of rites serving for decency and order, they take in all such ceremonies, as they think may add or lend ornament unto the worship of God, as is manifest out of the doctrine and very definitions of things indifferent, Traditionum non potest esse certus numerus, ut quae actu multa sunt potentia infinitae. Quod fuit serinium pectoris Pontificii hoc nunc est locus de traditionibus non scriptis. Traditionum humanarum observatio est ●●teruma religionis pestis vulumsque conscientiarum. written by Meisnerus and Puel in divers Kirks. A wide door for the entry of the whole multitude and theatrical pomp of popish rites, the destroyers of the simplicity of the Gospel; and like clouds without rain promising that which they give not, and which should be sought and is to be found in the Ordinances of Christ. Till this door of Traditions be shut, men's inventions will be ever intruding themselves, take the place of divine institutions, and more and more be multiplied. Archip. I will the more confidently lippen to the grounds, which I have learned from you concerning the nature & use of things indifferent; when I have known that ye have tried their stability by the opposition of contrary forces, especially of that man to whom all our reverend Fathers, and learned Doctors give acclamation of a grand Sophos in the ceremonial cause. Trial of the foresaid grounds by contrary objections. Epaph. Who is that? For all our domestic Writers are soon seen. Archip. I mean by him who first wrote a resolution for the ministry, under the name of D. Lindesay, and now his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and second care of ceremonies with a parenetick to the Ministers of the Kirke of Scotland, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. under the name of David Brechin. Epaph. Ye may know by the change of his name, the effects of his resolution. The operation of it hath been greater ad intra then ad extra; His exhortation to the ministers concerneth us and our purpose most, because we are of that number, and it advanceth the power of the church in things indifferent. As he may well want opinions to defend by arguments, but (which was the cunning of Chrysippus) he never wanted arguments for defence of his opinions. His Parenetick had been the more pithy, and his whole proceed the more plain, if he had first set down the state of the question in the words of his own problem, which he subjoined to his Thesis disputed at Saintandrowes, when he was to be graced, but could not pass the press with privilege: Whether things indifferent once abused, and for their abuse abolished, etc. Negat. He could then give a defiance to all the English Doctors, but the world hath made him wiser since. Secondly, if he had expressed plainly in his exhortation to the Ministers, what was the only argument of his persuasion to enter & proceed in that course; nothing but a Bishopric, which he was want to profess as ordinarily in private as he spoke openly in public, that he knew neither Scripture, reason, nor antiquity for kneeling; albeit now his birse rise when he heareth the one, and for cloaking the other, his pen hath changed for into enforce, as nighest in sound, and therefore a better excuse than that which he gave out first, Albeit there were neither scripture. etc. And thirdly, if for conclusion he had shown his brethren some overture, for obedience, like that which he once proponed to himself, & talked of to others, that he could so dress the matter, that his people of Dundie should hold themselves within the close seats about the walls of the new Kirke, and never be known whether they sat or kneeled, belike he thought not at that time that sitting fostered profanity and superstition in all, as he saith, pag. 5. Or at least, if in dealing with his brethren, he had remembered what he was once, and almost even now himself, and pitied his own wont, Illi in vos saevient qui nullo tali errore decepti sunt, quali vos deceptos vident. Ego autem in vos savire omnino non possum, quos sicut incipsum illo tempore ita nunc debeo sustinere & tanta patientia vobiscum agere quanta mecum egerunt proximi mei cum in vestro dogmate rabiosus & ●cus errarem. nay his late case in our persons, as Augustine did the Manicheans, greater heretics than he thinketh us. Let them (saith he) be rigorous against you, who never were deceived with the like error as they see you. As for me, I can use no bitterness against you, with whom I should bear now, as I did at that time with myself, and deal in as great patience with you, as my neighbours used towards me when I was in your error. But what hope was there of moderation from his heart and hands afterward, who at the first putting off his wit of ceremonies in print, began with the ominous change of Disce pati, into Dissipate, of patience into persecution: wherein his thankful Patron willing to do him one good turn for another, and himself so forward in the cause, have given good proof how worthy they are of their New Motto. Archip. I perceive you are acquaint with the purpose; what say you to his preface concerning the extent of the power of the Kirke? think ye his grounds sure enough? Epaph. Compare them with that which ye have heard, and ye shall know there is nothing left to the kirks power in the circumstances which could conveniently be determined by the word, more than was left to the church of the jews, albeit the determination be not so particular, because the one church was Ecumenical throughout the whole world, the other national in one country. 