A RELIGIOUS SCRUTINY CONCERNING Unequal Marriage, To be represented To the General Assembly of the Kirk of SCOTLAND: Together with a POSTSCRIPT to the Commissioners of the KIRK.  
Whereunto is subjoined AN APPENDIX, Humbly tendered to the Parliament of ENGLAND, In reference to the late Transactions of State.  
And now last is added A Faithful and Conscientious Account FOR Subscribing the Engagement.  
By Thomas Paget, Minister of the Word in SHREWSBURY.  Jer. 6. 16. 
Thus saith the Lord, Stand ye in the ways and see, and ask for the old paths, which is the good way, and walk therein, and ye shall find rest for your souls.  John 8. 31, 32. 
Then said jesus to those Disciples which believed on him, If ye continue in my word then are ye my disciples indeed, and ye shall know the truth, and the truth shalt make you free.  
London: Printed by John Macock, and are to be sold in Popes-head Alley. 1650.   

To the Reader.  
THis last addition mentioned in the title of these following discourses, should have come forth eight months since; but many occasions intervening, and among them the Author observing that many learned discourses were about that time published by others on the same argument, he thought the world would have less need of his, but finding since that time (besides the persuasion of such as had viewed it, to whose judgement he owed much) many notable things come to pass in the event of affairs, in a manner then foretold to those of that faction (pretended to be the old Presbyterian) to whom the advertisement agreeing with the scope of the book, was particularly directed, and many dangerous conjunctions since discovered (which were then foreseen, when they seemed to be most concealed) repented him not that it was deferred till now, having more hope that after so many means of conviction, they might be now found the willinger to open their ears to that evidence of truth which is laid before them, inducing them with the same solidity and clearness of Reason to submit to the Engagement, as he had done before, in exhorting them to a peaceable compliance with the present Government; though then for some private Reasons, under the assumed name of THEOPHILUS PHILOPATRIUS. And thus much was thought good to be prefixed to the former advertisement, which now follows,  
By the same friend to pure Religion and his Native Country.   

An Advertisement by way of Preface to the Neophyte Presbyterian Ministers of England and Ireland.  
THe reverend Author of these several Discourses following, though a stranger to me, appears throughout the whole Treatise, to be of that judgement in Church-Discipline, which is called Presbyterian, but far different from some opinions which so many of those, who in these days assume that name, have under that pretext lately broached among us, with such disturbance of the Peace, and Civil Magistracy of the Land. His years likewise intimated in a passage of his Book, with other Arguments, give us to believe him more than ordinarily versed, both in the writings of the good old Non-Conformists of this Nation, and the acquaintance and familiarity of many grave and worthy Ministers, whose faith and constancy, endured the trials of long persecutions and exiles, under the reign of the two last Kings.  
Whereby the world may know (besides what hath been lately shown in several other Treatises, and chiefly from Histories of the Scotish Reformation, penned by the most eminent of the Presbyterians, and principal managers of those Affairs) that these subscribers in London of the Representation, Vindication, etc. against the trial of the late King, etc. and their copartners in subscriptions on the same account in Lancashire, Essex, or any other County of England, with the Presbytery of Belfast in Ireland (as many of them, at least, whose countenance, of names, have not been made use of without their knowledge) are not as they profess to be, the followers of those sincere, and pious men of this, or other Reformed Protestant Countries, whose doctrine, and holy life, in the midst of all kind of sufferings (unto which they were then exposed) hath yet left a Religious memory of a sweet smelling savour behind them.  
Which Contratenor of these men's, appears not only in those assumed Vindications, with their other slight of the present Authority, and defaming the higher powers placed over them in the manage of their trust; and these Representations attended in odium tertii by an unnatural coition in so palpable steps with the tumultuous spirits of their old, and (by themselves declared) inveterate enemies; of that part of their old and once owned friends, which is now become unto them a principal abomination, by reason of those their late avowed and pursued principles, most inconsistent with their interest; and of the rude multitude, of whose crying one day Hosannah, and by and by Crucify, they need not more experience: They all this while not foreseeing how naturally these courses do tend to settle on their own heads, by their own hands, those very evils, whereof they are most afraid.  
But also that they may be sure to keep distance from their most faithful and inwardly approved friends, their countermining is yet more evident (a new opportunity to show themselves arising) in their tenacious adhering to set days of Humiliation, in opposition to occasional; wherein the opinion, and practice of the Reformed Churches, and especially of the Church of Scotland (with whom they most plead to have uniformity) is clearly no less against them, of the which, such of them as have either been conversant in their Writings, about their Discipline, against the Prelatical, or have had the opportunity of any free discourse with their Commissioners in the Assembly at Westminster, or elsewhere, cannot possibly have any colour to plead ignorance.  
Into both of which so opposite aspects, that they did not upon their own principles choose to fall, but were indeed by emergence of occurrences surprising them, driven; is very apparent by that ready Testimony, which the most forward of them at first were observed to give (besides former expressions that way looking) to the very Remonstrance of the Army, in what concerned even the calling of the King to account, and afterwards so perfectly falling out with it, by reason of the manner of doing, viz. The suspension of some Members of Parliament, etc. The which manner notwithstanding made void, does sweep along with it (whereof they cannot be ignorant) the Alpha and Omega of their friends transactions, for the re-establishent and preservation of Presbytery, etc. in Scotland, against the Prelatical inundations, they having in the beginning of these conflicts, no Parliament, till their sword fencing their other addresses, begot both it, and their assembly; and that Parliament in a few successions degenerating; these again with their own sword assisted with the followers of their copy in this Land, having altogether overturned that line, and cut out a new Parliament in affect of another Constitution of Members, and 〈◊〉 passed sentence of Non-Communion in an Admonition upon the acquiescers in the settlement of this Nation, upon the Concessions at Newport, as being destructive to the specially professed Interest of themselves, and their Presbyterian friends in England. The which acquiescers seeing they were those very heterogeneous Members, who could not but let any building, save on that foundation, till they were taken out of the way, what a chain of security, their continuance at the stern, might have framed, the consideration of the links of their adherents, Inchiquin, Belfast, Ormond, etc. Yet going on, who knows how far further? will help themselves to give judgement.  
It is heartily therefore wished by me (and with me, I doubt not, but by all those who duly ponder the present carriage of the most of them.) That if their judgements be indeed inclined to the Presbyterian way, they would be more cautelous in the offering to engage a whole Party, in what is too too evidently the mere driving on of the self-interest of some discontented persons; and indeed apply themselves without partiality to the Law and Testimony, as they have this aged, and reverend Author, in these his grave and judicious Discussions (upon special Reason, we see directed to those our nearest neighbours of Scotland) for an example, together with such other worthy ancients, whether in years or understanding, which do yet remain exemplary, who (being of a fuller age in controversies of this nature, then by such as satisfy themselves to swim in a stream, is attained) by reason of use have their senses exercised to discern, and are become more skilful in the word of righteousness, and shine with greater brightness, in the rendering of what is due unto all, as ordained of God. And that they would timely cease their causing of many to stumble (an evil of old complained of by the Prophet, as reigning in the Ministry of that generation, see and consider Mal. 2. 7, 8, 9) and that they would not go on to render themselves contemptible before the people, by their corrupting the Covenant, which is the main scope of this premised Advertisement to these Leaders of the over-credulous, into the snare wherein they have led themselves captive.  
By a Friend to pure Religion, and his Native Country.   


A Religious Scrutiny, Or an important, expedient QUESTION To be represented to the GENERAL ASSEMBLY Of the Kirk of SCOTLAND;  
Touching the unlawfulness and nullity of some kind of unequal Marriage, As a Consectary to the late Necessary and Seasonable Testimony, against Toleration, in reference to Religion: From the Commissioners of the Kirk.  

The Preamble to the Question.  
IT is most humbly and sincerely desired, That the Reverend, and godly-wise Pastors, and Elders of Scotland, conveening in the General Assembly of the Kirk, may be pleased to take into their grave and mature deliberations, the ensuing Question of grand importance and expediency. They are earnestly and religiously solicited hereunto the rather, sith a satisfying Resolution of the case in hand, may argue; not only their unfeigned and impartial zeal against Toleration, in reference to Religion, (which the necessary and seasonable Testimony from their Commissioners of the Kirk, with their Admonition and Exhortation unto their Brethren in England; together also with the Concurrence of the Estates in Parliament, allowing, and attesting the same; and a Letter likewise from the said Commissioners, to the Ministers of London Province, dated at Edinburg, jan. 18. 1649. do fairly and learnedly pretend unto, and in the judgement of Christian charity, do piously contend for, according to the Scriptures,) but also may tend to instruct and establish pure minds, studious of truth and p 〈…〉, in this conjuncture of cloudy and scrupulous emergencies, occasioned by the extraordinary overtures and mysterious transactions of the Parliaments, and Souldieries in England and Scotland; even in the one Nation, as well as in the other, both in the State and Church affairs. But let the Answer be ingenuous, punctual, solid, plain, and clear, grounded on the holy and good Word of the eternal God; and let it be truly weighed in the balances of the Sanctnary, which deceive not, nor can be deceived. For so it becometh the truth which is after godliness.  
This is brotherly and modestly requested by an English Minister of the Gospel, in his measure zealously affected to the honour of the true God, and sincerely loving to his most endeared native Country, and a hearty wellwisher of the best good unto theirs; who hath now about the space of forty years served God with his Spirit in the Gospel, preaching the Word in season, and out of season; reproving, rebuking, and exhorting, with all long-suffering and doctrine (save in some intervals, when a first, second, and third time hindered, and restrained by Prelatical suspension, and Tycannical persecution for the Testimony of Jesus Christ, and thereby necessitated to keep silence, till the indignation was overpast;) and who still aged, endevoreth diligently and industriously, according to his capacity, ability, and opportunity; the propagating of the Gospel, and Kingdom of Christ, the utter extirpation and subversion of Popery, Prelacy, Superstition, Heresy, Schism, and Profaneness, and the establishment of the Ministry and Discipline of Christ in Presbyteries and Synods in all Churches, joying greatly, in beholding such order, and contributing prayers, That notorious Delinquents may in a due way, be censured and proceeded against, according as the nature and degree of their offence may require, in doing justice and judgement upon them; that so the Lords people may not be left to oppressors, whose designs and machinations do portend to make void God his holy, just, and good Laws, and Ordinances.   