1. For persons bearing office in the kirk, no nation, nor tribe, nor family could be designed more than another, Quod est à re non à voluntate legislatoris. Yet the distinction of the bounds belonging to every synagogue, was left to the power of the church of the jews, no less than the distinction of Parishes now to the Christian kirk; and all the distinct office-bearers are prescribed now as well as then. As unlawful now to bring in a new kind of ministry into the kirk, as it was at that time; and will prove in the end to be no better then strange fire. 2. For places, there cannot be a common place now for solemn worship: for either there behoved to be one for the whole Christian world, which no man will affirm, except a Roman Catholic; or else one in every nation, which were the erecting of a proper religion in every kingdom, and a making of every country a Canaan by itself, and not a part of the church universal, having communion with all the Saints. But as the Kirk now hath a place of meeting for every congregation, so had the jewish church the like power and liberty in building their synagogues; and no greater holiness in the one place then in the other 3. For times, in vindicating his festival days from the blame of judaisme; he denieth that the church hath power to make days like the jewish days, in appropriating a worship to them, which is not lawful to perform another day: but seemeth to slip in two things. 1. that he giveth power to the kirk to make days as holy as that day, which is more holy than the jewish days, putting no difference of holiness betwixt the Sabbath and the days appointed by the church; but maketh all the difference to be divine institution. As D. Downame precept. 4. addeth to the weekly sabboth's all other sabboth's lawfully ordained by the church, All which are to be consecrated (saith he) as sabboth's to the Lord. And for example of sabboth's lawfully ordained, he bringeth the feasts of Christ's Nativity, Resurrection, etc. giving power to the church to make sabboth's, like God's sabboth's. 2. He slippeth in his appropriations; of the two sorts of it he striveth to remove the one, that is, the appropriation of the worship to the day, albeit he knoweth that it would not be counted lawful to solemnize the feast of the Nativity, Resurrection, etc. upon other days; the solemn remembrance of these benefits being the proper worship of the days, and not the instruction of the people in the grounds of the Catechism. The solemn worship of the Passover, Pentecost, and Tabernacles, was appropriated to the own times, yet it was lawful to instruct the people in the knowledge of the benefits at other times. The other appropriation of the day to the worship, he passeth with silence, as that it made not a judaical difference of days When I say, it is not lawful to exercise that worship another day, and to exercise another worship that day, I make difference of days both ways. As I do of meats, when I say out of a religious distinction of meats, I will eat any meat except that; and no other meat but that. Had it been the Lords will that his people should have kept anniversary and ordinary feasts, seeing they were no less positive, & might have been as easily determined as the weekly sabboth's, he had not passed them without determination. Finally, all that he hath set down concerning order, is no more determined in the church of the jews, then in the Christian church: as wherat, and how the Priest or Levit should begin, proceed, close, Psalms, praying, reading, preaching; what petition to be proponed, circumcision in stead of baptism, the passover in place of the communion, marriage and all things in doctrine, discipline and divine service. What hath the Doctor meaned when he took upon him the demonstration of Christian liberty in this point, except he could have brought better instances. There were many points of service, as sacrifices, washings, anniversary days, etc. which we have not; but the determination of such as we have, is as particular as theirs, except wherein the national circumstances make impediment. They had multitude of observations with direction; we have the benefit of distinct direction without the burden of multitude of observations. Archip. If he had well paralleled the jewish and Christian church in the particulars, he had not set down that for a privilege, and liberty of the Christian church, which is so manifestly common to the church of the old testament. What think ye of the extent of the power of the church as he hath considered it? Epaph. Some things are essential, some things universal in time and place; both are determined. The individual circumstances of particular times, places, and personal conditions pro re nata, are left to the church; even as in policy, economy, etc. some points must be left, because they either cannot or need not be determined. In his discourse upon this point he proveth worthy of his wages; because in the enumeration of ceremonies, he forgets the Surplice & Cross, left he should cross his pattern in any thing, and to give proof of his purpose of more conformity. Albeit he cannot deny, but the cross, surplice, etc. which he dare not remember▪ are new rites, sensible and as dangerous additions, and no less positive in the worship of God, than salt, oil, spittle, holy warter, lights. God give you and all the ministers of the Kirk of Scotland, the spirit of discretion, when ye set yourselves down at the feet of your general Preceptor and preceptory Dictator, to learn rules of obedience in matters indifferent. If obedience be due to the kirk because thereby confusion; scandal and schism is eschewed: then where all these evils through obedience do daily increase, obedience