The Question.  
WHether the marriages of men, professing the true Religion of God, according to the Faith of Gods elect, and acknowledging the Truth, which is after godliness; contracted and made with the idolatrous daughters of a strange god, and through strong delusion, believing a lie, after the working of Satan, in all deceiveableness of unrighteousness; ought not in a due way to be separated, and made void, as being a nullity (de jure) from the first? And whether the children born of them in their pretended conjugal Society, ought not to be separated, and cast out from patrimonial Inheriting? And consequently, whether the marriages of Protestants of the true Christian Religion, made with Papists of the Antichristian, false Religion; ought not to be separated? And whether the children born of them, ought not to be cast out from inheriting in Christian Nations of the Reformed true Religion?   

The state of the Question discussed and ventilated, in the consideration of certain Observations, Cases, and Restrictions; for anticipating misprision, and futile prevarication.  
I. THe subject of the Question is taken for granted, viz. There is a lawfulness and requisitness, of separating and making void, the marriages of some persons unlawfully contracted at the first; and there is a lawfulness of the casting out the children, born of them. The Word of God giveth very evident testimony hereunto, holding forth a most direct and undeniable precedent, beyond all exception, as being practicable according to Law, in the case of divers of the people of Israel, returned from the Babylonish captivity, who had transgressed abominably in making mixed marriages; and who therefore as the case required, did institute Reformation, and accordingly did reform. This appeareth Ezra 9 & 10. throughout, and more particularly Chap. 10. 3, 16. Hereunto also the Apostolical allusion, in the business in hand, doth notably serve for illustration. See Gal. 4. 30. Cast out the bondwoman and her son, etc. Such was the known famous case (in some sort infamous) of King Henry the eighth of England, who in an Oration to his Subjects, gave them to understand, That the Lady Mary his daughter, was not reputed his lawful daughter, nor his Queen Katherine, her mother, his lawful wife, but their pretended conjugal society had been most detestable adultery, as he had been informed by divers learned Clerks: Whereupon afterwards, the marriage was declared, and made void. See 2. Vol. of the Book of Martyrs, pag. 327. Edit. 1641. Thus it is manifest, that some pretended conjugal society, and fruit of it, may be separated and cast out.  
II. It is to be observed, that the God of Heaven, and Earth, doth really distinguish, and put difference, betwixt person and person; and requireth likewise, that his people should do so too in their walking and conversing with humane society, according to occasion, in such Scriptural notions and expressions, as following are specified and instanced for better discerning herein, viz.  

1. The seed of the woman, and the seed of the Serpent, Gen. 3. 15.  
2. The sons of God, and the daughters of men, Gen. 6. 2, 4.  
3. Noah his family, and the old world of the ungodly, 2 Pet. 2. 5.  
4. The tents of Shem, Canaan his servant, Gen. 9 27.  
5. Circumcised persons, and uncircumcised ones, Gen. 17. 13, 14.  
6. Children of the freewoman, and of the bondwoman, Gal. 4. 31.  
7. Israelites, and Gentiles, Exod. 19 5, 6.  
8. Precious ones, and vile persons, Jere. 15. 19  
9 Jews, and adversaries of Judah, Ezra 4. 1, 2, 3.  
10. Righteous, and the wicked, Mal. 3. 18.  
11. Children of God, and children of the devil, 1 John 3 10.  
12. Regenerate, and unregenerate, John 3. 3, etc.  
13. Spiritual man, and natural man, 1 Cor. 2. 14, 15.  
14. Believers, and unbelievers, 2 Cor. 6. 14.  
15. Christians, and Antichrists, Acts 11. 26. 1 John 2. 18.  
16. Within the Church, and without, 1 Cor. 5. 12. Acts 2. 47.  
17. One inwardly in the heart, and one outwardly, Rom. 2. 28, 29.  
18. Quickened, and dead, Ephes. 2. 5.  
19 Children of the light or day, and of darkness, or the night, 1 Thes. 5. 5.  
20. Baptised, and unbaptised, Luke 3. 7. and 7. 30, etc.   
Hence it may be discerned, how marriages may be made in the Lord.  
III. The Question is not propounded, touching a separating of the marriages of such persons who were married, when both of them were idolatrous, but after the marriage, one of them through the dispensation of the Gospel, becometh a convert to the true Religion: Neither is it touching the casting out of their children, sith such their condition, and such state of their children likewise, is clearly and punctually spoken unto, and determined by the Apostle Paul, in the case of desertion, or non-desertion, according as occasion may offer. See 1 Cor. 7. 10, 11, 12, 13, 14, 15, 16. The case of Galeacius Caracciolus, Marquis of Vico, declared in his life, translated into English, by W. Cr. cap. 25. is a singular instance in the specified occasion.  
IU. Neither is the Question about the abrogating of the marriage of such a professor of the true Religion, who in a due way, doth espouse himself unto such a woman, whose parents and progenitors are grossly idolatrous, and she herself was lately such, but she is now converted, and embraceth the true Religion, before the marriage be made: For there are approved precedents in the Word of God, of the lawfulness of such their matrimony. See Ruth 4. 13. compare chap. 1. 16. 1 Kings 1. 3. compare Psal. 45. 13.  
V. Nor yet the Question is not instituted with a partial respect and exception of some sorts of persons, but it equally and indifferently concerneth any sort and degree of persons whomsoever, whether Civil or Ecclesiastical, Supreme or Inferior, Rich or Poor, etc. Sith by occasion there is a possibility, that any sorts and degrees of persons may be tempted, and fall into one miscarriage, as well as another as is employed, Gal. 6. 1. Yea, and the Scripture instanceth the transgressions in such kind, even of Kings, Princes, Rulers, Priests, Levites, and People. See Nehe. 13. 26. Ezra 9 1, 2. The Scripture giveth instance likewise, of course held for redress, see Ezra 10. Nehe. 13.  
VI Moreover, the Question is not, whether the professors of the true Religion, having transgressed by making mixed marriages, may, or aught, at their own pleasure, put away their wives, by their own and sole authority; and so likewise, cast out their children: Sith such procedure, it may seem, if admitted of, aught to be by the decision and order of such, as have calling and authority thereunto. As it may appear, Ezra 10. 2, 3, 4. Nehe. 13. 23, 24, 25.  
VII. Likewise, the Question is not touching a making void the marriages of the professors of the true Religion, who are married to professors of the said true Religion for the substance of it, but some difference is in some circumstantial matters, and superstructive opinions, which do not destroy the foundation and principles of the true Religion. Sith such condition of difference in judgement, about lesser matters in Religion, may be incident unto some members of the true Churches of Christ. See 1 Cor. 3. 3, 4, 12. Phil. 3. 13.  
VIII. Neither is the Question concerning professors of the true Religion, who are charitably and probably reputed to be truly religious, having the Spirit of power, and of love, and of a sound mind; but their yoke-fellows professing outwardly only, and having a form of godliness, but deny the power of it; professing indeed, that they know God, but in their works deny him; whether these should be separated, and their children cast out? Sith profession denominateth the Religion. Howbeit, 
Note.  in the seventh and eighth Cases, special and uttermost faithful endeavour, aught to be used by persons of good knowledge, to free their yokefellows from the entanglement of erroneous opinions, and unchristian conversation, and to establish them in the truth; if so, they may yet be brought to approve themselves, as becometh the Gospel of Christ; and if God through their due way of instructing them with meekness, may peradventure grant them repentance unto life, and unto the acknowledging of the truth, see 2 Tim. 2. 25, 26. Whereas on the other hand in this case, God hateth putting away, (as being a treacherous dealing against one's companion, and wife of his Covenant, see Mal. 2. 14 15, 16.) save in the case of whoredom alone; for in such case it is lawful to procure a Bill of divorcement for the putting away of the wife, notwithstanding the marriage was lawfully made and continued, until such occasion, see Matth. 19 9  
IX. And lastly, the Question is not whether in all ages and times recorded in the Scriptures, the Rulers commissioned to execute justice and judgement on notorious offenders; have fully approved their integrity and faithfulness, in acting in the specified case as had been meet. 1. Forasmuch as the sacred Records in matters of fact, are many times silent, lest they should be too voluminous, and because also that which is recorded is enough for the guiding of believers in steering of their course, see John 21. 25. and Chap. 20. 30, 31. 2. And forasmuch as sometimes the Rulers, who ought to have been vigorously active against miscarriage of any herein, have been themselves delinquent, and so the edge of justice hath been thereby blunted; see Solomon, Nehe 13. 26. jehoram, 2 Chron. 21. 6. 3. Yea, and forasmuch as pious and reforming Princes, have yet some of them been too remiss in zealous executing according to Law, as they ought to have done, even as the Scripture showeth in the example of gracious and worthy jehoshaphat, 2 Chron. 20. 33. and of the zealous and constantly upright-hearted King Asa, 2 Chron. 15. 17. In their not taking away of the high places. It is the Annotation in the Margin (of the Bible, Printed at Edinburg, by Andrew Hart, 1610. much approved in 
Note.  Scotland) on 2 Chro. 15. 16. touching King Asa his deposing his mother Maachah from her regency, because she had made an Idol in a Grove. That therein he showed he lacked zeal, for she ought to have died, both by the Covenant, as vers. 13. and by the Law of God; but he gave place to foolish pity, and would seem also after a sort to satisfy the Law. Concerning the which Annotation, the propounder of this Question, heard it reported about forty years agone from authentic witnesses, that King james was so offended thereat, that he for that Note sake, would not permit thenceforth any Bibles in English to be Reprinted with any Annotations whatsoever, neither of the new Translation, nor of the former old Translations. Which by the way, may advertise the learned and forward attesting Brethren of the Ministry, both in Scotland, and in London, and some other Provinces of the English Nation, that it need not seem strange, if there be a paucity of precedents in the Scriptures, or modern Protestant writings, about penal executions on superlative persons, especially as matters have stood under Monarchy: When yet notwithstanding, there is sure and sufficient rule and example in the Word of God, either directly expressed, or by just consequence to be deduced from the latitude of Commandments, and Scripture Historical, which may satisfy Conscience, and also oblige and encourage unto the due execution of justice: so that the Question is as it is stated, Whether commissioned Rulers, supreme or subordinate, ought not formerly, and consequently, Whether they ought not still, even in these Gospel-days, according to occasion, see to legal execution in the matter in hand, or any other?   