to the church is disobedience to God. And whether it be lawful to inquire, and to have respect to scandal, after that the Canon is concluded, I refer you to that which I said before of scandal. Arch. All that you can say against his preface, & the book itself, will seem as small in his fantasy as the Rhapsody of Perth assembly, against which he & his fellowlabourers framed this answer. Epaph. Not the fantasy of man, but the verity of God is to be respected of us. He calleth that treatise a Rhapsody, for what cause I know not, except that the author delighteth not after his fashion to Mercurialize, and borroweth help of the Ancients, of the Scholastickes, and modern Divines. Who loveth not the exquisite Bee-work gathered out of so great diversity of flowers more than the spider's web twisted out of her own bowels; which striveth for nothing but to catch the blind and weak flies, when she hath eviscerate herself all the year long. Archip. Will ye speak nothing of the particulars contained in the book itself. Epaph. Ye have driven me further already than I intended at the first. Particular polemics are to be referred to their own lists, yet I could show you by a claw or two that ye need not fear the Lyon. In the first words of his answer to the Epistle to the reader (if the answer be his) he denieth that the external worship of God, and government of the church shall ever die till the world be done, how sick soever they be. He is either very simple if he think, that any man meaneth, that in the church universal, the worship external shall perish; or very senseless if he deny that it may die in particular kirks, which is the author's meaning, as is evident to the barnliest reader, by the words immediately following; or most malicious and sycophantical in abusing his adversary and the reader against his knowledge through study of contradiction. Who could look for such a stumble in the threshold Cantherius in porta. Archip. I remember of one ground which he beateth upon continually, and many thank him for it, as freeing them from the guiltine e of their oath (albeit they had done against their former practice before their knowledge of this evasion) and bringing the perjury upon you and all their opposites. It is taken out of the first confession of faith, Art. 21. Not that we think that any policy, and one order in ceremonies can be appointed for all ages, times and places. But that they may and aught to be changed, etc. Of this sort he taketh to be sitting at the communion, etc. because it is not judged a necessary, but convenient ceremony. Epaph. There be two sorts of Ecclesiastic ceremonies, some are determinable by a general law throughout the Christian world, or universal church; all which are determined in the word, & therefore are necessary; some again are national, temporal, local, individual, etc. left to the determination of particular kirks, according to the general rules, and therefore changeable, as is contained in the article. 2. there is a twofold convenience of ceremonies, according to the foresaid two kinds of ceremonies, the one essential, the other accidental; the one is internal or intrinsecall from divine institution, the other external framed to circumstances. Now let him who hath most hardened his heart in that course, judge betwixt him and God, whether the one conveniency or the other be meant, when sitting is judged to be most convenient: seeing it is not said most convenient without any further, or most convenient to the times, or to the present constitution of the church, as the Bish. would have it, while he boasteth of this so often, saying, that which at one time is more convenient, at another time may be less convenient. But it is expressly said, Most convenient to the institution, which in all times & places is the same, neither can there be any thing most convenient to the institution at one time in one place, & not most convenient at another time in another place. The day is coming wherein thanks given for this sort of evasions, shall turn into bitter complaints. Archip. I have holden you so long, & ye have said so much beyond my expectation in my first & greatest difficulty concerning the appearance of the indifferency of the controverted ceremonies, that I am almost at my wit's end; and I know ye are so wearied, that I cannot put you to further pains in the remanent difficulties, which are not so material Epaph. I would to God that ye and all others were both almost & altogether at their wits end by solid resolution. The second difficulty answered. If my pains can be profitable to that end, care ye not for my wearying. I remember your second difficulty was that the ceremonies are concluded in church and parliament upon religious and reasonable pretexts, which I cannot deny; if ye mean pretexts of religion and reason, ye may remember first, that the narrative is only the pretext, but authority is the cause of the conclusion. In reasoning and voting for the articles, no mention of reverence of religion, of reason, but frequent mention of authority. In the narrative of the acts, never a word of authority, but of reverence, religion, reason. That pastors & people who either were not present, or shall succeed hereafter, looking upon the acts as they are conceived; may think that it was not humane, but divine authority, not violence but reason that carried the conclusion. 