Motives inducing unto the representing of the Question, arguing the importance and expediency of it.  
I. TExts of Scripture expressly.  
1. Requiring and commanding professors of the true Religion, that when they shall make use of their liberty or necessity to marry, to be sure that they do marry only in the Lord, see 1 Cor. 7. 39  
2. Prohibiting and forbidding people in Covenant with God, to make any marriages with daughters who are strangers to the Covenant of God, see Deut. 7. 3. 2 Cor. 6. 14.  
3. Complaining of, convincing, and reprehending such mixture in marriages, see Ezra 9 2. Nehe. 13. 23, 24, 25, 28, Mal. 2. 11.  
4. Threatening, and denouncing punishment to be executed in such case of unlawful marriages, whoever the offenders are, see Mal. 2. 12.  
5. Informing of the approved course of faithful and religious Rulers, in the separating and putting away such idolatrous wives, and such as were born of them, to be done according to the Law, see Ezra 10. 2, 3, etc.  
6. Declaring and showing Gods proceedings in judgement against the old world, by the deluge for sin in this kind, see Gen. 6. 2, 3, etc.  
II. Divine forceable Reasons made use of in the holy Scriptures, against such mixed profane marriages, taken from the  
1. Inequality of their being yoked together in conjugal society, see 2 Cor. 6. 14, 15, 16. compared with Deut. 22. 10.  
2. Extreme danger of the not attaining of an holy seed in mixed marriage, which yet ought to be seriously looked after, as that which God seeketh and mindeth, see Mal. 2. 15. But in all appearance, is likely to be frustrated hereby, see Ezra 9 2. Nehe. 13. 23, 24. Inasmuch as children are most apt to be swayed according to their mother's principles, see 2 Chron. 22. 3, 4.  
3. Dangerous ensnaring the husbands, in the sin of the Wives, foreseen and warned against, by the Lord himself, see Deut. 7. 4. and envinced by woeful event, see 1 King. 11. 1, 2 4. Nehem. 13. 26. whence also ensueth, an hindrance or disturbance of religious family duties of prayer, 1 Pet. 3. 7. and consequently a drawing down the wrath of God on them, Jerem. 10. 25.  
III. Evident testimonies of ancient and modern Theologues, in their approved Orthodox writings, occasionally treating hereabouts. viz.  
1. Old Tertullian, one of the most learned Latin Fathers, (in whose writings, Cyprian the Father, and Martyr delighted to exercise himself every day) Lib. 2. ad uxor. cap. 3. He asserteth, That believers marrying with Gentiles or Pagans, are guilty of whoredom, and that they ought not to be communicated withal. This Book of his is approved by Abr. Scultetus, who was an eminent professor at Heydelburg, in his Medul. Patr.  
2. Peter Martyr, a most pious, learned, and much renowned professor, heretofore at Oxford, and elsewhere, in the reign of King Edward the sixth, and very much endeared to most Orthodox Protestants of the Reformed Religion, in his Commentar. on 1 King. 3. 1. disputing De dispari conjugio, propoundeth sundry Arguments against mixed marriages, quoteth some of the Fathers, as being of his mind, even Jerome, Augustine, etc. and answereth sundry Objections; yea, and albeit he hath somewhat in the close of his discourse to allay extreme severity, yet it may appear, (the Question being rightly stated) that none of his alleys do infringe the Arguments.  
3. That famous and worthy Minister of Christ in the University of Cambridg, Master William Perkins, in his Warning against the Idolatry of the last times, asserteth, That the marriages of the Israelites, with Idolaters, mentioned Ezra 10. 3. were indeed void, and no marriages. He allegeth two Reasons thereof, the latter whereof is, In that they were not only idolaters, but also inticers to idolatry. God by express Commandment, did simply forbid the Jews to marry with them, unless they did repent and change their Religion. And in regard of this Commandment, the foresaid marriages were nullities, as incestuous marriages are no marriages, by reason of the absolute, prohibition of God. Thus Master Perkins in his Warning against the Idolatry of these last times, meaning the idolatry of Popery, as the scope of his Treatise importeth, vide Vol. 1. pag. 677, 678.  
4. The judgement of some sound and much honoured English Ministers of the Gospel, (most of which, are now asleep in the Lord, yet a few still alive) who conferring and humbling themselves frequently in private, at such times as overtures were with Spain, and shortly after with France, about King Charles his mixed marriage. The Questionist demanded the same he now represents to Disquisition, and the most and best approved for their learning and piety, inclined to the affirmative.  
5. The Solemn League and Covenant, 1643. engaging unto an extirpation of Popery, in the second Article: For the course insisted on, in the Qnestion, seemeth to have an effectual tendency, to the keeping of the said Covenant in that Article of it.  
6. The Commissioners of the General Assembly of the Kirk in Scotland, in the Necessary and Seasonable Testimony against Toleration, approved by the Estates of present Parliament; who amongst other Texts of Scripture, alleged by them, against Toleration have these words, Pag. 5. The children of Israel after their return from Babylon, made a Covenant, and entered into a Curse, and into an Oath, to walk in God's Law, and to observe, and do all the Commandments of the Lord their God, Nehem. 10. 28, 29, 30. Let this Text alleged, be compared with Ezra 10. 2, 3, 5. And the Reader is desired to take the Bible, and to turn to, and observe the Texts cited, which undoubtedly must needs affect greatly; and the rather, sith cited by such interested persons, and to such purpose.  
IV. The same Texts of Scripture, and Scriptural Reasons, which do make against the marriages of the people of God, with the daughters of a strange god, and all that are born of them, do seem also by necessary consequence, to conclude against the marriages of Protestants with Papists, and all that are born of them. viz. Because  
1. Popery is the Religion of the Roman Antichrist; who is the man of sin, the son of perdition; who opposeth and exalteth himself, above all that is called God, or that is worshipped: So that 〈◊〉 as God, sitteth in the Temple of God, showing himself that he is God, see 2 Thes. 2. 3, 4. And who is the king of the Locusts, as singularly described, Apocal. 9 3, 5, 7, 8, 9, 10, 11. Yea, who is the whore of Babylon, on whose forehead was a name written, Mystery, Babylon, The Great, The Mother of Harlots, And Abominations of the Earth, see Apocal. 17. 5.  
2. The Antichristian Religion was inspired and promoted by Satan, with all power, and signs, and lying wonders; and with all deceiveableness of unrighteousness, in them that perish, through divine effectual permission, see 2 Thes. 2. 9, 10, 11, 12. Even as the Heathenish idolatry is devilish, and is therefore in no wise to be communicated with, see Deut. 32. 17. 2 Chro. 11. 15. compared with 1 Cor. 10. 20, 21.  
3. There are the same, or the like sacred precepts, requiring to come out, and separate from the Antichristian Religion, and to have no communion therewith, lest uttermost peril do overtake, see Apocal. 18. 4. as are for the relinquishing of Pagan Idolatry, see 2 Cor. 6. 17. Isaiah 52. 11.  
4. The idolatries of the Papists, being compared with the idolatries of the Heathen; they are every jot as gross and vile, if not more, as are the Heathenish; yea, they are indeed so odious, as is not meet to be once named amongst Saints, further than just cause requireth. See by way of allusion, the Psalmists expression. Psal. 16. 4.  
V. Magistrates in new Testament times, aught to hold course against sinful evil, in any kind committed, as well as they did in old Testament times, see Rom. 13. 3, 4. To this end, let it be well weighed (and application be made accordingly) what is asserted by the Commissioners of the General Assembly, in the Testimony against Toleration, pag. 6, 7. in these words, For it cannot be shown, that any part of that power, which Magistrates had under the old Testament, is repealed under the new: Neither can any convincing Reason be brought, why it should be of narrower extent now, nor then. May it not seem hence, That the Estates, and Ministers, and Elders of Scotland are of one mind, That Popish wives ought to be separated, and their children ought to be removed from patrimonial inheriting in a Christian reform Nation?  
VI And who knoweth, but that as the Question agitated, and resolved in King Henry the eighth his case, touching the unlawfulness of his incestuous marriage with Queen Katherine, portending extreme prejudice to the Kingdom, in such spurious succession, as might be by the Lady Mary; as appeareth in the History above cited, Acts & Mon. Tom. 2. p. 326, 327, etc. (and as indeed most woefully ensued afterwards in the Marian days) yet tended through divine providence, unto a making way for true Reformed Religion, in some degree, by his marrying with Anne Bullen, mother to Queen Elizabeth. So it may please God, that the Question represented, touching the marriages of Protestants with Papists, and touching their children, if it shall be duly discussed, it may become remarkably occasional unto a safe and wel-grounded establishment of Peace, with Holiness, even throughout England, Ireland, and Scotland too. The premises being rightly observed, according to the Question, as it hath been stated and grounded, seeming to be for the affirmative.   

Epilogue.  
NOw then, forasmuch as the Question hath been fairly, plainly, submisly, and Christianly represented to the General Assembly, conveening to discuss and determine arising Questions that are of notable and high concernment: Their grave wisdoms are once again beseeched to consider of it, To speak their minds to take advice, and give counsel. They shall have joy by the Answer of their mouths, sound and impartially uttered; And a word spoken in its season how good is it! And let the Lord (whose the preparations of the heart, and answer of the tongue are, Prov. 16. 1.) be graciously present, and propitious in giving understanding in all things.  
Amen, Amen.    

A Postscript.  
To the most able and Religiously affectionate Commissioners of the General Assembly of the Kirk of Scotland, Tending to Pacification betwixt the two Nations, concerning the present State proceedings. Mercy unto you, and Peace, and Love, and Truth be multiplied from the King of Saints, and Prince of Salvation; who worketh all things after the counsel of his own Will, and doth all things well, expecting that Wisdom be justified of her children.  
REverend Sirs, behold now, the proposer of this Question hath taken upon him to interrogate your General Assembly a word in the cause of God, and his people, even as cause hath seemed to require; knowing well how much it behoveth, and becometh all those that make mention of the Lord, not to keep silence in the day of jacob's trouble; if a necessary word seasonably spoken, may become any way instrumental, unto the breaking forth of light in these days of darkness and gloominess; days of clouds, and thick darkness: And seeing God doth not altogether hide from seeing eyes, and hearing ears, and understanding hearts, what he is about to do: The wonderful and unwonted daily occurrences, do seemingly declare, That the Lord of hosts is doing his work, his strange work; and bringing to pass his act, his strange act of removing the Diadem, and taking off the Crown, overturning, overturning, overturning it, that it may be no more, in as much as the horrid and grievous sin of Tyranny hath found out the guilty, capital Delinquents; to allude to that which is prophetically denounced, see Ezek. 21. 25, 26, 27. God thus thundering and speaking as it were from Heaven; who can but tremblingly speak? If children should hold their peace, the stones would immediately cry out?  
Hence the said proposer hath taken upon him also, to propound a few words unto your learned and solid wisdoms, who are the choice and eminent Commissioners of your General Assembly, and to pray you of your gentleness, to hear with patience, some advertisement, for the stirring you up to contribute your best assistance in this perplexed, conjuncture of Affairs in our three Nations, in helping the Lord against his opposites.  
Right worthy Sirs, It manifestly appeareth by the return of the hearty thanks of the Estates of your Parliament, for your Testimony against Toleration; and likewise their concurrence with it; that ye have singular interest in the Estates of Parliament. May it please you therefore, to improve your interest, by suggesting and persuading them (that whereas this your Parliament was extraordinarily summoned, and the form and frame, or materials in great part, regulated by such of the Estates and Souldieries, who sought the real welfare of your Church and Nation, in the extreme exigencies thereof, without the command or direction of any legal Monarch, to give order thereabouts, and as indeed your case seemed absolutely to require) they would now deeply ponder, and bethink themselves of the best expedient for the settlement of Truth and Peace, as may tend to the lengthening of your tranquillity, in the liberty of true Religion, and also Ecclesiastical and Civil Government, for the suppressing of Popery, Prelacy,. Heresy, Schism, and Profaneness; which otherwise will infest your Nation, as well as others, whether neighbours, or more remote. If ye) as Mordecai sent Queen Esther word) do altogether hold your peace at this time, Deliverance and Enlargement may come some otherway, but ye may not expect the comfort thereof. And who knoweth, whether your favour in the eyes of the Estates, be not for such a time as this? Now howbeit, the generality of the Reformed Christian World, studious of Zions' peace, are not ignorant of your abundant and excellent sufficiencies, in the managing of the weighty concernments of your own Country: Yet your humble advertiser, inquisitive, and solicitous of your entire, faithful deportment, presumeth it will not be vexatious unto you, to be put in remembrance of such truth, as ye well know, and are established in: Which remembered, and made use of, may become serviceable in this time of need. Be pleased therefore, to take notice and observe these few hints.  
Government being a goodly and honourable Ordinance of God, instituted for the Weal of all Nations, and humane Societies, in the latitude of the fifth Commandment, and first of the second Table of the Decalogue; yet the constituting, and exercising of it for its kind, whether supreme or subordinate, seemeth in the Scripture language to be an humane Ordinance or Creature, even as right reason may dictate, and sway any society, to choose and comply withal, according as divine providence, and effectual ordering, and permission, may be discerned; when the state and condition of occurrences requireth a new moulding and fashioning, as sometimes it doth, see 1 Pet. 2. 13, 14. compared with 2 Sam. 5. 1, 2, 3. 1 Kings 12. 1, 15, 20, 24. Hushai his speech (who was a great Counsellor of State) seemeth to be a reasonable and just political Maxim; viz. Whom the Lord, and his people, and all the men of Israel choose (to be supreme) his will I be, and with him will I abide, see 2 Sam. 16. 18. And to say nothing what humane writings tell us, touching political Government in its kinds or species; as likewise, touching their rules given in the main of them practicable in any kind of lawful policy; whether it be Monarchical, Aristocratical, Democratical, or mixed of these. Nor yet to say nothing of Church Government, by Presbyteries and Synods, in any Commonwealth, as being directed unto, in the Word of God; and is therefore unchangeable (de jure) in the substantials of it, in all ages and times of the Church. That which is to be remembered and taken notice of, is touching Political Government of Commonwealths; which according to the divine story in Scripture, written for our learning, Rom. 15. 4. hath been variously changeable, in various ages and periods of times. viz. From Adam to Moses, it was in one kind, even by Patriarches; from Moses to Samuel, it was in other kinds, even by Moses, Joshua, Elders, Heads of Tribes, and Judges; from Samuel, until the Captivities of Israel and judah, it was again in other kinds, even by Kings, variously promoted unto the Government by God's design, viz. Either elected by the people, or by descent approved amongst the people, or by conquests; from the return of the Jewish captivity, until new Testament times, it was yet in other kinds, even by Princes, Governors, Captains, or Roman Deputies; and the same judicial, penal Laws, of divine institution and enacting, did equally and respectively serve in one kind of Government, as well as another; for the preservation of life, livelihood, and liberty, in a due way of administration. So that such passages of Scripture, well observed and remembered, it may seem, That our Lord Christ is no more a friend to Monarchical Government, then to Aristocratical, or Democratical, or mixed of any of these. Moreover, let it also be remembered, That after the return from the captivity, when preceding Monarchy had ceased (and yet jacob's Prophetical prediction failed not, Gen. 49. 10.) and the Government was changed through divine dispensation of times and seasons which the Father hath put in his own power; yet such after- Government, did flourish and prosper greatly: And although the external pomp and splendour of the Commonwealth was not in all things so illustrious, as formerly at some times; by how much a deficiency was of some special means and accommodations, as had been for the structure of Solomon's Temple, and magnificent Kingly Palaces, etc. Yet the latter condition, both of the Temple re-edified, and Commonwealth's posture, wanted not altogether their glory and encouragements; yea, and in that which was most considerable, even spiritual dignity, and welfare; it had the preference and preeminence, see Hag. 2. 7, 8, 9 True it is, when strange and sudden changes do happen in the state of Nations; it is no great marvel, if men's spirits be much moved, and greatly troubled. If the good and grave Prophet Samuel, did mourn for King Saul in such sort, as he did (and yet God himself did therefore reprove him, see 1 Sam. 16. 1.) yea, when he was rejected from being King, for his disobeying God, and governing the people unworthily: It is the less to be wondered at, if the Scots, after a succession of 107 Kings, a total eclipse ensuing, or like to ensue, should be exceedingly moved in their minds. But however it may be, may not the same reproof and complaint be applied to them, as was to Samuel for his mourning for Saul? when now a door of hope, as it were in the valley of Anchor, is opened for the taking away of the offender and troubler of Israel, for the better fruition of just freedom. Sirs, ye are not ignorant what pressures and oppressions have been on your Nation, from sundry tyrannical persons, from generation to generation, whatever garnishing is now adays of pretended, glorious, Kingly remembrances among you. But for brevity sake, as the concernments have been latest, and therefore more sensibly affecting, mention shall be only made of King james, and King Charles his son, principled by his Father, treading in his steps, and in some things, doing worse than all that were before him, as was said of King Ahab, see 1 Kings 16. 30, etc. It seemeth therefore, it is now high time for you to call to remembrance those former days, in which ye endured a great fight of afflictions. First through King james his tyrannical oppressions, who was the notorious Covenant breaker, as your frequent sighing and groaning complaints, both in publiks' and private, have spoken in the ears of the Lord, and of his people; and he who did rend in sunder the Kirk of Scotland, as in his nonage, in a sullen and peevish fume, he rend of his Hanks head; even as his Tutor G. Buckanan on that occasion, and throughly acquainted with his untoward disposition, sagaciously presaged. So wilt thou rend the Kirk of Scotland. The precious names of Master Andrew Melvin, Master David Chalderwood, Mr. John Sharp, and many, many other glorious Confessors; together with the infamous Articles enacted at the pretended Assembly at Perth, 1618. do give full and pregnant evidence hereunto: Besides, the havoc made of the Ministry of many, many hundred Worthies of the Lord in England. Secondly, through King Charles his oppressing and vexing tyranny, who fiercely assayed at the time of his Coronation in Edinburg, 1633. the introducing of spiritually poisonous means, for prevailing of Hierarchy, and superstitious Conformity, not so fully taking place there, as in England; howbeit, he was at that time repulsed therein; the Parliament at that time suffering aborsion. But his expectation being disappointed, and many Common-prayer Books, and other English superstitious utensils drowned, and himself in greater danger of drowning also; he returned into England full of rage and fury, posting with great haste, even in four hours' space from Berwick to Newcastle, which is fifty long miles; where assoon as he came, his breathing himself was, in breathing out in a cursing way, threatening, and persecution, to the true religious Ministry; not only not conforming to Hierarchy, but conforming also, if any whit zealous Preachers, both in England and Scotland; as some of Newcastle being present, did with grief of heart, report unto their friends. Ever after which time, he either by open hostility, or by subtle undermining imposture pursued that his malicious design (as many woeful instances might be mentioned, if need required) until when, there was no remedy, the sword of justice drawn out in England for his blood-gueltiness, gave a stop to the swift and violent torrent of blood, issuing from many many thousands of English, Irish, and Scots, which had cried in the ears of the Lord of hosts for vengeance. And O that your remembering hereof, may be more and more effectual unto you, for your hearing the rod, and who hath appointed it for giving instruction; if probably, ye may escape the danger of a giantly generation; and if after such threatening storms, ye may safely arrive in the Harbour of wel-grounded Peace. To this end, observing the Lords proceedings, alluded unto Ezek 21. 25, 26. above mentioned, compared with Mal. 2. 12. Ye may do well to serve God's providence in the use of means, in becoming followers of our English Parliament, and in walking so, as ye have them for an ensample, who have also had the united Netherlands, in casting of the Spanish tyrannical yoke, for their example in obtaining freedom: A course approved and justified throughout all the Reformed Churches in Europe, contributed unto from the first, all along by the English, to this day in a special manner. And as touching the sound minds of the Orthodox Theologues, expressing their sense of Scripture, according to Scripture: It is presumed, that ye do certainly like well what venerable Master Knox, and others heretofore, and of late of your own Country, have suggested and published, touching the lawful warrantableness of present necessary undertake; besides, what foreign Professors of Diulnity have written, and commended to the Christian world. Let the judgement of judicious and faithful D. Paraeus, in stead of many, suffice for instance, who was a man of God, highly reverenced and accepted in the Reformed Churches of Christ, and was evidenced, as otherwise by his learned and pious Commentaries; so by his Letters, and advice, inserted in the Acts of the Synod of Dort, 1618. touching the five controverted Articles, debated and determined there; however, his most approved and learned Exposition on the Epist. to Rom. suffered Martyrdom in England, being burnt at London, and elsewhere, by the tyrannical persecution of King james, for its opposing tyranny. This worthy man in his way of resolving doubts on Rom. 13. touching civil Authority, in a second Proposition there, hath five Reasons; the last whereof in special, from sacred examples and others, speaks fully in vindication of our matter in hand, whether the Reader is referred to see further.  
Object. Buy whereas it is vehemently objected by your Nations Commissioners, in their Papers, and otherwise represented to our Parliament; and likewise it is suggested by your Correspondents of London Province, in a little Pamphlet styled, A Vindication of the Ministers of the Gospel, in, and about London, subscribed with divers names, as if they had promoted the bringing of the King to justice, (do they not blush in so speaking?) The purport whereof is, As if an unlawful and unjust course was used for the doing of justice, and judgement on the King (notwithstanding all the blood guiltiness, which by you and them, was charged on him, and most substantially by witnesses evidenced, for the more complete satisfaction of his Judges; which proof also, had been publicly managed, had he pleased to answer to the Charge.) And as if thereby likewise there were a notorious breach of the Solemn League and Covenant. Will ye be pleased to weigh and consider, what is offered to your view in the short ensuing Answer, tending to satisfaction and resolution.  