2. That plausible narratives are but weak reasons in his eyes, who can discern betwixt colours and causes, substances and shadows. A witty head never wanted a circumstance to his tale, nor a pretext to his purpose. Men are more troubled to bring things to pass, then to find out pretences. When the notary is once resolved to make a false instrument, he knoweth it must begin with In Dei nomine Amen. Augustine saith that in his time thiefs going out under night to steal, used first to guard themselves with the sign of the cross. Pirates have their prayers as well as the honest merchants on whom they pray. Nero in slaying his mother, and Caracalla in slaying his brother Geta, had their own special pretexts, according to Machiavels' direction; and the tempter could allege scripture against Christ. Archip. These are odious comparisons, and answer not to my meaning. Epaph. I make no comparison, but I answer to your general of plausible pretences. Ye may be any thing that the world will, if ye suffer your mind to be casten in that model. The Apostle Col. 2. giveth two notes of will-worship, which may easily blind the simple; appearance of wisdom and show of humility. But true worship is wise & humble indeed, because it is the wisdom & obedience of God. The worldling first layeth down the conclusion, and then finds out the pretext. But the godly first seethe the cause, and then the conclusion. In the one, the will runneth before the right wit, and affection forceth reason. In the other, enlightened reason leadeth the will & affections. The one is persuaded before he be informed, the other first informed, and then persuaded. And ever the more knowledge and the less conscience we find in any age, we may look for the fairer pretences, and the fouler conclusions. I might soon close your mouth in this matter by examples out of Ecclesiastical history. But that the recording of some subtle pretexts, might perhaps lead unstable souls into great dangers. Archip. The danger is greater in suppressing them; for I must confess, that the most part for their direction in a matter of religion, try not the reasons whereupon it is grounded; but content themselves with any pretext or shift, that they may have for honesties cause when their worldly estate or hopes are in hazard. Epaph. It may be seen how fair colours have painted foul errors (even of Paganism itself) by the Apologies of Christians written against the Gentiles, as of justinus, Clemens Alexandrinus, Tertullian, Arnobius, Minutius Foelix, Lactantius, josephus against Appion, Gregory Nazianzen against julian, Eusebius, etc. Symmachus in that one Epistle written to Valentinian, Theodosius and Arcadius giveth proofs what may be said in a bad cause. Durandi rationale is demonstrative for Popish practice; and how the jesuits of late have shaken a Minerva out of their brains, for maintaining multitudes of monsters, I refer to yourself; and will give but two instances of our purpose, one of heresy under the Gospel, another of idolatry under the Law. Archip. That were sufficient, what heresy mean you? Epaph Never was there an heretic that defended a more pestilent opinion with more plausible pretexts, Pretexts for Arrianisme. and subtle evasions than Arrius and his sectaries: for when they were desired to acknowledge Christ to be the son of God, as he is called in the Creed, they accepted of that word, because the Apostle saith, We are all the sons of God. When they were assayed with the word only begotten, they received it, meaning of that dignity & singular glory in him above all the creatures beside. And to this end alleged the known place Prov. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirdly, there was added, Before the world was made. This they exponed of the creation of Christ and all the Angels before the world was made. The fourth addition, God of God, they escaped by acknowledging all the Angels also to be Gods of God. And the fift, light of light, they esteemed to be common to all the godly. Ye are the light of the world, once darkness, but now light. When sixthly they excluded adoption by adding, True God of the true God, that they admitted also, because the true uncreated God cannot be the author nor maker of false Gods. When seventhly for stopping of this starting hole it was added, Begotten not made, they escaped by the place of Deuteronomie, Thou hast forsaken the God who begat thee. Never could this monster of heresy be catched by confession of faith, till at last the church was led by the spirit to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in end proved to be the Shibboleth. As the other three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were used by other three counsels against the other three kinds of heresies, concerning the person of Christ, God-man. Archip. I perceive that Heretics and Politicians were not shepherds of Colliers of old, more than the learned seducers in out days: that it is hard to frame a confession of faith, which they will refuse to subscribe; and yet for any contrary error or practice, can soon find some evasion: and that no heresy nor error ever wanted the own probability and pretext. Come now to the second instance. Epaph. It is the Idolatry of jeroboam, which might have been defended or excused by the church and state of that time; as well as the Idolatry of this age by the authority and Clergy now. Archip. Idolatry above all other sins is the service of the Devils. Idolatry is that to the all seeing jealous God, which adultery is to a loving and jealous husband committed in his own sight. Idols are things of naught, dung, excrements, sorrows, abominations, vanities, lies. Idolaters of all sinners have the threatening and execution of the greatest judgements; in this life diseases of all kinds, Levit. 26. without respect of persons, 2. Chron. 21.18.19. famine for many years, 1. King. 17. the sword, Levit. 