Answ. 1. Be it known unto the Objecters, whether Scots, or English, that at least some of the prime promoters, endevorers, and contributers unto the doing of justice and judgement on the capital Delinquent, and Delinquents; are persons truly fearing God, exercising themselves, to have always consciences void of offence, towards God and men; partaking in their measure, of all the properties and marks of true Church members, asserted in Psal. 15. And who have not forgotten God, nor dealt falsely in his Covenant; so that whatever cometh on them, they will not, they may not suffer their integrity to be taken from them.  
2. Let all men know whoever they are, That Ministers of the Gospel, and people professing the Gospel, fearing God, have not been wont to esteem it, nor yet do think it any disparagement at all, to be zealous with a perfect zeal, against the crying sin of bloodguiltiness. Doth not the Moral Law expressly prohibit murder? And doth not the judicial Law expressly direct unto the satisfactory expiation thereof, by putting to death the blood-guilty? And is not God's controversy with a Land, defiled with blood, 〈◊〉 judgement be executed? Blood-guilty King Saul left unto himself, and doing execution on himself, 1 Sam. 31. 4. Had he been alive when inquisition was made for blood, by occasion of a three year's famine; he ought to have been put to death, as well as those of his bloody house were, because of his sinister zeal in slaying his servile subjects the Gibconites, see 2 Sam. 21. 1, 2, 6. David for his bloodguiltiness, in the exposing Uriah to the sword of the Ammonites, deserved death; his own mouth conscientiously passing sentence: however, the One absolute Lawgiver, who might do what he pleased, according to the full Sovereignty of his own Will, exchanged his death for his childes at that time, see 2 Sam. 12. 5, 12, 13. All this the Objectors do know well enough, howbeit, they are someway transported to elude herein. Non tutum est ludere sacris. Cavete.  
3. It is taken for granted, That the contrivers, urgers, and takers of the Solemn League and Covenant, did mean, endeavour, and act, according to the sacred conditions of an Oath, prescribed in Jerem. 4 2. Thou shalt swear, The Lord liveth in Truth, in judgement, and in Righteousness. If otherwise, it is a taking of God's Name in vain. An Oath may not be [vinculum iniquitatis] an obligation to sin. This plea the defendants have against the plaintiffs.  
4. In the preamble unto the taking of it, it is expressed, That the end of the Covenant (as a last refuge) was the preservation of the takers of it, and their Religion from utter ruin and destruction. So that the six particular Articles of it, were intended and pretended to have a tendency to such an end, and not otherwise. Now such hath been the end, and hereunto have served the means of the defendants in this case. Let the adversaries judge, if otherwise apparent.  
5. In the Parliaments Order of Septemb. 25. 1643. about the taking of it. It is required, That the Ministers who were appointed to tender it, should read it, and then explain it, and then persuade to the taking of it. This Order seemeth to imply, not only a necessity of the explaining of it, but also a requisitness in so taking of it, as explained in its just sense, and latitude, and end, and not otherwise And this also is the plea of the Covenanters, honestly and uprightly disposed; as all must needs acknowledge.  
6. Whereas the title prefixed unto the Covenant, is, A Solemn League and Covenant, for Reformation and defence of Religion, the honour and happiness of the King, and the Peace, and Safety of the three Kingdoms of England, Scotland, and Ireland. The explanation must needs be, That such Reformation and defence, aught to be prosecuted, in lawful and just ways, and means, for the accomplishment thereof, and not otherwise. And in this sense, no doubt the faithful Covenanters have taken it.  
7. It must needs be understood rationally, That the course for the due accomplishing of what is in the title, or more full expression of the six Articles of it, aught to have their mutual consistency, without any prejudice to any of the particulars; whether they be absolute, or conditional only; whether they be primary, or subservient only. Our Lord Christ's vindicating of his Disciples, touching the keeping of the Sabbath, against the calumnies and exceptions of the Pharisees, see Matth. 12. 1, 2, 9 may vindicate the objected against, in the case in hand.  
8. Touching the endeavour Covenanted in the first and second Articles, it is charitably hoped, That all the takers of it, have complied therein, more or less, according to their calling, capacity, and opportunity thereunto. Every one standeth or falleth to his own master; howbeit, it is most probably conjectured, That such Parliamenteers, and their adherents, who voted against the Concessions of the King, in the treaty at Newport, in reference to Religion and Covenant, as no just ground and foundation for a good Peace; argued thereby much faithfulness to the Covenant. Ye yourselves acknowledge, Testim. against Tol. pag. 12, That those Concessions, if acquiesced in, were dangerous, and destructive, both to Religion and Covenant.  
9 The third Article of the Covenant, in the first branch of it, touching, Endeavour mutually to preserve the Rights and Privileges of the Parliaments, and Liberties of the Kingdoms, must be understood of known and just Rights, and Privileges, and Liberties; otherwise, there must needs be a transgression of the Rules prescribed above mentioned, see jere. 4. 2. Answ. 3.  
10. Touching the second branch of the third Article, viz. To defend and preserve the King's person, and authority, in the preservation, and defence of the true Religion, and Liberties of the Kingdoms; it is to be taken notice of, That this branch is propounded and taken conditionally, and with limitation, viz. With respects unto the ends specified. Supreme or subordinate Authority is (custos utriusque tabutae) the Keeper of both Tables. Now as the Governors do act answerably to the just nature of their Offices, they ought to be honourably assisted and defended; but if they shall act contrarily, even tyrannically, than it may, and aught, be said, and done, unto them (as just means, and opportunity do serve thereunto) as jehu said to joram, see 2 Kings 9 22. 24. What peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts are so many? And Jehu drew a bow, with his full strength, and smote Jchoram between his arms and the arrow went out at his heart, and he sunk down in his chair.  
11. Whether the fourth Article of the Covenant, hath not been endeavoured by our Covenanting Parliament, and their adherents, for discovering Incendiaries, Malignants, and evil Instruments, whoever they have been, for the hindering Reformation of Religion, etc. contrary to the League and Covenant, and for the bringing them to public trial, and to receive condign punishment, as the degree of the offence deserveth. Let the lookers on, yea, and your own consciences judge.  
12. Whether the fifth and sixth Articles of the Covenant, are not likest to be fulfilled, if ye shall do and approve, as our Parliament hath done, and doth: Let the Reader understand.  
13. Lastly, Let the Apostolical retorsion be reverently observed, and made use of, viz. see Rom. 2. 13. Thou that makest thy boast of the Law, through breaking of the Law, dishonourest thou God? And likewise, the expostulation and conviction, used by Samuel against King Saul; who boasted of his performing Gods Commandment, in bringing the Delinquent Amalekites to condign punishment, when yet he had spared King Agag alive; so as he himself was necessitated to put him to death. O that that the mouths of unworthy complainants against miscensured Covenant breakers, who yet have not deit falsely in the Covenant, however calumniated, might hereby be stopped; and whereas in truth, such bitter complainants themselves, taking the Covenant in their mouths, are deep in the breach of it, etc.  
The premises duly weighed and considered, your faithful Remembrancer (observing your worthy and effectual Admonition, in your Seasonable Testimony against Toleration, to the secluded Members of Parliament, pag. 12 13. And he taking noticae, how gracious ye are, not only in the eyes of your Estates, and Ministers; but also in the eyes of very many in our Land) taketh encouragement and confidence, to stir you up, to exhort all those, in whose hearts ye are ingratiated, both in Scotland and England, to repent of miscarriage in any kind, and degree, hitherto, and to set and prepare their hearts, fully to seek God, if yet every thing that doth offend, may be taken away; and that so the grand work of Reformation, both in Doctrine and Discipline, may be no longer obstructed, but that a great door and effectual may be opened, there being so many adversaries.  
This is moved the rather, because friends do at least a little suspect; but enemies do strongly charge, the sometimes subscribing and conforming Hierarchical Ministers, in both Nations, in too great a generality of them, that whatsoever pretence may seem to be of their being Covenanters; as if they hankered still after Egypt's garlic and flesh pots, under the deceiving and deluding notion of moderate Episcopacy: Sith there is such a tumultuous stir, because the King's destructive Concessions were not accepted, nor he spared; whose expressions sounded to the last breath, Episcopacy, Episcopacy.  
But to draw to a conclusion, Give your zealous Remembrancor leave, to represent in a word unto your affectionate, compassionate bowels of love to the brotherhood. What if your selves and brethren in Scotland, and by your advice, the Ministers of London Province (together with others in some Counties of this Nation, ambitious to tread in your and their steps) shall set all your hearts and hands, more and more, to understand and pursue, an holy and just way of brotherly peace, to be walked in, with those godly brethren that are otherwise minded, than yourselves, in some lesser points of the Discipline, till God shall further reveal to them, whilst you that are perfect, do mind the same thing, and do endeavour to walk by the same rule of Church-government, held forth in Scotland, and other Reformed Churches, and in our own Church now also? Behold how good, and how pleasant it is, for Brethren to dwell together in unity, see Psal. 133. 1.  
Beloved Brethren, ye cannot be ignorant, That the Canaanite, and the Perizzite, even the Antichristian Papists, Prelatical Royalists, Malignant Hyppocrites, Blasphemous Heretics, Pernicious Sectaries, and Profane Atheists, are in these Lands, observing and making advantage of the strife betwixt holy Brethren; to harden themselves in sinful folly against God's ways, and to consult and take crafty counsel against his people, his hidden ones in the Land, and to cut them off from being a people, that their name may be no more in remembrance. O that in this case, the children of faithful Abraham, would say as he did to his nephew Lot! We are Brethren; Let there be no strife between us nor between our Pastors. Our Lord Jesus Christ, the head of his Church, and their pattern; when he was in the days of his flesh, did suffer long and much those his Disciples that followed him in the regeneration; albeit, he did not indulge them in their infirmities, but reproved them sharply on occasion, for their dulness in understanding, and for their perverseness, folly, and slowness of heart in believing; yet notwithstanding, he did not therefore reject them, but exercised wonderful patience towards them, instructing them with meekness, and all long-suffering, and doctrine: Yea, and he tells them, he gave them example, that they should do as he did.  
My good Brethren of England and Scotland, do not count it grievous to be called on to remember your guides, who have spoken to you the Word of God, even those good old Non-Conformists to Hierarchy and Superstition, who ruled with God, and were faithful with the Saints, when Prelacy and the generality of the reputed Clergy compassed God with deceit, if ye may follow their faith; and being compassed about with so great a cloud of witnesses, ye may follow peace with holiness; without which, no man shall see the Lord. I shall produce for instance, two witnesses only, whom for their honour's sake, I do make mention of, viz. Mr. Arthur Hildersham of England, and Mr. Alexander Henderson of Scotland, both of them of blessed memory. The one, namely Mr. Alexander Henderson of your own Nation, whose praise in the Gospel, hath been so great in the Churches abroad, and whose love so abounded at home, in all knowledge, and in all judgement, in the worst of times with you; and in special, his most prudent and unwearied acting in the Assembly of Divines at Westminster, in England, in a time of need, till preproperous death put a period to his days: I refer the reflecting of thoughts on him, to yourselves, who abundantly knew the proof of him, with what natural love he served you in the Gospel. He was a burning and a shining light to walk by. Be ye followers of him, as he followed Christ, in walking in love. The other, namely Mr. Arthur Hildersham, of our English Nation; of him I choose to speak in Mr. John Cotton of Boston his expression, in giving testimony, of him; for his singular worth, see Epist. prefixed to Lect. on John 4. He was like one of the chief of David's Worthies; not amongst the thirty, but amongst the first three. This blessed man of God, as otherwise, and otherwhere, so in special in his Lect. 98. on John 4. August 27. 1611. handleth at large, and very effectually, (not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power) the useful lesson for God's people, viz. Not to reject or despise any child of God, because of weaknesses, whether the infirmities be error of judgement, frowardness, pride, unthankfulness, slips in conversation, etc. Where he directeth likewise, unto the duties that are owing to them; and that there ought not to be a judging for difference in judgement in Church Controversies, nor an estranging in affection, nor a neglecting means of reclaiming, etc. and there prescribing also requisite remedies in this case, Vid. ibid. O therefore, that such stirring, useful inferences, from heavenly doctrine (by an Interpreter, one of a thousand) might cause our hearts to burn within us, and sway us to vow unto the mighty God of Jacob, not to enter into the Tabernacle of our house, nor go up unto our beds, nor give sleep unto our eyes, nor slumber to our eyelids, until such time as some blessed expedient may be found, and observed, for establishing truth and peace amongst Brethren.  
Now the Lord of peace himself, give England and Scotland peace always, by all means. Grace be with you all,  
Amen.  Matth. 5. 9 Blessed are the peacemakers, for they shall be called the children of God.   

AN APPENDIX Humbly offered and submitted to the most faithful, prudent, and godly-zealous Patriots of the Honourable House of COMMONS, And of the English Nation, Tending to vindicate Some late actings and proceedings of the High Court of PARLIAMENT, and their puissant Army, for the promoting of blessed justice and lawful Liberty.  
As also the alteration of set days of Humiliation, and appointing of occasional.  
In certain short exemplary Observations, and present parallel applicatory Inferences grounded on some select Texts of Scripture.  
1 Sam. 14. 36, 38, 39, 40, 43, 44, 45, 46, 47, 48.  
1 Sam. 15. 2, 3, 7, 8, 9, 13, 14, 15, 20, 21, 24, 32, 33.  
2 Sam. 12. 1, 2, 3, 4, 5, 7, 8, 9, 13, 14.  
Zech. 7. 3, 5. and 8. 19  Rom. 25. 4. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures, might have hope. Psal. 119. 133. Order my steps in thy word, and let not any iniquity have dominion over me.  


1 Sam. 14. 36, 38, 39, 40, 43, 44, 45, 46, 47, 48.  
Observation, I. 1. Parallel inference. KIng Saul had a due Sovereign Power, and Supreme Authority over the Israelites, yea, over the chief of them that were of the Army or Soldiery, and accordingly did exercise the same, even as cause and occasion required, see Vers. 36, 38. THe Parliament of England hath a due Sovereign Power, and Supreme Authority over the Nation, yea, over the chief Officers of their army, and accordingly doth exercise the same, in giving the Army their Commission, and Direction, etc. This is taken for granted, as being many ways sufficiently cleared, see Master Prynnes Sovereign Power of Parliaments. II. The people of Israel, yea, the chief of the Soldiery acknowledged King Saul's due soveveraignty over them, and loyally submitted thereunto, as indeed it became them so to do, see Vers. 36, 40. They said (once and again) unto Saul, Do whatsoever seemeth good unto thee. 2. The People of the English Nation, yea, even the chief of the Army, and Counsel of War, do acknowledge the due Sovereignty of the Parliament; and also do submit thereunto, as doth become them, and as indeed they ought to do. Thus much may appear to any ingenuous lookers on, both by the Army's Declarations, and also by their answerable conformity, in the variety of incident occasions. III. It is to be understood, that the dueness of Saul's Sovereign power, and the dueness of the submission of the people and 3. The due Sovereign power of the Parliament, and the due submission of the people, or chief of the Army, have their Consistency in the Rules and Directions contained chief of the Army was only In the Lord and according to the Oath of God, and his direction, In giving to Caesar, the things that are Caesar's; and to God, the things that are Gods, see V. 45. Eccles. 8. 2. Matth. 22. 21. in the sacred Scriptures, under this limitation, According to the Oath of God, and In the Lord. Note. Lex inferioris non praejudicat, nec derogat legi superioris: that is, The Law of the inferior is not prejudicial to, neither diminisheth any thing from the Law of the Superior. Note. Reforming, and Reformed Christians do not, they dare not pretend or claim otherwise. Sith they have learned to search the Scriptures, and to prove all things, and to observe and hold fast only that which is good, see John 5. 39 1 Thes. 5. 21. Saul's guard did justly refuse to obey his unlawful command, see 1 Sam. 22. 17. IV. King Saul transgressed very heinously and odiously, in his devoting and sentencing his son Jonathan, most unwarrantably and unjustly to capital punishment, even to be put to death. Sith such sentence tended not only to the extreme damage, and prejudice of his son Jonathan, and subjects, but also the main violation of God's Law, see Vers. 39 43, 44, 45. 4. The majority of the Sovereign Parliament in those their Votes, asserting the King's last Concessions, to be a ground and foundation of a good safe peace; swerved both highly and heinously. Sith such his Concessions, if rested in, were evidently dangerous and destructive, as being contrary to the Scripture, and to the Solemn Covenant; yea, and thus deemed, not only by the Scots, as hath been formerly declared, but also by a great part of prudent, and pious Members of the Parliament, and the generality of the truly Religious in the whole Nation. V. The people or chief 5. Some of the people of chief of Saul's Army, having means and opportunity thereunto (other meet means being at that time and on that occasion wanting) did worthily hinder, and restrain Saul on very just grounds (though not altogether regularly) from such procedure against Jonathan, in his resolved way of acting unwarrantably, what ever might have been alleged by him against the people speciously, or pretended in case of Sovereign Prerogative or Privilege, see Verse 45. This course held by Azariah the Priest, and eighty Priests, (being valiant men) in their forceable withstanding of King Uzziah, in a case of emergent exigency, was approved, see 2 Chron. 26. 16, 17, 18. of the Parliament Army, having probable power and opportunity thereunto (other punctual regular means, being then wanting on that occasion) did prudently and worthily hinder and restrain some Parliament Members from entering into the House in that juncture, when destructive overtures in agitation, were in extreme danger of too great concurrence thereunto by the plurality of Votes, had not such seasonable anticipation given a stop. Doth not extreme necessity disregard and pass by lesser Privileges, and subservient Rules, which otherwise might deservedly claim a sacred inviolableness? Let the instance in the Text, Ver. 45. be well weighed, besides what is cleared by, Christ himself, Matth. 12. 3, 4, 5, etc. Like as the Soldiers did well to cut off the Ropes of the Boat, and let her fall off, when the Ship men (who were the supreme Governors of the Ship) were about to flee out of the Ship, to the utter endangering of the lives of all the Passengers, as the Apostle Paul did confidently advertise, see Acts ●7. 30, 31, 32. So it may seem the chief of the Parliament Soldiers did well to hinder, and restrain at present from entering into the House, some of the Members (who had they been in the House were of equal Authority Note. Events do usually make very clear and sure discoveries and manifestations of the prudential and faithful manage of important expedient undertake; which in their present enterprisings, have seemed very dark to some. As it may easily be  discerned, by diligent observers of Heroical Actions, and of the generally received principle, Salus populi suprema Lex. in Voting with the rest) whereas, if they had not been so restrained, or secluded, it was with most likely probability apprehended, that the majority might have swayed by Votes, to the extreme prejudice, both of the Civil State, and Church Affairs. VI K. Saul having been justly hindered, and restrained in his unworthy and pernicious design against Jonathan, even by the chief of the Soldiers; He doth notwithstanding, afterwards apply himself to act as became him according to his office, in the behalf of the Kingdom, and against the enemies of the peace of it, see vers. 47, 48. And such his approved course, tended very much to the vexing of the common enemies, and the delivery of Israel out of the hands of spoilers, see vers. 47, 48. 6. May it not be inferred hence, That such Members of the Parliament, as were restrained in that nick of time, from the opportunity of acting unworthily then only; ought notwithstanding to have applied themselves to have returned seasonably, and gone on as formerly in the discharge of Parliamentary Authoritative power, and weighty employment committed unto them by the Countries, and Corporations, for which they were the Representatives? Verily had they so approved themselves (or shall any yet do so in a due way) it might much have conduced to the public good; to the peace of their own consciences, and obtaining the Spirit of Glory to rest upon them.   