26.26. the desolation of Cities, and scattering of the inhabitants among other nations. All which came to pass in particular upon Israel. In the world to come they shall not inherit the Kingdom of God. And all that are of their fellowship shall be confounded, Es 44 11. jeroboam could tell this full well; he heard himself rebuked by the Prophet, he felt his arm miraculously first dried up and then cured again: he saw with his eyes the Altar rend, he lost in one battle five hundreth thousand chosen men, 2 Chron. 13 17, and the children of judah prevailed because they relied upon the Lord God of their fathers, ver. 18, his son Abijah was taken from him, and God's hand was still against that house till it was sweeped out from the ground. I am sure he could have no excuse for his sin. Epaph. Idolatry hath this evil beside other evils, and above the evil of other sins, that no man confesseth himself to be an idolater, or his worship to be idolatry: but ostinately defends, disputes, preacheth, writeth, persecuteth for it; closeth his heart against whatsoever can be said from the word of the Lord against it, and sets his ●it on edge to devise pretences, and find out shifts to excuse it. Archip. What could jeroboam's Priests or Politicians say for him and his worship? Epaph. The truth is, Pretexts 〈◊〉 jeroboam's idolatry. that his desire to confirm the Kingdom to himself, fear of the alienation of the people's hearts in case they were suffered to resort to jerusalem, want of faith to believe the promise of God, and to seek counsel of him prevailed so far with him, and with the estates of the Kingdom, that they resolved to set up a worship of their own, not like that of judab. And when the Priests and Levits, according to their duty, resisted the novation, as liking better of their better warranted old profession: both they, and some of all the Tribes of Israel following the voice of God in their mouths, were hardly entreated, whereupon there arose a great schism: The men of judah and some of Israel, objected that they had forsaken God; but the most part of Israel judged them to be renters of the unity of the Kirk, rebels against the King, who was advanced by the Lord beside all expectation: was their lawful Prince peaceably disposed, contenting himself with his own Kingdom, providing for the good estate of his own people, and using all means that they follow not other gods; and esteemed them to be superstitious Precisians in standing out against so gracious a King, commanding nothing against any article of faith, against any fundamental point of salvation, detesting the Gods of the Nations, and all kind of idolatry. The matters he urged were but circumstantial, ritual and variable, and such as the best Kings, having the Lords approbation, had changed before. They could say that the worship was the same in substance, that they served the same God who brought them out of Egypt, with the sacrifices and observation of all the statutes kept by all the fathers since the beginning of the world. That their Bullocks, which Precisians called idols were similitudes representing the only sacrifice of the Messiah in whom they looked for salvation. Were there not Cherubins in the Tabernacle and Temple, and twelve Oxen or Bulls of brass appointed by the wisest King? The Lord forbiddeth such images only as have divine worship done unto them; like the Calf in the wilderness, turning the glory of God into the similitude of a bullock that eateth grass. But they could say, that they worshipped not these Calves more than the images of the Cherubins. Are we so gross when we say. Behold our Gods, as to think that they brought us out of Egypt? We speak figuratively, as the Ark was called the King of Glory, and the holy Lord God. We will rather give our lives, lands, liberty and all, then commit Idolatry for the pleasure of any Prince; and do abhor the abuse of Images, which is to bow down and serve them; albeit we be not of that mind but we may have them and worship God by them; because we know no place of Scripture to the contrary. The place of worship is but a circumstance; and to tie God's presence to any place, who is near in all times and places to them that call upon him is superstition. The Ark was not ever in one place but often removed. In salomon's own time there was two public places of God's worship, and Solomon sacrificed in them both. Is not the whole land holy? The promise made to Solomon of a special presence at jerusalem, was tied to the condition of keeping his Statutes and judgements, wherein he hath failed. And therefore as his Throne is thrown down, which the Lord at the same time promised to establish, so hath the place lossed the privilege of holiness. We may plead from Antiquity: for here is Bethel, so famous for that glorious testimony of his presence given to jacob, from whom we this day have the name of Israel. Rehoboam is no wiser than his father, he may fall into his Idolatry, and so Israel by resorting to jerusalem may be snared. All danger of Idolatry would be prevented, the poor people eased of their tedious journeys, and both Prince and people saved from Rhehoboams' conspiracy. All this din and division proceedeth of the humours of some contentious and avaricious Levits, seducing the simple people, making them to think that God cannot be served but in jerusalem after their fashion in every circumstance and particular ceremony: and of the doting of some persons of the weakest wit and sex, delighting to go abroad, to be talked of for zeal, and more pleased with any worship then that which they have at home. The observation of the Feast of Tabernacles upon the 15 day of the 8 month, is but the change of a circumstance of time. The day was made for man, and not man for the day. It was lawful by Gods own warrant to keep the Passeover on the 14 day of the second month; he careth not for the month so the day be kept. It is presumption to alter things substantial in matters of faith or doctrine: but superstition to stand upon circumstances and variable ceremonies. What can be done, the Lords worship cannot be neglected. If the Priests of Levi make it nice, will still prove contentious, and lead a faction with them for strengthening the Kingdom of judah, upon warrant of Antiquity, before the distinction of Levi was made for order's sake, others of other Tribes, as well qualified as themselves must be put in their places, and they put away as Abiathar was by Solomon, because he had his hand with Adoniiah. It may be when they see their places well filled, and the charity of profuse people, which cannot last long to decay, that their giddiness go away, and they return to their right wits. The Prophet that came to the King when his hand dried up, might have been a Witch coming with lying wonders, for he was slain by a Lion: and howsoever he threatened destruction he condescended upon no time, left he should have been convinced of a lie. Abijah dealt not with the King in meekness and sincerity as became a Prophet; but by his bitterness and passion declared that that he was partially inclined to judah. Abijah died not before his day. All things come alike to the godly and to the wicked, to him that sacrificeth and him that sacrificeth not. Or if his death was untimous it was rather for his secret intentions crossing his father's courses, then for any good that was in him towards the God of Israel, as the Prophet would have it. Archip. You need to go no further. I have often thought upon the Idolatry of jeroboam, but never could know what pretexts he could devise to make all Israel to sin. And upon the contrary we are blinded, and consider never the pretexts of the idolaters of our times, but are miscarried with their Idolatry, albeit it equal, if it exceed not that of Jeroboam. All men are more equal judges of other times then of their own. They can admire the virtues, and condemn the sins of old, or in other places at this time: but can neither discern the one nor the other in the present time amongst themselves. It is easy to find out a Since or a Forasmuch, etc. to begin an Article with, when so much may be said for the greatest abominations. Shall I never by God's grace suffer my eyes to be dazzled with the beauty of colours as I have done. For all pretences will prove but fig tree leaves when the Lord who will not be mocked, cryeth to the fugitive conscience where art thou? And I think as little now of my third difficulty of promise, that no more shall be urged upon the Kirk hereafter. Epaph. It were good to examine the particular pretences expressed in the acts concluding the five Articles, but that is done already: And ye may guess by the first and greatest what stuff is to be found in the rest: 1 The place of the 95 Psalm which is alleged commandeth not when we come to worship God that we fall etc. for so kneeling were commanded in every exercise of God's worship: and it were against God's commandment to worship him without falling down and kneeling. 2 Our Kirk used not sitting since the Reformation of Religion, because kneeling was abused, but because it was most convenient to the Institution of Christ, as is declared before. 3 Whither the memory of by past or the sense and multiplication of present superstition may not be a better pretence for the contrary conclusion. I fear the times shall give reply to your third Argument: and I wish that the answer of the third difficulty were more difficile than 〈◊〉. The third difficulty answered. It is the prerogative of the promises of God to be believed above experience, sense and reason; we ought to judge of their verity by the judgement of infallibility, of men's persons by the judgement of charity, and of men's speeches and promises, by the judgement of prudence. judicium Veritatis, Cha●●atis & Prudentiae. Christian prudence looketh back upon this course to the very beginning, considereth how it is still working, and seethe the future effects already present in the causes. As there is great difference betwixt one broken link, and the whole golden chain of God's providence; so one ceremony is but a small part of the mystery of iniquity. I would know what it is to resist the beginning of evil; and whether the posterity may justly blame the predecessors, for giving way to mischievous practices. Prastate ero nos ut ea que pueri suscepimus, senes posteris reliuquamus ne quid futura aetas inveniat corrigendum. It was well said by Symmachus though in a bad cause, Do so I pray you, that the things we have received when we were children, we may transmit to the posterity when we become old, that the following age may find nothing to be amended. Men may promise little for themselves, albeit their intention were answerable to their profession, less for their superiors whom they dare not challenge, least of all for Satan, who hath the warp of defection rolled up in secret upon the beam of his hellish project, and employeth one malignant wit after another to make out the web, by God's just judgement ever plaguing former defections with following Apostasy. Never man made count of such promises, but he who first laid his count to keep the world in all cases of the Kirk, that he might have something to say for his honesty before the world, rather than