1 Sam. 15. 2, 3, 7, 8, 9, 13, 14, 15, 20, 21, 24, 32, 33.  
Observation. I. 1. Parallel inference. Soul in his reign over Israel (the Israelites having earnestly desired a Kingly Government, see 1 Sam. 8. 19 And having approved Saul's designment unto it, see 1 Sam. 10 ●4.) He in process of time had a special Commission, and employment put upon him, even to execute justice on certain enemies, whose Ancestors had raised an unjust and unnatural war against the Israelites about four hundred years before, see Vers. 2, 3. compared with Exod. 17. 8. THe English Parliament (long, long desired, and longed for; and now by the good hand of God providentially overruling, and it happily continuing to sit unto this day) did in due time effectually and seasonably engage itself unto a faithful endeavour (as the cause of God, and his people required) to restore the Nation to their Just Liberties, and to reform Religion, which had been withheld and depraved by Tyranny and Antichristian Hierarchy (as is to be seen in the English Histories of Civil and Ecclesiastical Occurrences,) yea, and bring notorious Delinquents to Justice, as the Parliament Remonstrances do testify. And blessed be the God of England, who with such unspeakable, merciful goodness, hath visited the languishing Nation. II. Saul and the people, did in good part very vigorously pursue their Commission, in engaging and fight those Amalekitish enemies, who had been such grand Delinquents against the Israelites: 2. The majority of the English Parliament, for some time after their first convening, did act strenuously unto the reforming of sundry grieoppressions, both in Commonwealth, and Church Affairs, engaging themselves many ways thereunto; yet nevertheless, afterwards But yet notwithstanding they failed greatly in their not executing impartially, according to the commission and trust assigned unto them; in that they spared King Agag, and the best things, see Vers. 7, 8, 9 they failed greatly in unvoting their votings against future addresses, when clear and evident discoveries were of unsufferable, desperate tyranny; yea, and at last in voting unworthy Concessions to be a just Foundation of safe Peace, which were indeed most dangerous and destructive, tending to spare the capital Delinquents, and such seeming best things, of a flourishing, vain condition, as in greatest likelihood would in short time, have involved into the former deep gulf of misery and ruin, and worse than before. III. Saul notwithstanding such his rebellious miscarriage against God, yet he professeth, and protesteth the contrary; either justifying, or denying, or disguising, or exousing, or extenuating his sinister prevarication; howbeit, he was again and again, effectually convinced thereof by the Prophet Samuel, see Vers. 13, 14, 15, 20, 21, 24. 3. It is very much to be lamented and deplored, that many of the Parliament Members after their voting for the Concessions as a Foundation of good Peace; and after the remarkable Occurrences which have ensued thereupon, even hitherto: they do yet notwithstanding justify, disguise, excuse, or extenuate such their voting, whatever conviction is, or hath been since that time; yea, and do hitherto seem to be well pleased in their pretended whole seclusion, which was only pro tempore. IV. When Saul the supreme Magistrate, had bewrayed a very great degree of unfaithfulness in his sparing King Agag from death; yet the uprightness, justice, and 4. When the Majority of the Parliament failed in great degree, as hath been hinted already; then the faithfulness, justice, and zeal of the lesser number, remaining, and sitting in Parliament (who yet were a full number of constituting zeal of Samuel the Prophet, and judge, (though of inferior Authority than Saul) is singularly approved in his bringing King Agag to justice, see Vers. 32, 33. Members of an undeniable Parliamentary power) is highly praiseworthy in their appointing an high Court of Justice, for the due bringing of capital Delinquents to just Trial and Sentence, for the executing of condign punishment upon them. V. Notwithstanding that Agag was a King yet his Kingship did not privilege him to be above Law, neither did his prerogative exempt him from legal proceeding against him, see Vers. 32, 33. Joshua, Gideon, and Jehu, were approved in their due executing of Delinquent Kings, see Rogers 53. Serm. on Judges. 5. It is a weak and unwarrantable plea for Kings (if their Might do not overcome Right) that their Kingship taketh them off from being subject to Law. Note. There is one only, absolute, and independent Lawgiver, who is the King of Kings and Lord of Lords, see Isai. 33. 22. Jam. 4. 12. 1 Tim. 6. 15. Note. All grant that subjects may have the benefit of the Law against the King in case of Goods, and Lands, by virtue of the legality of the eighth Commandment of the Decalogue. And trials in such case have been very usual in England. Why not much more therefore in the case of notorious bloodguiltiness, by virtue of the sixth Commandment of the Decalogue? VI Samuel did justice on King Agag being judge of Israel, to execute the sentence of God pronounced 6. The High Court of Justice erected by the Parliament, have justly sentenced the great and heinous Delinquents unto just punishment, against Amalek, which was neglected by Saul: That it might be also a terror to other Kings, that they persecute not the people of God, see Doctor Willet on 1 Sam. 15. 33. however such proceeding hath not been ordinarily (means having been wanting) used. That this course also may be a terror to the greatest personages, that they may not oppress, nor raise unjust and unatural war in the Nation.   

2 Sam. 12. 1, 2, 3, 4, 5, 7, 8, 9, 13, 14.  
Observation. I. 1. Parallel Inference. DAvid the King of Israel having highly and heinously transgressed in the matter of Uriah, the Hittite, see 1 Kings 15. 5. compared with 2 Sam. 11. 2. He was therefore, according to God's direction, to be convinced and reproved of such his capital sin by Nathan the Prophet, see Vers. 1. 2, 7, 8, 9 KIngs in all ages and times (as well as others) falling by occasion into scandalous and capital offences; a faithful and impartial course of conviction and reproof, aught to be held with them by meet persons, as just opportunity may serve thereunto. The Law is given to Kings as well as to others; and therefore they ought to know it, and be convinced by it, that their hearts may not be lifted up, see Deut. 17. 18, 19, 20. Host 5. 1. II. For the better and more effectual convincing David, the King, of his odious sin of oppression, adultery, and murder, God directed Nathan to take up a parable in his mouth. Sith in such way of expression, there was a special 2. It is God's will that such persons, whom it may more specially concern, do hold the most effectual course, for the detecting and convincing gross offenders of the vile and odious sins, they are tainted with; whether oppression, tyranny, adultery, murder, etc. And in case of effectual course held, (and efficacious virtue, see Ver. 1, 2, 3, 4. see also Jothams' Parable in such case, Judg. 9 7. Yea and our Saviour's most authoritative course therein, Mat. 21. 45. not prevailing; whether by similitudes or otherwise) the Delinquents shall remain untractable, and obstinate, they may certainly be left without excuse, see Hosea 12. 10. III. King David who had more understanding than all his Teachers, see Psal. 119. 99 And who was also a man singularly zealous, see Psal. 119. 139. He having now heard and observed a clear eviction in the case represented in the parable of the implied Delinquent; he even as right reason guided, gave this just sentence, That he was worthy to die, see Vers. 5. 3. Heinous capital Transgressor's, whoever they are, whether high or low; aught without any respect of persons, to be adjudged by the Magistrate (sitting on the seat of Justice, and bearing the Sword) to such corporal punishment, as the nature of the offence calleth for in its desert, whether death, or any other, see Rom. 13. 4. Note. There aught to be an unresistable force in Right Reason, to sway Judges to act according to it, see Acts 4. 20. IV. The general and indefinite expression in the parable uttered by Nathan, Vers. 1, 2, 3, 4. Moving David on just ground, unto such his sentence, Vers. 5. is particularly applied by Nathan to David himself, vers. 7. So as David saw it did belong unto himself, although a King as well as to any other faulty in such kind, see vers. 13. 4. The Law and Mind of God, touching the capital punishment of the polluting, and crying sin of wilful murder, whosoever is the committer of it, yea, though he be a blood-guilty King, may not be by the Magistrate looked upon as one to be dispensed withal, see Gen. 9 6. Numb. 35. 30, 33. Matth. 26. 52. V. Gods sparing David 5. The unsearchable ways of the from death, and yet appointing the child to death, see vers. 13, 14. as it argued Gods absolute sovereignty, and indepency in doing what he will, yea, touching his Laws; so it showeth his just severity against murder, see Ibid. 13, 14. one only absolute Lawgiver, even the infinite, most wise, holy, and just God, aught to be admired and adored, see Rom. 11. 33, 34. But the people of God ought to walk, and act, according to his revealed Will in his Word, see Deuter. 29. 29.   