for the peace of his conscience before God, in whose dreadful sight who dare appear with the weak promises of sinful men against his infallible verities? Fourth difficulty of hard success removed. Frater, frater ubi in Cellam & dic mise●ere meus Deus. Res propter resistentiam, laborem, inclinationem, sunt Physice & ethice sed non Theologice ●●possibi●es. Archip. When all my forces were mustered together in the beginning they made some show: but now when they are severally provoked to the conflict they bewray their weakness: my last soldier called hard success, dare not set out his head. Epaph. His name should not be heard in a cause of this quality. Care of duty belongeth to us, care of success to God, and not to us. Luther had not been the right man if he had been ruled by fear of events, when it was said to him in sad earnest, Brother, brother take you to your Cloister, and pray to God to help you. Policy hath so fare prevailed with M. Sprint that he hath found a false key to open a gate for many to enter within the threshold of ceremonies in case of deprivation, and a back door to escape by in case of reformation, that his man shall ever fall on his feet. But piety is no temporizer, and in all times of heresy, profanity, impiety, looks to the will of God to do it for a good success, and 〈…〉 first or last. All difficulties are not impossible ●t●er, and many natural and moral impossibilities prove demonstrations of his power, with whom nothing is impossible. All hearts are in God's hand, either converting or changing whom he converteth not, or restraining whom he changeth not, or at least ruling and governing to good ends whom he restraineth not. Ecclesiastical history points at six notable changes of the Christian Kirk, every one of the first five including three hundred years. In the first three centuries, Piety, simplicity, martyrdoms abounded under persecution. In the next three, by occasion of heresies, learning increased. After that, for three hundred years, supremacy and primacy prevailed in the Kirk. The fourth three years was a time of sovereignty and domination over saecular Princes and Emperors. The last period of the same extent was a time of Mammon and heaping up of riches. At last in the sixteenth hundreth year when Kirkmen had no further to aim at: when the unkindly daughter had devoured the mother, and every one was saying in his own bosom, my soul take the ease; than it pleased the Lord from heaven to pity his own Kirk in working that blessed reformation, never at any time before so much desired and so little expected. Our Nationall Kirk (so like is she unto her mother during these sixty years passed) hath experienced the like diversity. We had in the beginning a time of martyrdom, with great power and simplicity of the Gospel: a second time of learning abounding with a greater number of Doctors indeed, than this time doth with titles: soon after succeeded a time of primacy, when Pastors sought after preferment above their brethren: When that was obtained they rested not till in the fourth time they were preferred to the Nobles and Seculars of the land: And now in the fift time, sitting in the highest chairs of honour, they leave no mean unassayed by taxes and taxations, by plots and pluralities, Pauper Episcopus, Pauperio● Cardinalis. Pauperimus Papa. by simony and legacy of the quick and of the dead to multiply wealth, howbeit some of them find the success of Alexander the fift. Why then may we not hope, whatsoever be the present course of second causes, for a reformation, except the fear of worldly shame and scathe in the particulars remembered in the end of your third demand, make us all to fall away, and there be few or none to stand in the gap. Archip. The danger is great; for the aspersions are very contumelious, and the incommodities grievous, that I fear few shall be able to bear them with courage. Epaph. He that seemeth to be a ceremonial Confessor hath the less evidence that he shall prove a substantial Martyr. We have not so much to regard what is said, as how true it is; nor what we shall suffer, as what we have deserved. Against them 〈◊〉 we might make reply in the words of the worthiest instruments that have lived in the Kirk of God after the Apostles, who have been burdened with the same and other like imputations. And what is true may be better known then by the slanders of our enemies. 1 By our doctrine of obedience to all our lawful Superiors. 2 By our practice, wherein we have altered nothing since the time we were esteemed obedient to our superiors; Peacekeepers and peacemakers in the Kirk, and enemies to Papists. 3 By our abhorring the name of Puritans, which that sect of Heretics affected, and which the Papists first brought upon us, as the name of Calvina-papistae upon our Opposites, to make our Religion the more odious. And 4 by our unwillingness to be shut out of our particular residencies, so long as we are suffered to be faithful in them, by such as are resident in place, but nonresidents in office; leaving their flocks, following after the world, fostering others like unto themselves, requiring of Intrants' subscription for qualification, and sending the best qualified spirits, because they have not learned to subscribe, to hang up their harps on the willow trees; and their silver trumpets prepared for the Temples, about the unworthy walls of other professions. Archip. I know it was given forth of the holy Apostle, that he turned Christian for a worldly respect. That Wickliff finding himself disappointed of a Bishopric, became a Schismatic. That john hus, Jerome of prague, and Luther all three fell into apostasy because they wanted preferment: yet so mighty was the Lords assisting grace, that they through good and evil report kept the truth, pressed hardly towards the mark: But alas what are we, whether Pastors or Professors able to bear? Epaph. If we suffer not greater things for Christ, we are not worthy of him: If all make defection our desolation shall be exemplary. As in the privation natural there is no regress to the habit, so Courtiers for the most part find it in the Political: others Kirks have felt it, and we may look for it in the spiritual privation. The Kirk that the Lord speweth out is under a dreadful and desperate course. 1 Because he plagueth them with delight, & will so rejoice to destroy them and cut them off, as he did before rejoice in doing them good: 2 because that vomiting imports that he will make them a reproach: and 3 because they shall never recover their wont dignity; for the Lord will not return to his vomit. God's goodness towards us hath been more than ordinary, our sins already committed are not common; because we go on in a course not of ignorance or infirmity, but in obstinate 〈…〉 many warn of the 〈…〉 the works of God. In the land of uprightness will ye deal unjustly, and will ye not behold the Majesty of the Lord? There be many this day who maintain the same opinions that the fathers defended of old, yet that which was only error in the father's is in them heresy. Origen and Tertullian were so highly respected in their time, that Vincentius Lyrinenfis counteth the one the chief of the Greeks, and the other of the Latin Fathers: And yet their followers who with pertinacy persisted in their errors, against manifested truth, were judged Heretics, and styled Origenists and Tertullianists; Therefore our judgement must be answerable, it shall not be common. Adhuc ●isericordum adversatur, nihil est infocticius sodicitaeem pecc●●um qua poenais nutrium impunitas & ●ala voluntas velut interior hostis robura●●●. August. op. ● Men have meddled with ceremonies and the external worship of God. The Lord hath given retribution in things external, if they repent not but go forward against the life and body of Religion: the Lord will not spare their lives and bodies, but shall proceed from famine to the sword, and other more grievous punishments, whereby he shall declare that with the froward he dealeth frowardly. They who will not confess that to be a sin against God that they have done, shall be left in his justice to fall into that which shall make them cry, We have sinned and have done wrong to the Kirk of God. And who are so hardened that they will not hear the voice, and feel the finger of jehovah in his by past warnings and present judgements, shall be stricken with a judgement ere it be long that shall make both their ears to tingle. The Lord hath not left himself without a witness this year, wrath is gone out from him, and the sword of his vengeance is drawn. When the seals were opened, the voice exponed the meaning; afterward the trumpet was sounded for him who would not hear that voice: and for the despiser of the trumpet nothing was prepared but the sti●●●d secret pouring out of the vial of judgement. There be m●●● expounding voices (blessed be our God) in all the corners of this Nation opening up the meaning of the seals; if we be not wise, the next sound may well be loud, but it shall not be articulate to tell men their particular transgressions procuring wrath; and then judgement shall come without advertisement. Long, long, have the white colours of peace hung in our eye: The Lord is now displaying his bloody banner, what remains if we give not over but that doleful ensign of death without mercy. Blessed are they for ever who endure to the end: Blessed are they who are marked in the forehead, albeit the mark be not sensible to the world, which seethe not the sealed ones, not can not learn their song: yet it assureth them in the secret off their hearts of the Lords protection, from his devouring Angel. Although when transgressions are come to the full, the Lord raiseth up men of a fierce countenance, and understanding dark sentences, furnished in a time of defection, with gifts most fitting for destruction: The Lord shall notwithstanding save his own from their craft and cruelty, so fare as serves for their wished blessedness, shall pour out of his spirit upon his servants to give testimony to his glorious truth in the midst of persecution: and shall make them able to discern betwixt appearance and substance, pretexts and reasons, promises and purposes, success and conscience, that they go not blindfolded with the world to perdition. Archip. I thank God I am for my part more able to discern of them then before, and with the spirit of discretion to others. But all this time ye have said nothing of our covenants, oaths, subscriptions, professions, and the particular bonds of this Kirk obliging us beyond all other people and nations: neither have ye entered into any particular concerning the five Articles. Epaph. It was my part to answer your demands: When ye shall urge, and God shall give opportunity, I shall expound more largely, and apply more particularly the general verities expressed before. For this time I only wish ye be as good as your word in the beginning: to follow hardly when ye see truth going before, and to commit the event to the providence of the most high. Archip. That is my present resolution, and I hope to die in it. The Lords grace be with you, and with all them that love the coming of the Lord jesus Christ, who shall bring an eternal decision upon all the controversies of men. FINIS.