Zechar. 7. 1, 2, 3, 4, 5. & 8. 19  
Observation I. Parallel Inference. 1. IT was well understood by the people of God, the Jews (unto whom one lie in the Old Testament times were committed the Oracles and Ordinances of God, as their singular advantage, and preferment, see Psal. 147. 19, 20. Rom. 3. 1, 2.) yea, even by those Jews, who lived in the time of the Babylonish captivity, and newly after the return thence, that the divine Ordinance of Religious and Solemn Humiliation in Fasting and Prayer, on just cause and occasion thereunto, was very requisite; and IT hath been well understood by the Reformed Churches in Europe, and particularly by the people of God in England, who heretofore lived under the spiritual Babylonish captivity; that the sacred Ordinance of Religious Humiliation on just cause and occasion, is very requisite in New Testament times, as well as it was of old, even according to the New Testament doctrine of Christ, and his Apostles; and accordingly they do exercise themselves therein. This may evidently appear to any that observeth the doctrine and practice of the Reformed Churches, and particularly, and in a special, and effectual manner in the English Nation, even unto this day; as the accordingly did exercise themselves therein, see Vers. 3. 5. Dan. 9 3. Ezr. 8. 21. Nehe. 1. 4. Acts of Parliament, for Fasting, and Prayer, in April 19 and May 17. do bear witness, 1649. II. The Jews of those times also knew well what were the kinds and ways of such religious Humiliation, in Fasting and Prayer, and answerably as the emergency of the cause, and opportunity served thereunto, they exercised themselves. 2. The people of God in England, do likewise by the patterns in Scripture, know well the approved kinds and ways of religious Humiliation in Fasting and Prayer, and answerably as any just occasion and opportunity requireth, and serveth, they are wont to set themselves thereunto, viz. 1. Publicly, as public Authorised Persons ordered, Ezra 8. 21. 1. Publicly, as Parliament and Rulers do appoint and require. 2. Privately, as the Governors of Families saw it meet, Esth. 4. 16. 2. Privately, as Families approve themselves in England, above other Nations. 3. Secretly and alone, as any singular person saw fit, Dan. 9 3. Nehe. 1. 4. 3. Secretly, as conscientious persons having ability and opportunity, approve themselves to him that seeth in secret. III. The Jews had likewise the prudence to discern what were special causes and occasions, that gave calling to such religious Humiliation. viz. Greater and more notorious sins, and evils to be deprecated, and more choice, and affecting blessings to be obtained, see Vers. 3. and the other Texes already quoted in Daniel, Ezra, and Esther. 3. The Reformed Churches in their doctrine and practice of Fasting, are wont also to insist prudentially on the occasions and causes noted in Scripture, to be observed in these New Testament-times, as way is thereunto; and particularly it is thus in England. Many yet alive may remember, how since the time of Reformation in Queen Elizabeth's days, Religious Humiliations have been observed on occasion of War, Famine, and Pestilence, invading more or less. Since Note. The current stream of Orthodox Interpreters, comparing Vers. 3. 5. chap 8. 19 with Jere. 5. 2. and 41. do conceive, that the special occasions of these four Fasts were. 1. The siege laid before Jerusalem, in the tenth month. 2. The taking of Jerusalem in the fourth month. 3. The burning of the Temple in the fifth month. 4. The murder of Gedaliah in the seventh month. Now touching these conceits of the godly learned, The Observator acknowledgeth that those occurrences were very sad, and might well cause deep Humiliation to the Jews; yet observeth, that there is not the least hint in any Texts of Zechariah or Jeremiah, or elsewhere in Bible, to fasten such assertion of the mentioned occasions, as the cause of such their anniversary monthly Fasting. The slaughter of King Josias, and captivity, in the third year of Jehoiakim, not long before, were most sad occurrences, and might justly also (as they did) occasion great mourning, as well as these four in hand: So that it is wished, that Interpreters would be cautious in their Expressions, and not be too bold in their Breaching and Printing, in asserting and publishing for current, that which the Scripture is wholly silent in. Who knoweth not, what mischief hath ensued by an easy receiving of Traditions? the sitting of the present Parliament there hath been very much occasional Fasting required, even as floods of evils have invaded, viz. In the behalf of Ireland frequently; in regard of unseasonable weather; in regard of pernicious Errors, and Heresies, March 10. 1646 etc. Yea, the Parliament in their late Act for the Fast that was on April 19 1649. do acknowledge, They have learned from the Word of God; and the example of his people in all ages; and likewise their own experience, the singular advantage of due occasional Fasting. And albeit, for just cause they have annulled the monthly Fast, yet at the same time they enacted a Fast in the behalf of Irish Affairs, to be observed on May 17. 1649. next ensuing. And blessed be God, that hath hither, so ordered their hearts, and ways, for the promoting of the true welfare not only of England, but Ireland also. As for the Mourning and Fasting of the Jews, frequently in the time of seventy year's captivity, which was so grievous, every one that observeth, may see there was cause enough, see Lamentations, Psal. 137. 1.  IU. Howbeit, God might approve and accept the Jews in their occasional Humiliation and Fasting, so far as the exigencies of the seventy year's captivity did call thereunto, and as sincerity swayed in the manage thereof, unto just ends; yet nevertheless, he seemeth to dislike and reprove the anniversariness, or monethliness of their four Fasts, as not being commanded nor directed unto by him, see vers. 5. Sith God required one only anniversary Fasting and Humiliation, on the tenth day of the seventh month, Levit. 23. 27. and it only peculiar to old Testament times: So that these such their set, monthly, anniversary Fasts, seemed in point of set-time to be a Will-worship, and humane Invention reproved in Scripture, see Isai. 29. 13. Col. 2. 22, 23. And even thus Interpreters do gloss, on 4. Howbeit, God may have been pleased to accept a course of Fasting and Humiliation in the Reformed Churches, and more specially in England, in some set times of months together, and of late, for divers years together, monthly in the behalf of Ireland; in as much as much sincerity might be in the ends and manage thereof in great part, whatever formality and undue carriage might creep in, etc. Yet nevertheless, the set-time of months and years, may seem to have wanted good ground. Orthodox Divines do condemn, as otherwise; so in a special manner in point of set-time, The Lent Fast, albeit of great Antiquity, and of long use; the Ember week Fasts pretended in imitation of these four monthly Fasts of Jews, Friday Fasts, and Eves of Festivities, etc. which Reformed Churches have therefore abrogated; and in these our Reforming times, are totally abrogated in England, by Parliamentary Authority. The Scots to their high praise (above other Churches) in the year 1560. the first year of their Universal Reformation, abrogated all anniversary set-times for divine on Zech. 7. 5. The Geneva Note on Text there, is, That as the Jews were diversely reproved, so that such their Fasts (for the set-time of them) were invented by themselves. Learned Junius and Tremellius Annot. Summa redargutionis est; Jejunia haec (anniversaria) vobis non imperavit Deus. 1. The sum of the Reproof is, God did not come manned you to observe such your (yearly month) Fasts. W. Pemble in his Exposit. on Zechary, sets out at large such their Reproof for their set-time of those Fasts, Chap. 7. 5. Unto me, even to me. Such interrogation hath a vehement denial, That (as otherwise failing was, so) the time was not commanded by God. That which is pretended from these words of Calvin on Zech. 8. 19— Non dicemus haec jejunia temerè aut perperam fuisse ab illis suscepta, etc. We shall not say, That those their Fasts were rashly or vainly undertaken, etc. If the scope and sense be candidly and ingenuously weighed, he pleadeth not in approbation of the set anniversariness of four month Fasts, in point of set, fixed, and unmoveable times: but of their being duly affected in a mournful deportment, expressed by Fasting, at the beginning of the captivity. It is well known, that Calvin was no friend to superstitious set-times for will worship. worship, save the Lords day, which is of divine Institution. See Re-examination of Articles enacted at Perth. 1618. sundry strong Reasons against observing set-times, etc. True it is, The pretence of the observing a monthly Fast in England, only whilst the Irish troubles should remain, is more specious than the superstitious course of Papists and Hierarchical Conformists (whose old Leven is not hitherto wholly purged out) who set no such bounds; but yet the pretence at best can be no other than what the Jews pretended for their set Fasts, during the seventy year's captivity, see Zech. 7. 3, 5. The Parliament therefore approving, and requiring occasional Humiliation in Fasting and Prayer, hath done well to enact the annuling of that monthly Fast, and in a prudential way to enact occasional Fasting, both in the behalf of Ireland, and otherwise, as in their Religious and Conscientious Wisdoms do judge the meetest. V. The Jews sometime after the first return of some of them from the captivity, inquire what was meetest to be done in point of their set Humiliation, vers. 1, 2, 3. And a satisfying answer is given to them, vers. 4, 5. 5. Many godly zealots returned from spiritual Babylonish captivity, having had scruples, and made inquiries, touching late monthly Fasts (who yet have been conscientious in observing occasional Fasts) have now good satisfaction by the late Act of Parliament, annulling the monthly fasting, and yet enacting occasional fasting, even as occasion requireth. VI The words of the Text in Zech. 8. 19 prophesying or promising joy and gladness, etc. instead of monthly fasting, do not infer an approbation of the four set monthly fasting years after years; Sith such just reproof was thereunto, chap. 7. 5. But they seem to infer that there should be a change of the state of future times, and that such as had mourned unfeignedly in a godly manner, that they should be comforted, see Psal. 126. 5, 6. 6. The people of God of the English Nation, having sown in tears divers months and years, walking mournfully before the Lord, and exercising Humiliation in their measure, as cause and occasion hath required, and are still in such wise affected, shall find to their comfort, That their course shall not be in vain in the lord The valley of Anchor is given for a door of hope.  
FINIS.